The complete works of Count Tolstoy. Vol. 14

Translated from the Original Russian and edited by Leo Wiener

Assittant Professor of Slavic Languages at Harvard University

BOSTON £ DANA ESTES & COMPANY £ PUBLISHERS

CONTENTS

THE FOUR GOSPELS

HARMONIZED AND TRANSLATED

Volume I.

1881-1882

FROM THE AUTHOR

My friends have proposed to print this Harmonization and Translation of the Gospel, composed by me ten years ago, and I have agreed to it, although the work is far from being finished, and there are many defects in it. I no longer feel the strength to correct and finish it, because that concentrated, ecstatic tension of my soul, which I constantly experienced during the whole time of this long work, can no longer be renewed.

But I think that even such as it is this work may be useful to some men, if to them will be communicated even a small part of that enlightenment which I experienced when 1 wrote it, and of that firm conviction of the truth of the path which has been revealed to me, and on which I travel with ever greater joy, the longer I live.

Lev Tolstôy.

Ydsnaya Polydna, August 29,1891.

PREFACE

Having been brought by reason without faith to despair and negation of life, I looked around at the living humanity and convinced myself that that despair was not the common lot of men, but that men have lived and still live by faith. I saw all about me men who had that faith and who deduced from it a meaning of life which gave them strength to live and die quietly and joyfully. I could not explain that meaning through reason. I tried to arrange my life like that of the believers; I tried to blend with them, and to do all that they did in life, even as to the external worship of God, thinking that in that way the meaning of life would be revealed to me. The more I cultivated the acquaintance of the masses, and lived as they did, and executed all the external rites of divine worship, the more 1 became conscious of two forces which had diametrically opposite effects upon me. On the one hand, there was revealed to me a meaning of life which more and more satisfied me, and which was not destroyed by death ; on the other hand I saw that in that external confession of faith and worship there was much deception. I saw that the masses, because of their ignorance, lack of leisure, and unwillingness to think, failed to see the lie, but I could not help seeing it, and, having once beheld it, I could not shut my eyes to it, as educated people who were believers advised me to do. The longer I lived, fulfilling the obligations of a believer, the more did that lie startle me and demand an investigation of where that lie ended and truth began. I no longer doubted that in the Chris-church at all. All the differently believing Christians call themselves true Christians and deny each other. All these separate collections of Christians call themselves exclusively the church and assure us that their church is the true one, and that the others have departed from it, while it alone has remained intact. All the believers of whatsoever denomination entirely fail to see that the church is not true because their faith has remained such or such, but that they call it true because they were born in it or have chosen it, and that all the others say precisely the same about their own faith. Thus it is evident that there has never been one church, that the churches count by the thousand, and that they all deny each other and only assert that each one of them is the true and only church. They all say one and the same thing: Our church is the True, Holy, Catholic, Apostolic, Universal Church. Our Scripture is holy. Jesus Christ is the head of our church and the Holy Ghost guides it, and it alone comes by direct succession from Christ the God.

If we take a twig of a spreading bush, it will be quite correct to say that from twig to twig, from twig to branch, and from branch to root, every twig is derived from the trunk, but none of them is so exclusively. They are all alike. It will be absurd to say that every twig is the only true twig, but that is exactly what the churches say. Indeed, there are a thousand traditions, and each denies and curses all the others, and regards its own as the true one : Catholics, Lutherans, Protestants, Calvinists, Shakers, Mormons, Greek Orthodox, Old Believers, the Popish and the Popeless sects, Milkers, Mcnnonitcs, Baptists, Mutilators, Dukhobors, etc., etc., all of them equally assert about their own faith that it is the only true one, that in it alone is the Holy Ghost, that its head is Christ, and that all the others are in error. There are a thousand faiths, and each calmly considers itself to be holy ; and all of them

know that, and each man who confesses his faith as the only true faith knows that every other faith is just as much a stick with two ends, regarding itself as true and all the others as heresies. It will soon be eighteen hundred years that this self-deception has been going on.

In worldly matters men know how to discover the most cunning of traps and not to fall into them, but in this deception millions have been living for eighteen hundred years, shutting their eyes against it, both in our European world and in America, where everything is new. All, as though by plotting together, repeat one and the same stupid deception : they confess each his own truths of faith, regarding them as the only true ones, without noticing that all the others do precisely the same.

More than that. Long, very long ago freethinking men have cleverly and sharply ridiculed that human stupidity and showed to what extent it is stupid. They have clearly proved that that whole Christian teaching, with all its ramifications, has long ago outlived its day and that the time has come for a new faith, and some of them have even invented new faiths ; but nobody listens to them or follows them, and all believe as of old, each in his own special Christian faith : the Catholics in their own, the Lutherans in their own, our Popish dissenters in their own, our Popeless dissenters in their own, the Mormons in their own, the Milkers in their own, and the Orthodox, those whom I wished to join, in their own. What does that mean ? Why do men not give up that teaching ? There is one answer to it, and in this all the freethinking people, who deny religion, and all men of other religions agree, and that is, that Christ’s teaching is good, and so it is dear to people and they cannot live without it. But why have men, who believe ir- - ‘‘irist’s teaching, all divided into all kinds of creeds, and why do they keep dividing more and more, and denying and condemning each other, and why are they unable to agree on one confession of faith ?

Again the answer is simple and obvious. The cause of the division of the Christians is precisely this teaching about the church, a teaching which asserts that Christ has established the one, true church, which, in its essence, is holy and infallible, and can and must teach others. If this conception about the church did not exist, there could be no division among the Christians. Each Christian church, that is, the creed, incontestably rises from the teaching of Christ himself, but it is not the only one to come from it: all the other doctrines come just as much from it. They have all grown from one seed, and what unites them, what is common among them all, is that from which they have grown out, that is, the seed. And so, in order properly to understand the teaching of Christ, we must not study it, as the only creed does it, from the branches to the trunk ; nor must we, as uselessly as science, the history of religion, does it, study this teaching by starting from its foundation, by going from the trunk to the branches. Neither the one nor the other gives us the meaning of the teaching. The meaning is given only by the knowledge of the seed, of the fruit, from which they have all come, and for which they all live. They have all come from the life and works of Christ, and all live only in order to reproduce the works of Christ, that is, the works of good. And only in these works will they all meet.

What brought me in particular to faith is the search after a meaning of life, that is, the search after a path of life, — how to live. When I saw the works of the life of men who professed Christ’s teaching, I clung to them. Such men, who profess Christ’s teaching by works. I meet without distinction among the Orthodox, and among the dissenters of all the sects, and among Catholics, and among Lutherans, so that obviously the general meaning of life, as given by Christ’s teaching, is not received from the creed, but from something else which is common to all creeds. I have watched good people of more than one creed, and in all I saw the same meaning, which is based on the teaching of Christ. In all those different sects of Christians 1 saw a complete agreement in the conception of what is good, what evil, and of how one ought to live. All these men declared this conception of theirs through the teaching of Christ The doctrines have multipliai, but their foundation is one ; consequently, what is lying at the foundation of all faiths is the one truth. It is this truth that I am trying to find out now. The truth of faith is not to be found in the definite interpretations of Christ’s revelation, those interpretations which have divided the Christians into a thousand sects, but is to be found in the very first revelation of Christ himself. And so I turned to the study of the gospels.

I know that according to the teaching of the church the meaning of the teaching is to be found not merely in the Gospel alone, but also in the whole Scripture and Tradition, which are guarded by the church. I assume that after everything said before, the sophistry, which consists in this, that the Scripture which serves as the foundation for my investigation is not subject to investigation, because the true and holy interpretation belongs exclusively to the church, that this sophistry cannot be repeated, the more so since every interpretation is destroyed by the contrary interpretation of another church, and because all holy churches reject one another. The prohibition to read and comprehend the Scripture is only a sign of those sins of interpretations, which the interpreting church is conscious of in its own case.

God has revealed the truth to mon. I am a man, and so am not only entitled, but also compelled, to make use of it and stand face to face with it without any mediation. If God speaks in these books, he knows the weakness of my mind and will speak in such a way as not to lead me into deception. The argument of the church that the interpretation of the Scripture by individuals must not be permitted, lest those who interpret it be led astray and the interpretations multiply greatly, can have no meaning for me. It might have had a significance, if the interpretation of the church were intelligible, and if there were but one church and one interpretation ; but now, since the interpretation of the church about the Son of God and about God, about God in three persons, about the virgin who bore a son without losing her virginity, and about the blood of God which is oaten in the form of bread, and so forth, can find no place in my sound mind, and since there are thousands of different interpretations, this argument, no matter how often repeated, can have no meaning whatever. Now, on the contrary, an interpretation is needed, and it has to be such that all could agree on it. But an agreement will only then be possible when the interpretation is rational. All of us agree on what is rational, in spite of our differences. If this revelation is the truth it cannot and must not fear the light of reason, if it wishes to be convincing, and is obliged to invoke this light. If the whole revelation will turn out to be absurd, so much the better, and God help it. God can do anything, but this : he cannot talk nonsense. And it would be stupid to write a revelation which cannot be understood.

I call revelation what is revealed to reason which has reached its highest limits, the contemplation of what is divine, that is, above the reason of the standing truth. I call revelation what gives an answer to the question, insoluble to reason, which has brought me to des]>air and suicide, the question as to what meaning life has. This answer must be intelligible and must not contradict the laws of reason, as would the assertion that an infinite quantity is even or odd. The answer must not contradict reason, for I will not believe a contradictory answer, and so it has to be not only intelligible and the contrary of wilful, but also inevitable to reason, as inevitable as is the assumption of infinity to him who can count.

The answer must reply to my question what meaning my life has. If it will not give this answer, it is useless for me. The answer must be such that, although its essence, in relation to God, may remain incomprehensible in itself, all the deductions of the consequences, derived from it, should correspond to all rational demands, and that the meaning ascribed to my life should solve all the questions of my life. The answer has to be not only rational and clear, but also true, that is, such as I can believe in with my whole soul, inevitably, as I believe in the existence of infinity.

Revelation cannot be based on faith, as the church understands it, as a trust in advance in what I shall be told. Faith is the consequence of the inevitableness and truth of the revelation, which fully satisfies reason.

Faith, according to the conception of the church, is an obligation which with threats and enticements is imposed on the soul of man.

According to my conception, faith is this, that the foundation on which ever)’ action of reason is reared is true. Faith is the knowledge of the revelation, without which it is impossible to live and think. Revelation is the knowledge of what man cannot attain by reason, but what is carried away by all humanity from what is bidden in the infinitude of the beginning of everything. Such, in my opinion, is to be the quality of the revelation which fosters faith, and such I seek in the Tradition about Christ, and so I turn to it with the sternest and most rational of demands.

I do not consider the Old Testament, because the question does not consist in this, what was the faith of the Jews, but what does the faith of Christ consist in, for there men find that meaning which makes it possible for them to live. The Jewish books may be interesting for us as an explanation of those forms in which Christianity has been expressed ; but we cannot recognize any consecutiveness of faith from Adam to the present, for previous to Christ the faith of the Jews was local. The faith of the Jews is as foreign and as interesting to us as the faith of the Brahmins. But the faith of Christ is the one we live by. To study the faith of the Jews in order to understand the Christian religion is the same as studying a candle before lighting it in order to understand the significance of the light which proceeds from the burning candle. All that can be said is this, that the character and quality of the light may depend on the candle itself, just as the form of the expressions of the New Testament may depend on its relation to Judaism ; but the light cannot be explained from the fact that it proceeds from this, rather than from that, candle. And so the blunder made by the church, in acknowledging the Old Testament as much a divinely inspired Scripture as the New Testament, is in the most obvious way reflected in this, that the church recognizes this in words, but not in fact, and so has fallen into contradictions from which it would never extricate itself, if sound reasoning were at all obligatory for it. And so I leave out the writings of the Old Testament, the revealed Scripture which, according to the expression of the church, is expressed in twenty-seven books. In reality, this tradition is not expressed in twenty-seven books, nor in five, nor in 138, just as the revelation of God cannot be expressed in a number of pages or letters.

To say that the revelation of God is expressed in 185 pages on paper, is the same as saying that the soul of such and such a man weighs fifteen hundredweights, or the light of the lamp measures seven bushels.

The revelation was expressed in the souls of men, and men transmitted it from one to another and wrote a few things down. From what has been noted down, it is

known that there existed more than one hundred gospels and epistles, which were not accepted by the church. The church selected twenty-seven books and called them canonical. It is evident that some books expressed the tradition better, some worse, and that there is no break in the gradation. The church had to draw a line somewhere, in order to sejmrate what it regarded as divinely inspired. But it is evident that no such line could sharply separate the full truth from the full lie. The tradition is a shadow from the white to the black, or from the truth to the lie, and no matter where the line may be drawn, the shadows would inevitably be separated where the black is. This is precisely what the church did, when it sejmrated the tradition and called some canonical and the rest apocryphal. This was done remarkably well. The church chose so well that the newest investigations have shown that nothing is to be added. From these investigations it liecainc clear that what is best known and is best has been included by the church in the canonical books.

More than that : as though to correct the inevitable error, which was due to the drawing of the line, the church has accepted some of the traditions from the apocryphal books.

Everything which could have been done was done excellently. But in this separation the church erred in this, that, wishing more emphatically to reject what was not received by it, and to give more weight to what it did receive, it put one general seal of infallibility on what it accepted. Everything is from the Holy Ghost, and every word is true. With this it ruined and harmed everything which it received. By inevitably accepting in this strip of the tradition the white, the bright, and the gray, that is, the more or less pure teaching, and by imposing on everything the seal of infallibility, it deprived itself of the right to combine, exclude, elucidate what was accepted, which, indeed, was its duty to do, and which it has never done. Everything is sacred : the miracle», the Acts of the Apostles, Paul’s advice concerning the wine, and the delirium of the Apocalypse, and so forth, so that after the eighteen hundred years of their existence these books lie before us in the same coarse, clumsy, absurd, contradictory form in which they have ever lien. By assuming that every word of the Scripture is sacred truth, the church tried to combine, elucidate, solve the contradictions, and understand, and did everything which could bo done in this sense, that is, gave the greatest possible moaning to what is absurd. But the first mistake has been fatal.

By recognizing everything as sacred truth, it was necessary to justify everything, shut the eyes, conceal, make false deals, fall into contradictions, and, alas, frequently tell an untruth. While accepting everything in words, the church has been compelled to reject certain books in fact. Such arc the whole of the Apocalypse and parts of the Acts, which frequently not only fail to be instructive, but are even offensive. It is evident that Luke wrote about the miracles in order to strengthen people in the faith, and no doubt there were some who were confirmed in their faith by such reading, but now it is not possible to find a more blasphemous book, one which more undermines faith. Perhaps a candle is needed where there is darkness. But if there is light, there is no sense in illuminating it with a candle, for it will be seen without it. Christ’s miracles are the candles which are brought into the light in order to illuminate it. If there is light, it will bo seen anyway; and if there is no light, then it is only the candle which is shedding light.

And so it is impossible and unnecessary to read the twenty-seven books in succession, recognizing each word as holy, as the church reads them, for one would

only arrive at what the church has arrived at, namely, at the negation of self. In order to comprehend the contents of the Scripture which belongs to the Christian faith, it is necessary first to solve the question which of the twenty-seven books that are given out as constituting Holy Scripture are more or less essential and important, and then to begin with those that are most important. Such unquestionably are the four gospels. Everything which precedes them may, in a large measure, be only historical material for the comprehension of the Gospel, and everything subsequent only an elucidation of these books. And so it is not necessary, as the churches do, inevitably to harmonize all the books (we are convinced that that, more than anything else, has led the churches to preach unintelligible things), but in these four books, which, according to the teaching of the church, expound the most essential revelation, to find the most important bases of the teaching, without conforming with any teaching of the other books, not because I do not wish to do so, but because I am afraid of the errors of the other books, which offer such a bright and palpable example.

^Vhat I shall try to find in these books is this : (1) What is comprehensible to me, for no one can believe what is incomprehensible, and the knowledge of what is incomprehensible is equal to ignorance ; (2) what answers my question as to what I am, what God is; and (3) what the one chief basis of every revelation is. And so I am not going to read the incomprehensible, obscure, half-intelligible passages as I want them to be, but so as to bring them most in agreement with entirely clear passages, with which they can be reduced to one basis. By reading in this manner, not once or twice, but many times, both the Scripture itself and what has been written about it, I came to the conclusion that the whole Christian tradition is contained in the four gospels; that the books of the Old Testament can serve only as an explanation of the form which Christ’s teaching has chosen, and that they can only obscure, but in no way elucidate, the meaning of Christ’s teaching; that the epistles of John and James are teachings which were called forth by the peculiar condition of the private elucidations, and that it is possible to find in them at times Christ’s teaching expressed from a new side, and nothing more. Unfortunately, we frequently can find, especially in the epistles of Paul, an expression of the teaching which is liable to fill the reader with doubts, which obscure the teaching itself. But the Acts of the Apostles, like many of the epistles of Paul, not only have nothing in common with the Gospel and with the epistles of John, Peter, and James, but frequently contradict them. The Revelation absolutely reveals nothing. But the main thing is that, no matter at what different times they were written, the Gospel forms the exposition of the whole teaching, and everything else is only an interpretation of it.

I read the Gospel in Greek, in the language in which we possess it, and I translated as the sense and the dictionaries demanded, now and then departing from the translations which exist in the modern languages and which were made when the church had comprehended and defined the meaning of the tradition in its own way. Besides translating, I have inevitably been led to the necessity of harmonizing the four gosjels, since they all expound, though variously, the same incidents and the same teaching. The new proposition of cxegelics, that the Gospel of John, being exclusively theological, should be discussed separately, had no meaning for me, since my aim is not historical, nor philosophical, nor theological criticism, but the finding of the meaning of the teaching. The meaning of the teaching is expressed in the four gosftels, and so, if all four are the exposition of one and the sanie revelation of truth, then one must confirm and elucidate the rest. And so I considered them by uniting them, without omitting the Gospel of John.

There have been many attempts made at combining the gospels, but all those which 1 know, Arnoldo de Vence, Farrar, Reuss, Grechulévich, harmonize them on a historical basis, and are all equally unsuccessful. Not one of them is better than another in the historical sense, and all are equally satisfactory in the sense of the teaching. I leave the historical meaning entirely alone, and harmonize only in the sense of the teaching. The harmonization of the gospels on this basis has this advantage, that the true teaching represents, as it were, a circle, of which all the parts determine their mutual significance, and for the study of which it is immaterial from what place we begin. In studying in this manner the gospels, in which the historical events of Christ’s life are so closely connected with the teaching, the historical consecutiveness appeared quite immaterial to me, and for the historical consecutiveness it made no difference to me which harmonization of the gospels I took as my basis. I selected two of the latest harmonizations, by authors who made use of the labours of all their predecessors, Grechulévich and Reuss, but since Reuss has separated John from the synoptics, Grechulévich’s harmonization has been of greater use to me, and I took it for the basis of my work, collating it with Reuss and departing from both whenever the sense demanded it.

THE FOUR GOSPELS

HARMONIZED AND TRANSLATED

INTRODUCTION

ΕΤΑΓΓΕΛΙΟΝ KATA

ΜΑΤΘΑΙΟΝ, KATA ΜΑΡΚΟΝ, KATA ΛΟΤΚΑΝ. KATA IQANNIIN.

1. Αρχή του tùay-ytXlov ‘Ιησού Χριστού vlov τον θ«ον.

EVANGEL·- FROM» MATTHEW,FROM MARK, FROM LUKE, FROM JOHN.

Mark i. 1. The beginning of the gon pel of Jexus Christ,» the Son of God.<

THE ANNOUNCEMENT OF GOOD ACCORDING TO MATTHEW, MARK LUKE, JOHN.

1. The beginning of the announcement of Ed of Jeaus Christ, son of God.

(a) The word Evangel is generally not translated. Under this word are understood the books of the New Testament about Jesus Christ, and no other meaning is ascribed to it However, this word has a definite meaning, which is connected with the contents of the books.

The literal translation of the word evayy^Xiov is in Russian blagovyest’ (glad tidings). That translation is not correct : (1) because blagovyest’ has in Russian a different meaning ; (2) because it does not render the meaning of the two component parts eu and àyyéXiov. Eu means good, well, true ; àyyéXiov means not so much information given, news, as the very action of informing, imparting news, and therefore the word is more exactly translated by the expression announcement. Consequently the compound word evayyeXiov ought to be translated by announcement of good, or, more intelligibly in Russian, by announcement about what is good.

(b) The words κατά Ματθαίον, and so forth, indicate that the announcement of good was made from stories, or notes, or indications, and, in general, from the information furnished about this announcement by Matthew, Mark, Luke, John, and, as it is not known in what manner the evangelists imparted their information, and as it is not mentioned that the evangelists wrote it themselves, the preposition κατά must be translated by according to, that is, that the information about the announcement, in whatever manner it may have been transmitted, was given by Matthew, Mark, Luke, John.

(c) The word Χρίστος means the anointed.

The meaning of this word is connected with the traditions of the Jews. For the meaning of the contents of the announcement of good, this word offers nothing and may be indifferently rendered by anointed or Christ. I prefer the word Christ, as anointed has received a different meaning in Russian.

(d) The expression son of God is assumed by the church to be the exclusive appellation of Jesus Christ, but according to the gospel it has not this exclusive meaning : it refers equally to all men. This meaning is clearly expressed in many jiassages of the gospel.

Speaking to the people at large, Jesus Christ says :

Malt. 16. Let your light so whine l»efore men, that they may wee your good works, and glorify your Father which is in heaven.

In another place :

Matt. r. 45. That ye may be the children of your Father which is in heaven : for he maketh his Min to rise on the evil and on the good, and aendeth rain on the just and on the unjust.

Luke vi. 36. Be ye therefore merciful, as your Father also is merciful.

Matt. vi. 1. Take heed that ye do not your alms before men, to be seen of them : otherwise ye have no reward of your Father which is in heaven.

Matt. vi. 4. That thine alms may bo in secret: and thy Father which secth in secret, himself shall reward thee openly.

Matt. v. 48. Be ye therefore perfect, even as your Father which is in heaven is perfect.

Matt. vi. 6. But thou, when thou pray est, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Father which secth in secret shall reward thee openly.

Matt. vi. 8. Be not ye therefore like unto them : for your Father knoweth what things ye have need of before ye ask him.

Matt. vi. 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you.

And there are many other passages in the gospels where all men are called sons of God. More than that : In the Gospel of St. Luke there is a passage in which it says that by the word son of God is to be understood every man, and also that Jesus is called the son of God not in any exclusive sense, but because, like all men, he came from God and, therefore, was a son of God.

Setting forth the genealogy of Jesus, Luke, ascending from his mother to his grandfather, great-grandfather, and farther back, says: Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the sou of God (Luke iii. 38).

Thus the words, Of Jesus Christ, the son of God, indicate the person by whom the announcement was made. This person is called Jesus, the name given him by men, and, besides, Christ, that is, God’s chosen one, and, liesides, the son of God.

The title defines the contents of the book. It says that in the Imok the good is announced to men. It is necessary to remember the meaning of this title in order to be able to pick out in the book the more essential from the less important passages; since the contents of the book are the announcement of good to men, everything

which defines this good to men is most essential, and everything which has not this aim of announcing the good is less essential.

Thus the full title will be :

The announcement of the true good, made by Jesue Christ, the son of God.

3. ΈΙοΙ’κάμοΙ, τταρη-«ολουβηκδτι Ανωθιν rd-c IV Ακριβωι, ·αθ·ξήι βοι τράγοι, κράτιοττ «ν^ιΧ..

4. “Ι*α Iriyrÿf rtpl ύν «arijx^diji Xdywr T^r άβφάΧβίον.

3 It aeemed good to me alan, having had perfect understanding of all thing· from the very tiret, to write unto thee in order, most excellent

3. I. too, decided, having learned everything correctly from the very first, to write to you. in order. Mr. Theophilus,

THE AIM OF THE BOOK

31. Tevre W itérai, ϊνα πβτιύσηη άτι ο lyeoS, Utiv i X/xe-rôt i «-Ut reê Veoê. «ai ira riOTtùovrti ζωήν tv τφ όνύματι αντον.

John ττ. 31. Mut theae ere written, that might believe Jeaua* ia the Oriel, the Son of God ; and that believing ye might have life in hia name »

31. Thi* I* written that ye men might believe that that Jeaua Cbriat ia the eon

of God. and that believing they might receive life through what he haa been.

(a) In many texts these words are differently placed, not 5ti ό Ιησούς «’στiv o Χρίστον ό υιός, but οτι ό Ιησούς ό Χριστός «στιν ό υιός.

I accept the second order, regarding it as clearer.

(0) The words er τω ονόματι αυτού literally translated by in his name represent one of those expressions to which, through a verbal rendering, we ascribe an arbitrary and most frequently an indistinct meaning.

The Hebrew word which corresponds to the word όνομα designates not the name, but the person himself, that which he really is, and therefore the words might have life in his name must be understood as meaning that life is given by the very essence of that which is the son of God.

1. ’Er<&n”p «roXXol ΙιτχιΙρηααν ira rdfaa-Sat διήγηοιν wtpl των r«r\»jροφορημίνων iv ilfâv αραγμάτων,

2. ΚαΑώι οορίδοοον ήμϊνοί dr άρχηi aùrôr-ται «al ôrηρίται γ<»4-M«ro< τον λόγου,

1. Fornamuoli an many have taken in hand to »et forth In order a declaration of those thing* which ar· moat *n rely believed

1. Since many have already begun to tell connectedly of the thing* which have happened among ua,

Theophilus,»

4. That thou «lightest know the certainty of that teaching, wherein thou hast been instructed.

4. That you might Dud out the real truth of those injunctions which you have been taught.

among ιι«.

2 Even a* they delivered them unto u·, which from the beginning were eyewltneue*. and mlulatera of the word;·

2. Aa the eyewitneaae* and executors of the teaching have transmitted to na ;

(a) The words αύτόπται καί ύπηρόται του λόγου η re incorrectly translated : in Slavic witnesses or servants of the word, and in German Diener des Wortes. Λόγον in this expression cannot mean word ; one cannot be a witness of a word. The translation of the Vulgate videruntet ministri sermonis is more correct. Here the word λόγον cannot signify anything else but the sermon of the teaching or wisdom.

(b) Luke’s introduction is a private address to Theophilus, expository of the gospel, and does not touch the teaching.

In this preface it says that through faith in the fact that Jesus Christ was the son of God men will have life. Just as by the words the announcement of good is to bo understood a certain special, more definite, more real good than that which mon consider good, so by the word life, which men will have, apparently is meant a different life from what men regard as life. This other life is obtained through believing that there is a son of God, and it is pointed out that with this filial relation to God is connected the announcement of good itself. The verses, which say that these things had been written about before, and which tell what it is that has caused Luke to write out his exposition, do not touch the teaching and are, therefore, left out in my exposition, or ought to be printed in a smaller type, as an appendix.

Thus the meaning of Luke’s verses is as follows :

The announcement of good is written in order that all men, having convinced themselves that Jesus Christ is the son of God, might receive life through believing that there is a son of God.

THE COMPREHENSION

1. ’Er Aprn Sv à John i. 1. In-the b®- 1. Th® comprehension

Binning· was* th® of Ilf® became th® bcgin-Word.· Ding of ail.

In order to understand the necessity of elucidating the first verse and the following verses of the Introduction, it is necessary to have a clear account of the meaning of the existing translations.

The church translation of the first verse has no meaning whatever. The translation is : In the beginning was the Word. This is not a translation of a thought, but of words. No sense results from it, and each separate word is invested with a mystic and arbitrary gloss. In order to discover the meaning of these expressions, it is necessary to discard the church gloss, and to analyze each word.

(a) The preposition ίν signifies sojourn in something ; with a verb of motion it signifies transposition and sojourn in something.

(b) αρχή signifies not only temporal and fundamental beginning, but also beginning as the foundation of everything, and so I translate it by beginning of all.

(c) ήν from the verb dpi signifies, in addition to existence, also change, and frequently may and must be translated by the words become, turn.

(d) λόγος has eleven chief meanings: (1) word, (2) speech, (3) conversation, (4) report, (5) eloquence, (6) reason, as distinguishing man from beast, (7) reflection, opinion, precept (it is the same which is rendered by terme in the Vulgate), (8) cause, foundation of thought, (9) account, (10) esteem, (11) relation (λόγος όγόνττο ττρός) to be in relation with some one. Ask a pupil, who knows Greek, but who is not acquainted with the church teaching, to translate the first verse from John, and he will, to get any sensible translation of this passage, from the context immediately reject seven impossible meanings of λόγος from tins sentence, namely, the meanings of word, speech, conversation, report, eloquence, account, and esteem, and will be choosing between the meanings of reason, cause, reflection, and correlation. All these four meanings, given to the word λόγος in translations, fit the sense of the clause, but each of them, taken separately, fits it only partially.

Reason is a man’s capacity to think.

Reflection is only the action of this capacity.

Correlation is that which furnishes the material to the capacity to think.

Cause is one of the forms of thinking.

Each meaning, taken sejxirately, defines one side of the activity of thought. Λόγος apparently has here a very broad and fundamental meaning. In order to render this word in Russian, I find most appropriate the word comprehension (razumycnie), because this word combines all the four possible meanings of λόγος.

Comprehension is not only reason, but also the action of reason leading to something; not only cause, but also the seeking of it; not only reflection, but also reflection elucidating the cause; and not only relation, but also reasonable activity in relation to cause. This translation is completely confirmed by the introduction to the teaching of the same writer, namely, in the first epistle of John. Thus, in the first verse the same expression is ‘ used : A ήν απ’ αρχής, ô άκηκόαμ^ν, and so forth, irtp\ του λόγου τής ζωής. It is evident that it can be translated only by the words comprehension of life. By the addition of the word τής ζωής, which John makes in the epistle, the meaning becomes absolutely clear and defined—comprehension of life. Therefore, I translate the word λόγος by comprehension of life, because I find such translation clearer and more precise, though I do not refute any other translation. We may equally put down the word reason, and all-wisdom, and even the word word, by ascribing a broader meaning to it ; we may even leave the word λόγος untranslated, — the meaning will always be one and the same.

Consequently I literally translate the first verse thus: In the beginning of nil there grew to be the comprehension of life. This translation gives a clear sense, if the title is kept in view, that is, the announcement of good by Jesus Christ. In the beginning of all, or, the beginning of all grew to be the comprehension of life according to the announcement of Jesus Christ.

1. Καί ό λό-γοτ Sr «Mb* i. 1. And th· 1. And the compre-»_ Word· wu with» henelon of life stood

wpdr Tdr S«Sr. God.· for God.

(a) The second part of the verse is still more hopelessly incomprehensible in the church translation. In order to remove this perplexity, it is necessary first of all to direct our attention to the word God. The word God serves, as it were, as a definition of what λόγος is. Therefore we must above nil else know what the author understands by the word God. There is an indication of it in the eighteenth verse of the same chapter, and in the first epistle of John (iv. 12) it says: No man hath seen God at any time. Therefore, in order that the reader may not unite with the word God a meaning which the author himself did not connect, it is necessary to remember how the author understood the word. Only through the indication that the word God must not and cannot be understood as something comprehensible and definite, does the meaning of the first verses become comprehensible.

(&) The preposition προς with the accusative has eleven meanings: (1) to; (2) in the direction of; (3) the majority of meanings of the same preposition with the dative; there are three such meanings : (a) near, (£) in, and, on, and (7) besides, in addition to ; (4) for, in view of ; (5) in reference to; (6) against; (7) on an equality with, for somebody, for something; (8) in respect to something; (9) because of; (10) during the time of, and (11) almost, near something. The simplest and directest meaning is to.

(e) The words πρός τον Mv in the literal translation, as given in the Slavic, are was to God. But the words was to God have no meaning. The translation of προς τον Mv by with God, erat a pud Drum, lei Gott, has also no meaning, and has the further disadvantage that πρός with the accusative never means apud, and I have purposely written out all the meanings of πρός with the accusative in order that it may be clear to all that προς with the accusative can never mean with. Apud means before, near, and nothing else. The only philological excuse for translating it so is that πρός with the accusative sometimes (very rarely) has the same meaning as with the dative, namely near, and apud also means near. Out of a thousand cases of πρός with the accusative there will, probably, be one when it has the meaning of near; admitting even that πρός means in this case apud, it will only give us that the word was near God, and not with God. For the church translation that was the only issue from a difficulty.

The church translation with God has received a mystic interpretation, and the church was satisfied with it, forgetting that this is not a translation, but an arbitrary interpretation. But since I am looking for sense in the book which I am reading, and do not allow myself to give arbitrary meanings to words, I was compelled either to reject these words as incomprehensible, or to find a meaning for them which would corresjxmd to the laws of the language and of common sense. In order to ascribe some sense to this sentence, it is possible, by taking λόγος in

the sense of word or wisdom, to give to the preposition irpoc the meaning which it has in Greek, namely, relative, in relation to something, so that πρσς may in this place be translated merely by the genitive, without any preposition, namely : And the comprehension was, or, there grew to be a comprehension of God, and then the translation will be like this: In the beginning was the comprehension. And the comprehension was the comprehension of God. But in tins case the meaning of the preposition trpw will be stretched. It is also possible to give to the word λογoç the meaning of comprehension, the activity of reason always directed toward something, and then the preposition ττρός may be translated in its direct and first meaning to, having in mind that the comprehension is directed to something, and that the translation will be : The comprehension was, or, grew to be directed to God ; but in that case the superfluous word directed must be added, or the translation will not be very clear. Then again, we may give to προς the meaning of equality, exchange of one thing for another. Tins meaning is precisely covered by the popular against (suprotiv). Oxen will not work against horses, lie respects him against his father, and so forth, and then the third translation will be : Comprehension grew to be the beginning of everything. And the comprehension grew to be against God (that is, the comprehension took the place of Genl).

The first two translations have almost the same meaning, but they are neither of them precise. In the first, the meaning ok the words προς τον θών (twice repeated and therefore obviously necessary for the expression of the thought) is entirely omitted ; in the second, it is necessary to add a new word directed, in order to give any meaning to this preposition.

The third translation expresses the same thought, and has this advantage : it renders προς by a preposition, and adds nothing more.

In order to decide among these three transmu^u», .. — necessary to analyze all four sentences, which are connected with each other, where the preposition προς is used.

The four sentences are these :

(1) In the beginning was the λογος, or, the λογος grew to be the beginning; (2) the λόγος was to God, or, the λογος grew to be προς τον θίόν ; (3) the λ<Ργος was, or, grew to be, God, and (4) in the beginning, or, as the beginning, the λογος was, or grew to bo, προς τον Gcov.

In all throe translations one part of the thought is equally clear, and the other part equally obscure. What is clear is the first sentence : Tho comprehension of God was, or grew to be, in the beginning, or, as tho beginning, and the third : Tho comprehension was, or grew to be, God.

In the meaning of the first sentence, that in the beginning, or, as the beginning, grew to be comprehension, and of the third, that the comprehension was, or, grew to be, God, all throe translations and the church translation agree.

In the beginning was the comprehension, or, comprehension grew to be the beginning, and, it was, or, grew to be, God, — that is the main idea. And one results from the other.

The second sentence explains this idea; it explains in what manner the con»prehension grew to bo, or, was, God, and the fourth sentence only repeats the first and the second. It says that it became God in that it was, or grew to be, προς rbv θίόν. Three meanings of πρός fit in here. The comprehension was, or, grew to be, the comprehension of God. It was, or, grew to be, turned to God, and it was, or, grow to bo, against, in the place of, God.

The first two translations reduce themselves to one, namely, that the comprehension is that which expressed God. The comprehension was the comprehension of God

means: the comprehension expressed God. The comprehension was turned to God, and grew to be God, also means: united with God, expressed God. The third translation expresses the same, namely : the comprehension grew to be against, that is, in the place of, God, expressed God. This translation includes the meaning of the other two. It is sufficient to put in the place of the awkward against, the preposition for, which expresses exchange, and we get the broadest and fullest, and literally most exact translation, which, for the Russian, preserves even the case of the original: And the comprehension stood for God.

1. Kai Ap 6 λ4- /οΛιΗ. l.Andlbeword 1. And th· compre-

>u God.· beoaion of hfe boom·

2. OtTM 4, b Apxi Tb· mid· wm* In L It grew to bo tb·

rpàt rip p. tb· Ucinoinr with God. beginning of everything

for God.

(a) In the first verse I transpose the words, and translate: The comprehension became God. I place the word comprehension before the word God, because, according to the spirit of the Russian language, the subject must precede the predicate, and Xoyoç is the subject, because it has the article, whereas the predicate is without the article.

(fc) The verb dpi, in addition to meaning to be, lire, exist, has also the meaning of to become, grow, originate. If it says that in the beginning was the comprehension, or word, and that the word was to God, or with God, or for God, it is impossible to go on and say that it was God. If it was God, it could stand in no relation to God. And so it is necessary in this place to translate by became, grew to be, and not by it was. The two verses translated accordingly receive a definite meaning.

The conception about God is assumed as known, and mention is made of the source from which this conception came. It says : According to the announcement of

3. Hdrra Si avrov γ»ντ·, ««I xwph avrov éy/»we oiAi tr, S γ/γο—

Jesus Christ the beginning of everything was the comprehension of life. And the comprehension of life, according to Christ’s teaching, took the place of the conception of God, or blended with it.

If it were necessary to get a confirmation of such an understanding of these two verses, the eighteenth verse, which includes the whole discussion and directly expresses the idea that no one has ever known God, but that the son has manifested him in the λο-yoç, and the whole discussion, which tells us the same, and the following verses, which tell us that by the λογος everything is born, and without it nothing is born, and the whole subsequent teaching, which develops the same idea, everything confirms the same. The meaning of these verses is this : According to the announcement of good by Jesus Christ the comprehension of life became the foundation and beginning of everything. The comprehension of life stood in the place of God, — the comprehension of life became God.

It is this which according to the announcement of Jesus Christ became the foundation and beginning of everything in the place of God.

3. Everyth Inc vu born through th· comprehension, and without th· comprehension I· not anything born of that which is alive aud live·.

(a) The words αυτού mean by means of it, through it, and cannot be rendered (in Russian) by the ablative case alone. Δ? αυτού does not mean by him, but by its aid. I translate through the comprehension, substituting the word which is meant by the pronoun.

(fc) The word èyévcTO means was born, in its first straight simple meaning. According to all the dictionaries this word has only five chief meanings: (1) to be bom; (2) to

John i. X All thing· were made-by him.·· and without* him* waa not any thing mad· that* wm mad·/

become ; (3) to be, exist (the first three meanings are all applicable in this, sentence) ; (4) to be frequently, to happen frequently ; (5) to be occupied with something (the last two meanings are inapplicable). There arc no other meanings. The meaning facta sunt (according to the Vulgate), gemacht (in Luther), cannot be applied to this verb, but in the Vulgate and in Luther these words are translated by omnia per ipsum facta sunt, Dings sind durch dasselbe gemacht. In Church-Slavic it is translated by byst’, but from the explanations which are attached to this word, namely, that everything was created by him, this word byst’ is taken in precisely the same sense as that in which it is translated in the Vulgate and by Luther; that is, as made. I translate the word in its first and simplest meaning, which includes the meanings of become and be, and so it is not for me to justify the departure from the customary translations, but for the previous translators to justify their own departures from the original. There can be no justification of the arbitrary translation of the word eyevero by facta sunt and gemacht. The explanation why the word is so incorrectly translated may be found in the church interpretation of the whole passage. According to the church interpretation the λογος is the second person of the Holy Trinity, and to it is ascribed the creation of the world. In translating into I^tin fio was used, which does not correspond to ylyvopai, but only to one of its meanings, to become. In Luther’s translation the verb gemacht is used, though it answers but one of the meanings of fio in the active voice, and the word has entirely departed from its meaning.

Here is the interpretation of the church (Archimandrite Mikhail):

Interpretation of St. John i. 3. AU things were made by him: all things received their existence, all things were created by him (Gen. i. ; Heb. i. 2 ; Col. i. 10).

AU things: St. Paid, in evolving the same idea about the creation of all things by the Word, explains all things in the following manner: All things that are in heaven, and that arc in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him (Co), i. 16). Consequently, in the sphere of all things created, whether in heaven, or in earth, whether in the spiritual, or in the materia) world, there is not a being, nor a thing, which has not received its existence through him. Consequently, the Word is the Creator of the world ; consequently, it is God. The expression by him does not mean that that Word is a dependent Creator of the world, and not the prime moving cause of the creation of the world, or that God created the world by means of the Word, as an artist creates by means of a tool ; such a turn of speech is used in Scripture whenever it speaks of the first cause, acting of its own force and independently (cf. 1 Cor. i. 9; xii. 8, 13; Chrys., and Theophilac.). Here it is so expressed in order to prevent one from imagining that the Son was not born (Chrys.).

By such a turn of speech our attention is directed to that relation of the Word to the Father, by which God the Father, who is invisible and abides in the inaccessible world, appears and always acts in his Son, who, therefore, is the image of tho invisible God (Heb. i. 3). The Son never acts as though he fell away or separated from the Father, so that the creative activity of the Son is at the same time the activity of the Father, and the will of the Father is at the same time the will of the Son (John v. 19, 20).

Without him was not anything made that was made. Repetition, explanation, and intensification of the preceding expression and of the creative activity of the Word. In the created world everything is made by him, not excepting anything, but only in the created world (that was made). That no one might think that, if everything was made by him, so was also the Holy Ghost, the evangelist found it necessary to add that was made. that is, that was created, but the Holy Ghost is not a created being (cf. Chrys. and Theophilac.). « I shall not be frightened by what it says that all things received their being through the Son, as though in the words all things is also included the Holy Ghost ; for it does not simply say all things, but all things that were made. The Father is not by the Son, nor is all that by the Son, which had no beginning of existence ” (Greg, the Div. iii. 113).

(c) The simplest and most common meaning of the word χωρίς is outside of, and I leave it so.

(d) Instead of the pronoun, I for clearness’ sake again put the word for which it stands.

(e) To 5 I, in accordance with the demands of the Russian language, add of that. Any one who knows the Greek and the Russian languages knows that the relative pronoun is not translated literally into Russian, but always demands the addition of the word that.

(/) yeyovev is a perfect, and so it is incorrectly translated by byst’ ; the perfect in Greek denotes what was and is, and so it has to be translated by was born and lives.

4. ‘Eναΰτψ fui) H», καί ή (ωή rd φωι τωρ Ανθρώπων

6. Καί rh φώι 4ν rg σκοτίφ φαΙν<ι, καί ή σκο-τΙα αυτό ού κατίλαβιν.

John 1.4 In· him wan life; and the life wae the light* of men.

5. And the light· shin-eth in darkness ; and the darkne** compre-bended ** it not.

4. In it there grew to be life, the same aa, the light of men grew to bo

5. Just an the light shines in the darkness, and the darkness does not swallow it.

(a) ev besides meaning in means also in one’s power : iv σοί, èv έκγόνφ, and so forth. It is used here in that sense. In it is life means in it is the power over life, in it is the possibility of life.

(L) From the construction of a sentence like καί ή ξωτ) ήν το φως and from the omission, in many texts, of the article before φως, light is the predicate.

John xii. 36. While vs have light, believe in the light, that ye may be the children of light.

(c) φως light from all the contexts signifies the true comprehension of life.

(d) καταλαμβάνω, to grasp, take, meet, understand, take in, accept, hold back, swallow. I translate it in the sense of to swallow, put out, extinguish.

Before that it said that the comprehension of life grew to be the beginning of everything. Now it says that only the comprehension gives life, and that without the comprehension there can be no life. Life consists only in its comprehension. The fourth verse confirms that, and says : Life is in the power of the comprehension. Only the comprehension gives the possibility of life. The true life is the one which is illuminated by the light of the comprehension. The light of men is the true life ; light gives light, and there is no darkness in it Even thus the comprehension gives life, in which there is no death.

Everything which became truly alive, is so only through the comprehension. The true life, according to the announcement of Jesus Christ, grew to be such only in the comprehension. Or, to say it differently : The light, the comprehension of men, became the true life for men, even as the light is that which truly exists, while the darkness is only the absence of light. And the darkness cannot destroy the light.

6. Έγ/pcro Avffpwrot Απίσταλμ4νο$ παρά ()toD, όνομα αύτψ Ιωάννη?.

7. Οδτοι ήλθιν tit μαρτυρίαν, ϊνα μαρ-τυρήση irtpl τον φωτόί, ϊνα vàvrtt πιστίύσωσι Si αυτού.

8. Ούκ ήν ÎKtîvot rh φώt, άλλ ϊνα μαρτυρήσω π tpi τοΟ φωτόί.

John ί. 6. There was a man sent from God, whose name was John.

7. The same came for a witness,· to bear witness of the Light, that all men through him might believe.

8. He was not that

6. A man was sent from God, whose name was John.

7. He came for tho showing, to show the light of the comprehension, that all men might believe in the light of the comprehension.

8. He himself was not

Light, but was sent to the light, but came bear witness of that only to show the light of

Light.* comprehension.

(α) μαρτυρία testimony, proof, showing.

(b) These verses sharply interrupt the train of thought and even the very discussion about the meaning of the light, by introducing details about John the Baptist. These verses by their contents do not confirm, nor contradict, the fundamental thought, and so do not enter into the exposition, but form only an addition.

9. Th φώί Th John <· » That was· 9. It became the true AXni.rè» A tfiutrlCti wAv. the true* Light, which light, such as lights up awvov. S φωτφ πΑν- |lghulh erer_ roan that „,ery man who cornea τα Ανθρωπον Ιρχόμ»νον cometh into the world. into the world •It rbv κόσμον.

10. Έχτψ κόσμφήν, καί ό κόσμο» δ<’ αύτον iytvtro, καί ό κόσμο» αύ-τόκ οι5κ ίγκω.

11. ΕΟ τά ίδια |λ*, καί ol kô«o« αΐ/τόν οΰ ιταρ-Aa/for.

12. ’Οσο» δό ίλα0α»-αΰτόκ, Hw«» αϋτοΐι Hovel*» τ/κra Otoû γ<-κ/σ<*α4, τα<ι »<στ«νουσ·ν «/» rà όνομα αότον·

13. ΟΙ ·ύ< αΜ· W. βνδ? < Λλήματο» σαρ.ό», ·νδό Λ θιλήμα-τβ» άνόρό», âXX’ όκ ϋ«ον >«v^Ayoav.

10. He w*· In the world, and the world was made by* him, and the world knew him nut.

11. Ho camo unto hl> own/ and his own received him not.»

12. Rut a· many ae received/ him, to them gave lie power* to become* the eon· of Ood, even to (hem that be lieveonhia· name.

13. Which/ were born? not of blood, nor of the will of the fleoh, nor of the will of man, but of God.

10. It appeared In the world, and the world was born through it, and the world did not know it.

11. It appeared In Generate people, and the separate people did not receive it within them.

12. Hut to all those who understood It. it gave the possibility of becoming sons of God, through faith in its meaning:

13 They were generated not from blood, nor from the lust of float), nor from the lust of man, but from God.

(a) ήν signifies, as in former passages, not only was, but also became.

(b) αληθινά: does not mean truthful, but real.

(c) &d must again be translated by through, and has the same significance as before. êyAvro means was bom.

(d) τα ΐδια means separate, special, and is obviously said in contradistinction to the world at large. The light was in the whole world and in separate men, and so to the word ίδακ separate, which expresses that which in scientific language is expressed by the word individual, I add the word people.

(e) τταραλαμβάναν means to receive within oneself.

(/) λαμβάναν to receive and more commonly to understand.

(g) Εξουσία means the permission, liberty, right, possibility to do something. On the other hand, this word expresses what is expressed by the proposition iv in iv αυτφ ζωη ην. In it was the power to give life, and therefore, having been born in it, they received the possibility.

(h) Though 7τνόσθαι means also to be bom, it can be translated here as to be or to become.

(i) όνομα αυτού occurs for the second time, and both times it is used after the word to believe. To believe in όνομα αυτού. In Russian όνομα means name, in Hebrew the person itself To express both ideas, it is necessary to say : in its essence, in its significance, in its meaning, and that is the way 1 translate it.

(j) ο», which refers to rofc, has to be translated as since they.

(k) ytvvau means to germinate and then to bear.

It said before that the life of the world is like the light in the darkness. The light shines in the darkness, and the darkness does not detain it. Rife lives in the world, but the world does not retain the life. Now, continuing the discussion about the comprehension, it says that it is that light which illuminates every living man, that real light of life which is known to every man, so that the comprehension is distributed throughout the world, which lives by it, but the whole world does not know it, does not know that in the comprehension alone is the power, foundation, strength of life. The comprehension was in separate people, and the separate people did not accept it within them, did not make it their own ; they did not understand that life was only in it, or, the comprehension was in its own production, in the son. but the son did not recognize his Father.

Neither all humanity, nor the majority of men taken separately understood that they lived only through the comprehension, and their life was like a light that appears in the darkness, flickers up, and goes out.

There was a life which appeared amidst death and again was swallowed up by death. But to those who understood the comprehension it gave the possibility of becoming its sons through faith in their origin. The twelfth verse, which appears so incoherent and mixed up at its first reading, is so precise and clear when it is translated rigorously that it is impossible to add anything for its elucidation, except to repeat it with the substitution of a verlial noun in place of the participle πισηύουσιν, as it expresses strictly the same idea. After it was said that the life of men was like the light in the darkness and that life appeared and was swallowed by death, we get : But, although it was so, the comprehension gave men a chance to become the sons of comprehension, and thus to free themselves from death. In the twelfth verse it says that the comprehension gave men the chance to become the sons of God. In order that we may understand what is meant by the expression to become the sons of God, which is expounded clearly and in detail in the discourse with Nicodemus (John iii. 3—21), it is necessary to recall what was said at first.

The comprehension is God, consequently, to become the sou of God means to become the son of the comprehension.

What does son mean ? In the third verse it says that everything which was born, was born of the comprehension. What is l»om is the son, consequently, all of us are sons of the comprehension, so, then, what is meant by to become the sons of the comprehension ? To this question we find an answer in the fourth verse. It says that life is in the power of the comprehension. Thus there is a double sonhood of the comprehension : one, the natural, — all are sons of the comprehension ; the other, which depends on the will of men, on the recognition of the dependence of one’s life on the comprehension. Even so carnal sonhood is always of two kinds. Every man is, whether he wants to be or not, of necessity the son of his father, and yet he may, or may not, acknowledge his father. Consequently, to become the son of the comprehension is the same as to acknowledge that life is all in the power of the comprehension. The same is expressed in verses 9-11. It says that men did not acknowledge that life was all in the comprehension, and in verse 12 it says that by believing in the significance of the comprehension they could become fully its sons, because all men were bom not of the lust of man and the blood of woman, but of the comprehension.

It is necessary to acknowledge that, in order by origin and acknowledgment to be fully sons of the comprehension.

The moaning of the verses is as follows :

The comprehension was in all men. It was in that which it produced : all men are alive only because they are born of the comprehension. But men have not recognized their Father, the comprehension, and did not live by it, but assumed the source of their life to lie outside it (10, 11). But to every man, who understood that source of life, the comprehension gave the possibility through the faith in it to become a son of God — the comprehension (12), because all men are born and live not through the blood of woman and through the lust of man, but through God — the comprehension (13). In Jesus Christ appeared the full comprehension.

14. Kai i λάγοι «ràrf καί

four, («ai 1ΰ<ασάμ<?α τήΜ Wfar a (/τον, M£ar ώί noroymûί παρά πα-rpSt} πλήρηι «ai dM«iar

John <. 14. And the

Word was inado flesh, and dwelt· among us. (and w· beheld his

glory.» the glory as* of the only begotten* of< the Father.) fulls of gracV and truth.»

14. And the comprehension Itccaino flesh and took its alw.de among us. and we saw its teaching, as of him who is of the same origin with the Father.-the

(a) σκηνόω to pitch a tent, make an abode, beyin to lire, settle.

(fc) SJfa from δοκό» means Ansicht, conception, opinion, teaching. Δόξα cannot here be translated by rumour or glory. The most correct would be proposition, that which some one proposes, but as the word is not used in this sense, I substitute for it teaching.

(e) μονογίνής besides meaning born alone, only begotten, means also of one origin, cines Geschlcchts, of one kind, one essence, the same in essence with some one. Movoç in this connection does not mean only, but one, or, as in μονόχρο-νος of the same sort of time, and many other words. In the Gospel of St. John the word is used but four times, in the present case and in the following :

No man hath awn God at any time ; the one-bom Son, which in in the boaom of the Father, he hath declared him (i. IS).

For God ao loved the world, that he gave hie one-born Son, that whosoever believeth In him should not perish, but have everlasting life (iii. 16).

lie that believeth on him is not condemned : but he that believeth not is condemned already, because he hath not believed in the name of the one-born Son of God (iii. 18).

(d) In many places in John propositions are used for a predicate. Thus πρός is used in the first verse, and thus παρά is used here : it means coming out of, just as παρά Ssov means having come down from the Father.

(e) ως has to be translated, not by as, but by in that. Here the construction demands that it be translated by as, but with the meaning in that.

(J) χάρις means: (1) charm, agreeableness, kindliness, beauty ; (2) favour ; (3) gratitude ; (4) everything which produces gratitude, beneficence; (5)even sacrifice,offering, godliness, culte. I translate it here by godliness, because in the sixteenth verse it says that Christ gave us χάριν àvrl χάριτος, tnat is one χάρις for another. Now, χάρις is the law of Moses, that is the law of godliness, consequently its χάρις is godliness according to Christ’s teaching.

(g) Instead of πλήρης many texts read πλήρη, that is the accusative case, and that refers to Sofa, and not to λόγος, and signifies complete, full, accomplished. The genitive case χάριτος and άληθιίας may depend both on πλήρη and on δόξα. In either case the meaning is one and the same. Whether the comprehension was complete, as given to us by the teaching, or whether the teaching of the comprehension was completely carried out, I prefer to refer it to δόξα, and not to λόγος, Itecauso in the oldest variant, which I accept, δόξα stands later and seems to be intentionally repeated.

(h) άλήθαα means truth, verity, reality, actuality. In order to render the first two meanings, the word truth is proper, but in order properly to render the meaning of reality and actuality, it would be necessary to periphrase it and say in fact, and so I use that expression.

By accepting the canonical order of the words, namely, And the Word was made flesh, and dwelt among us, full of grace and truth, and we beheld his glory, the glory as of the only begotten of the Father, the translation will be : And the comprehension settled among us, the comprehension of perfect godliness in truth (or, in fact), and we understood its teaching, as the teaching of the one-born, coming from the Father.

15. Ίωάννηΐ μαρ-τνριΐ irtpl αυτού, «ai K^Kpayt Xéywr, OVrot ffiror, 0 driaw μου ίρχΙψΛ·Of ίμ*ροοθίν μου yiyow Sri rp&r6i μου

John 1. 15. John bare witncM of him. and cried, saying, This was he of whom I spake. He that cometh after me ia preferred before me ; lor he waa before me.

15. John shows about him, and cries, and says. This is he of whom i spoke. Who comes after me was born before me, for he was the Ont.

The fifteenth verse about John the Baptist is striking by its irrelevance, and by the violation of the sense, and even from philological considerations. In the fourteenth verse mention was made of perfect glory, or the teaching of grace, or the serving of God ; in the sixteenth verse the same word πλήρης in the form of the noun πλήρωμα connects the further exposition about grace, and suddenly in the middle of it all there appears the verse about the witness of John the Baptist, which is in no way connected with the preceding, nor with what follows. This verse does not enter into the exposition, and may be printed as an addition.

10. ΚβΙ τοΟ »λη-ρύματοί αΰτου ήμζΓι rdr-r<t ΙΧάβομ»?, «α! χά/MF drrl χ4/ΜΤ0Γ

17. ’Or. d -.à Mwftfwf ddêy. y xdp., ,«j 4 -X^.a S.L ly-ov Xpwi ίγκτβ.

7οΛη< 1β. And·of hit fulnc·»· have all we recelved,· and grace upon* grace.

IT. For the law <u given by Mom·, but Erace and truth camo y J eau. Christ.

1β. For from It· fulfilment did we all get godline·· In place of godlb

17. BocauM the law waa given by Mosea. GodUn··· in fact look through Jeeua

(π) 5t< is given in all the oldest texts and means because.

(b) πλήρωμα means fulness, superabundance, cample-lion, fulfilment. I translate it by fulfilment, because this whole passage in John, which speaks of the meaning of the teaching of Jesus Christ in relation to Kloses’ law, is apparently closely connected with and, as it were, elucidates the seventeenth verse of the fifth chapter of Matthew, where the verb πληρώσαι is used in the sense of fulfilment: ούκ ήλθον καταλνσαι, άλλα πληρώσαι.

(c) λαμβάνω means to accept, understand, that is, to take into one, iv σοϊ λαμβάναν. I use here pet as having a broader meaning and embracing the majority of meanings of λαμβάνω to comprehend.

(d) αντί has precisely the meaning of the Latin pro, and of the Russian in the place of, and so it has to be translated. The rendering of the preposition άντί by rut in Church-Slavic, Uber in German (Gnade Uber Gnade), in Russian grace upon grace, sur and après in French (grace sur grace, or grace après grace, as Reuss translates it), is not justified by anything. Only the English translation, which uses the preposition for (for grace), comes near to using one of the meanings of in the place of.

In the translation of verses 16 and 17 I depart from the usual translation. The departures made by me are justified by the demands of language, by the clearness of the meaning thus obtained, by the connectedness of the whole discourse, and by the strict correspondence with what precedes. As in the translation of the words λογον word, yiyvopai to be born, even thus now the translation of the word δόξα glory, μονο^ίνής only begotten, άντί above, upon, quasi, alt, χάρις grace, and of the verb λαμβάναν in this place as receive, demands explanations not from me, but from previous translators.

Only the desire to press the words into the service of a biassed opinion could have led the translators to such an obscure rendering of this passage, which is so out of keeping with the character of the language. Δόξα means opinion, dogma, teaching, belief, and only in rare cases does it mean glory, and then only in the sense which it has in popular Russian (rumour, report). The church translation gives in this place gloria, glory, for δόξα. But the meaning of these words is not applicable to comprehension, and so the church has given to the word glory the real meaning of teaching of faith, which it has, and says, We beheld his glory as of the only begotten Son, meaning by glory not exactly gloria, but something else. Frequently the church uses the word glory directly in the sense of belief, teaching, as for example, in the expression ορθή δόξα right glory, or, right belief. I use teaching instead of glory, as being a more exact word, but do not mind leaving the word glory, provided it has the meaning of belief.

The meaning of μονο*μνής of the same origin is confirmed by the version of this passage by Origen, where it says αληθώς μονο*μνής ώς παρά πατρός, that is, truly one-born, as from the Father. Παρά πατρός is only an explanation of what μονογ<νής signifies : precisely such as from the Father.

Χάρις is translated by the word gracia, grace, Gnade, blagodat’. The first two, gracia and grace, mean charm, but although the words are so translated, they are not used in that sense, but in the sense which they have acquired later. Just so the word Gnade, which signifies mercy, is not taken in the sense of mercy, but in another sense given to it later. Similarly blagodat’ is not taken in the sense of good gift, as the composition demands, but in the sense which it received later. But if the word χάρις is to be taken in the sense of church grace, the seventeenth verse, where it says, grace in place of, or for, grace, does violence to this meaning. Grace in place of grace means that the former grace has given way to a new grace, but that meaning was contrary to the church interpretation, and so the translators had to change the meaning of the preposition αντί, on which the whole meaning is based, and quite arbitrarily rendered it by rür, na, sur, uber, for.

With this change the required meaning was obtained, namely, that from Christ we received an addition of grace. But with this arbitrary translation the explanation of the whole passage and especially of the sixteenth verse became harder still. It says, Of his fulness have we received grace upon grace, and these words are explained to mean that from Jesus Christ we received an addition to the grace which we had from Moses. But later it says that the law was given by Moses, while grace and truth were given by Jesus Christ, that is, grace and truth are opposed to the law of Moses.

The difficulty of the translation of this passage consists in this, that in the fourteenth verse it says that the comprehension became flesh, and we saw its teaching, or glory, as of one origin with the Father, filled (as the church understands it) with χάρις and truth. No matter how χάρις be understood, it is clear so far that the λόγος was full of χάρις and truth.

But in the sixteenth verse, which begins with Sn, it says: Because from the fulness of Jesus Christ have we received χάρις in the place of, or for, χάρις, and nothing is said about truth, whereas in the beginning it says that he, Christ, was full of χάρις and truth, and in the seventeenth verse it says again that χάρις and truth are from Jesus Christ. If the sixteenth verse did not exist, wo might be able to say that the λόγος was full of χάρις and truth (though, instead of, he taught us, gave us, χάρις and truth, it says very awkwardly, lie was full of) ; but if be is full of χάρις and truth, then it is clear, as it says in the sixteenth verse, that the law was given by Moses, and χάρις and truth were given by Jesus Christ; but the fifteenth verse, which stands in the middle, and, as it were, explains the connection of the fourteenth with the seventeenth, completely upsets it. Even if we translate (which is impossible) αντί by upon, and χάριν άντϊ χάριτος by grace upon grace, and under the first grace understand the law of Moses, then it is hard to understand why it says in the seventeenth verse that grace and truth were given through Jesus Christ. It ought to have said that an addition to grace, and not grace and truth, was given. In order to give a meaning to this passage, χάρις has to be translated by godliness, and αλήθεια by in fact, in reality, which, indeed, we received from Jesus Christ, for from his perfection did we get a joyful, free, vital godliness, in the place of the external godliness. The law was given by Moses, but godliness, as performed in fact, was given us by Jesus Christ

The previous verses spoke of the manner of the appearance of the comprehension in the world and in men. We were told that men could, by recognizing the comprehension as the foundation of their lives, become sons of God, — retain within them the comprehension. Now we hear of how that took place in the world. It says that the comprehension became flesh, appeared in the flesh, lived with us. Those words, in connection with the seventeenth verse, in which it says that the new teaching was given to us by Jesus Christ, cannot be understood otherwise than by referring them to Jesus Christ.

The teaching consiste in that which, as said above, gives the true life, in the recognition of oneself as the son of God, as of one birth with him. These words, in accordance with the meaning of everything which precedes, signify that the basis of Jesus Christ was the fact that life originated from the comprehension and was of one birth with it. Farther on it says that this teaching is a full, complete teaching about godliness in fact. This teaching is full and complete even because to the teaching of godliness according to the law it adds the teaching about godliness in fact. All the consequent teaching, as in John, about the relations of the father to the son, and in Matthew and the other evangelists, about Christ’s having come not to change the law, but to fulfil it, and many other things, clearly confirm the correctness of this meaning.

In the fourteenth verse it says that the teaching of Jesus Christ, as of the one-born Son of the Father, is the complete teaching of godliness in fact.

The meaning of the verses is as follows :

In Jesus Christ the comprehension blended with life and lived among us, and we understood his teaching, which was, that life originated from the comprehension and was of the same origin with it, as the son comes from the father and is of one birth with him ; we have received the complete teaching of godliness in fact, because through the fulfilment by Jesus Christ we all comprehended the new teaching in place of the former, for the law was given by Moses, whereas godliness in fact originated through Jesus Christ.

WHEREIN THE COMPREHENSION OF JESUS CHRIST CONSISTED

IS. oM<lf ώ- . I. it. No man IS. No ono baa ever ρα.< »ώ»ΟΤ<· ό μΟΫΟ-Uàî. ό ύν tit rbr «ÔXror roi «ατρόι. «««-

ο.

«ren· G<XJ al any lime; the only begotten Sou, which io* In· tbo (μ»·οιιι4 of tbo Father, bo batb declared.·

coinpreiionueu or win ever comprehend God; tbo aon, being In tbo heart of the Father, he baa pointed out the path.

(α) όράω to sec, comprehend directly. Here the perfect is used, and so it means has not comprehended and will not comprehend.

(b) ων is most correctly translated by an adverbial participle, which shows that, lining in the heart of. the Father, he only points out the path.

(c) <49 denotes motion into something ; <tç and not iv is used here, because ό Lv <iç denotes not so much being in the Father, as striving to be in the heart, the pith of the Father.

(rf) κολπον breast, bosom. To be in the breast, bosom, heart denotes that one is included in the other, is embraced by it, exists in it. To be in the heart renders that meaning.

(e) i&Fffopai has the meaning of to tell, guide, point out the path.

The words, No man hath seen God at any time, in addition to the general significance, have also this special meaning that they deny the Jewish conception of God, who was seen on Sinai and in the burning bush. If there could be the slightest doubt left about the direct and exact meaning of the words of the first verse about the comprehension having become God, this eighteenth verse, which does not permit any other interpretation, says that we cannot speak of God, whom we do not comprehend ; that there is, and can be, no other God than the one who is revealed by the son of God in the comprehension of life, if the life is included in the comprehension : No one bas ever seen or comprehended God, but the one-born son, being in the heart of the Father, has pointed out the path.

The son means life, the living man, as it says in the third verse, Everything which is born is born by tbo comprehension, and in the fourth verse, In him is life, and in the twelfth and thirteenth verses, The sons of God are those who have recognized that they are born through the comprehension.

The one-born son means such as the Father. Being in the heart of the Father means that life, the living man, being in the heart, that is, without coming out of the comprehension, blending with it, only points out the path to it, but does not declare it.

The meaning of the verse is as follows :

No one has ever seen or ever sees God, but the life in the comprehension has pointed out the path to him.

ANNOUNCEMENT OF GOOD OF JESUS CHRIST, THE SON OF GOD

INTRODUCTION

This announcement is written in order that men might believe that Jesus Christ is a son of God and that, by the very faith in the same which he was, they might receive life. No one has ever comprehended or ever will comprehend God. All wc know about God, we know because we have the comprehension, and so the true beginning of everything is the comprehension. (What we call God is the comprehension. The comprehension is the beginning of everything, — it is the true God.)

Nothing can exist without the comprehension. Everything has originated through the comprehension. In the comprehension is the force of life. Even as the whole diversity of things exists for us only because there is light, so there exists for us the whole comprehension of life, life itself, only because there is the comprehension. The comprehension is the beginning of everything.

In the world, life does not embrace everything. In the world, life appears as the light amidst the darkness. The light shines so long as it shines, and the darkness does not retain the light and remains the darkness. Even thus in the world, life appears through death, and death does not retain life and remains death.

The source of life, the comprehension, was in the whole world and in each living man. But the living men, living only because the comprehension was in them, did not understand that they originated from the comprehension.

They did not understand that the comprehension gave them the possibility of blending with it, since they were not living from the tlesh, but from the comprehension. By understanding this and believing in their sonhood to the comprehension, men could have the true life. But men did not understand that, and the life in the world was like the light in the darkness.

God, the beginning of all beginnings, no one has ever comprehended, or ever will comprehend, but the life in the comprehension has pointed out the path to him.

And so Jesus Christ, living among us, has declared the comprehension in the flesh, in as much as life originated from the comprehension and is of one birth with it, just as the son originates from the father and is of one birth with him.

And looking at his life, we comprehended the complete teaching of the godliness in fact, because, on account of bis perfection, we comprehended the new godliness in the place of the old. The law was given by Moses, but the godliness in fact originated through Jesus Christ.

No one has ever seen, or over can see, God, but the son of God in man has pointed out the path to him.

THE INCARNATION* OF THE COMPREHENSION. THE BIRTH AND CHILDHOOD OF JEbUS CHRIST

Luke i. 5-25. lu these verses are told the miraculous occurrences in relation to the birth of John the RaptisL

These occurrences not only have nothing in common with the teaching of Jesus Christ and the announcement of good, but do not even touch on Jesus Christ himself, and so, no matter how these occurrences may be understood, they can change nothing in the meaning of the teaching of Jesus Christ.

Luke L 26-79. These verses tell of the miraculous occurrences which preceded the birth of Jesus Christ, and are connected with just such miraculous occurrences, which are foreign to the teaching, at the birth of Jesus Christ.

Matt i. 1-17 and Luke iii. 23-38. In these verses two genealogies of Jesus Christ are set forth. Even if the genealogies agreed with each other, they do not touch on the teaching and, no matter how they may be understood, can add nothing to, or take away from, or change in, the teaching, and so all these verses must be referred to an addition.

18. T.S « ‘Ιησού Χριστού ή yivryan O&TWf Hr. μνησττνΜ-yip τη μητρδι αυτού

CHAPTER I.

Reuss, the esteemed writer of the Tübingen school, explains the passage as follows (La Bible, Nouveau Testament, Vol. I., pp. 179-185):

This is what Reuss save (llcuss, La Bible, Nour. Test., Vol VI., pp. 137 and 138): They shall be filed: That is, with this righteousn

FOURTH COMMANDMENT: KMio* I. And Jesus said to blm. Wake up. take thy bed, a

This is what Reuss says (Vol. VI., pp. 166-168):

Tliis is what Reuss says (Vol. VI., pp. 190-192):

This discussion is correct in its analysis of the church teaching, but is faulty in that it recognizes the trausla—

which they wanted, and since this gospel truth is avoided by the church, this fable, like the parable of the steward, represents itself as very diilicult.

This is what the church babbles about it (pp. 481-484) :

This is what Reuss says (pp. 505, 506) :

CHAPTER I.

BIRTH

Matt. f. IM. Now the birth of Jeau· Christ “■•on thia wiae; When aa hit mother Mary was espoused to Joeepb, be·

II. The birth of Jeau· Christ was Ilk· thia : when hla mother was betrothed to Joseph before they came to-ή συντΧΜν αύτοΰι. Sy fr yaarpl Ιχονσα it Πντύματοι ‘Aylou.

HI. Ιωσήφ Si δ Ανήρ αύτήί, δίκαιοι ών, καί μή Ηλων αυτήν οαραδο·· yparloai, ίβουλήβη ΧΑ-Ορα ΑοοΧύσαι αυτήν.

20. Taure Si αυτού ίνφυμηβίντοι, Ιδού. Ayyi-Xot Κυρίου ear* Svp 1φ4*η ·ύτ^, X/yw»,*l«e-»W. Mn Δ»ρΐδ. μή φο-Prfl wapaXafloiv Ma-Ρ*Αμ ^vyvvitA ee.- rà yèp iv aύτ g yivvyiiv it Ιίκύματδι ίστιν ‘Aytev.

21. Τφται Si è. «ai καλίσιιΐ τδ 6 voua αυτού ΊΗΧΟΤΝ· etràt yàp σύστι τδν λαδν αυτού άτδτύν Αμαρτιών αυτών.

24. AuytpMt Si i Ιωσήφ ατό τού Chrsev exolyatv ώ( τροσίταξιν αντψ ό AyyrXoi Κυρίου, καί TOfiiXaftf τήν y natta αυτού,

25. Καίούβ /ylvutattv αυτήν, tun oi ίτικτ τδν υίδν αϋτήι τδν πρωτότοκον· καί itAXtot τδ όνομα αυτού ‘1ΗΧΟΤΝ.

(a) The words of the Holy Ghost in this place designate birth from above, the same birth which in the discourse with Nicodemus is ascribed to all men.

Verses 22 and 23 affirm that the birth of Jesus fulfilled a prophecy. This prophecy is in the highest degree far-fetched and not only fails to confirm, but even subverts, the author’s thesis.

The meaning of the verses is as follows:

There was a virgin Mary. This virgin became pregnant by some unknown person. Her husband, who was

fore they came together, fether. she was found to she was found with child be pregnant.

of the Holy Oboet.·

19. Then Joseph her husband being a just man, and not willing to make her a publier a am-Ile, was in l nd cd to put er away privily.

20. Hut while he thought on these things, hr hold, the angel of the laird appeared unto him in a dream, saying. Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which to conceived In her is of the Holy Ohoet

21. And she shall bring forth a eon, and thou • halt call his name JESUS: for he shall save bis people from their sins.

24. Then Joseph being raised from sleep did as the angel of the lx>rd had bidden him, and took unto him his wife:

28. And knew her not till she bad brought forth her first tmrn son : and he called bis name JESUS.

19. Joseph, her hueband, was justi he did not wish to arraign her. and Intended to scud her away without public announcement.

20. But while he was thinking of this, he dreamed that a meeien-gcr from God bad appeared to him and was saying. Fear not to recel ve Mary, thy wife for what will be t«eu of her will be born of the Holy Ghost.

21. And she will brine forth a son and will call him Jesus, which means the Saviour, for be will save people from their •Ids.

24 When Joseph awoke, he did as the angel of God bad commanded him to do, and received her aa his wife

25. And had nothing to do with her till she had brought forth her first ton, and be called him Jesus.

betrothed to her, took pity on her and, concealing her shame, received her. From her and an unknown father a boy was born. The boy was named Jesus. (And this Jesus was the comprehension in the flesh. He it is who declared to the world God, whom no one has ever known.) This Jesus was the son of God who gave to the world the teaching of which John speaks and which is expounded in the gospels.

Luke i. 1-21 ; Matt. i. 1—12; Luke ii. 22-38 ; Matt, it 13-23; Luke ii. 39. In these verses is described the birth of Jesus Christ and his wandering with his mother, which is accompanied by miraculous occurrences and prophecies. These verses contain nothing which refers to the teaching of Jesus or even any occurrences which might have had some influence upon him. The only explanation of these chapters is that they are legends which were formed, even as they are formed now, about the childhood of a person who after his death has become of great importance. The motive of these chapters is to enhance as much as possible the importance of the person by means of miracles and prophecies. The invariable tone of these descriptions, especially in Luke, reminding one of many apocryphal accounts, is striking by its irrelevance as compared with other places of the same books. It is impossible to imagine a man who should have completely understood the teaching, as expressed in the introduction of John, and yet should have accepted the legends of his birth. One excludes the other. To him who has comprehended the meaning of the son of God as the son of the comprehension, as it is explained in the introduction, the stories about the occurrences which preceded the birth of John and of Jesus and the story of the birth itself and of the consequent occurrences cannot be intelligible, and certainly not important; while he who ascribes a meaning to the miraculous birth of Jesus from the virgin and the Holy Ghost as her husband, and believes in the possibility of it, has evidently not yet come to understand the significance of the son of the comprehension.

The meaning of the whole passage is to justify the disgraceful birth of Jesus Christ. It was said that Jesus Christ was the comprehension,— he alone declared God. And this Jesus Christ was boni in what was considered to be the most disgraceful of circumstances, from a virgin. All these chapters are a justification, from the human point of view, of that disgraceful birth. The disgraceful birth and the ignorance of Jesus as to his father in the flesh are the only feature of these chapters, which is to have a meaning for the consequent teaching of Jesus Christ.

CHILDHOOD

40. T4 Μ ταώίαν ηί-(αχ, «ai ίκραταιοΰτο τκϋματι, τληροιμεαοτ σοφίαν «ai χάρεί θ<ον

tr’ ainb.

41. Kai /rapevorro ai αυτού κατ’ Irot

•{Ιερουσαλήμ r$ ioprÿ τον κίσχα.

42. Kai brt éj/wro iràr δώδ««α άταβάυτωτ avrwr dt ‘UpoabXvpa κατά rb Wot τήτ ίορτήι,

43. Kai τελειωσάυ-ruf ràt ήμίραν ί·> τφ ûroarρίφ^τ aûroùi. ù»/-M«ro» ‘ Ιησονι à »aft if Ιερουσαλήμ· «ai ούκ

Ίνσήφ «ai ή μήτε,ρ αύτον.

44. Nομίσαυτη bi ab-

tAf i, rj aveoty «frai, «λ*, à. «ai

iwftrovp avrbf raft

«ai raft

Tswaroft—

4* K-i μή afràp, ίηίστρσφατ «/, IWaX^M, frrovrro •M».

lukr O. 40. And tbe child crew, and waxed •tronc In spirit. filled with wisdom; and the Erac® of God wax uikiu

In.

41. Now bla parent· went to Jerusalem every year at the foul of the passover.

42 And when he was twelve year» old. they went up to Jerusalem after the custom of the feast.

43. And when they had fulfilled the «lays as they returned, tlirclilld Jesus tarried behind In Jerusalem; and Joseph and his mother knew not of II.

40. The boy grew and became manly in spirit, and his reason Improved. And the love of God wai upon him.

41. His parents went to Jerusalem every year for the feast of tbe passover.

42. And when he waa twelve years old. his parents went to attend the feast in Jerusalem, as was their cnstoiu.

43. When the feast was over and they started home, the boy Jesus tarried behind in Jerusalem; and Joseph and his mother did not notice It.

44 lint they, snppo·-Ins him to have been In the company, went a day’s tourney; and they sought him among their kinsfolk and acquaintance.

45 And when they found him not, they turned hack again to Jerusalem, seeking him.

44. They thought that he was with his com panions, and thev went a day’s Journey, and they sought him among their kinsfolk and acquaint anew·.

45. And they did not And him and returned to Jerusalem to find him.

Koi μ<θ·

Wpat rprû, rtpo» αύτόχ Λ τψ ItpÇ, Katofiptro, 1* μΙαγ τύν άιάαακάλνν, ad daoivrra aûrûe. ad Irrpwrûrra a ντο/?.

47. ’ ÏJjararro M nàvrtt d deoforrr» av-rov /ri rp avviati ad raît άκοκρίσιαιν αάτοΰ.

48. Kd ZMrra aûrôr Ιζικλά-,ηααν-καί wpôt αυτόν - μήτηρ avToû «?»«, Hkvov, ri /ποίησα» W’ οΓτω» J .So0, ό ττατήρ aou KÔyù όδυνώ-μίνοι 1{ήτοΰμΙν at.

411. Kal rlirr irpô» αύ-τοΛι, ΤΙ δη ΙζητιΐτΙ μι ; οι5κ picirc δη /y το?ί τον πατρόί μου δ« rival ***60. ΚαΙαδτοΙούσνχίρ καν τδ Ρήμα δ Α4λησ<*> ·4τΛ.

61. Καί κατίβη ptr «ürLa, <d chX-re df Na-JUp/τ· «al -v νποτασσά-p«»of αυτοί». aal ή μήτηρ αάτον όμτήριι πάντα rà Ρήματα ταντα ό· τρ καρ-4<f αντή».

62. Καί ‘Ιησού» προί-κοίτη σοφίν καί ήλικίφ, καί χάριτι »αρά Οίψ καί dvOpûwoit·

AH these verses are translated without n change of meaning, and so do not demand any explanations.

23. Καί αύτδ» A ’Ιησού» ώσ<1 Ιτών τριάκοντα ipybptvot, ών, ώ» ΙνομΙ^το, dàr’Iναήφ.

(a) The twenty-third verse of the third chapter is placed hero for the sake of the consecutiveness of the exposition.

4β. And It came to pas*, that after three day· they found him in the temple Bitting >’» the mhlat of the doctor·, both hearing them, and asking them questions.

47. And dl that heard him were astonished at his understanding and answers.

48. And when they saw him, they were a mare,I : and his mother aaid unto him, Son. why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

49. And he said unto them. How is it that ;o sought me ? wist ye not that I must be about my Father’s business ?

50. And they understood not the saying which he spake unto them.

51. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all those sayings in her heart.

52. And Jesus increased in wisdom and stature, and In favour with God and man.

Luke Hi. 23. And Jesus himself began to he about thirty years of age, being (as was supposed) the son of Joseph—

44. And they found him after awhile In the tempi·: hs was sitting amidst the teachers, asking them questions, and listening to them.

47. And all that heard him wore astonished at his understanding and at bis speeches.

48. His parents saw him and were surprised, ami his mother said to him, Bon, what hast thou done to us ? Thy father and I bare been worrying and looking

40. And ho said to them, Why are you looking for mo? Do you not know that l must lie in my Father’s house ?

50. But they did not understand what be was saying to them.

51. And he went up to them, and went with them to Nazareth, and obeyed them. And his mother took all bis words to heart.

52. And Jesus increased In stature and understanding, and was in favour with God and man.

23. And Jesus was about thirty years of ago, and men thought that bo was Joseph’s son.

The verses about John the Baptist will be found in their proper place.

The meaning of the verses is as following:

About the childhood of Jesus Christ we are told in general only this, that without a father he grew, became manly, and increased in understanding beyond his years, so that it was evident that God loved him. From his whole childhood only one particular incident is mentioned, and that is how he was lost when Mary and Joseph were at the feast in Jerusalem, and how he was found in the temple with the teachers, lie listened and asked questions, and all marvelled at his understanding. His mother began to rebuke him for having gone away from them and because they had been looking for him. But he said to her: Why did you look for me? Do you not know that you ought to look for each man in the house of his father ? I have no man-father, consequently my Father is God. The temple is God’s house. If you had been looking for me in the house of my Father, in the temple, you would have found me. This story, besides indicating an unusual intellect in the child Jesus, very clearly brings out the one train of thought, by which the clever, neglected child, seeing about him children who all of them had carnal fathers, and no father in the flesh of his own, recognized as his Father the beginning of all, God. The conception that God was the Father of all men was expressed in the Jewish books:

Mai. ii. 10. Have we not all one father? Hath not one God created uh?

4 ‘F.ylvtro Ίωάννηι fiarrlfuv »i Ιρήμφ. καί κ^ρύβαων βάντιαμα ptτa volât tlt άφιαιν 4μαρτιύν.

JOHN THE BAPTIST

Mark I. 4 John did baptize-In the wilderne··, and pre»eh th· baptl«m of repentance» for* tbe remiMlon of •In·.*

4. John th· KaptiBt appeared In th· prairie and preached bathing a· a elgn of the change of Ilf·, a· a sign of the liberation from error.

(α) βατττίξω means to bathe, wash down. I prefer the popular expression to bathe to the word baptize, because baptize has the ecclesiastic significance of a sacrament and does not express the action itself, which is expressed in the verb βαπτίζν.

(δ) m I translate by in sign of, as it is frequently translated, since the meaning in is not applicable here.

(c) μvrάνοια is word for word afterthought, change of mind. Repentants would correctly render the meaning of the word, if repentance had not received a peculiar ecclesiastic significance. I prefer the word renovation, which in the popular language has the meaning of repentance, but not so much in the sense of penitence, as in the sense of an inward change.

(d) αμαρτία means sin, not in the sense of a religious sin, but in the sense of mistake, oversight, and so I translate it by error.

4. A frfe W i •Π,ΐ <kx< rό ίκδυμα αντοΰ άτό rριχωτ καμήλαν, καί ζΰκην ό<ρματ!νην vtpl τήν δσφύτ αυτόν· ή W τροφή αντον ή* ακρίδα καί μΤλι Λ^ρ,οκ.

I-‘W · tùayyt-λί<»ν \yC0i XpiffTOÎ’ MOV τον Ο«ον·

2. ’Oî ytyparrai Ir roft τροφήTO4t. ‘IM, 4yw άτοστίλλν rlr &y-γ<λ6ν μου τρό τροσώτον σαν, 6t κατασκ(νάσα τήν «JW σου ΙμιτροσΟΙν σαν.’

3. ‘ Ί’ωΗ) βοωντοι iv τ Ρ Ιρήμφ, ‘Κτοιμάσατι τήν όδΛν Kvplou· tùOtlat noitîrt τάτ τρίβονι αύ-τοΟ.’

Λ. Πάσα φάρα-,ζ »λη-ρ^ήσιται, καί ν-ν Spot καί βονυόι ταταυνθήσι-τα<· καί Ιστοί τά σκαλιά

Mark Hi. 4 And tbe same John bad bis raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.·

4. John’s raiment was of camel’s hair, and he was girded with a leathern girdle. He fed od locusts and herbs.

Mark i. 1. Tbe l*rln nlng of tbe gospel of Jesus Chi 1st, tbe Son of God;

2. As it is written in the prophets. Hchold. I send my messenger before thy face, which shall prepare thv w.ty before thee (Mai. III. I).

1. The beginning of the announcement of good of Jesus Christ tbo son of God was *

2. As It is written In the prophets, 1 send my messenger to prepare my way.

3. The voice of one 3. A voice calls to you. crying In the wilderness. In tho wilderness pro· 1’rcnaro yo tho way of pare ye the way of tho the Lord, make his paths Lord, ma ko his paths straight· (Is. xl. 3). easy.

Luk* ill. v. Every val-5. So that every hollow ley shall be filled, and shall be made even, and eiery mountain and hill every bill and mound shall be brought low; shall be brought low: so and tbe crooked shall be that all the crooked

ah «Mt<ar, sal al rpa χ<ίai Movt X«iaf

β. Kai tytrai vara okpl τδ σωτήριον τον ü«ov.*

made straight, and the ΏΙι ways shall be » smooth ;

«. And all de.h shall see tbe salvation of God (Io. Ml. »-»).

places shall be made straight, and the mounds shall be made a smooth road.

6. And tbe whole world

shall see tbo salvation of God.

(a) Scholars think that by wild honey is to be understood resin. lu order to be intelligible and express the same strictness of the fast, I use the word herbs.

(b) To connect the words. The beginning of the announcement, and, as it is written, it is necessary to add the word was, that is, that the beginning of the announcement was, that according to the words of certain prophecies there appeared John the Baptist.

(c) The change of punctuation, and therefore the change of the meaning of the passage, I take from Bcuss’s les Prophètes, Vol. II. (1878).

This is the way it is translates there from the Hebrew :

Une voix crie :

Par le desert frayez le chemin de l’Eternel!

Λ planassiez, à travers la lande, une roule pour notre Dieu I

Que toute profondeur soit exhaussée,

Que toute montagne, toute colline s’abaisse,

Que ce qui est inégal se change en plaine.

Et les crêtes escarpées en vallons.

Pour que la gloire de l’Eternel apparaisse

Et que tous les mortels ensemble l’aperçoivent I C’est la bouche de l’Eternel qui l a dit.

Matt. iii. 1 ; Luke iii. 1. In these verses are set forth historical occurrences, which have no reference either to Christ, or to the contents of the teaching.

2. Kai Xtywv, Μ «τα-Mali. Hi. 2. And say-2. John «aid, Come to -_An A Ing, Itopent ye t for th· your soiutc·, for the

W,T‘ V . 7 f ’ P kingdom of heaven· Il kingdom of heaven le

σιλαα τών ουρανών. at band.· hero.

(a) rpfyuce is a perfect and signifies what has taken place and is now taking place. The verb means to

approach. In the perfect it signifiée that the kingdom of heaven has approached in such a way that it cannot approach any nearer. Indeed, according to all the prophecies, the kingdom was in the future and still coming. Now it was already here. And so ήγγun must be translated in this place by has come now, is here.

(6) The kingdom of heaven. These words have received their church significance. They designate the kingdom which is formed of all the believers. Its king is Jesus Christ. Obviously John the Baptist could not have been speaking of that kingdom of heaven before Christ. In the mouth of John the Baptist and of Jesus Christ these words must receive a meaning which was intelligible to all the hearers of that time. The kingdom of heaven, for all the Jews who heard that, was the coming of God into the world and his enthronement over men, that with which are filled all the prophecies of Zechariah, Hosea, Malachi, Joel, Jeremiah. The peculiarity of the meaning of John the Baptist’s words in distinction from the other prophets is this, that while the other prophets spoke indefinitely of the future enthronement of God, John the Baptist says that this kingdom has arrived and the enthronement is completed. Nearly all the prophets with this enthronement of God predicted external, miraculous, and terrible events; Jeremiah is the only one who predicted the enthronement of God among men not by external phenomena, but by an inward union of God with men, and so the assertion of John the Baptist that the kingdom of heaven has come, although no terrible event has taken place, is to be understood in this way, that what has arrived is the inward kingdom of God, which Jeremiah had predicted.

THE CONCOURSE OF PEOPLE TO NF. BAPTIZED BY JOHN

5. Τάτ< UtTMvtro Matt. M, 5. Then weal 5. And to John came rnx-rt.‘rrAi. Ί.λμΑΧικμ out lo him Jerusaleiu, the people from Jeru-αυτόν I,ρβαόλυμα Judfa „>d and from the vl!

καΐ rif· ή let «αία «al râaa ή βΐμίχνρ·, τού IapM»W*

& K ai ^aeTÎforro iv τψ ‘ lopôdvp mr’ αυτόν, (θμολογοίμ«νο< τά, αμαρτία, αυτών.

7. Έλ<γ<ν ο0ν τοσ κχοχυομ/νοι, όχλοι, βαπτισνήναι vw‘ αυτού, Γθάματα /χιόνών, τί, vwfô«^«v ΰμίν φνγ<<Ρ àrô τ-, μ<λλοΰτ^ 4py#ti

S. Ηβιήσατ» eSv καριτούι άξίου, τηι μ«τα-*οία,·

0. Ήβη W «αΐήιψρη «ρό, Tijv frfat τών ό/ν-δρωρ κάτα <■ râv οόν ifνόμον μή «otovv «αμχόν <αλόν /««6ττ<ται «ai <it TVP ^λλίΤΟ4.

W. KaU<WÔTwvai-τόν oi όχλοι, λ/γοντ<», ΤΙ ούν ποιήσομε;

Π. Άτο«/»«§<1, U λ/γ« αυτοί,, Ο ίχων 2ΰο χιτώνα, μίταδότω τψ **1 Χ·”· ««J i ίχνν βμύμΛτα άμοί^ T9UÎTW

12. ‘lIAssv Μ rai Τίλώναι ^βττια^κΜ, «al <Lrov τρύ αύτόν. Δ·δ4σ«αλ<, τ( roi^ao-μ*ρ;

13. Ο W «Ια. «ρό, αύτοίΊ, ΜηΜρ τλ/ον «αρά τό διατ«ταγμ/ρορ νμ?» νρ4««τ<.

14. ·Ε»,ρ4τ«ρ Si αυτόν «ai <τρατ<ν6μ«»ο<. λ/γορτ·». Καί ήμκΓ, τί το<4σομ«ρ ι καί the τρό,αΰτούι. Μι^/να δια-σ«1σητι, μηϋ ανκο^αν-τ/ρητν «al άρκάαθι T0«, tywpfaf νμώρ. the region round about Jordan,

6. And were baptised of him In Jordan, confessing tliolr sins.

Luke »ΊΙ, 7. ThmiHnld ho to the multitude· that camo forth to ho baptised of him, O gon-oration of viper·,* who hath warned you to flea from the wrath· to come ?

». Bring forth therefor-fruit· worthy· of repentance.

9. And now also the axe I· laid unto the root of the tree·: every tree therefore which brlngeth not forth good fruit is hewn down, and cast into the Ore.

10. And the people M. And the people asked him, saying, Wbat asked him. What shall ■hall wo do then ? we do?

11. He answereth and saith unto them, He that hath two coats, let him Impart to him that hath none; and he that hath moat, let him do likewise.

U. Then came also Ebllrans· to be taped, ami said unto him. Master, what shall we do?

13 And he said unto them, Exact no more than that which is appointed you.

14 And the soldiers likewise demanded of him. saying. And what ■hall we do? And he said unto them. IX» violence to nn man. neither accuse any falsely; and be content with your wage·. lages along the Jordan, and from the whole country of Judea.

C. And he bathed in the Jordan all those who confessed their errors.

7. And ho said to the people, O tribo of snake· I Who taught you to Nee from the approaching will of

8. Bring fruits which are In conformity with the change.

9. The axo la already laid upon the root of the tree, and if a tree does not bring forth

Cod fruit, it is cut wn and burnt up.

11. He answered them, He that has two coats, let him give one to him who has none: and ho that has bread, let him do likewise.

1Î. The farmers of taxes eaine to his bathing, and said to him. Teacher, what shall we do?

13. John said to them. Exact no more than Is your right.

14. And the soldier· asked, What shall we do? And he said. Trouble no man, and accuse none falsely. Be content with your condition.

(a) lu Matt. iii. 7 it says that the following words of John are addressed only to the Pharisees and the Sadducees, while in Luke it says that they arc addressed to all. As there is nothing in the words which refers especially to the Pharisees and the Sadducees, Luke’s version is preferable.

(-) There is a superstition that snakes have a presentiment of a fire and creep away from where one is to happen.

(c) opyij natural disposition, expression of will. I translate it by will of God.

(d) άξιος with the genitive, worthy of something, as much as, cannot be translated into Russian precisely, and is best rendered by in conformity with.

The words which serve as a continuation of the eighth verse, and which are that the Jews regard Abraham as their father, refer only to the Jews and contain no instruction and, besides, interrupt the speech about the fruits and the tree, and so are omitted here.

(e) τελώνης tax-gatherer. The taxes were farmed out, and so the tax-gatherers were farmers of taxes.

Verse 15 says, according to Luke, that the subsequent words about the one who is mightier who is coming into the world are spoken by John in reply to the supposition that he is Christ. But these words directly continue the speech about preparing the way for him who is coming, and do by no means answer a supposed question as to whether he is Christ or not. He does not say that he is Christ or not Christ, or that he who comes after him is Christ or not Christ, and so this verse is omitted.

18. Πολλά μδν οδν r.uke lit. IS. And IS. And, calling up niany other things the people, he announced . “αραχαλνν hi, exhortation many other things about

tvnyytXlftro rde λαό·». preached he unto the the true good.

11. ‘V.ylpivfiawTltu iii. 11. ! Indeed 11. And he called out

vuâf iv Mar. tit μιτά-bàptlae» you with water to th· people, and «aid, M “ unto repentance : but ho I bathe you In water In

Όα·’· 6 fit όπίσω μου that cometh after we is sign of the renovation. δρχδμινο I Ισχυρύτ,ρύι μου δστίν, ol· ούκ ιΐμΐ Ικα~ -Lf τά υποδήματα βαστά-σαι- αντδι vpât βαπτίσιι I» lïvtûpari Άγίφ καί πυρί.

8. ’Εγώ μδνίβΑπτκσα ΰμαι iv Ματ.· aùrôt Μ βαπτίσιι ίμαι δν Πούμαν. Άγίν

12. 0& τά πτύον iv T? χ,,ρΐ αύτοΰ, καί δια-καθαριιΐ τήν Αλωνα αν-τοΰ, καί συνάζα τδν σίτον αΰτοΰ tit τήν άποθήκην, τδ δδ Αχυρον κα-τακαύσα irvpl άσβίστφ.

13. Τ6τ< irapaylvtrai 6 άπδ rt)t Γαλ.-Xalat δπΐ τδν Ίορδάνην πρδί τδν Ίωάννην, τοΰ βαπτισθήναι înr αύτον.

16. Καί βαπτισθιύ δ ΊησοΟ» άνδβη ΐύθύί άιτό τοΰ ΰδατοί.

mightier than 1, whose shoes 1 aiu not worthy to bear: be shall baptize you with tliu Holy Ghost, and with bro.

but lie Is coming who Is mightier than 1 and of whom 1 am not worthy.

Mark i. 8. 1 indeed have baptised you with water: but he shall baptize you with the Holy Ghost.*

Matt. Ul. 12. Whose fan it in his hand, and he will thoroughly purge bis floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

13. Then comoth Jesus from Galilee to Jordan unto John, to be baptised of him.

8. 1 wash you In water, but lie will purify you by the spirit (and Ore).

12. The fan Is In hia hand, and lie will clean his Boor, lie will calher the wheat, and will burn the chaff.

13. And Jesus was purified by John.

16. And Jesus, whan be was baptised, went up straightway out of the water.

(α) βατττίζω not only means to bathe, but also to purify : the context demands the latter meaning here.

(b) With the Holy Ghost and with fire. The word holy is added later, as appears from many texts, and as it is always attached to the word Ghost. The word fire is not given in Mark, but is added in Luke and Matthew. The idea is that as the master purifies the threshing-floor with fire, so he will purify you who is mightier in spirit.

The fourteenth and fifteenth verses are not very intelligible and, in the sense in which they are taken, add nothing to our teaching.

The continuation of the sixteenth verse speaks of a miracle, an unnatural and unintelligible event. It adds nothing to the teaching, but, on the contrary, obscures it. How the miracles violate the sense of the teaching will be mentioned in its proper place.

TUI GENERAL MEANING OF JOHN’S PREACHING

In what did John’s teaching consist? It is generally said that we know nothing or very little al«ut what John preached. Indeed, if we assume that John merely announced the coming of that kingdom of heaven of which Jesus taught, or preached, like the previous prophets, the coming of God, no contents will be left in John’s preaching. But if we stop looking upon the written words as a magic fairy-tale, and trying to find in everything miracles and prophecies, John’s preaching will become full of contents. Men of the church generally represent him as a forerunner of Christ ; and freethinkers, as one of those liberal poets, called prophets, of whom there was never a lack among the Jews and who uttered moral commonplaces. But if we only give ourselves the trouble to understand the words which are More us in a simple manner and without any preconceived notion, the contents of John the Baptist’s preaching, and the ver) important contents at that, will appear at once.

It says that the kingdom of heaven ήγγuct, was already at hand. Not one of the prophets had said that. They had all said that God would come, would be king, would do this or that, but all that would be in the future. John said : The kingdom of heaven is already here. Nothing manifest has happened, but it is here. That the peculiarity of John’s preaching consisted in the announcement that the kingdom of heaven was already at hand, or had come, or, at least, that Jesus Christ thus understood these words, is proved by this, that later on Jesus Christ said, The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it (Luke xvi. 16).

Consequently, that is the meaning of John’s preaching. Not one prophet said that before. All the former prophets, with the exception of Jeremiah (xxxi. 31), predicted unusual external occurrences in connection with the coming of God : executions, frosts, plagues, destructions, wars, and carnal pleasures. John does not predict anything of the kind. All he says is that no one can escape the will of God, that what is not needed will be destroyed, and that only that which is needed will be left. All he says is, Be renovated ! That is the chief characteristic of his preaching, and the most inqiortant part of what he says is: I purify you with water, but what will purify you completely is the spirit, that is, something invisible, non-carnal. John says, Heretofore you have been told that the kingdom of heaven will come some day, but I say to you that it is already here. In order to enter heaven it is necessary to become renovated, to renounce error. I can cleanse you externally, but only the spirit will purify you. That is the teaching which Jesus Christ heard. The kingdom is here, but in order to enter it, it is necessary to become purified by the spirit

And thus Jesus Christ, full of the spirit, goes into the wilderness to try his spirit

CHRIST’S TEMPTATION IN THE WILDERNESS

1. ’ll” Π HV-ματοί ‘Aylov ττΧήρηΐ ντίστρεψενάνά του\ορ-δά*>υ· καί <h<ro lv τψ Πνίύματι tit τήν ίρημον

2. ‘Hpipat τεσσαράκοντα. ταραξύμενοι inrà νον διαβών.

13. Καί ir/utfr τ$ ipfat Wpat τεσσαράκοντα. σεψαξδμενοε νσδ τον Σατανά, «αΙ ήν μετά τύν ftplwr.

2. Καί ούα Ιφαγεν οΜν iv rah Μ/»*’ /κείνα«ai σνντε\εσάει-σύν αντύν, Ιστερον Μνασε.

Luke Ιν. 1. And Jésus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,»

Î. Being forty days tempted of the devil.·

1. Then Jooue being full of the spirit went from the Jordan into the wilderness,

2. And there the tempter tempted blm.

Alark « 1J. And bo was there in the wilder neas forty days tempted of Satan: and waa with the wild beasts

U And Jesus was In that wilderness forty days, and ate nothing, and grew tbln.

Luka ir. , And Io those days be did eat nothing: and when they were ended, bo after, ward hungered.

2. K al νηστεϊσαι Wpat τεσσαράκοντα καί ννκται τεσσαράκοντα. ύστερον ΙτεΙνασε.

3 Kai *ροσε\9ύν αντψ à κειράζων <hr<r, El vidt tl ταν θ«ον, tM r»-a oi XtSo» οίτοι Αρτοι ylwvrai.

4. O N άκοκριθιΐε the, ViypawTai, ‘ 0S« Αρτψ μόνψ ξήσεται ΑτθρωιτοI, άλλ’ Irl καντί ήματι ΙκκορευομΙνφ διά στόματα» θ<οΰ.’ Matt.lv. 2. And when bo bad failed forty days and forty night·, hr was afterward a hungered.

3 And when the tempter came to him, bo said, If UMM to the Non of God, conxnand that these «tones bo inado bread.

4 Hut ho answered mid said. It Is written, Mun shall not live by bread alone, but by everv word· that proceeded» out of the mouth of God.

3. And the tempter came to him. and Mid, It thou art a eon of God, command that those stone· bo changed into bread.

4. Hut Jesus answered, It is written, Man does not live by broad alone, but by everything which proceeds out of tho mouth of God (by tho spirit).

(a) III Luke it is written και ήγ€to iv τφ Πρτνματι <tç την Έρημον, but ill the older texts it is always written iv τη Έρήμφ, that is, it says simply and clearly that .Jesus passed forty days in the wilderness, in the same spirit in wliich he went away from the Jordan. It is true in Matthew it says ανιγχθη etç την Έρημον ύπο του Πνεύματος and in Mark το Wvevpa αυτόν Έκβάλλα ας την Έρημον, that is, that he was carried by the spirit and that the spirit cast him away in the wilderness. Luke, apparently combining the two versions, says that he was full of the spirit, and in that spirit passed forty days in the wilderness.

(b) &α£ολος I translate by tempter, in order to give the word its proper meaning, and not that of devil, which it now has.

(c) I omit the word ρήμα, because it is not found in the Hebrew text, DouU viii. 3, from which these words are quoted. That passage determines the meaning of the words, and here is the translation of it.

Deut. viii. 2-5: 2. And thou shall remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.

3. And he humbled thee, and .suffered thee to hunger, and fed thee with manna, which thou kueweat not, neither did thy fathen know ; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord, doth man live.

4 Thy raiment waxed notold u|»on thee, neither did thy foot •well these forty years.

5>. Thou shall also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee.

0. Kai ffyaytv αυτόν th Ίιρουσαλήμ, καί Ιστηκν αύτόν iirl rb irrtpùyiov roO Itpoû. καί tlrtv αϊτφ, Et ό vlàt «I roD O»o0, βΑλτ καυτόν twtviifv κΑτω—

_ 10. Γtypa* rai yàp. •‘On roct AyylXo et aéroû ivrtXûrai ir.pl σου, roô διαφυλΑξαι or

11. Kal Art iwl χάρων dpoûai σ<, μήτοττ προακόψητ ιτρότ λ10ον τόν τΜα σου.’

12. Καί dcrv.peS.rt tbrtv αύτψ ό Ίησοντ, ‘On ttpijrai, ‘ Owe tarre-pdff.et Κΰρω. τόν O.L.

6. Kai Avayayùv αϊτόν ό διΑβολot r/t Spot υψηλόν, ίδιιζ’ν αύτψ vdoat ràt flaaiXtlat ryt οίκουμίνηι iv ariypî) χρόναν

0. Kai «hr.v αύτψ ό kAfiaXot. loi δύαω ri,v /(ουσίαν ναύτη»’ Αταααν «ai rV Mfar αύτων Sre ΙμοΙ παραδίδοται. *al ψΜνΜλω δίδωμιαύτήν—

7. Χύ οδν iàv τροα· κυτήσρ t / νωτών μου, tarai σου trdrra.

8. Kai ΑτοκριΜι αύτψ <hr<r ό Ίησοΰι, ’Traye ότίβω μου, Χα-

/.à «υ. 0. And he brought him to Joni· ■alum, nml nut him on a pinnacle of the temple, ami meld unto him, If thou be the Son of God, cast thyself down from heneo :

10. For It la written. He «hall give his angola charge over thee, to keep thee:

11. And in their bande they shall bear thee up, leal at any time thou dash thy foot against a atone (Psalm xci. 11,12).

12. And Jesus answering said unto him.- It Is aaid. Thou shalt not tempt» the laird thy God (Dent. vl. 16).

S. And the devil, Uk-Ing him up into a high mountain, shewed unto him all the kingdoms of the world· in a moment of time.

6. And the devil said unto him. All this power will I give thee, and the glory of them : for that is delivered unto me: and to whomsoever 1 will, I give It.

7. If thou therefore wilt worship me, all ■ball bo thine.

S. And Jesus answered and said unto him, Get thee behind me. Satan.* for it is written. Thou

V. The tempter brought Jesus Christ to Jerusalem, and set him on the roof of a church, tend said to him, If thou art a son of God, cast thyself down from here:

10. For It Is written that be will charge bis messengers in regard to thee, to keep thee :

11. And they shall catch thee in theirarms, so that thy foot may not strike against a stone.

12. And Jesus answered him, and said, Because it is said. Thou shall not tempt thy God.

5. And again the tempter took him to a high mountain, and presented to him all the kingdoms of the earth in a twinkling of the eye.

6. And said to hlm. I will give thee all this

Kwer and their glory, r they are delivered to me, and to whomsoever 1 will, I give them.

7. If thou wilt worship me, all shall be th I no.

6. Then Jesus answered, and said. Go away (evil) foe I It Is written, Thou shalt wor—

re ri· γ/->^β»Γα« y bp, ‘ IIροσ*ν*ή<τ«ι Κι/ρωχ rôr (Mr σοκ, καί αντφ μΛνψ Xarpifcfit.’

13. Καί tfvrr<X/<raf rdrra »<«/>as/^r ό â««t-0®λβΙ d<r^rn dr’ avraO ΛΧ/* -a^oV.

11. Kal /Λού, dry<X<M νροσήΜον «ai di^xôrour •dr^.

14. Kal teieTrf” i Ίησοΰι /r rp ôvrd^n roO Hwé/iaroi tlt r^v Γαλιλα/α r.

■holt worthIp the Lord thy (îod, and hlm only ■halt thou eerv·.·

■hip the Lord, and for him alone ahalt thou work.

13. And when the devil had ended all the temptation, be departed from him for a •■«•on.

Malt. if II. And behold, angola/ camo and inlnlaterod unto him.

Luke if. 14 And Jeaua returned in the |M»wor of tho Spirit into Ualllee.

11 Then the temnter departed from him for a time.

11. And God*· power came and aerved him.

14. And Jeaua returned In the power of the ■plrit to Galileo.

(a) In Luke on stands in this place, for Jesus says, I will not cast myself down, for it is written, Thou shall, not tempt.

(ά) ΙκΊταράζω means properly to make a trial of ; but from the reference to the passage in Deuteronomy, from which it is quoted, it means to doubt.

Deut. vi. 16 is based on Exod. xvii. 1-7, where it says: The people began to murmur against Moses because there was no water. Moses turned to God. God told him to go up on the mountain and to strike it with the rod, and the water would come. And he called the name of the place Massah, and Meribah, 1 «cause the Jews had murmured, and because they had desz«ired of the Eternal One, and had said, Is Jehovah among us, or not?

(c) O4KOV/4CPOÇ inhabited, viz. the earth, and the translation is of people living upon the earth.

(d) Satan is a word that has no definite meaning. In Hebrew it means foe, and so I translate it.

(e) λατρεύω to work for pay. The significance of this word, which is rarely used and which is only once used in this sense, is very important It does not mean to terre, not even to work, in the sense which it has in Russian, namely to do a thing, but to work for a reward, that is, unwillingly, with difficulty, not for the work itself, but for another purpose.

(/) Since ayyeXot is used in the sense of messengers of God, I translate it by power of God.

This passage about the temptation is particularly remarkable in that it forms a stumbling-block for the church interpretations, since the very idea of God being tempted by God himself forms an internal contradiction from which it is impossible to emerge.

This is the way tho church interprets this passage (Archiin. Mikh., Gos. of Matthew, p. 63) :

Then: Immediately after the Holy Ghost at the baptism descended upon Jesus, and not nt a later time, as some suppose.

Of the Spirit: By Spirit not the spirit of Jesus is to be understood here, nor the tempting spirit, but the Holy Ghost who descended upon Jesus. After the baptism Jesus gives himself up to the Holy Ghost and is led by him, whither he is commanded, and is brought into the wilderness for a struggle with the devil.

into the wilderness: Tradition points out as the place of the Lord’s temptation the so-called forty days’ wilderness, which is to the west of Jericho, a wild and terrible place, where wild beasts and robbers sought shelter (it is also called the Desert of Jericho).

To be tempted: To tempt means in general to put to trial, to question. In a narrower sense to tempt means to seduce people, to turn them to something bad. pointing out the good side of that which is bad, by which the power of moral good in men or their impotence is made manifiest. Here to tempt means to try whether Jesus is really Christ, to try him by means of enticements to commit sinful acts.

Of the devil: The devil is properly speaking a renegade, antagonist, enemy. In Scripture the devil is properly called a fallen angel, who did not persevere in the good, an enemy of everything good, an evil being, hostile to the good, hostile in particular to the salvation of man. The evangelists do not tell in what way he approached the Saviour. Perhaps not in a coarse sensuous form, with which his subsequent actions do not fully harmonize , but, on the other hand, it is not to be doubted that he is not a personification of the seductive thoughts of the I .ord

himself, m some have aMiiwed. lie was the spirit of evil who in one form or another actually appeared to the Saviour.

H’Am hr A ad fa det! : He entirely abstained from food (he ate nothing in those days) forty days or forty nights. Examples of such protracted fasts are known from the Old Testament. Thus Prophet Elijah fasted forty days, and so did Mom·. Christ fasted not because he needed to fast, but in order to instruct us; he fasted forty days, and not more, in order that the excessive grandeur of the miracle might not make doubtful the very truth of his incarnation. If he had continued the fast much longer, that might have served for many as a cause for doubting the truth of the incarnation.

He «res afterward a-hungered: After the lapse of forty days he fell the need of food, thus showing bis humanity.

He came io Aim: When the Lord was a-hungered, the tempter for that very reason approached unto him.

7’Ae tempter: That is, the devil.

If thou be the Son of God: That is, the Messiah, whom God himself at the baptism solemnly called his beloved Son. Having heard the voice which had descended from heaven and had testified, This is my beloved Son, and having heard just as glorious a testimony from John, the tempter suddenly sees him hungry ; that startles him : recalling what was said about Jesus, he cannot see how Jesus can be a simple man; on the other hand seeing him hungry, he cannot believe him to be the Son of God. While in this state of |*rp)exity, he approaches him with ambiguous words.

These donee: They were, no doubt, in the wilderness, In the place of fasting and of temptation. The essence and strength of the temptation consists in this, that Christ is asked to perform a miracle without any cause, for the gratification of his sensuous needs, that is. to make a bad use of the miracle, which would display his pride and opposition to God’s intentions. He has just been proclaimed the Son of God, and now he has a chance to show that to him. ” Ho was a-hungered. If he is the Messiah, why should he be a hungered, since one word of his is enough to turn stones into bread and satisfy his hunger with them? What sin was there in changing stones into bread? Know that it is a sin to ol»ey the devil in anything.” (Tbeophil.)

It is written, etc. : Christ re|*ls this temptation as also the two next ones by the word of God. He points to the utterance from Deut. viii. 3. Moses says in that pansage that God, bumbling the nation of Israel, tormented it with hunger and fed it with manna, which neither it nor its fathers knew of, that bs might make it know that man doth not live »»y — — — -y .

is, sustain his existence, that there are other objects which can support man’s existence, for example, the mnnna and, in general, everything which the word of God, that proceeded» out of his mouth, may point out. Ami thus, the Saviour, ]*ointing to thia utterance, shows to the tempter that it is not necessary to do the miracle of turning the stones into bread, and that it is possible to satisfy the hunger with other objects than bread, according to God’s indication, or word, or action. That is the nearest direct meaning of the utterance. Hut, without doubt, in this utterance is contained a hint at the spiritual food, on w hich the believer feeds, and with which he, as it were, for a time forgets about the bodily food and feels no need of it; thia spiritual food is the word of God, th· divine teaching, and the divine commandments and injunctions, the fulfilment of which forms the spiritual food, which is of greater use to the soul than bodily food. Every word of God to him who is a-hungered supports his life like food. God can feed him who is a-hungered with a word. And so the meaning of Christ’s answer is this: Aly need of bread is at present not such as to com]>el me to do a, miracle. Life depends on the will of God. God can support it, not with bread only, but with anything he may point out as food. Hesides, the word of God, his commandments and injunctions, which man must carry out, are a spiritual food with which the hunger of the body is forgotten, and man, living by this word, as by food, does not seem to feel the need of l»odily food.

Taketh him up and setteth him· That does not mean that the devil carried Jesus through the air, or that he compelled him to go against his will, or that he did anything miraculous for the purpose. There is nothing to prove that the devil had such power and force, and the meaning of the word taketh does not coni|>el us to accept any of the propositions mentioned ; the word designates to lead or accompany, and Satan led, or accompanied, Jesus, of course, not against his will, not by force, not by compulsion.

The devil, in tempting the Lord to cast himself down from the top of the building, refers to the text from the psalms, saying that if he is the Son of God, there can l»e no danger for him. for, it every one who puts his trust in God is promised his aid, so much the more will this aid l»e given to the Son of God, and the angels will keep him unharmed. The essence and strength of this temptation consists in inciting Jesus, so to »f»eak, to exact a miracle on the part of God, which would manifest Christ’s vanity, self-confidence, and spiritual pride. If thou l»e

the Son of God, says the devil, God will do everything for thee and will do a miracle in response to thy mere wish.

And saith unto him, etc.: To these words the Lord again answers with words from Deuteronomy vi. 16 : Thou shall not tempt the Lord thy God. Moses says that to the Jews, forbidding them to tempt Jehovah, as they tempted him at Massah, saving. Is the Lord among us, or not? when they asked him for a miracle on account of the lack of water. Consequently the meaning of Christ’s answer is this: It is not right to demand a miracle from God at will. It is true, God aids those who fear him and promises them miracles, but only in order to free them from danger, and not whenever they ask for them. Consequently the tempter, who was distorting the meaning of the passage from Scripture, was rebuffed by another passage which correctly interpreted the meaning of the utterance pointed out by the tempter.

An exceeding high mountain: It is not known which. Apparently it is the summit of some mountain, from which a great part of Palestine can be seen. Abbot Merit speaks of the top of one such mountain : this summit commands the mountains of Arabia, the land of Gilead, the land of the Amorites, the valleys of Moab and of Jericho, the current of the Jordan and all the country about the Dead Sea. It is that mountain which even now is called the Mountain of Temptation. Even so Moses before his death went up unto the mountain of Nebo, to the top of Pisgah, and the Lord shewed him all the land, from Gilead to Dan, and all the land of Ephraim and of Manasseh, and all the land of Judah, up to the Western Sea, and the southern land, and the plain of the valley of Jericho, the city of palm-trees, unto Zoar. From this we see that there were mountains, from which could be seen a great part of the land of Canaan and of Palestine, and of their surroundings.

All the kingdoms of the world: It must be assumed that the tempter showed them to Christ by some logical, incomprehensible action, and of this we find a confirmation in the words of St. Luke concerning this : In a moment of time (iv. Ü), “ in a vision ” ( I’heophil.).

All these things will I give thee: The tempter appropriates to himself the power over all these kingdoms, as though they belonged to him and he had the right to transfer to whomsoever he pleased the power and the right which belonged to God alone. It is true, the pagans were for a time in the power of Satan, and the inhabitants of Palestine, who were degraded in morals, were under his rule ; nevertheless, in these words of the devil is expressed a proud and false enjoyment of power which belongs to God alone, as the Creator and Provider of the world, in.whose power are all the kingdoms on earth.

if thou wilt fall down and worship me: In appropriating to himself the power and the right over the whole world, which belong to God, the tempter also asks to I* worshipped like God, that is, he asks for religious worship, in which should be expressed complete humiliation, and the power of the temptation consists in this, that instead of the unusual work of the redemption of humanity by means of the death on the cross and the foundation in this manner of a universal, spiritual, and eternal kingdom, Christ is offered the external royal |>owor over the world, that is, this temptation is a deviation from the whole great work of his ministration to the human race in the capacity of Messiah the Redeemer.

Then sailh Jesus unto him, etc. : This is a I «older temptation than the first two. The Lord again r<q»els him with words from Scripture, but before that he with his almighty word commands the tempter to stop his temptations : Get thee hence, Satan I

It is written: From Deut. vi. 13. In that passage Moses admonishes the Jews, when they come into possession of Palestine, not to follow the gods of those nations, who will be living around them, that is the pagan gods, for to Jehovah alone, the true God, does divine worship belong, and to no one else.

Reuss, the esteemed writer of the Tübingen school, explains the passage as follows (La Bible, Nouveau Testament, Vol. I., pp. 179-185):

Le récit de cette célèbre péricope, qui a exercé la sagacité des commentateurs plus qu’aucune autre, est connu sous le nom d’histoire de la tentation. Cotte formule, cependant, n’exprime pas exactement la nature du fait relaté. Car tandis que le texte du second évangile ne parle que très-vaguement d’une tentation qui dura quarante jours, celui du premier se borne à raconter explicitement trois diverses tentations qui eurent lieu après ces quarante jours; enfin Luc combine ces deux versions et les adopte toutes les deux. Cette différence n’affecte pas le fond du récit. On peut en dire autant de quelques autres que nous voulons signaler en passant, sans y attacher de l’importance. Ainsi Matthieu seul dit que la tentation était le but de la retraite de Jésus au désert, l’Esprit voulant qu’il fût tenté. ï-es bêtes sauvages, mentionnées par Marc seul, serrent simplement à exprimer d’une manière plus pittoresque l’idée de la solitude, rien ne nous obligeant «le songer h des bûtes féroces. Des deux S ramiers textes nous recevons l’impression d’une retraite de ésiiB en un lieu solitaire où il serait resté pendant quarante joura, pour s’y livrer (comme le veut l’explication populaire et usuelle) à des méditations sur son futur ministère. Le texte de Luc, corrigé d’après les anciens manuscrits, nous suggère nu contraire l’idée d’un séjour sans repos, d’une course agitée et prolongée, et troublée en même temps par les assauts répétés du tentateur. Puis il y a cette différence assez notable que les trois scènes particulières ne se suivent pas dans le mémo ordre chez les deux évangélistes qui les racontent. Tous les commentateurs sont d’accord à donner à cet égard la préférence à Matthieu, et leurs raisons sont si évidemment fondées en logique et en psychologie que nous pouvons nous dispenser de les ex|>oser au long. Nous ferons seulement observer qu’elles n’ont de valeur absolue Îu’autant qu’on admet la réalité historique des faits eux mêmes Infin les trois récits se terminent d’une manière différente.

Matthieu donne à entendre que le tentateur, trois fois repoussé avec dédain, quitta la partie pour tout de bon ; Luc, au contraire, insinue qu’il revint à la charge plus tard. Cet auteur songeait sans doute, soit aux luttes que Jésus eut à soutenir pendant toute la durée de son ministère, soit à sa passion et à sa mort. Matthieu ajoute que le diable vaincu fut aussitôt remplacé auprès de Jésus par des anges serviteurs, envoyés, comme on peut le (tenser, soit pour pourvoir à ses I-soins, soit pour rendra hommage à sa sainteté victorieuse. Marc aussi parle d’anges, mais il parait vouloir dire qu’ils se trouvaient présents pendant tout le séjour au désert, lui tenant compagnie et le servant, ce qui exclurait encore l’idée du jeûne et de la faim dont parlent les autres textes.

Toutes ces différences, nous le répétons, ne portent que sur des détails accessoires. Nous avons maintenant à nous occuper du fond même de cette narration unique dans son genre, non-seulement dans les évangiles, mais dans la Bible tout entière. Avant tout rendons-nous bien compte du sens que nous devons attacher au mot tenter. Le langage biblique (Ancien et Nouveau Testament) emploie ce terme dans trois applications différentes: 1° on dit d’un homme qu’il tente Dieu, quand il prétend provoquer, par des sollicitations impatientes, une manifestation quelconque de sa puissance, par ex. un miracle; comme une pareille sollicitation a toujours sa source dans un manque de confiance ou de résignation, Γ Ecriture déclare qu’elle est un péché ; 2° on dit de Dieu qu’il tente les hommes, quand il met leur foi à l’épreuve par des tribulations et des contrariétés «le tout genre. Comme ici le but et les moyens sont également salutaires, les apôtres déjà ont compris que le ternie était mal choisi (Jacq. i. 13) et le langage moderne l’abandonne de plus en plus, [«our y substituer celui d’^prouver; 3° enfin un homme tente l’autre quand il cherche à l’entraîner au mal. Nul doute que les faits racontés dans notre péricope no rentrent dans cette troisième catégorie et non dans la première. Ιλ tentateur ne s’adresse pas à la puis-tance de Jésus pour lui extorquer des miracles à son propre profit; il y a plutôt un conflit moral,.entre la sainte volonté de Christ et les tendances perverses du diable.

Ceci étant généralement reconnu, nous établirons avant toute autre chose que les trois narrateurs entendent bien raconter un fait objectif et matériel; des rencontres et des conversations entre deux personnages distincts, dont l’un était Satan lui-même, apparaissant d’une manière visible, à l’effet d’entraîner Jésus à des actes que celui-ci repoussa avec énergie. El d’abord, lorsque, après avoir miraculeusement traversé une période de quarante jours sans prendre aucune nourriture, les besoins physiques se firent de nouveau sentir chez lui, le diable lui proposa de les satisfaire par l’opération d’un miracle. Jésus s’y refuse en alléguant un passage scripturaire (Deut. viii. 3), qui lui permet d’espérer ou de trouver des moyens de sustentation là même où les resources ordinaires lui faisaient défaut. Dieu, dit-il, peut me nourrir, de telle manière qu’il lui plaira ; il n’a qu’à parler, qu’à commander, sans que j’aie besoin d’intervenir moi-même de manière à changer la nature des choses. (Il est également faux de traduire : l’homme peut vivre de toutes les choses [mangeables] créées par Dieu ; ou : je puis me nourrir de la parole de Dieu, spirituellement, et n’ai point besoin de nourriture matérielle.) Le texte de Luc, rétabli d’après les plus anciens manuscrits, n’a pas cette phrase ; celle qu’y ont insérée les copies vulgaires (foute parole de Dieu) ne donne point de sens plausible.

La seconde tentation consistait à inviter Jésus à s’exposer de Saîté de cœur à un danger imminent, en se précipitant du haut ’un édifice, dans la conviction ou dans l’espérance que Dieu le préserverait miraculeusement de tout accident. Nous ne savons pas quelle localité les évangélistes ont entendu désigner par le terme que nous avons traduit au hasard par le faite du temple ; il est douteux qu’il soit question du Sanctuaire lui-même, sur lu toit duquel on ne montait pas. Peut-être s’agit-il d’un autre édifice compris dans l’enceinte sacrée, et placé du côté de l’est où le mont Moria dominait la profonde vallée de Qidron et présentait une paroi coupée à pic. l«e tentateur prétend déterminer Jésus en lui rappelant les paroles du Psaume (xci. 12) interprétées au pied de la lettre. .Jésus lui répond par un autre passage (Peut, vi. 16). qui condamne tout essai de tenter Dieu, dans le sens que nous avons indiqué plus haut.

Enfin le diable l’emmène sur une montagne du haut de laquelle il pouvait voir tous les royaumes de la terre, et contempler leur grandeur, leur puissance et leurs richesses. Tout cela lui est promis à condition qu’il serve les intérêts de celui qui s’en dit le maître. Jésus le repousse en invoquant simplement le principe fondamental de la religion révélée (l)cut. vi. 13), lequel su disait à lui seul )>our écarter toute velléité ambitieuse. On pourrait presque dire à ce sujet que la tentation la plus séduisante des trois, est vaincue à la fois avec le moindre effort et avec le plus d’énergie.

1-a forme concrète de ces trois tentations a quelque chose de singulier, surtout la seconde, dont on a de la peim à entrevoir le motif. Mais pour le fond, elles ne sont j»oint sans analogie dans l’histoire évangélique. Nous rappelons la scène de Gethsémané où Jésus disait: Si je le voulais, mon itère m’enverrait douze légions d’auges; ou celle de Golgotha où le peuple criait : S’il est le fils de Dieu, qu’il descende de la croix ; puis cette parole adressée aux Pharisiens : Cette génération demande un signe ; mais elle n’aura que celui donné par Jonas aux Ninévites ; enfin les occasions où la foule voulait le proclamer roi et sa déclaration solennelle: Mon royaume n’est pas de ce monde.

Tout de même le présent récit, tel qu’il est donné et compris par les évangélistes, présente des difficultés insurmontables, qu’il est de notre devoir de signaler. Nous ne nous arrêterons pus à celles qui ne tiennent qu’au cadre de l’histoire, par ex. à la 3uestion de savoir sous quelle forme le diable apparut? comment émis fut transporté du désert au temple, du temple sur la montagne. et de là de nouveau au désert? où doit être la montagne assez haute pour permettre à l’homme d’embrasser d’un seul coup d’œil tous les royaumes de la terre? et autres questions semblables qui peuvent embarrasser l’exégèse littérale, mais qui sont des bagatelles à côté de celles qui se présentent à la méditation du théologien. Celui-ci est autorisé à demander d’abord si Jésus a reconnu le diable? Quelle que soit la réponse qu’on voudra donner (le texte dit positivement oui), la notion de sa divinité se trouvera singulièrement amoindrie; car, ou bien lui, Dieu, n’aurait pas connu celui qu’il était venu combattre et vaincre sur la terre, ou bien, tout en le connaissant, il se serait mis ou trouvé en son pouvoir. Or, il nous semble impossible que le diable ait eu prise sur le Fils «le Dieu, dans le sens physique, et beaucoup moins possible encore que celui-ci ait consenti à suivre le diable, à entrer en quelque sorte, en le suivant, dans ses vues, à lui donner prise sur lui-même, dans le sens moral. En général, l’idée d’une tentation tie Dieu dans ce sens, est une idée contraire aux notions les plus élémentaires d’une religion digne de ce nom; et cependant les textes eux-mêmes disent que la tentation était le but du séjour de Jésus au désert. Il s’ensuit de tout ce qui précède que la narration contenue dans notre péricope, telle t/u’elle eut sous nos yeux, est incompatible avec la formule ou conception consacrée officiellement, concernant la divinité du Christ. Ajoutons encore que cette conséquence résulte surtout de ce que le diable proj>ose à Christ de l’adorer. D’après la théologie de l’Église, Christ, c’est-à-dire la seconde personne de la trinité, est le créateur du diable comme de tout ce qui existe. Le diable le sait mieux que personne. Sa prétention n’est donc |»as seulement un blasphème, elle est la plus inconcevable sottise. Or, les évangélistes n’ont pas voulu raconter une alisurdité: ils nous représentent Jésus, tenté comme un homme, mais triomphant sans hésitation, sans effort, d’une manière parfaite et décisive.

Mais encore à cet autre point de vue, qui, nous le répétons, est celui des évangélistes, il y a de graves difficultés qui arrêtent le lecteur. Car lors même que nous voudrions écarter toutes celles qui résultent de la présomption de la nature divine de Christ, notre sentiment religieux se refuse encore à admettre que la tentation, c’est-à-dire la provocation au mal, ait pu exercer sur lui une influence quelconque, ne fût-elle que passagère ou provisoire, ne se présentât-elle à son esprit que comme une question à résoudre, comme une hypothèse. En effet, si le mal a pu, nous ne disons pas obscurcir pour un instant la lucidité de son esprit, ou travailler fugitivement sa conscience morale, mais seulement glisser pour ainsi dire comme une ombre devant ses yeux de manière à attirer momentanément son attention, la notion de sa sainteté absolue, qui est un élément indisz»ensable de la foi chrétienne, est nécessairement remise en question, ou plutôt elle est positivement compromise. Cela est si vrai que déjà quelques-uns des anciens pères de l’Église ont été d’avis que les scènes du temple et de la montagne n’ont pu être des faits réels, puisque autrement il faudrait admettre que Jésus a ccdtf Jusqu’à un certain point à la tentation, sauf à s’arrêter au moment décisif. Des auteurs modernes ont été plus loin, et niant la réalité objective et extérieure de toute cette histoire, n’ont voulu y voir qu’un fait intérieur et subjectif, une évolution de la jtensée de Jésus, une contemplation contradictoire de ses buta et moyens, uu drame purement psychique. Maie il serait facile de prouver que cet expédient, dont le moindre tort est «l’être contraire au texte, n’écarte paa la «litficuUé que noua venons de signaler; tout au contraire, ai nous mettons à la place du diable personnel, les propres lænsées «le Jésus, n’importe qu’elles aient surgi dans un songe, ou dans une vision, ou dans une lutte intérieure, nous ne faisons qu’affirmer la présence, dans sa nature morale, d’un élément «le faiblesse qui est d’autant moins propre à nous rassurer, Sue l’objet de la tentation a été plus insolite. On |»ourrait même ire qu’à cet égard la ridicule explication des interprètes rationalistes, qui ont entrevu dans le diable un émissaire du Sanhédrin, ménageait l>eaucoup mieux I intégrité du caractère de Jésus.

Un grand nombre de théologiens allemands de notre siècle, désespérant «le faire accorder le récit des évangiles avec une saine appréciation «le la personne et de la dignité de Jésus, et convaincus qu’aucune des transformations de l’histoire successivement essayées par les commentateurs n’efface complètement ce qui nous y arrête et nous choque, ont proposé l’explication très-spécieuse que voici : Ce que les évangélistes nous racontent comme un fait historique aurait été dans l’origine une parabole racontée par Jésus à ses disciple* à l’effet de leur faire saisir la différence entre une conception fausse et mauvaise de l’œuvre messianique et des pouvoirs donnés à celui qui devait l’accomplir, et la conception vraie, qui était la sienne propre. diable, le désert, le temple et la montagne appartiendraient au cadre du récit figuré ; l’inévitable contradiction entre les quarante jours passés au désert, et les deux jours qui (d’après Jean) séparaient la noce «le Cana du séjour sur les bords du Jourdain, disparaissait en même tempe. On a objecté avec raison que ce serait le seul exemple d’une parabole dans laquelle Jésus se serait introduit lui-même nominativement, et de plus qu’elle aurait dft être bien mal comprise par les auditeurs pour finir par nous arriver dans la forme actuelle. Cela est très-vrai, cependant, de toute façon, à moins de dire que nous n’avons là qu’un pur mythe, il faudra admettre que la narration a été formulée primitivement j>ar Jésus lui-même, qu’elle n’a pu être communiquée aux disciples que dans un but pédagogique, et qu’ainsi, j-araboh· ou non, c’est le sens intime «lu récit, son élément moral et religieux, que nous avons à rechercher. Le jugement à porter sur les accessoires historiques est pour la chrétienté chose secondaire. Elle a un moindre intérêt à résoudre les questions que nous avons posées en commençant, qu’à savoir comment Jésus comprenait sa mission, ou plutôt quels moyens il entendait ne pas employer à l’appui de son ministère. Scs besoins personnels, dont la faim n’est ici que l’individualisation symbolique, ne devaient point être pour lui une préoccupation, un souci, un motif directeur de ses actes. Tout aussi peu la vaine gloire à obtenir auprès des hommes devait l’engager à faire parade de ce qui le distinguait du commun «les mortels; il devait se défendre jusqu’au plaisir de constater pour lui-même, et sans utilité pour le monde, la puissance protectrice du rapport qui le rattachait à Dieu, et connaître la différence entre le dévouement salutaire qui sacrifie la vie parce qu’il en sait la valeur, et la folle témérité qui la risque parce qu’elle n’en a aucune. Enfin il ne pouvait se tronquer sur la nature du royaume qu’il se pro;-osait de fonder, ni ignorer que la direction mondaine, dans laquelle les espérances fantastiques et superstitieuses de son peuple auraient voulu l’entraîner, loin de servir son vrai but, lui ferait manquer sa vocation, et renier son Dieu par une idolâtrie aussi méprisable que blasphématoire.

Reuss assumes, like the church, that the author presented to himself a real person of Satan ; but he does not explain why he assumes that. In this assumption, however, lies the whole mistake. From the meaning of the whole chapter it does not at all appear that the author imagined a real person under the name of Satan; on the contrary, the very opposite is quite obvious. If the author had imagined a person, he would have said something about him, about his appearance, about his actions, whereas not a word is said about the person itself. The personality of the tempter is mentioned just to the extent to which it is necessary, in order to express Christ’s thoughts and feelings. Nothing is said as to how he approached him, nor how he carried him, nor how he disappeared. All that is mentioned is Jesus Christ and that foe, who is in every man, that principle of struggle without which the living man is unthinkable. It is evident that the author wants to express the ideas of Jesus Christ by simple methods. To express ideas, it is necessary to make him speak, but he is alone. So the author makes Christ speak with himself, and he calls one voice the voice of Jesus Christ, and the other now the devil, that is, the deceiver, and now the tempter.

In the church interpretation we are told directly that we must not and cannot (though, as always, it does not say why we must not and cannot) regard the devil as an idea, but must take him as a real person, and we are used to such an assumption, but why Reuss assumes the same demands an explanation. To any man who is free from the church interpretation it will bo clear that the words which are ascribed to the tempter express only the voice of the flesh, which is contrary to the spirit of which Jesus Christ was possessed, after John’s preaching. Such an acceptation of the meaning of the words “tempter, deceiver, Satan,” which express the same thing, is confirmed by this: (1) that the personality of the tempter is introduced only to the extent to which it is needed to express the inward struggle; not a single feature is added about the tempter himself ; (2) that the words of the tempter express only the voice of the flesh and nothing more, and (3) that all three temptations are the most common expressions of an inner struggle, which is repeated in the soul of every man.

Wherein does this inner struggle consist? Jesus is thirty years old. He regards himself as a son of God. That is all we know about him at the time that he is listening to John’s sermon. John preaches that the kingdom of heaven has come upon earth, and that, in order to enter it, one needs a purification by the spirit, in addition to the purification by water. John does not promise any striking external condition. There will be no external sign of the approach of the kingdom of heaven. The only sign of its coming is a certain inward, non-camal manifestation, the purification by the spirit. Filled with the idea about this,spirit, Jesus Christ goes into the wilderness. His idea about his relation to God is expressed in what precedes. He regards God as his Father ; he is a son of God, and, in order that bis Father may be in the world and in himself, he has to find the spirit which is to purify the world, and with that spirit to purify himself.

In order to discover this sprit, he is subjected to temptation, departs from people, and goes into the wilderness. In the wilderness he suffers hunger. While he is conscious of his sonhood to God and of his spirituality, he wants to eat and sutlers hunger. And the voice of the flesh says to him, If thou be the son of God, command that these stones be made bread. If we are to understand these words as the church understands them, namely, that the devil, tempting the son of God, wants of him proofs of his divinity, it is impossible to comprehend why Jesus Christ did not change the stones into bread, if he was able to accomplish that. That would have been the best and simplest and shortest answer, that would have attained its purpose. If the words, If thou be the son of God, command that these stones be made bread, are a provocation to perform a miracle, then it is necessary for Jesus to say in reply, I do not want to perform a miracle, or something to that effect, but Jesus Christ says nothing about being willing, or not willing, to do what the devil proposes to him, and answers something entirely different. He does not even mention anything about it, but replies, Man shall not live by bread alone, but by .every word that procecdeth out of the mouth of God. These words not only are no reply to the devil’s mention al>out the bread, but say something quite different. From the fact that Jesus not only fails to change the stones into bread, which is an obvious impossibility, but does not even answer this impossibility, but replies to the general meaning, it is evident that these words could not have the direct meaning, Command that these stones be made bread, but have that meaning which they have when they arc directed to a man, and not to God. If they arc directed simply to a man, their meaning is clear and simple. These words mean : Thou wantest bread, and so take care that thou hast the bread, for thou seeet that thou canst not make bread with words. And Jesus does not reply to why he does not make bread out of stones, but to the meaning which lies in the words, Dost thou submit to the demands of the flesh ? He says, Man does not live by bread, but by the spirit. The meaning of this separate utterance is very general. To understand it more definitely, it is necessary to recall the whole beginning of the chapter, and what these words refer to. In quoting the words from the book of Holy Scripture, Jesus Christ obviously has in mind the meaning which is to be found in that chapter.

In Deuteronomy, Chapter VIII., the fifth book of Moses, it is said :

1. All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers.

2. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no.

3. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know ; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.

4 Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.

ft. Thou shalt also consider in thine heart, that, as a man chaateneth his son, so the Lord thy God chasteneth thee.

6. Therefore thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him.

7. For the I-ord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills.

And so, to the devil’s words about hunger, Jesus recalling Israel, who had lived for forty years in the wilderness without perishing, answers the tempter with the following words, Not by bread does man live, but by the will of God. And as Israel relied on God, and God brought the nation to Palestine, so I rely on God.

At these words of Jesus, the devil takes him and carries him to the top of a temple, again repeating, If thou be the son of God, cast thyself down.

These words have cost much labour to the church commentators ; but no interpretation is wanted : the voice of the flesh, speaking in Jesus, is called the devil, and so these words mean simply that his imagination carried him to the top of the temple. Or: and he imagined that he was standing on an eminence, and the voice of the flesh said to him, repeating as before, If thou be a son of God, cast thyself down.

According to the interpretation of the church, these words are in no way connected with the first, and again have no other significance than that the devil is provoking Jesus Christ to perform an unnecessary miracle. The words of the devil from Psalm XCI. about the angels bearing him up, according to the church interpretation, are again not connected with what precedes, and the whole conversation is represented as aimless. The disconnectedness and senselessness of the church interpretation of the second temptation is due to the error in the comprehension of the meaning of the first words. The first words, Make bread out of stones, which arc not understood as an expression of impossibility (to have bread when there is no supply of it), but as a provocation to perform a miracle, have compelled the commentators to look also upon the subsequent words, Cast thyself down, as upon a provocation to perform a miracle ; but evidently these words are connected with the first inward meaning. This connection is obvious, if from nothing else, from the fact that both the first and the second series of words begin with the same expression. If thou be the son of God.

Besides, the word on because, in the second answer, which is found in Luke, shows clearly that Jesus Christ is not answering to the words of the devil, Cast thyself down, but to his own refusal to cast himself down. Neither in his first, nor in his third temptation, does Christ say, It is written, and so forth, but, Because it is written, that is, he says, I will not cast myself down, because it is written.

From the very start the voice of the flesh wants to show to Jesus the falseness of his convictions about being a spiritual being and a son of God. Thou sayest that thou art a son of God, and wen test into the wilderness, and thiukest to free thyself from the craving of the flesh; but the craving of the flesh is tormenting thee. Here thou wilt not gratify thy craving, thou wilt not change the stones into bread, so thou hadst better go where there is something to make bread of, and make it, or provide thyself with it and eat like all men.

That is what the voice of the flesh said in the first temptation. To this Jesus Christ, recalling Israel in the wilderness, says, Israel lived forty years in the wilderness without bread, and found food, and remained alive, because God wanted it so. Consequently man lives not by bread, but by the will of God.

Then the voice of the flesh, making him think that he is standing on an eminence, says to him : If that is so, and thou, as a son of God, dost not need to trouble thyself about the bread, prove it by casting thyself down. For didst thou not say thyself that everything is due, not to the care of man, but to the will of God ? That is an actual truth, and in David’s psalm it is written, In their hands they shall bear thee up and keep thee from suffering harm. So why dost thou suffer ? Cast thyself down I No harm will befall thee, for the angels shall bear thee up.

The moment the correct explanation is given to the first words, namely, that they are not a provocation to perform a miracle, but an indication of an impossibility, these words, too, assume the same character and clear significance. In the words of the devil, Cast thyself down, is to be found an objection to Jesus’ reliance on God; but in the subsequent words from the psalm there is expressed this idea, that if one is to believe in God’s will and live by it alone, he cannot be subject to suffering, and the angels will preserve him; and so the devil expresses his idea: (1) that if a person believes that man lives by the will of God, and not by his own care, he need not be heedful of his life, and (2) that for the believer there can be no privations and sufferings, nor thirst, nor hunger, and all he has to do is to cast himself down headlong and abandon himself to the will of God, and the angels will bear him up. That this second idea about Jesus Christ’s ability to free himself from hunger, if he really believes in the will of God, by casting himself down from the temple, is contained in the words of the devil, is confirmed by Jesus Christ’s answer about not tempting God, as had happened at Massab. The voice of the flesh with the words. Cast thyself down, not only proves to Jesus the injustice of his proof about life not being from human bread but from God, but from the very fact that Jesus does not cast himself down we see that he does not believe in it. If he believed in this, that life is not from human bread, not from human cares, but from God, he would now not spare himself in his hunger; but he suffers hunger and yet does not fully abandon himself to the will of God. To this Jesus ans were with a refusal to cast himself down. He says, I will not cast myself down, because it is written, Do not tempt thy Lord.

Jesus Christ again answers with words from a book of Moses, recalling the incident at Massah-Meribah. This is what happened at Massah (Exod. xvii.) :

2. Wherefore the people did chide with Moses, and said, Give um water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord?

3. And the people thirsted there for water; and the people murmured against Moses, and said. Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and our cattle with thirst?

t. And Mom· cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

ü. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel: and thy rod, wherewith thou Ainoteat the river, take in thine hand, and go.

6. lie hold, I will stand before thee there upon the rock in Morel» ; and thon shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

7. Ami he called the name of the place Massah, and Meribah, l»ecause of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?

With this reference Jesus Christ answers both considerations of the devil. To the statement made by the voice of the flesh that he does not believe in God, since he takes care of himself, he says, One must not tempt the Lord. To the suggestion of the voice of the flesh that, if he believed in God, he would cast himself down from the temple, in order to give himself into the charge of the angels and free himself from hunger, he replies by saying that he does not rebuke any one for his hunger, as the Israelites rebuked Moses at Massah. lie does not lose his hope in God, and so he does not need to tempt God and finds it easy to bear his condition. The third temptation is a strict deduction from the first two. The first two begin with the words, If thou be the son of God, but the last has not that introduction. The voice of the flesh speaks directly to Jesus Christ, showing him all the kingdoms of the world, that is, how all men live, and says to him, If thou wilt worship me, I will give thee all these things. The absence of the introductory clause and the entirely new turn of 8|«ech, as though not addressing a man with whom one disputes, but a man who is vanquished, point to the connection of this passage with what precedes, if the preceding passages are understood in their real sense.

At first the voice of the flesh discusses, saying. If thou wert a son of God and a spirit, thou wouldst not suffer hunger, and if thou didst suffer hunger, thou wouldst bo able by thy own will to make bread out of stones and gratify thy appetite. But if thou sufforest hunger and canst not make bread out of stones, thou art not a son of God and a spirit. But thou sayest that thou art a son of God in the sense of putting thy faith in God. That is not true, for, if thou didst rely upon God, as a son relies upon his father, thou wouldst not now suffer hunger, but wouldst at once abandon thyself to the power of God and wouldst not spare thy life, but no, thou wilt not cast thyself down from the roof.

To this Jesus Christ replies that he has no right to demand anything from God. What Jesus Christ meant by these words will be mentioned farther down, but the devil does not understand the argument.

The arguments of the devil arc as follows :

Thou wan test to eat, so bestir thyself about the bread. If it be true that thou givest thyself over to the will of God, thou wouldst not try to save thyself ; but thou dost save thyself, consequently thou art not right. And so the voice of the flesh says triumphantly, If thou dost not wish to think of food, do not spare thy life ; but since thou art caring for thy life and dost not wish to cast thyself down from the roof, why dost thou not provide thyself with bread Î The voice of the flesh seems to compel Jesus to recognize its might and the inevitableness of life of the flesh, and so it says, All this reliance of thine upon God and certainty concerning him are empty words, but in reality thou hast not gone away, and wilt not go away, from the flesh. Thou hast been and art just the same son of the flesh like all other men. And if thou art a son of the flesh, worship it and work for iL I am the spirit of the flesh. And he shows the kingdoms of the world to .Jesus. Thou seest what I give to those who serve me. Worship me, work for me, and thou wilt have the same.

To this Jesus again replies from a book of Moses (veut, vi. 13): Thou ehalt fear the Lord thy God, and serve him, and swear by his name.

This is not said simply in Deuteronomy, but is said to the Israelites, lest they should forget God and should forget to work for him alone, when they received all the benefits of the flesh.

The voice of the flesh grows silent, and the divine strength helps Jesus Christ Co bear the temptation.

Everything which has to be said has been said. The church interpretations are wont to represent this passage as a victory of Jesus Christ over the devil. From no interpretation does a victory result: the devil may be regarded as much a victor as is Jesus Christ. There is no victory on either side: there is only an expression of two diametrically opposed principles of life, and both the one which Jesus Christ rejects and the one which he accepts arc clearly expressed. Both trains of thought are striking in that all philosophic systems, the systems of morality, the religious sects, the different tendencies of life in this or that historical period have for their foundation nothing but the different sides of these two reflections. In every serious conversation about the meaning of life, or about religion, in every case of an inward struggle of each individual, there arc always repeated the same discussions of this discourse of the devil with Jesus Christ, or of the voice of the flesh with the voice of the spirit.

What we call materialism is only an adherence to the whole discussion of the devil ; what we call asceticism is only an adherence to Christ’s first answer about man’s not living by bread.

The suicidal sects, the philosophy of a Schopenhauer and of a Hartmann, are only the evolution of the devil’s second reflection.

In the simplest form the discussion represents itself as follows :

De til. Thou art a son of God, and yet hungry. With words thou canst not make bread. Talk what thou pleas-est about God, but the belly craves for bread. If thou wantst to be alive, work, and provide thyself with bread.

Jesus. Man lives not by bread, but by God. What gives life to man is not the flesh, but the spirit.

Devil. If it is not the flesh that gives life, then man is free from the flesh and its demands. And if thou art free, cast thyself down from the roof, and the angels will bear thee up in their arms. Kill thy flesh, or kill thyself at once.

Jesus. The life in the body is from God, and so it is not right to murmur against it and doubt in it.

Devil. Thou sayest, What is the use of bread ? and yet art suffering hunger. Thou sayest, Life is from God, in the spirit, and yet carest for thy flesh, consequently all that is nothing but talk. Not thou begin nest the world, and not with thee will it end. Look at people : they have lived and still live, providing bread for themselves and taking care of it. And they provide it not for a day, nor for one year, but for many years, and not bread only, but everything which man needs. And they take care of themselves and try not to fall, not to be killed by misery, and not to be offended by man: live likewise! If thou wishest to eat, work! If thou pitiest thy body, take care of thyself ! Worship thy flesh and work for it, and thou wilt live, and it will repay thee.

Jesus. Man lives not by the flesh, but by God. It is impossible to doubt the life from God, and in this life we must worship God alone and work for him alone.

The whole discussion of the devil, that is, of the flesh, is incontestable and invincible, if we place ourselves at his point of view. Christ’s contention is just as invincible, if we place ourselves at his point of view. The only difference is that the contention of Jesus Christ includes the contention of the flesh. Jesus Christ understands the discussion of the flesh and takes it for the basis of the whole discussion, but the discussion of the flesh does not include that of Jesus Christ and does not understand his point of view. The devil’s want of comprehension of Christ begins with the second question and answer. The devil says, If thou sayest that thou canst live without bread, which is necessary for life, then thou canst renounce thy whole carnal life, simply reject it, and cast thyself down from an eminence, in order to annihilate it.

Jesus replies, While refusing the bread I do not reject Coil, whereas by casting myself down from the temple I reject him. But life is from God, and life is a manifestation of God within me, in my flesh. Consequently, by renouncing life and doubting in it I doubt in God. And thus, it is possible to reject everything in the name of God, but not life, because life is a manifestation of the Deity.

But the devil does not want to understand this. He assumes that his contention is correct, and says, Why is it possible to reject the bread which is necessary for life, and not life itself ? That is not consistent. And if it is not possible to reject life, it is not possible to reject anything which is necessary for it, and he makes the deduction, And if thou dost not cast thyself down from the roof and thinkest that thou art obliged to take care of thyself, thou art obliged to take care of everything and provide thyself with bread.

Jesus says that it is not possible to compare bread with life, that there is a difference there. And the argument of Jesus leads him to an opposite conclusion.

The flesh says, I have placed within thee the necessity of caring for me. If thou thinkest that thou canst neglect any appetites of mine and go hungry, when thou wantest to eat, do not imagine that thou canst get away from me. If thou abstainest from them, thou dost so only because thou sacrificest some needs for other needs of mine; thou sacrificest them only for a short time and continuest to live for the gratification of my demands of the flesh. Thou sacrificest one set of needs for another, but the flesh itself thou wilt not sacrifice in any way. And so thou wilt not get away from me, and tljou wilt always serve me alone, like all other men.

It is this one incontestable truth that Jesus Christ takes for the foundation of his discussion, and with the first word, while acknowledging the whole truthfulness of this discussion, transfers the question to another point of view. He asks himself. What is that demand to take care of the flesh, which I feel within me, those appetites and that inner struggle with those appetites ? and he answers, It is the consciousness of life within me. What, then, is that consciousness of life ? The flesh is not the life ? What, then, is life ? Life is something unknown, but something which does not resemble the flesh, something quite different from it. What is it, then ? It is something from another source.

And so, recognizing the first proposition, that there is the flesh and that there is the necessity to preserve it, he says to himself that none the less everything which he knows about the flesh and its needs he knows only because there is life in him, and he says to himself that life is not from the flesh, but from something else, and this something else, which is the opposite of the flesh, he calls God, and says, Man lives not because he eats bread, but because life is within him ; but that life comes from something else, from God.

To the second proposition of the flesh, that, after all, it is impossible to get away from the flesh, and that a man

lives only because he keeps id by a feeling of self-preservation, Jesus Christ says, continuing the discussion from his standpoint, that he is preserving his life not for the sake of the flesh, but tiecause it is from God, and because life is a manifestation of God, and so, in the last conclusion about the necessity of working for the flesh, he entirely deziarts from the tempter, and says, It is necessary to work for the spiritual principle of life, for God. It is necessary to λατ·κύαν not for the flesh, but for God alone. The word λατρ^ύαν, which designates the work of a hired lalourer, compulsory work, for pay, is not placed here by accident. It is important to keep in mind the meaning which this word has.

Jesus says, It is true, I shall always be in the power of the flesh ; it will always urge its demands, but outside the voice of the flesh I know also the voice of God, which is independent of it. And thus, as in these temptations in the wilderness, so also in my whole life, the voice of the flesh and the voice of God will contend with each other, and I shall have to work for. the one or for the other, like a labourer expecting to be paid. Two voices will be calling me and demanding my work for the one or for the other. And I will make an effort for God in all such controversies, and from him alone will expect my (reward) pay, that is, in case of a struggle I will always choose the effort for God.

And the spirit obtains a victory over the flesh, and Jesus finds the spirit that is going to cleanse him, so that the kingdom of heaven may come. In the consciousness of this spirit Jesus Christ returns from the wilderness.

If we give the words God and life the meanings which these words have in the Introduction, the words of Jesus Christ liecaine clearer still. In response to the devil’s first remark about the bread Christ says, Man lives not by bread, but by the comprehension. To the devil’s remark that Jesus should cast himself down from the roof, he replies, I cannot doubt the comprehension ; the comprehension is always with me. It gives me life, and life is the light of the comprehension, so how can I have any doubts about the comprehension and tempt it Î And so I cannot work for anything else but that which is the source of my life, which is my life itself. The comprehension alone do I worship and it alone do I serve. Besides the inward meaning of this passage as regards the evolution of the teaching in Christ himself, it has the other meaning of the elucidation in the consciousness of Jesus Christ of God as the comprehension.

In the beginning of the temptation Jesus Christ speaks of the Jewish God, the Creator of everything, of God as a separate individual, distinct from man, of God who is preeminently carnal.

Thou canst make bread, says the tempter ; and in reply, Christ says, though not clearly, that God is not an exclusively carnal God : Man lives not by bread alone, but by God. The words, Cast thyself down, or, If a man can deprive himself of bread, he can also deprive himself of life, express a doubt as to life being itself from God : Life is not from God, but in my power. And Christ says in reply, Everything is in my power but life, because life itself is from God. Life is a manifestation of God, life is in God.

Here we have a conclusion, from an entirely different side from what it was in the Introduction, that life is the light of men, and light is comprehension, and the comprehension is that which men call God, that is, the beginning of everything.

The third temptation transfers the whole discussion from the internal sphere to the external. It says, Thy judgment cannot be correct, since the whole world lives differently.

In replying to this, Christ repeats his conce|>tion about the inner, non-carnal God. He says, Amidst those bone—

fits which 1 did not give to myself, I must worship none but my God and serve him alone. Besides, it is necessary to remember, in the evolution of the further teaching, that this idea of God and those relations of man to God, which are expressed in this passage, are worked out by Jesus Christ on the same path of thought. We must remember that in reply to the question as to what man lives by, bread or God, Jesus for the first time makes clear to himself his own teaching about the meaning of God and man, and for this reason he in ver)’ many places, whenever he wishes to express tins relation of man to God, has recourse to the same train of thought and to the same comparison with the bread, through which this meaning had become clear to him.

Of the agreement of all the passages, where mention is made of the bread, food, and drink, with this passage we shall speak in another place.

THE MARRIAGE IN CANA

John ii. 1-11. This incident in Cana of Galilee, which is described with so much detail, is one of the most instructive passages in the gosjæls, instructive in so far as it shows how dangerous it is to accept the whole letter of the so-called canonical Gosjiel as something sacred. The event in Cana of Galilee does not present anything remarkable, nor anything instructive, nor anything important in any resect whatsoever. If it is a miracle, it is senseless ; if it is a trick, it is offensive ; but if it is a picture of life, it is unnecessary.

Matt. xiv. 3-6; Mark vi. 17-20; Luke iii. 19, 20; Matt. iv. 12; Mark i. 14; John iv. 1, 2; John iv. 44-54 ; Luke v. 1-10; Malt. iv. 19, 20; Mark i. 17, 18. In all these passages we have descriptions of events which do not give us the teaching.

BEGINNING OF CHRIST’S PREACHING

17. ’Ari r6r< 4ρξαν· 4 Ίησούι κηρύσσω*

14. T4 <ùa*nA«or ryt βαοιλ,Ιαf roi OtoC.

1δ. Καί XéywF, ‘On

ô «ai

H βασιλβία τού θ·ον· μίτανοάτ·, «al <*ττ«ύ·τ< τψ «4-α-η·λίψ.

MnM.ir.1T. From that time Je»u» began to preach

Mark i. 14 Th· co»pal of th· kingdom of God,

15. And Baying. The time I» fulfilled, and th· kingdom of God la at band I repent ye. and believe the goapel.

17. From that time Jranh began to proclaim

14. The kingdom of God.

15. He aald. The time ha· come, the kingdom of God I· here. Renovate youraelvea and believe in the announcement of the true good.

John i. 19-34. All it says is that upon seeing Jesus Christ John said, He comes after me, but was before me, but it does not say whether he was the Christ. And so, both in this place, and in the following ones, which have references to Jesus’ being the Christ, it is necessary to separate the indications about his being the Messiah from the teaching, with which they are frequently blended. Whether Jesus, whose teaching has encompassed half of the world, was, from the point of view of the Jews, that Christ whom they hail been expecting, or not, is a question which is quite foreign to the teaching.

For the Jews who became converted to Christianity it could have a meaning, and so it is easy to understand why the meaning of certain passages is obscured : this is done in order to prove that Jesus was the Christ, that is, the anointed one, and that, as David and Saul bad been anointed, so Christ was anointed by John. But for people who were not followers of the Mosaic law and who were in no way convinced that Jesus was the true messenger of God, John’s assertions about Jesus, even if they were made, are quite unnecessary.

John i. 19-34; Matt. iii. 16, 17; Mark i. 10, 11; Luke iii. 21, 22. These verses contain the assertion and proof that Jesus Christ is the son of God.

Whether Jesus Christ is the son of God according to the conceptions of the Jews is a matter of indifference for

us who arc not Jews. If there were no other proofs of his filial relation to God, than the voice which eighteen hundred years ago was heard no one knows by whom, this tradition about the voice from heaven would not convince any one of his being chosen by God and being his son. But for those who understand the reality of Jesus and his filial relation to God as explained in Chapter I., the tradition about the dove and the voice from heaven are, to say the least, superfluous.

CHRIST’S FIRST DISCIPLES

35. TA /«αύριο»» «άλιι» ίΐστήκα δ Ίωάννηί, real U των μα9ητων αύτού δύο.

36. Kai Ζμ,ΊΧ^αί τψ Ιησού τιριτατονντι. X/-γ«, “Ut i άμνδί τού θ*ον.

37. Kai ^κονσαν ai-τού oi ko μαθηταΐ XaXoirroj. «ai ή.ολον-&ησαν τψ Ιησού.

38. Στρα&Ιί W δ Ίησούί, «ai θιασάμινοι αύτούτ δκοΧονΟοΰνταί, Χ/Τ«« aïroîf. Tl ζητατι ; oi δδ tir ον αύτψ, Pα&1, (6 Xéytrai ίρμηναώμινor, ΔιΜσ«αλ<,) τον μίναι *

(a) ΙμβΜψας τφ Ίτίριπατουντι seeing Jesus as he walked. Under these words is to be understood that when Jesus went into Galilee, John saw him again. The word irdXiv points to that. John the evangelist tells the events in the curtcst manner possible, but it does not follow from that that nothing else happened. It is as though a man, repeating a certain story about an event, should mention only the prominent and memorable points. Obviously Jesus saw John and spoke with him, and after the conversation John said. He is the lamb

John i. 35. Again the next day after, John Blood, and two of bis disciples;

36. And looking upon Jesus as be walked,· be saitb. Behold the Lamb of God!

37. And tbe two disciples beard him speak, and they followed Jesus.

3S. Then Jesus turned, and saw them following, and saitb unto them, What seek ye ? They said unto him, Rabbi, (which is to ear. being interpreted, Master,) where dweilest tbou?*

36. And John again came together with Jesus and said about bim. Tills Is the lamb of God.

37. Two of John’s disciples, bearing these words, followed Jesus.

». Jesus turned around and, seeing that they followed him, said to them. What are you looking for? They said. Rabbi (which means Master), where dweilest tbou?

appointed by God, and these last words clearly defined what John had been talking about.

(6) trou μάχκ where dweilest thou f The words of the disciples and the answer of Jesus Christ, You shall see where I dwell, and the fact that the disciples see where he dwells, apparently mean more than what is said here. Apostle John mentions only the prominent words of the conversation, but the meaning of the whole passage obviously is this, that the disciples wish to be with him, to hear his teaching, and, perhaps, to see how he lives, and he invites them to come with him, and they see how he lives and hear his teaching, and are convinced of its truth.

39. Atyti aïroîf, Έρ-χ*σθί καί fS«T,. -XSos « al ιίδον του μίνα· « al rap αύτψ lμα να v την Wpa» ίκίνην ώρα W t)V ωί δικάτη. ·

40. Ί1« ‘Avisât, δ ΛδίΧφδί ΣΙμωνοί Π4-τρον, tit /« των Mo των άκονσάντω, ταρδ’Ιωδν-»ν, «al ά«ο\οι θησάντων αύτψ.

41. Εΰρίσ»<4 ol-rot τρωτοί τδν ΛδιΧφδν τδν ίδιον Σίμωνα, «al Xéyti αύτψ, V.vpipiaptv τδν Μ’σσίαν (4 ,στι ptOtp-μηντυδμινον, δ Χριστό»)·

42. Kai Ijyaytv αϊτόν τρδι τδν Ιησούν. ipflXtyai δί αύτψ δ ‘lyaov, tlrt, Σύ cî ΣΙμων δ ιΊδ» ‘ Ιωνά σύ κληθήση Κ»^άι (4 Ιρμηναττα < Π/τροι).

Η». Καί τροβδι /««<-Stv iXlyov, tΙδιν ” ld*u>-pov τδν τον Ztfltôalov, «αΓΙωάννην τδνάδιΧφδν αϊτού, καί aûrovt !ν τψ τΧοίψ καταρτίζονται τδ δίκτυα.

John ί. 39. He salth unto them, Como and see. They camo and saw where he dwelt, anil abode with him that day: for it was about the tenth hour.

40. One of the two which beard John speak, and followed him, was Andrew, Simon Peter’s brother.

41. He first flndeth bls own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

42. And he brought him to Jesus. And when Jesus beheld him. be said, Thou art Simon the son of .Iona: thou shall lie called Cephas, which is by interpretation, A atone.

Marki. 19. And when ho had gone a little further thence, he saw James the son of Zebe-dce. and John his brother, who also were in the ship mending their nets.

39. He said to them, Come and see. They came and saw where ho dwelt, and they remained with him a day.

40. One of these two was Andrew, Simon Pour’s brother.

41. He looked up hie brother Simon, and said, We have found the Messiah, which means, the chosen one of God.

42. And he was brought to Jesus. Jesus looked at him, and said, Thou art Simon the son of John Thou shall be called Peter, which means, A stone.

19. And when he went a distance away from there, he saw James the son of Zeliedce, and John his brother: they were in a ship mending their nets.

20. Kai «à, /«d-λ««« avrow- «ai d*/r-Tft rôr πατίρα avrûv Ziffaôaior /« T$ M«tA tût μισθωτά?, Ασήλθο, Απίσω αντον.

43. Tÿ /ravpcor $$/-Xys«« é IqfOvf φΧλίκ «Ü r|» ΓαΧ«λα/α»- «ai tuple tu Φ1λ*ττο«, «ai Ml« αντψ, A«oXov6<4 *44. ΊίνΝάΦίλτττο» drd B«j0aaï8à, « τήν νόλ<ω< A «dpον «ai II/-rpev.

•I 5. Εΰρίσκιι ΦίλκΛΌ» τό« Ναθαναήλ, καί Xlyti αϊτ$.‘Ο?Ιηραψ< Movÿf « τω «όμψ «ai ol προφήται, ιίφήκαμβτ, ’I>y-σονν rd« vise τον ‘ Ιωσήφ τό« drd Nafapr.

40. Kai «lr«? aùrip Ναίανα^λ. ’Em NajBp/r δνναταί τ. d>aS6v <Ι«α« ; Χ/γ«« αντψ Φίλιπποι, Έρχον «ai 5A<.

47. Elder 4 Ίτσαλ TÔr N’aSavatzX ρχόμοοτ »pdi avrdr. «ai λγα «pi αντον, ‘Id« dXntfw? ’ Ισραηλίτην, /r ψ ddXo, ovx tari.

40. Ά««ρίΛ» Na θαταήλ «al λ/><« αντψ, Ί’αβ/ii, -v rk à viàt τον O«oC, αν «I ό βασιλνύι τού Ισραήλ.

51. Kai λ/γ« avrv. ’AMr άμή, X/yw S^r.

Av Apr i tyrefc rdr ovpardr dnipy&ra, «ai τον» Αγγ/λονι τον Ονον dru/lalvorraf «al «ατα-0al«erraf /ri rd« vlàr τον άτθρώτον.

». And straightway be called them: and they left their father Zcbedee In the ship with the hired servante, and went after blu>.

John <. «3. The day following Jmui would go forth into Galilee, and flodeth Philip, and •alth unto him. Follow

4*. Now Philip waa of Rethealda, the city of Andrew and Peter.

45. Philip findeth Na. thanael. and salth unto him. We have found him. of whom Moses in the law. and the Sropbeta, did write, esus of Nazareth, the son of Joseph.

4L. And Nathanael said unto him. Can there any Sood thing come out of azareth? Philip salth unto him, Come and see.

47. Jesus saw· Nathanael coming to him, and salth of him, Heboid an Israelite indeed. In whom is no gullet

49. Nathanael answered and salth unto him, llahhl, thou art the Son of God ;* thou art the King of Israel,

M. And he salth unto him, Verily, verily, 1 say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.·

20. And ho called them at once: and they left their father Zobedee In the ship with the hired servants.

43. Later, before going to Galilee, Jesus met also Philip, and said to him. Come with mo.

44. Philip was of Heth salda, of the same village with Peter and Andrew.

45. Philip found Nathanael, and said to him, We have found the one Moses wrote about in the law. — it is Jesus of Nazareth.

4L. And Nathanael said to him. Can any good thing come ont of Nazareth? Philipsaid to him. Go and see for thyself.

47. When Nathanael came and Jesus had a talk with him. he said to him. Now here is a man in whom there is no guile.

Verse 48 of the first chapter of John is a hint at something well known to the author, but it is entirely lost on us. What hap]>ened under the fig-tree and when Jesus saw him is unknown, and so the verse is omitted.

(5) Nathanael’s assertion that Jesus is the son of God, that is, that Jesus thought of himself in the wilderness, and a King of Israel, that is, that with Christ the kingdom of-God had come, precisely what John had been preaching about, shows tliat John talked a great deal with his first disciples, and interpreted things to them. When Nathanael understood the interpretation, he said, Yes, thou art a son of God, and thou art the King of Israel.

Verse 50 is a continuation of the conversation which took place under the fig-tree, during the event which is lost to us, and so it is omitted here.

(c) νιος τού ανθρώπου the son of man, both by its signification and by its use can mean nothing but a man possessed of qualities common to all men. In these words Jesus Christ says whit he has come to understand in the wilderness.

49. And Nathanael said to him. Thou art a son of God; thou art the King of Israel.

According to the previous teaching God was a distinct being, separate from man. Heaven was the abode of God, and God himself was hidden from man. According to the teaching of Jesus Christ, heaven is open to man. The communion of God with man is established. The life of man is from God, and God is always with man, and so the |»owcr of God descends upon the son of man : man becomes conscious of it and ascends into heaven. Man recognizes God from within. In this consists the coming of the kingdom of God, which John preaches and Jesus confirms.

51. And be said, Thou wilt find out something more Important than that, for I tell you the whole truth: You shall now find out that heaven Is open and the powers of God will descend to the son of man and will ascend again to heaven.

JESUS CHRIST PREACHING IN NAZARETH

(a) Saw him means here : had a conversation with him, followed him.

16. Kai |X*« tit τή, Nafap/v, at ή, τιθραμ-pirot «ai &ήλ* «arA

Luk? to. 14. And ha camo to Nazareth, where he bad been brought up: and, a, hi· custom

1«. And Jeeuacame to Nazareth, where be had been brought up. And. according to tbo cuatom

TÔ ιΐωύδι αντψ, iv TJ W” νών σαββάτων, </i r^»< tfvraywy^r, καί •Ισίτνι» άκιγι^κιι.

17. Καί /σ«Μ*>αίνψ βιβΧΙον ‘lloatov τον προ-φητον- aal drarn’{a« vi βιβΧΙον, tlpt τδν τόπον ol· 4» γτγραμμίνοv,

18. «ΙΙηνμα Κιρίον r ;*/· où IvtKtv ίχρισί μν εύαγγεΧΙζτσβαι πτω-χοΓι άπίσταΧκίμβ, ΐάσα-σΟαι τούί σνντιτριμμΐ-WVI Γ^καρβ/αν, κηρύξαι αίχμαΧώτoit Αφισιν καί τνφλοΓτ 4·40λ<^«ν. dro-στ<ΐλα< τεθραυσμίνουϊ /ν

1». Κηρ^αί /κοντά* ΚνρΙον δεκτόν. ‘

20. Καί rvv£at νό βιβΧΙον, άποδούτ τφ νπη-ρ/τρ. /dAft* καί rdr-Twr /r νρ συναγωγή ol όφθαΧμοΙ fyrav άτινιζavril avrtp.

31. ‘Hpfaro 3i X/ynr πρδι αντούτ, Orι σήμβ-pov πεπΧήρωται - -ypa-αύτη tv roît ώσίν υμών.

22. Kai rd·™ Ζμαρ-Ttîpovp αύτφ» «ai l’ai-pafov rl roît Χόγοιι τήt χάριτoï, roît Ικπορευομί-voit /< roD στόματοί αΰτοΰ, «al fXryo*, Οίχ otri» /an·· à vlàt ‘lv—

3. Οίχ οίτότ ίστιν ύ τίκτων ;

66. ϋίχ ούτότ imp ό τον τίκτονοι vlôt j οίχ! ♦ s4ry αίνον Xtyirai Μαρ·Λμ, mJ ol άδτ\φοI αίνον Ίάκωβοι «al Ί·σ-σητ sal ΖΙμων sal Ίον-l<l|

wae, he went Into the of the holiday, he wont ■ynagoguo on the aab-into an assembly, and bath day. and stood up began to read.

for to read.

17. And there was de-

book of the prophet Koalas. And when he

I Ivo red unto him the had OMMd the book, he found the place where It was written,

1». The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor ; he hath sent me to heal the brokenhearted, to preach deliv-urance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

19. To preach the acceptable year of the Lord (Isaiali Ixi. 1, 2).-

20. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

21. And he began to say unto them, This day is this Scripture fulfilled in your ears.

22. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?

Mark ri. 3. Is not this the carpenter?

Matt. rill. 66. Is not this the carpenter’s son? Is not bis mother called Mary? and bio brethren James, and Joses, and Simon, and Judas?

17. And they gave him the book of the prophet Isaiah. And he o|>ened it al the place where It was written,

IS. The spirit of the Eternal One is upon mo: he has ordained me to announce the good to the unfortunate, the brokenhearted, to proclaim freedom to those who are bound, and light to the blind, and salvation and rest to those who arc weary.

19. To announce to all the time of God’s mercy.

20. And closing the book and giving It back to the servant, bo sat down. And the eyes of all were fastened on him.

21. And be began to speak to them. Now is the Scripture fulfilled In your eyes.

22. And all wondered at the graciousness of his words, and said, Is not this Joseph’s son?

3. Is not this the carpenter?

M. And Is not ibis the carpenter’s son? Is not his mother called Mar-lam? an 1 his brothers James, Joses. Bimon, and Judas?

23. Kai tint πρδι air oil. Ιίάντωι ίρείv/ μοι τήν παραβοΧήν τούτην, Iavpt, θεράπευσαν σεαντόν

67. Ois Ιση προφό-τηΐ Ατιμοι, «i μή tv τρ πατρίδι αίνον «al iv τρ oi«i? αίνον.

Μ. Καί καταΧι*ων τήν Nafep/v. ΙΧΘών κα-τψκησεν εΐι Καπερναούμ τήν όρίοιε /αβονΧών «al .>«§-θαΧεΙμ.

21. Kal «à, voir σάββασιν εΙσεΧΟων t(r τήν συναγωγήν, ίδίδα-σκι.

Matt. tv. 13. And leav. Ing Nazareth, lie camo and dwelt in Capernaum, which is upon the sen-ιταραΟαΧασσΙαν tv coast, in the borders of Zabulon and Nephtho-II m.

22. Κα[ ^επΧήσσον-νο /irl τη διδαχή αύ-vov f)v γάρ διδάσκων airoir ώΐ Εξουσίαν ίχων, καί ούχ ùt ol γραμ-ματεΐί.

(a) This passage from Isaiah breaks off where it begins to speak of the vengeance of God. In Isaiah it is thus : To proclaim the acceptable year of the Lord, and the day of vengeance of our God. I quote this, to show that the words cited from the book of Moses and the prophets have to be taken in the sense only which Jesus Christ gives to them. Apparently he selected those familiar words which expressed his idea, rejecting those which were opposed to it.

(L) The meaning of the verses about the prophet in his own country and about the physician is not clear to me. In any case, the meaning of this jiassago, as it is understood, has nothing in common with the teaching and so ought to be referred to the addition.

(c) «ç Εξουσίαν ίχων means, having freedom ; Εξουσία has for its first meaning freedom. Here it inevitably means freedom, and not power, because it is opposed to

Luke tv. 23. And ho said unto them, Ye will surely say unto me this 1 reverb, physician, heal byself.

Mattaiti. 67. A prophet is not without honour, save in bis own country, and In his own bouse.·

Mark t. 21. And straightway on the sabbath day ho entered into the synagogue, and taught.

22. And they were astonished at his doctrine: for he taught them as one that bad authority,» and not as the scribes.

23. And he said to them. Of course, you sav Physician, heal thy

67. Because no prophet is understood in bls own country.

13. And from Nazareth ho went to Capernaum.

21. And straightway on the Halibuth ho wont Into the assembly and began to tench.

22. And they were delighted with his teaching, for ho taught them freely, and not as the scribes.

the doctrine of the scribes. The scribes had power, and so it could not be said, Having power, but not as the scribes (who have power). The contradistinction consists here in this, that the scril«s did not teach freely, for the very reason that they had power, that is, that the teaching of the scrilæs (as actually was the case) regarded men as the slaves of God and not free, while according to the teaching of Jesus Christ men were free. With such an explanation it becomes clear what the people were delighted with. If Jesus taught like one having power, that is, with boldness and impudence, the ;-copie would have nothing to be delighted with. But apparently there was something else in the teaching. And this other thing was that he taught ώς ίξουσίαν ίχωρ, that is, freely, as being free from all bonds.

JESUS CHRIST’S BIRTH, CHILDHOOD, AND BEGINNING OF PREACHING

The comprehension was made incarnate in Jesus Christ. Jesus Christ announced the true good to men. But the birth of Jesus Christ was as follows. His mother Mary was betrothed to Joseph ; but before they began to live together as husband and wife, Mary turned out to be with child. Joseph was a good man and did not wish to disgrace her, so he accepted her as his wife. And he had no relations with her until she bore her first son, whom she called Jesus. And the boy grew and became manly and was intelligent above his years.

Here is what happened with him in his childhood. Jesus was twelve years old, when Mary went with Joseph to Jerusalem to celebrate a holiday, and they took the boy with them. The holiday was over, and they went home and forgot about the boy. Then they thought of him, and it occurred to them that he might have walked off with some children, and they asked about him along the road. The boy could not be found, and they returned to Jerusalem after him. Not until two days later did they find him in a church, and he was sitting with the teachers and asking them questions and listening. And all marvelled at his intellect.

His mother saw him, and said, What hast thou done with us? Thy father and I have been worrying and looking for thee.

And he said to them, Where did you look for me? Do you not know that the son must be looked for in the house of his father ?

And they did not understand his words. They did not understand that he, knowing that he had no carnal father, regarded God as his Father. After that Jesus lived with his mother and obeyed her in everything, and he increased in stature and understanding, and was in favour with God and man.

Thus he lived until he was thirty years of age. And all thought that Jesus was Joseph’s son.

This is the way Jesus began to announce the good. The prophets had predicted that God was to come into the world. Prophet Malachi had said, My messenger will come before me to prepare the way for me.

Prophet Isaiah had said, A voice is calling to you : Prepare the way for the Lord in the wilderness, make his path even ; let there be no hollows, nor mounds, nothing high, and nothing low. Then God will 1-e among you and all will find their salvation.

In accordance with these words of the prophets, a new prophet, John, made his appearance in the time of Jesus Christ. John dwelt in the prairie of Judea on the Jordan. His raiment was of camel’s hair, girded with a leathern girdle, and he fed on tree bark and on herbs. He called the people to a new life. And they confessed their errors to him, and he bathed them in the Jordan as a sign that their errors were corrected. He said to all, If you have observed that you shall not escape the will of God, be renovated. And if you wish to be renovated let it bo seen from your works that you have changed. John said, Heretofore the prophets have said that God will come. I say to you that God has already come. He Mid, I purify you with water, but after me the one who is mightier than I will purify you with the spirit. When he comes he will purify you, as the master cleans his threshing-floor: the wheat he will gather, but the chaff ho will burn. If a tree does not bring forth good fruit, it is cut down and burnt up. And the axe is already laid upon the root of the tree.

And the people asked him, What shall we do ? He answered, He that has two coats, let him give one to him who has none; and he who has food, let him give it to him who has none.

Farmers of taxes came to him, and asked him, What shall we do ? He Mid, Exact no more than is your right.

And the soldiers asked, What shall we do ? He said, Offend no one. Do not cheat. Be satisfied with what is given you.

And many other things he proclaimed to the people about what is the present good.

Jesus was then thirty years old. He came to the Jordan to John, and heard his preaching about God’s coming, about the necessity of being renovated, about people l»eing purified by water, and about their future purification by the spirit, when God would come. Jesus did not know his carnal father and regarded God as his Father. He believed in John’s preaching, and said to himself, If it is true that God is my Father, and I am a son of God, and if what John says is true, I need only to purify myself by the spirit that God may come to me.

And Jesus went into the wilderness to test the truth of his being a son of God, and of God’s coming to him. He went into the wilderness and there lived for a long time without food and drink, and finally grew thin. And then doubt came over him, and he Mid to himself, Thou sayest that thou art a spirit, a sou of God, and that God will come to thee, and yet thou art tormented because thou hast no bread, and God does not come to thee: consequently thou art no spirit, no son of God. But he said to himself, My flesh craves for bread, but not bread is needed for life : man lives not by bread, but by the spirit, by what is from God.

But hunger kept tormenting him. And he was overcome by another doubt, and he Mid to himself, Thou sayest that thou art a son of God, and that God will come to thee, and yet thou sufferest and canst not make an end to thy sufferings. And he imagined that he was standing on a roof of the temple, and the thought occurred to him, If I am a spirit, a son of God, I shall not be killed if I cast myself down from the temple, but an invisible power will preserve and sustain me, and will free me from all evil. Why should I not cast myself down, so as to cease suffering hunger ?

But he said to himself, Why should I tempt God whether he is with me or not? If I tempt him, I do not believe in him and he is not with me. God the spirit gives me life, and so in life the spirit is always within me. And I cannot tempt him. I may stop eating, but I cannot kill myself, because I feel the spirit within me. But hunger continued to torment him. And it occurred to him, If I must not tempt God by casting myself down from the temple, I must not tempt him by starving when I want to eat. I must not deprive myself of all the appetites of the flesh. They arc given to all men. And he imagined he saw all the kingdoms of earth and all men, as they lived and worked for the flesh, expecting a reward from it And he thought, They work for the flesh, and the flesh gives them all which they have. If I shall work for it, the Mme will happen with mo. But he said to himself, My God is not flesh, but spirit ; by him I live, him 1 know always, him alone 1 worship, for him alone I work, and from him I expect my reward.

Then the temptation left him, and the spirit renovated him, and he knew that God had come to him and was always in him, and, having learned that, he returned to Galilee in the strength of the spirit From that time on, having learned the power of the spirit, he began to announce the presence of God. He said, The time has come, renovate yourselves, believe in the announcement of the good.

From the wilderness Jesus went to John, and was with him.

When Jesus went away from John, John said of him, He is the true son of God (the chosen one). Two of John’s disciples, hearing these words, left their old teacher and followed Jesus. Jesus saw that they were walking behind him, and so he stopped, and said, What do you want ?

Teacher, we wish to be with thee and to learn thy teaching. He said, Come with me, and I will tell you everything. They went with him, and remained with him the whole day, staying until the tenth hour.

One of these disciples was called Andrew. And Andrew had a brother Simon. Having listened to Jesus, Andrew went to his brother Simon, and said to him, We have found the chosen one of God. Andrew took Simon with him, and brought him to Jesus. This brother of Andrew Jesus called Peter, which means a stone. And these two brothers became the disciples of Jesus.

And Jesus walked on with his two disciples. After they had gone a distance, Jesus saw some fishermen in a ship. Those were Zebedee the father with hired servants and with two sons, James and John. They were sitting and mending their nets. Jesus began to speak with James and with John, and James and John left their father with the hired servants in the ship and went with Jesus and liecame his disciples.

Later, just before entering Galilee, Jesus met Philip, and he called him. Philip was of Bethsaida, of the same village with Peter and Andrew. When Philip recognized Jesus, he went to find his brother Nathanael, to whom he said, We have found the chosen one of God, of whom Moses has written, He is Jesus, the son of Joseph, of Nazareth. Nathanael was surprised to hear that the chosen one was from a neighbouring village, and he said, Brother, it is queer that a messenger of God should come from Nazareth. Philip said, Come with me to him, and thou shalt see and hear for thyself. Nathanael agreed to it and went with his brother and met Jesus. When he heard him, he said to him, Yes, now I see that it is true that thou art the son of God and the King of Israel

Jesus said to him, Thou wilt learn what is more important than this. Thou wilt learn that the kingdom of God has come, and so I tell you truly that the divine power will descend to all men, and from them will emanate the divine power. From now on God will no longer be separate from men, but men will blend with God.

And from the wilderness Jesus went to his home in Nazareth. And on a holiday he went, as usual, into an assembly and began to read. And they gave him the book of the prophet Isaiah. He unrolled it and began to read. In the book it was written, The spirit of the Lord is in me : he has chosen me to announce the good to the unfortunate and the brokenhearted, to proclaim freedom, light to the blind, and salvation and rest to the weary, to announce to all the time of the salvation, of God’s mercy. He closed the book and gave it to the servant, and sat down, and all waited to hear what he would say. And he said, Now is the Scripture fulfilled in your eyes. God is in the world. The kingdom of God has come, and all the unfortunate, the brokenhearted, the blind, the wear),— all shall receive salvation.

And many wondered at the goodness of his speech. And some said, But he is a carpenter and the son of a carpenter. And bis mother is called Mariam, and his brothers, James, Simon, Judas, and Joses, and we know them all : they are as j»oor as we are. And he said to them, No doubt you think that because 1 say that there are no longer any unfortunate and weary, and I have a poor father and mother and brothers, I am telling an untruth, and that I ought to make them happy. If you think so, you do not understand what I am saying. And thus, a prophet is never understood in his own country.

And Jesus went to Capernaum, and on a Sabbath entered an assembly and began to teach. And all the people marvelled at his teaching, because his teaching was quite different from the teaching of the scribes. The scribes taught the law, which must be obeyed, and Jesus taught that all men were free.

CHAPTER II.

GENERAL REMARK. THF. NEW WORSHIP IN THE SPIRIT BY WORKS. THE REJECTION OF THE JEWISH GOD

This second chapter contains a negative definition of God. John said, Wien you are purified by the spirit, God will be in the world. Jesus went into the wilderness, recognised the power of the spirit, returned to the world, and announced that God was in the world and his kingdom had come.

The meaning of the kingdom of God in the world Jesus expressed with the words of the prophet Isaiah. The kingdom of God is happiness for the unfortunate, salvation for the sufferers, light for the blind, freedom for those who are not free. Jesus told his disciples that the kingdom of God consisted in this, that henceforth God would no longer be that inaccessible God that he had been heretofore, but that he would be in the world and in communion with men ; if God is in the world and in communion with men, what kind of a God is he ? Is he God the Creator who sits in heaven, who had appeared to the patriarchs, and who had given the law to Moses, the revengeful, cruel, and terrible God whom men knew and worshipped, or another God ?

In this chapter Jesus defines what God is not. In order that this may become clear, it is necessary to reestablish the real significance of the discourses of Jesus Christ, a significance which all the churches have carefully obscured. The significance of the words and actions of Jesus Christ, as adduced in this chapter, is this, that Jesus Christ denies the whole, absolutely the whole Jewish faith. In reality this is so clear and unquestionable that one feels ashamed to have to prove it. It was necessary for our churches to succumb to that terrible historical fate, which contrary to common sense compelled them to combine into one the non-harmonizing, absolutely opposed teachings, the Christian and the Jewish, to permit them to affirm such an absurdity and to conceal what is manifest.

It is enough, not to read through, but only to run through the Pentateuch, in which all the actions of man are determined in tens of thousands of most varied circumstances, down to the minutest details, in order to see clearly that with such a detailed, petty definition of man’s actions there can be no place for any continuation or completion of the teaching of the law, as the churches assert. There might be room left for some new law, if it were said that all the laws were human. But no, it says clearly and definitely that all this, as to how and when to cut off, or not to cut off, pimples of the extreme flesh, as to how and when to kill all the women and children, as to what people are to be reimbursed, and in what manner, for an ox accidentally killed, it says clearly that all these are the words of God himself. How can such a law l»e enlarged ? Such a law can be enlarged only by new details about pimples of the extreme flesh, about who else may be killed, and so forth. But, by accepting this law as inspired by God, it is by that very fact impossible to preach the doctrine of Christ, or even any other teaching, however insignificant it may be. Everything is determined, and there is nothing to preach about.

For the first word of any sermon with the Pentateuch in view, it is necessary to destroy the Pentateuch, the law of the Pentateuch. And yet the church had to convince itself and others that the Pentateuch and the Gospel were both from God. What, then, could it do but close its eyes to what was manifest and strain all the powers of the glibness of mind in order to unite what cannot be united ? That was done in consequence of Paul’s false teaching, which preceded the knowledge of Christ’s teaching, and by which the ill-understood teaching of Christ was represented as a continuation of the teaching of the Jews. But when this took place and the problem was no longer in the comprehension of the meaning of Christ’s teaching, but in uniting what cannot be united, there was nothing left to do but look for subterfuges and utter those misty, incoherent, flowery discourses, such as Paul’s Epistle to the Hebrews, and all that rigmarole of the same character which for eighteen hundred years has l»een preached by the so-called fathers of the church and the theologians. Indeed, we may as well imagine that men have proposed to themselves to harmonize Volume X. of the Code of laws and the works, say, of Proudhon, regarding both works as true to the very last line. I have selected Volume X. and Proudhon, but these works can much more easily be harmonized than the Pentateuch and the Gospel. Indeed, let us take anything we please :

In the Gospel we are prohibited not only from killing any one but even from bearing any one any ill-will ; in the Pentateuch : Kill, kill, kill women, children, and cattle.

In the Gospel wealth is an evil ; in the Pentateuch it is the highest good and a reward.

In the Gospel bodily purity consists in having but one wife ; in the Pentateuch, Take as many wives as you please.

In the Gospel all men are brothers ; in the Pentateuch, all are enemies, except the Jews.

In the Gospel there is no external divine worship ; in the Pentateuch, the greater half of the books defines the details of the external ministration of God.

And this teaching of the Gospel, we are assured, is an enlargement and continuation of the Pentateuch.

In another place we shall speak of the lie and the inevitably false comprehension of Christ’s teaching, which

result from this absurd assertion iu regard to other passages of the Gospel ; now we are concerned with the external divine worship, against which Jesus contended.

According to the interpretations of the church all those passages which are put down in Chapter IL, the rejection of the ablutions, of the non-connnunion with those who are not cleansed, of everything considered impure, the rejection of the fasts, the rejection of the most important covenant of the Jews with God, of the Sabbath, the rejection of all sacrifices, of the necessity of the hand-worked temple, the rejection even of the city most precious to the Jews, of Jerusalem, and finally the rejection of God himself as something external, and the recognition of God as a spirit, who must be served in the spirit, — all that, according to the interpretations of the church is some unnecessary, superfluous finesses invented by some Pharisees.

In the first place, if all that is merely a verbal contest * with the Pharisees, it is superfluous; in the second, to every man who knows how to read and who reads the Pentateuch, and who can reason with his own mind, the assertion that Jesus contended with the Pharisees, and not with the law of Moses, becomes obviously false.

Jesus was contending against all the laws of the Pentateuch, with the exception, of course, of some truths, which could not help but be in that mass of monstrous and absurd things. Thus he understood the command to love one’s father and mother, and one’s neighbours. But the fact that the Pentateuch contained two or three sentences which Jesus could accept does not prove that he enlarged and continued it, just as nothing is proved by the fact that a man, in contending with another, uses a few of bis antagonist’s words in order to confirm his proofs. Jesus did not contend with the Pharisees, but with the whole law, and in his rejections of the external divine worship he took up everything which formed a dogma of faith of the external divine worship for every adult Jew.

This is the way the divine worship of the Jews was defined according to Deuteronomy :

On Purification. Lev. xvii. 7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring : Thia shall be a statute for ever unto them throughout their generations.

8. And thou «halt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-offering or sacrifice,

V. And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the Lord ; even that man shall be cut off from among his people.

Num. xix. 13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the Ix>rd ; and that soul shall be cut off from Israel : because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

14. This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent shall be unclean seven days.

15. And every open vessel which hath no covering bound upon it, is unclean.

16. And whosoever toucheth one that is slain with the sword in the open fields, or a dead l>ody, or a bone of a man, or a grave, shall be unclean seven days.

17. And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel :

18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave :

10. And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.

20. But the man that shall be unclean, and shall not purify himself, that soul shall l>e cut off from among the congregation, because Im hath defiled the sanctuary of the Lord : the water of separation hath not been sprinkled upon him ; he is unclean.

21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash hie clothes ; and he that toucheth the water of separation shall be unclean until even.

22. And whatsoever the unclean person toucheth shall be unclean ; and the soul that toucheth it shall be unclean until even.

On Fasting. Let·, xvi. 2V. And this shall be a statute for ever unto you: that in the seventh month, on the tenth «lay of the month, ye shall afHict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you :

Lei·, xxiii. 27. Also on the tenth day of this seventh month there shall be a day of atonement; it shall be an holy convocation unto you, and ye shall afflict your souls, and offer an offering made by fire unto the Lord.

On the Sabbath. ExoiL xxxi. 13. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.

It is not worth while to quote passages in reference to the sacrifices, since a good part of the Pentateuch is filled with definite decrees by God himself as to what kind of sacrifices are to be brought to him.

The same may be said about Jerusalem. Jerusalem is a city of God. God lives there. That God is not a spirit, but an external being with arms, eyes, and legs, is to be seen from all passages where only God is mentioned. And so, rejecting the purification, and the fasts, and the Sabbath, and the sacrifices, and the temple, and the carnal God, Jesus did not continue the faith of Moses, but denied everything to the root.

THE ABOLITION OF THE LAW OF THE SABBATH

1. ’Kyirtro Si ίνσαβ-βάτφ διυτιροτρώτφ S«a-νορΜβθαΛ αυτάr διά rûr eropluur-καί ΙτιΧΧor ol μαθηταΐ αυτού root βτάχυαΐ, καί frffior, ψώ-χουτα ταΐι χ<ροΙ.

Luke Η. I. And It came to paw on the second sabbath after the first, that ho went through the corn fields: and his disciples plucked the ears of corn, and did eat. rubbing them In their bands.

1. He happened on a Sabbath to cross the corn fields: and his disciples plucked the ears of corn and rubbed them In their bands and ate them.

2. T.rit Si îû» Φapi-talwr floor aùroù. Ti ro«<r< 6 oi< ίξιοτι rouîr Ir ro?i odppaat;

2. And certain of the Pharisees* said unto them. Why do ye that »hich Is not lawful to do on the sabbath days ?

2. And a few of the Orthodox saw that and said to them, Why do you do that which ought not to be done on a Sabbath?

(a) The word Pharisee I translate by Orthodox, because from all investigations it appears that it means precisely the same as Orthodox. It comes from the Hebrew parash, and means interpreter εξη^της του νόμου κατ ίξοχην, which the Pharisees claimed to be, according to Josephus, or in the sense of parush, that is, he who separates himself from the crowd of unbelievers, and considers himself right, that is, Orthodox. The peculiarity of the Pharisees (according to all investigations, which agree among themselves) consisted in the following :

(1) Besides the Holy Scripture they recognized also the oral tradition, τταράδοξις holy tradition, which demanded certain external rites, which they regarded as peculiarly important.

(2) They interpreted Holy Scripture literally, and regarded the fulfilment of the ceremonial as more important than the fulfilment of the moral law.

(3) They recognized the dependence of man on God, which, however, did not entirely exclude the freedom of the will. What, then, are they if not the same as our Orthodox ? Of course, they were not exactly our Orthodox, but they occupied precisely the same place as our Orthodox.

Luke vi. 3, 4 ; Matt. xii. 5. These verses contain proofs of how David ate the shewbreads, and of how the priests defiled the Sabbath. These proofs were conclusive only for the Jews ; for us they are the more superfluous since the last proof that God rejoices in love, and not in the sacrifices, excludes the necessity of the previous proofs. Of these verses the only important part is Christ’s answer, which refers to us.

6. Λ/γω Si ύμΐν. Sn roO Ifpoû μάξων ΙστΙν ü-«.

7. Ε/ Si tyr+m τί iorir, **EXn» 0Αν καί ού Oveiar,’ ούκ L» κατ<-όοάσατί τον» droirlovi.

27. ΚβΙ(λη<»οίτΜ, η «f#far·© s.à Tôr dv^pwror )hto, ©ίχ ό d^-w»©» J.À rd «M-P»f9.

28. ‘Ωστ« κύρώι /©r<r Ô Udi τού drdpwrov Kai rev tfa^rov.

-VaM. rli. 0. But I gay unco you. That in thia place is one gn at’·» than tha temple *

7. But if ya had known what thia luranHh, I will have mercy, and not sacrifice, ya Mould not have condemned the guiltless.

Mark il. 77. And h© said unto them, The sabbath was made for man, and not man for the tab batb :

0. I tell you, Hero la something which la more Important than external holiness.

7. If you knew what it means, 1 will have love for men, and not sacrifices, you would not lie condemning the Innocent.

77. And 2»· said to them. The Sabbath was mad· for man. and not man for the Sabbath.

». Therefore the Hon of man· la Lord alto of the sabbath.

28. Therefore man ia lord of the Sabbath.

(“) The wards on τού iepov μ<ίζων ώδ« I translate by, Here is something which is more important than external holiness, because itpdv designates the abode of God upon earth, the holiness. Nothing was said here about a temple, and so these words refer in general to external holiness.

(6) The son of man can here in no way be taken in the sense of a divinity, for it was said that the Sabbath was made for man, and not man for the Sabliatb, and so the conclusion can in no way refer to the new person, the son of man, to God. The son of man has here the same meaning as everywhere else, the meaning of man in general.

This whole discourse, which had an enormous importance when it was uttered, has also an enormous importance for us, if we wish to understand the teaching of Jesus. In consequence of the false representation of the interpreters that Jesus only continued the law of Moses, nothing is left of the discourse but a useless contention with some Pharisees.

For an unbiassed reader this pesage has an enormous meaning, which is, that Jesus at his first conflict with the law of the external divine worship with all his might radically rejects it. The Sabbath is the chief covenant of God with his people. The non-observance of the Sabbath is punished by death. The Sabbath has been observed and still is observed, and half of the Talmud treats of it. The observance of the Sabbath is for the Jews what communion is for the Christians. Just as he who does not go to communion is not an Orthodox or a Catholic, so he who does not observe the Sabbath is not a Jew. To defile the Sabbath and to defile the communion are equally terrible.

And here Jesus says that this Sablmtb is meaningless, a human invention ; that man is more important than all external holiness ; that, in order to understand that, it is necessary to understand what is meant by the words, I will have mercy, and not sacrifices; and that it is not necessary to observe the Sabbath, that is, that external divine worship which is regarded as most inqiortant. And this meaning is concealed by the interpreters. They say:

Moses commanded men to work on six days of the week, and forbade men on the seventh day (the Sabbath) to perforin the customary work of every-day life, except what was most necessary (Exod. xx. 10; xxxv. 2, 3; Num. xv. 32-36). The traditions of the elders still more increased the severity of the Sabbath rest, so that even good works, works of godliness, were at times prohibited on the Sabbath. However, the Pharisees, who looked unfavourably on the Saviour, seem to have exaggerated the severity of the demands of the Sabbath rest toward him and his disciples; in res|»ect to themselves and others they were, no doubt, more condescending. The plucking of the cars of corn by the disciples of Jesus, even in order to satisfy their hunger, consequently from necessity, they regarded as a violation of the Sabbath rest, as a defilement of the Sabbath, and they did not miss the opportunity of directing the Lord’s attention to it, and of rebuking him for allowing his disciples to commit that which to them was such an obvious violation of the laws of the Sabbath, which was so offensive to others (Archim. Mikh., Gospel of Matthew, pp. 206 and 207).

Thus has the meaning of the passage been stealthily concealed. Nor could they help doing otherwise, for thieves give themselves away.

The words against the Sabbath refer only to the external divine worship, which was established by the church. But there are left the words, In this place is that which is greater than the temple. The church mutilates the text and says one, but that one still means man, as is evident from the meaning of what follows. But the commentators assure us that Jesus is speaking of himself as of God.

In thii place it one greater than the temple : By these words the lx>rd apeak* metaphorically of the grandeur of hi* person, as the Lord of hi» temple. The temple with all iU arrangement, rites, ceremonie*, sacrifices, was only an image of truth, but Christ is the truth itself, and so greater than the temple, as much as the truth is greater than an image. Thus, if the priests of the temple, the servants of the image, are permitted on a Sabbath day to perform their duties, and they are not to blame for violating in this manner the Sabbath rest as prescribed by the law, then how much less are to blame for the violation of the Sabbath the servants of that very truth which has the power to abolish the laws about the Sabbath, when they, those servants of truth, from necessity pluck the ears on the Sabbath day, in order to apjrease their hunger, and eat them for the glorv of God. (Ib. p. 209.)

The meaning of the interpretation is that Jesus himself is a temple, and so his disciples may cat on the Sabbath. And such corrupt interpretations take the place of the profound and clear meaning of Christ’s words.

But if ye had known, etc. : Having thus justified the action of his disciples by pointing to examples, the Saviour now discloses to the Pharisees that the source from which flowed their incorrect condemnation of his disciples is the non-com prehension of rhe character of the false prescriptions in their relation to the higher moral demands. They, the Pharisees, lack the merciful . nnd compassionate love of their neighbours, such as, for example, God demands through his prophet Hosea (vi. S); their whole attention is directed only to sacrifices, rites, ceremonies, and customs of tradition, which for them conceal the source of the pure love. If they understood that the compassionate love for the hungry man is higher than all tradition and ritualistic customs, even higher than sacrifices, they would not condemn the innocent, who to api*casc their hunger pluck some ears of corn.

Lord alto of the tabbath: He who is higher than the temple is also higher than all law, which is centred on and in the temple, higher, also, than all statutes in regard to the Sabbath, is the Lord of the Sabbath itself. He who is to aliolish the Sabbath of the Old Testament can even now command his disciples to renounce the protection of the Old Testament : ” for the time has arrived for them to learn everything through most exalted subjects, and no longer is he to l>e bound by the law, who, having freed himself from malice, is tending toward all which is good.” (Chrys.) (/Ô. pp. 209 and 210.)

It turns out that the fact that the son of man is the lord of the Sabbath, and that the Sabbath is made for man, and not man for the Sabbath, as is eaid in Mark, — that the whole utterance is abolished and that the Sabbath is done away with, not by man, but by God.

10. ’fir Μ

Ir μ<9 των awaywyûv iv roll βάββααι·

11. Καί δού, yvvh ήν π κύμα ίχουσα àffOtvtiat (τη δίκα καί όκτύ. καί ήν σιτκύιττονσα, καί μ-δυναμίνη άνακύψαι th τδ παντ«λ(ι.

12. ΊΜ» Μ «Μ» ü Ίησοία τροσιφώνηατ, καί dirtv ai/rp, Γι’μι, droXAwa* 4**-« lai 99V.

1Λ. K al ΗΙΟηκιν αύτη rà ι χ·ΐραι val ταραχρημα ΛνωρΟωΟη, καί /Mfofr τδν (Μν.

14. ‘ArapNt bl ό àpxievrâyuyot, iy ανακτώ? Sri τφ σαββάτψ IStpdrtuetv L Ίησονι, ίλό« τψ «χλψ, *Ε£ ήμίραι <1σ1ν, Iv off δη

Lukert It. 10. And he was teaching in one of iïbbîffT*’··on the

11. And. behold, there was a woman which had a spirit of Infirmity eighteen yearn, and was bowed together, and could in no wino lift up herself.

12. And when Jesus saw her. he called her to him, and said unto her. Woman, thou art loosed from thine Infirmity.

13. And be laid hi. hands on her: and immediately she was made straight, and glorified

14. And the ruler of the synagogue answered with Indignation, bo. cause that Jesus had healed on tho sabbath day, and said unto tho people, There are alx days In which men

10. Jesus happened to be teaching in one of the assemblies, and it was a Sabbath.

11. And a woman was there, and a spirit of infirmity had been In her for eighteen years.

12. Jesus saw her, and called her, and said, Woman, thou art freed from thy infirmity.

14. The older of th· assembly grow angry because Jesus was practising on the Sabbath, and said to the people, There are six days In the week to work In, so practise in those six

//rydfwftu· iv rainait

Ιρχδμ^νο< dtpaxtvt-ê. roi rp ήμ»ρφ τον βαββάτου.

3. Καί ά*οκρ*0»ί» L ’Ifjoovt <îr< xpàt roùt νομικούΐ καί Φαρισαίον», λ/γον, U ίξ·ση τψ σαββάτφ thpaxtύτιν ;

4. 01 U ήαύχαοαν.

15, ’ ΑιτικρΙθη oint αντψ ό Κι’ριο», καί tlxtv, ‘Τίτοκριτά, ίκα-στο» ν/ιών τφ σαββάτψ οι) λ4« τότ βονν αντον if τδν 6»αν άχό rqt ψάτνηι, καί àxayayùv wotlfri.

16. Ta*r,rW, «vyaripa ‘Αβραάμ ονσαν. fjv Ιδησιν δ Σατανά», ιδού, Μκα καί όκτω Ιτη, ονκ 6«« λιΟηναι ατό τον δ<σμαύ τούτου τρ ήμίρ? τον σαββάτου ;

6. Καί οΰκ ίσχυσαν άνταποκριθηναι αντψ wpbt ταντα.

5. Καί dîOKpâir τρό» αντον» dre. Τίνο» νμών 5μ» ή βούι tit ΦρΙαρ ΙμτΐϊΐΪται, καί ονκ < ιΨ/ωι d*>aarda« athÔF iv τρ pmZpçi τον σα/ί,Μτον ;

IX ΙΙόσψ oSv ί«ιφ/-ρ« dr^pwro» rpo^dτον; ώστ· ί£<«ττ« το.» αάββααι καλώ» ro«ô>.

ought t<» work! in them therefor* corn· and be healed, and not on th· sabbath day.

day», and not on th· Sabbath.

Luke xiv. X And Jesus answering spak· unto the lawyers and Pharisee», saying, Is it lawful to heal on th· sabbath «lay ?

4 And they held their Pe?wle till. 15-The Lord then answered him, and said, Thou hyitocrile, doth not each one of you on the sabbath loos· his ox or his a»o from the stall, and lean him away to watering?

3. And Jesus turned to the learned Orthodox, and asked, 1» It not lawful to help people on th· Sabbath?

4. And they did not know what to say.

15. And de»»» -aid to them, Hypocrite» I Do·» not each one of you on the Sabbath untie hie ox or hi-a— from the stall, an.l lead him away to b· watered?

M. And ought not this woman, being a daughter of Abraham, whom Satan bath bound. Io, thee· eighteen year·, be loosed from this bond on the sabbath day ?

Lukexiv. S. And they could not answer him again to these things.

Lukexiv. 5. And answered them, saying. Which of you shall bave an as» or an ox fallen into a pit. and will not straightway pull him out on the sabbath day ?

IS. Why, then, ia this woman not to be helped?

6. And they could not answer him th!».

S. And again he said, If a sheep of yours falls into a pit, will you not pull it out at once, even though It be a Sabbath?

Malt. Hi. 12. How much then is a man better than a sheet»? Wherefore it Is lawful to do well on the sabbath days

12. Rut a man la much better than a sheep. He said, For this reason It is necessary to do well on the Sabbath.

REMARK ON THE HEALING ON THE SABBATH

If there could be any doubt as to what the foundation is on which Christ rejects the observance of the Sabbath, this passage, it seems, would dispel it. Jesus rejects the Sabbath, that is, the external worship, not on the basis of his supposed Godhead, but on the basis of common sense, of that same comprehension which has come to be the foundation of everything. Ho says, A sheep may l« pulled out from a pit, and a man may not lie helped,— that is stupid. Most important are man and good works. All external worship can only lie in the way of the performance of the work of life, and so it is not only unnecessary, but even harmful. And so he takes that which is regarded as the most important of all the works of the divine worship, adduces an example when it is diametrically opposed to good works, and rejects it. What is there here that cannot be understood ? But no, the church has its own interpretation.

The Lord presents an objective rejection of the injustice of the imaginary tradition of the elders that it is not lawful to do even any works of mercy on the Sabbath. If somel»ody*s only sheep (an only sheep would be so much dearer to him than to a man who has a whole flockj should fall into a pit, and he should thus be subject to the (langer of losing it, would he not make an effort to get it out from there?

Of course he will pull it out, out of pity for the animal, and out of regard for his property. Λ man is more important than a sheep. If, then, you act with compassion on the Sabbath in relation to a speechless animal, you must act with so much more compassion and love in relation to man, the image and likeness of God, to man, for whose salvation and to give the everlasting life to whom the Saviour came.

It û lairful to do tcell on the mbbath dayt: The Pharisees could not help knowing that, but such is the power of preconceived notions, habits, and traditions, that what is clearly conceived to be true in the abstract is frequently subject to blame in practice. The Ix>rd reproves such inconsistency. (M. p. 211.)

“The Lord reproves such inconsistency,” — very well. But this docs not refer to the Sabi with in particular, but to the external divine worship, the strongest example of which was then represented by the Sabbath. Jesus could not then have spoken in advance of our churches, masses,

images, sacraments. These did not exist then, but of all of them he was speaking then.

Is not the same Sabbath represented by the Sunday, by the expenditure for candles and for the pay of the popes, by those riches of the churches, those cares about the external worship, which always are diametrically opposed to works of love toward man for the simple reason that the works of the worship are never directed toward man, but toward something dead, while the work of love can be directed only toward man. In no way can it be said, as I am always told, that masses, communion, prayers, do not keep people from doing good to men. Of course they keep one from doing good, since they are directed toward something else than men.

It must not be forgotten that the teaching of Jesus consists in directing every step toward doing good to men. How, then, can an activity which is directed away from men be useful for the fulfilment of this teaching ? It is the same as though one were to assert that smoking a pipe is very useful for the ploughing of a field. It may be that it does not interfere with it much, and wastes little time, and even furnishes rest and pleasure, but this matter in itself docs not help the ploughing of the field, and is opposed to it.

fa) αμαρτωλοί those who are mistaken. I translate it that way, and not sinners, because sinner has received a different meaning. Here αμαρτωλοί has the meaning of men opposed to the Pharisees, that is, to the Orthodox, who regarded themselves as in the right. And so I put down a word which correspond· to αμαρτωλοί and is the opposite of Orthodox, namely, those who have gone • astray.

THE DESTRUCTION OF THE RITES

THE CALLING OF MATTHEW

0. Καί ivapdyvv 6 ‘Ιησοίτ «<<#< r, tlScv dW’IWTOK «α/^‘ΜΙΌΙ’ iwl τό τβλώνιον, Marl9a<OF λσγόμσυον, «al ακτν. *Λ«ολο<^< μο». «al àiaaràt ήκολούΡησβν αντψ.

10. Kai 7wro αι>-TOV (ΙκΐΚφ/ΜΜ iv τη

Mutt. tr. Π And an Jwii» pa-med forth from tbrncc. he »aw a man, named Mntthnr, Mining at t he receipt of cnilnm : and ho aaltn unto him, Follow me. And he a roue, and followed him.

9. One time Jesus naw a man sitting »n (Inroad and collecting taken. That man*· name was Matthew, and .leans said to him. Follow me. And he got up, and followed him.

ofWp, «ai «S<n>. woXXoi r « Xû>ra< «ai àuapr ωλοί ZXtfôerer συνανίκσιντο τψ Ίησον «ai rott μαθηταΐί at/roû·

10. And ft came to paaa, aa .leana mat at meat in the homie, behold, many publicans and sinner», came and sat down with him and his disciples.

I». And Matthew entertained .leans. And ft happened that when deans was sitting in his homm, there came other farmers of taxes and those who had gone a«tray, and they sat with Jesus and bis disciples.

11. Kai IMrrtt ol Φαρισαίοι tlrov roît μα-θηταιΐ αυτού. Atari μιτά τών τβλωνών «ai αμαρτωλών ίσθίιι ό διδάσκαλοί υμών ;

17. Κal άκούσαί ό ‘Ιησού Xéy«< aurait. Οι! Xptlav ίχουσιν ol Ισχύ-ovrtt Ιατρού, άλλ’ cl «α κωι fxovrtt, ούκ ήλθον καλίσαι δικαίουί, έλλά άμαρτωλούιιΐί μετάνοιαν,

1.3. ΙΙορευθίντίί δϊ μά Λτ< τΙ ίστιν, ‘Έλατ θίλω, «ai où θυσίαν ‘

1. Kai ovvàyovraι wpàt αϊτόν ol Φαρισαίοι, καί rim των γραμματίων, ίλθδντνιάτδ’Ιεροσολύμων

2. K ai Ιδδντβι rivât τών μαθητών αϊτού κοι-vaît χιρσί, tout’ ίστιν dvitrroit. ίσθίονται Sprout, ίμίμψαντο—

3. <0/ yàp Φαρισαίοι καί wàvrtt ol ‘Ιουδαίοι, ίάν μή συγμή νί/ωνται τάι xtîpat, oùκ ίσθίουσι, κρατούντα τήν καρά δοσιν τών τρτσβυτίρων

4. Kai drô dyopât, ίάν μ) βαττίσωνται, ούκ

Matt.lr. Η. And when the Pharisees mw it, they said unto hie disciples, Why eateth your matter with publicans and sinners?

Mark ii. 17. When Jesus heard it, ho saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to rail the righ trous, but sinners to rc|»entance·

Matt. Ir. 13. Hut go ye and learn what that meaneth, I will hare mercy, anti not sacrifice.

Mark rli. 1. Theo came together unto him the Pharisees, ami certain of the scribes, which came from Jerusalem.

2. And when they saw some of his disciples eat bread with drilled, that Is to say, with nnwa»hen hands, they found fault.

3. For the Pharisees, and all the Jews, except they un-h their hands oft. eat not, holdlog the tradition of the elders.

4. And when they come from the market, except they wash, they

11. And the learned Orthodox saw It, and said to his disciples,Why doos your teacher cot with farmers of taxes and with those who have gone astray?

17. Jesus heard it, and said. Not those who are well, hut those who are III need a physician. I do not wish to call the Orthodox, but those who have gone astray to repentance.

13. Go and learn w hat is meant by, ! want love toward men. and not sacrifice·.

1. And there came together at hi· hou«e orthodox people, and some of them were learned, who came from Jerm-a-lem.

2 And when they saw bls disciples eat bread with unclean, that is, with unwashed hands, they liegnn to curse.

3 For without washing their hands they do not eat with the hands, holding the tradition of the elders.

4. Nor do they eat when they come from the market, unless they

ΙσθΙονσι-val άλλα πολλά Irrir d vap/XaJov <pa-rtîv, βαπτισμούν πότη-filvv καί (ιστών κ al χαλκίων «ai κλινών·) ft. ‘Eirnra Ιπιρωτώ-9tf αυτόν of Φαρισαίοι <ai ol Ίραμματάν, Amtî d μαθηταΐ «ον ον î.p«-πατουσι «ατά τή. «αρά-So-«» »ύ» πρβσβντ4ρων ίλλ* ddrrotf x«p«iv 4σθΙουσI rêe άρτον;

6. O M dro«p.0<ii <k»«v αυτοΐν, ‘Οτι «aXût ροίφή riva tv ‘ll sala, iripi υμών τών υποκριτών, ων y γραπτοί, ‘ Ο&τοί à Xadt roîj χ«ί-λ<«ί μοτιμ^. ήδ4 καρδία αυτών πό^ω dr/χο dr 6**·

7. .Μάτη,Ν terrai pt, διδάσκοντα διδασκαλίαν. Εντάλματα ανθρώπων.’

8. ‘\φ4ντιν yàp την Εντολήν τοΟ Ονου, κρα-TttTt την παράδοσιντών ανθρώπων, βαπτισμούν (ιστών καί ποτηρίων, καί άλλα παρόμοια τοι-αυτα πολλά ποαίτν.

V. Kai ίλιγιν αυτοΐν, Καλών άΟιτιΐτι την 4ντο-λήν τον Ο«ο0 Γτα την παράδοσιν υμών τηρή-σητν.

10. Mw4f yàp rire, ‘ΤΙμα τδν πατ4ρα σου •ai Tchv μην 4 pa «ον.’ «ai. ·Ό κακολόγων πα-τ4ρα - μητ4ρα θανάτψ τιλιυτάνω·’

11. Μ Χ/>-τ.. Έά» <frp άνθρωποι τφ rarpi - τ-μητpl, Κορ-βάν. (δ 4στι, Λώρον.) δ 4άν 4( 4μθΰ ώφιληθην eat not. And many oilier thing, there ho, which they have received to hold, a· the washing of cup·, and pots, brazen vessels, and of table·.

B Then the I’harlHces and scribe* asked him, Why walk not thy discl-idea according to the tradition of the elders, but eat bread with un watben hands,

6 Ho answered and said unto them. Well hath Fanias prophesied of you hypocrite·, as It Is written, This people bonoureth me with their lips, but their heart is far from me.

7. Howbeit In vain do they worship me, teaching for doctrines the commandments of men (Isaiah xxlx. 13).

9. And be said unto

8. For laying aside the commandment of God. ye hold the tradition of men, as the washing of pots and cups : and many other such like things ye them, Full well ye reject the commandment of

I li.it ir m.ii keep

your own tradition.

10 For Mo.es said. Honour thy father and thy mother; and. Whoso cursetb father or mother, let him die the death:

II. Put ye say. If a man shall say to his father or mother, It is Gorban,that is to say, a gift, by whatsoever thou «lightest be profited by me; he shall lie free. waeh their hands. And they kero many other commandments, such as the washing of dishes, pots, and pans.

B. For that reason the learned Orthodox asked him, Why do not thy disciples hold to the tradition of the forefather». but eat bread with unwashed bands?

β. And be said to them In reply. Well has Isaiah said of you hypocrites, as It is written. These people honour me with their mouths, but their hearts are far from me.

7. They worship me badly, teaching doctrines and commandments of men.

8. You lay aside the commandment of God, and hold the enactments of men, the washing of cups and glasses, and

Sou do many other such •logs.

9. And Jesus said to them. You have readily rejected the command mem of God, that you may keep your own decree.

10. Mose, has told you, Honour thy father and thy mother, and. Whoso curies father or mother, let him die.

II. But you think that If a man says, Gorban (which means, a gift to God), that by which thou mightost profit by me,

12. Kai ούκ4τι άφΐιτι αύτδν ούδίν ποιησαι τψ πατρί αντον ί) τρ“ μητρί αυτού,

13. ’Α·νρουντ« τδν λόγον τοΰ Ο<ου τρ »α-ραδόσιι ύμών H παρν-δώκα τ<· καί παρόμοια τοιαύτα πολλά ποιιΐτι.

Η. Kai προσκαλισά-μκνον πάντα τδν όχλον, ίλτγιν αυτοΐν, Α«οίιτ4 μου πάντα, «al συνίκτν.

15. ΟΜ4ν4στινΙ(ω*ν του άνθρωπον νίσποραό-μινον ιίν αύτδν, δ δυνατοί αυτόν κοινώσαι· άλλά τά 4κπορνυδμινα dr αυτόν, 4κνΐνά 4στι τά κοινοΰντα τδν άνθρωπον.

16. Εί τα ίχ« ώτα άπούίιν, άκου4τω.

17. Kai δτ< νίσηλθνν tlv οίκον άπδ του όχλου, Ιπηρώτων αύτδν οΐ μαθη-ral αυτόν πιρί την παραβολήν.

18. Καί λδγιι a croît, Οότω καί ύμιΐν άσννντοί 4στν, ού votÎTt ότι παν τό ϊζωθίν tΙσποριυόμινον tlv τδν άνθρωπον ού δυνατοί αυτόν κοινώσαι ;

10. ‘Or. ούκ ιίσπορκυ »τα. αντον tlv τΙ)ν καρδίαν, άλλ’ tlv τήν κοιλίαν καί tlv τδν άφν-δρώνα Ικτορχάται. καθα-plfov πάντα τά βρόματα.

20. ΈΧο» W, ’θτ< τό 4κ τον άνθρωπον 4κπο· ρνυόμινοV. 4αίνο κοινοί τδν άνθρωπον

21. ‘Εσωθνν yàp 4κ τήν καρδίαν των άνθρώπων οί διαλογισμοί οΙ κακοί ίκποριίονται μοι-χΰαι, πορννΐαι, φόνοι,

12. And ye suffer him 12. Him you no longer no more to do aught for permit to do anything his father or bls mother; for bis father or mother

13. Making the word

of God of none effect through your Undid…..

which ye have delivered : and many such like things do yu.

14. And when lie had called all the ixxiple unto him, he said unto them. Hearken unto me every one of you, and understand:

IL. There Is nothing from without a man, that entering Into him can deiUe him: hut the things which come out of him, those arc they that defile the man.

16. If any man have ears to bear, let him bear.

17. And when be was entered into the bouse from the people, his disciples asked him concerning the parable.

16. And he saltb unto them. Are ye so without understanding also? Do ye not |»erceive. that whatsoever thing from without entered· into the man. it cannot defile bitn;

19. Because It enter-eth not into his heart, but Into the belly, and goeth out Into the draught, purging all meats?

2» And bo said,That which cometh out of the man. that defileth the man.

21. For from within, out of the heart of men, proceed evil llimights, adulteries, fornications, murders,

13. You destroy the word of God by that tradition of yours, which you have delivered. And you do many such things.

14. And he called together all the people, and said. Listen to me every one of you. and understand.

15. There Is nothing which, entering man. can defile him; hut what comes out of him will defile a man.

16. If you have ears to bear, then understand !

17. When be went away from the people into the house, the disci—

Iles asked him concern-ng the parable.

18. And be said to them. Have you not understood It? Do you not know that nothing that enters man from without cau defile him?

19. Because It enters not bis heart, but his belly, and goes out through the back, purging all food.

20. But that which comes out of man cannot help but defile him.

21. For from the heart of men proceed ovll thoughts, fornication, lechery, murders,

22. Κλοναί, ·λ«ο-ννξία», πονηρίαι, δόλο», άσ/λγ«α, δ^αλμόί »»—^-6,. βλασφημία, ν»<-ρηφαϊΐα. άφροσύνη.

23. IIάντα ταντα τά πονηρά lourttv lnvoptô-• rat, καί «ο<κ>< τόν άν-dpwror.

(a) Having rejected the chief expression of the divine worship of the Jews, the Sabbath, and having shown that it is inapplicable, Jesus shows that it is also harmful in that )>eople who jierform external rites by this very performance consider themselves to be right. But, in regarding themselves as l»eing right, they no longer seek deliverance from error. And he refloats once more that definite sacrifices are not necessary, but what is necessary is love for man.

THE DESTRUCTION OF THE EXTERNAL TEMPLE

13. Kai ίγ/ίη τό πάσχα των Ιουδαίων, καί àr/βη tit ‘ Ιεροσόλυμα ό Ίησοΐί.

14. Kai tlptv Ιν τψ Itptp τούι χωλονντα» Mat καί πρόβατα «βί **ρ<στ<ράΐ. κ ai νουν «ρματιστάΐ καθημ^νονι.

15. Καί Ttxfyjat Φρα-γ/λλων κ σχοινίων, rdrras Ιξ^βαλο κ του ί«ρον, τά τ< πρόβατα καί τούν fibat. καί των κολ-λν/λστων £χ« τό κ/ρμα. καί τά, τραπίζαι άν/στρ<^<·

10. Καί το?, τά, ιτερ<-στ*ρά, χωλουσ.ν εϊχεν, ‘Apart ταντα /ντενΛν μ*Ι roitîrt τόν οίκον τον »ατρό, μου οίκον ίμπο-plov.

22. Thefts, covetou·-ness, wickedneu, deceit, lasciviousnes·. an evil •y·, blaapbciuy, pride, foolishness:

23. All these evil things come from within, and defile the man.

John ii. 13. And the Jews’ passover was at hand, and Jésus went up to Jerusalem,

II. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:

15. And when he had made a scourge of «mall cords, he drove them all out of the temple, and the sheep,and the oxen; and (toured out the changer*’ money, and overthrew the tables;

1β. And said unto them that sold doves,· Take these things hence; make not my Father’s house a house of merchandise.

22. Stealing, selflsh· neas, deception, impudence, envious ejes, calumny, pride, toollsb-new.

23. All these evil things come from within, and defile the man.

13. And the Jewish passover was at hand, and Jesus went to Jerusalem.

II. And he saw them sell oxen, sheep, and doves in the temple, and the changers were silting there and changing money.

15. And he plaited a whip out of ro|x>s, and drove out of the temple th·· sheep and the oxen, and scattered the changers’ money, and threw down the tables of the dove sellers.

15. And he said. Take these things away from here, and no not Imagine that a market can be a house of my Father

10. Καί ονκ -§l«v fνα v«, δ««ν/γκρ σκενοί δ·ά τον Ιερόν.

17. Καί δίδασκε, λίγων αυτοί,. Ον γγραχ-ται. ·Ότ< ό ©Ικό, μον οίκο, χροσ,νχή, χλη^ή-σεται χάσι τοί, ΠΙνεσιν; ‘ νμβίι δό /ποιήσατί αυτόν • σπήλαιο* λρστών.’

18. *ΑχεκρΙΟησαν οδν οI Ιουδαίο» καί είχον αντψ, ΤΙ σ η μι ΐο·1 δε·-Ktvtit -μ?ν, δτι ταντα wo«<, ;

1V. Αχεκρ19η ό Ιν σον, καί εϊχεν αότο?ι, Αόσατε τδν ναόν τούτον, καί ν τρισίν -μρα«, άγ,ρω αυτόν.

(a) There ought to be a period after nτωλοΰσι, and then must be added και ciirev. Otherwise it is incomprehensible why Jesus should say to the sellers of doves only, Take these things away. Evidently what he says has reference to all those whom he is driving out, and to everything that he is overturning.

(L) ίποιήσατ€ has to be translated here not by do, but by ” imagine, consider that a market can be the house of my Father.” It is difficult to think that Jesus should in the same discourse, in which he says that a temple is not necessary, call the temple the house of his Father. He says, Λ market is not called a house of God.

(c) The words of the prophet Isaiah are used here in the same sense that the words to the Samaritan woman are used in the next chapter, Take all this away, for my house is not the one where sacrifices arc brought, but the whole world, where men know the true God. The subsequent passage from Jeremiah, And not a den of robbers, confirms this meaning. Here is the passage from Jeremiah (vii. 4—11):

Mark ri. 16. And would nut suffer that any man should carry any vessel through the temple.

17. And he taught, saying unto them, Is it not written, .My house shall bo called of all nations the house of œ· ? but ye have it a den of thieves (Isaiah Ivi. 7)A

John ii 15. Then answered the Jeus and said unto him, What sign* shewest thou unto us, seeing that thou doest these things ?

19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise· it up.

16. And ho did not suffer any articles to be carried through the temple.

17. And he Instructed them, and said, Do you not know that it is written, .My house shall be called a house of prayer for all nations? Hut you consider a den of robbers to be my house.

IB. And the Jews began to speak, and they said to him, What right wilt thou show us for doing these things?

19. And Jesus said to them. Destroy this temple, and In three days 1 will resuscitate it.

4. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Ix»rd, The temple of the Lord, are

5. For if ye thoroughly amend your way» and your doings; if ye thoroughly execute judgment between a man and his neighbour ;

6. If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;

7. Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

8. lie hold, ye trust in lying words, that cannot profit

9. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;

10. And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

11. Is this house, which is called by my name, become a den of robbers.

(<Z) σημύον sign, symptom of justice. I translate it by right.

(e) eyeiρω never means, or can mean, to build, raise, but means to waken, and in this passage it means to waken as something living, and so it has to be translated by, ” I will resuscitate the living temple.”

The significance of this verse is explained in verses 21 and 22, where it is said that the temple means the body of Jesus Christ, and three days designate the time after which he shall rise from the dead. This explanation cannot satisfy me, who regard the resurrection as a most blasphemous invention, which lowered the teaching of Christ, of which mention will be made in its proper place. Jesus Christ could not have meant his resurrection in the body, for that would be a conception which destroys his whole teaching. This explanation has been invented later by those who believed or invented the story of the resurrection. But the words which gave rise to this explanation were said, and evidently had a definite meaning. This explanation is very unsatisfactory.

Why, speaking of his l»ody, did Christ say a temple, and why did he S|>cak of the resurrection after driving the sacrifices out of the temple Î It is enough to forget the false church explanation in order that the meaning of the words should become not only clear, but even necessary as an explanation of what precedes. Jesus Christ drives out of the temple everything which is needed for the bringing of sacrifices, consequently for prayer, in accordance with the conceptions of the Jews, and, recalling the words of Jeremiah, he says that it is necessary to do good, and not to gather in the temple for the pur|K>se of offering sacrifices. Thereupon he speaks not conditionally, as Jesus’ words, Destroy the temple, are generally understood, but positively, I will make it alive, I will rear a new one. He quotes the words of Jeremiah, in which it is said that the house of God is the whole world of men, where all people recognize God, and not a den of robbers, and says, Destroy the temple, and I will make a new, a living temple for you, — I will show it to you and will teach you. And I will make this new temple quickly, because I do not have to build it with my hands. I will do in three days what you have made in forty-six years.

20. Elroroiroriov-βαίο·, Ί·σβαράκοντα cal ψκοΛομήθη ό môt otrot, cal βύ r rM<l» αι/vAr;

0. A/yw « VMÎr. βτ< rev l<pov julfUr /rrlv Mt,

7. VA 6t éyrwcftrr rl fenr, ‘EXror SAw cal oil Avelar, etc Ar care-Aicdeare rovi droit ion.

John «. 20. Then said the Jews, Forty ami six Œwm thia temple In Ing, xml wilt thou rear it up In three «lays ?

2ft. The Jews said, This temple was forty-six ier.rs In buHdinc. and hou wilt resuscitate It in three «lays.

Matt rti. 6. But I say unto you. That In this place is one greater than the temple ·

7. But If ye had known what this meanelh, I will have mercy,· and not sacrifice, ye would not have condemned the guiltless.

6. And Jesus said to them, I tell you that more Important than the temple is this.

7. That you should understand what Is meant by, I want compaction toward men. and not church services.

(<r) This verse, which is given in the chapter where the disciples arc rebuked for plucking the ears of corn, is out of place there, since nothing is said there about the temple, but Jesus says, This is more important than the temple. In any case, the idea which is expressed in this verse and is repeated in Matt. ix. 13, answers directly the contentions of the Jews and expresses Jesus’ view about the temple.

(ό) chcou sympathy. I translate it by compassion for men.

After that follow verses 21 and 22 of Chapter II. of John, which contain the author’s imaginary explanation of these words.

23. N, M^iv’Upo-σολύμοιί I» τψ πάσχα, i» τη ίορτη, πολλοί 4πΙ· artvaav rit τδ όνομα αύ-τον. Sfwpovvrtt αϊτού τά σημαία & ίποία.

24. Αΐ/τό» δΐ ό ‘ Ιησού ούκ ίπforever ίαντδν αύ-τοΐί, διά τό αύτόν yivih-σκίΐν πάνταν

25. Καί δη ού χράαν ίΐχ^» tva Tit μαρτνρήση π<ρΙ τον άνθρώπον· αύ-rôt yàp ÎyΙνωσκί τί ήν ίν τψ άνθρώπψ.

18. Καί ήκουσαν οΐ ypappartît καί οΐ άρχ-ifptît, καί ίζήτονν πωί αύτόν άπολίσουσιν ίφο· βονντο yàp αύτδν, δη rôt δδχλοι ίξτπλήσσίτο 4πΙ τη διδαχή αστόν.

John H. 23. Now when he was in Jerusalem at the passover. in the feast day, many believed in his name, when they saw the miracles which ho did.

24. But Jesus did not commit himself unto them, because ho know all men.»

25. And needed not that any should testify of man; for ho knew what was In man.

Mark ri. 1S. And the scribes and chief priests heard it. and sought how they might destroy him : for they feared him, because all the people was astonished at his doctrine.

23. And when he was in Jerusalem at the passover, many believed in bls teaching, comprehending the proofs which be adduced.

24. Hut Jesus himself did not commit himself to their faith, because ho himself knew everything,

25. And so he did not need to have any one

Loint out about man to Im; for he knew himself what was in man.

ÎR. And the scribes and the elders of the Erlcsts heard it. And hey sought how they might destroy him: for they feared him,because all the people marvelled at bis teaching.

(a) In many texts it reads τταντα.

Here are the explanations of the church about the expulsion from the temple.

And found in the temple: That is, in the courtyard of the temple, called the yard of the pagans, they sold, etc.

A scourge of small cords : A symbol of the Lord’s wrath against those who defile the sanctity of the temple, as also a symbol of the power of the Lord who is jealous of the purification of the house of his heavenly Father.

Take these things hence, etc. : The doves were in cages or baskets, and so the Lord, driving out the venders of animals with the latter, mentions especially that the venders should take them out.

Make not mg Father’s house a house of merchandise : When the Lord left the temple the last time, he called it not the house of his Father, but your house (Matt, xxiii. 38), meaning by it that the temple was left desolate by Cod; but now Christ calls it still the temple of my heavenly Father, for there has not yet been manifested the opjiosition of its devotees to Christ and to God, and be is expecting the repentance of the people in the |«er-son of their representatives.

A house of merchandise : A less strong expression than is used at the second purification of the temple, when the Lord said that the Jews had made the house of prayer into a den of thieves (Matt. xxi. 13). The first expresses that into the holy ministration of the church have entered highly impure worldly transactions, while the latter expresses a complete subversion of the character of the holy work, an iconoclastic fanaticism, to which the defilement of the whole worship had come and in which it found its expression. If one should ask how it happened that these venders submitted to the Lord’s will and won Is, so that at his command they left their trade and went out of the temple with all their objects of trade, wo should remark : (1) that their conscience naturally told them that they were, indeed, not doing a good work in a holy place, and so, when the Lord forcibly reminded them of it, their conscience spoke up more strongly still and caused them to carry out his command without gainsaying; (2) the fame about Jesus of Nazareth as a prophet or unusual man had by that time well spread among the people ; pilgrims from Galilee naturally brought news to Jerusalem about the miracles wrought by him in Galilee, about the event at the Lord’s baptism, and the testimonies of the prophet John in regard to him were, of course, fresh in the memory of the inhabitants of Jerusalem and its surroundings ; (3) in any case the Lord manifested here his divine power, which nothing could oppose in the present case.

Then answered the Jews: Perhaps those were some of the

venders, who had been ordered to leave the temple with the objects of their trade ; more probably still those were the chiefs of the temple : the priests and the elders, who fell themselves offended in their power over the temple by such an unusual action of a Galilean who did not belong to it. With this action of his the Lord unquestionably a p| «eared to them also in the capacity of a prophet, an extraordinary messenger of God ; but those who were more reasonable among them could have guessed from the words of the Lord, who called the temple the house of his Father, that he was more than a prophet Since Moses, Elijah, and other extraordinary messengers of God now and then proved their extraordinary mission by means of unusual deeds and miracles, the Jews who now surrounded the I-ord demanded of him some unusual action, a miracle, as a proof of his having the right to order them about in the temple like a prophet, like a son of God.

And said unto him: Assure us by some miracle that thou art the son of God, and that thou art sent by him, for how shall we know the l-ord of this house is thy Father? (Theophil.) They overlooked the sign shown them in the very act of clearing the temple, as an unusual act which had a powerful effect upon those who defiled the holy place by commerce, and demanded of the Lord a miracle which would be more striking to them in their spiritual blindness.

Destroy (the imperative has frequently the meaning of a future: ye shall destroy) this temple, etc. : The evangelist proceeds to explain what is meant by this utterance of the Lord when he says that he spake of the temple of his body (v. 21); it means that he spoke of his violent death. The words which corres|>oiid to this, In three days I will raise it up, hint at his resurrection, three days after his death, precisely as his disciples interpreted it after his resurrection (v. 22). Thus, in reply to the demand made by the Jews that he should work a miracle as a proof of his having the power to act so in the temple, he points to a very great miracle which bore testimony as to bis being the Messiah, tho miracle of his resurrection. Thus the Lord from the very beginning of his social service predicted his death and his resurrection.

I will raise it up : With these words the Lord proves Ids divine ahnighthiess, for not one man who dies can by his power and force raise his body from the dead, lie did not say, My Father will raise it, but, I will raise it, using my own power, without invoking any other ,»ower. (Theophil.) (Archim. Mikh., Gos|*d of John, pp. 72-75.)

This is what Reuss save (llcuss, La Bible, Nour. Test., Vol VI., pp. 137 and 138):

Eu face des disciples qui croient se trouvent (ici pour la première fois) les Juifs qui doutent, qui ne comprennent point, qui refusent de croire. Loin d’être convaincus par ce qu’ils viennent de voir, ils demandent un signe, c’est-à-dire un acte extraordinaire, un miracle, quelque chose enfin qui puisse prouver que Jésus était autorisé à agir comme il l’a fait. Son procédé avait bien en quelque chose d’inqtosant, de messianique même (Mal. iii. 1 suiv ), mais ils exigent une preuve plus palpable, une manifestation plus irrécusable. La réjouse que Jésus leur fait a donné lieu à des discussions fort animées parmi les commentateurs. D’après l’auteur lui-même, voici ce qu’il a voulu dire: Tue» moi, et en trois jours je reprendrai la vie. En d’autres termes : la résurrection de Jésus sera la preuve la plus éclatante de sa dignité extérieure. Elle l’a été en effet, et toujours, dans l’enseignement a|«ostolique, an |>oint de vue duquel ce discours se comprend parfaitement (comp. Mat th. xii. 40). Si l’on objecte que Jésus n’a pas pu parler ainsi en ce moment, où aucun danger ne le menaçait où aucun contl it sérieux ne s’était encore élevé entre lui et le parti pharisaïque, on oublie complètement que dans notre livre il no s’agit pas d’une évolution lente et successive des rapports ou dos situations, mais quo d’un bout à l’autre nous avons sous les yeux l’antagonisme du monde et de Christ, do la lumière et des ténèbres, et que Jésus n’est représenté nulle part comme ayant besoin d’apprendre pen à peu et par divers incidents qu’il a des adversaires, qu’il court des dangers, qu’il pourra éventuellement être mis à mort. Au contraire, il connaît dès le début tout ce qui arrivera, parce que cela ne déqtend pas du caprice des hommes, mais de l’ordre providentiel établi d’avance. Ainsi rien n’est plus conforme à l’esprit de cet évangile que le discours mis ici dans sa bouche. Il y a plus ; ce discours est très-bien placé là où nous le lisons. Les scènes relatives aux disciples sont terminées, l’action du révélateur sur le momie doit maintenant commencer ; l’auteur indique ici «l’avance quelles chances, j»our un succès définitif, il a devant lui : le monde sera sollicité, mais non gagné ; il sera vaincu, non par une soumission volontaire, mais par la condamnation qu’il se sera attirée. C’est le programme de l’histoire que nous allons lire. Ces réflexions écarteront aussi l’objection que les paroles de Jésus, telles qu’elles sont relatées et expliquées ici, n’auraient pu être comprises par personne, par les disciples tout aussi peu que par les Juifs. A ce titre, on pourra faire scs réserves à l’égard de la

presque totalité des paroles mises dans la bouche du Seigneur dans tout le cours du livre, car λ la fin les disciples n’en coin· pr.un. ni pas plus qu’au commencement (chap. xiv. V). Jésus parla et l’auteur écrit pour les intelligences chrétiennes, et pas le moins du monde pour la plèbe juive qui l’entoure. Enfin il ne faut pas perdre de vue cette circonstance que l’auteur dit lui· même que les Juifs se méprirent complètement sur le sens des paroles prononcées, en les appliquant au temple dont la construction avait été commencée sous llérode. Mais c’est un phénomène qui se reproduira désormais dans chaque scène, nous aurions presque dit à chaque ligne. C’est l’expression vivante et concrète de ce fait fondamental de la théologie de notre évangile, que le monde est incapable de saisir le sens des révélations célestes qui lui sont faites (chap. iii. 12).

Everything is talked about, even what the whip was made for, but not a word about what is the meaning of the whole passage, which is related in all four gospels. From the interpretations of all the churches it follows that the whole meaning of this passage lies in the double repetition by Christ of the police duty in regard to the cleanliness of the temple, and in the two verses (21 and 22) which were said not by Christ, but by one of the writers of the gospels, the very verses which I omit. The meaning of it is that Christ will rise from the dead after three days. Very well, he rose from the dead and predicted his death. Was it really impossible to predict that more clearly and, above all, in a more appropriate place ?

Something entirely different is meant. He came into the temple and threw out of it everything which was necessary for their prayers, just as a man would do who, going into our church, should throw out all the consecrated bread, the wine, the relics, the crosses, the corporals, and all those things which are considered necessary for the mass. He is asked what σημύον he will show of what he is doing. Σημίΐον never and according to no dictionary means miracle, but let us suppose that it does mean that. What, then, is the meaning of the question of the Jews ? The man throws everything out which is needed for the prayers, and they ask him, What miracle wilt thou show us that thou art doing all this ? To say the least, such a question is unintelligible. The Jews can ask why he does that; they may ask what he will put in place of what he is destroying, or what right he has to do so. But why, instead of driving him out, do they ask him, Show us a miracle ? Still more surprising is this, that to the request of the Jews to show them a miracle, he does not answer by, I will show you, or, I will not show you a miracle, but by, Abandon this temple, I will make you a new, a living temple in three days.

According to the interpretations of the church this means that the miracle which he will do he will perform after his death, a miracle which none of the Jews will believe in, even after his death. And these words of his convince alL And soon after, it says that his miracles, that is, what he promises to do after his death, convince all, and many people believe him. It is enough to take off the church spectacles in order to see that this is not mere talk, but the delirium of insane people. Jesus does a reckless thing, — he drives the cattle out of the temple. The Jews, instead of driving him out, for some reason say to him, Show us a miracle. He forgets that he for some reason has driven out everything necessary for the service, and says, I will show you a miracle when I am dead, and I will do that in such a way that you shall not see it, — and these words made all men believe in his teaching. And so the meaning of the whole passage is that Jesus shall rise from the dead in three days. And it is not Christ who says that, but the writer of the gospel, in parentheses. It is enough to keep the senses together and for a moment to refer to the words of the gospel, the divine revelation according to the doctrine of the church, with at least the respect and attention with which a farce is read, that is, without imagining in

advance that we are going to hear the delirium of an insane man, so that we shall not understand a word, but supposing that what is written must have some meaning, and that it is not without interest for us to comprehend what is said, and everything will become clear to us.

According to the teaching of John the Baptist, it is necessary to bo purified by the spirit in order to know God. Jesus is purified in the wilderness by the spirit and finds out the power of the spirit and announces the kingdom of God in men. Ho tells his disciples that God is in communion with mon.

According to the evangelist John, the first work of Jesus is the so-called purging of the temple, in reality the destruction of the temple, and not any kind of a temple, but the temple in Jerusalem, the one that was regarded as the house of God, the holy of holies. Jesus comes into the temple and destroys everything needed for its ministration. In addition to what has been said in the Introduction about God, about no one having ever seen God, and about having received a new godliness through Jesus, Jesus repeats in the temple the words of the prophets, that the temple of God is the whole world of men, and not a den of robbers. To explain all this would 1« the same as trying to explain the incident if in our time Dukhobors should go to an Orthodox church and throw out all the corporals and say, God is spirit, and we must serve him in spirit and in deeds The action and the words of the Scripture speak so plainly that there is nothing to add or interpret. The action and the words say clearly : Your worship is an abominable lie; you do not know the real God, and the deception of your worship is harmful, and it has to be destroyed. Precisely the same is expressed by the actions and words of Jesus in the temple.

He denies the worship and conception of the Jewish God. To these actions and words of his the Jews say,

What right hast tnou w —

right is this, that your service of God is a lie, ana my ->» iug service is the truth. My service of God is a living service, by means of works. And many believe Jesus. The first act of his sermon is to reject the false, visible God of the Jews. In the next chapter ho says that God is spirit, and he must be served by works. And it is evident that, in order that men may believe in God the spirit and serve him, it is necessary to destroy the false, invented God and the false worship of him, and that is precisely what Jesus does. It is impossible not to see this. If this passage is not understood by the churches, it is not through stupidity, but through too much understanding. We shall come across many such intentional insipid interpretations. Such interpretations occur every time when the church legalizes exactly what Jesus denies. Even so now Jesus denies God the Creator, the external God, and every divine worship, except the worship of God with works. But the church has legalized the external God the Trinity, and exists only by performing services and sacrifices. That will make a man stupid against his will.

But if one wants to understand the Gospel, it is necessary above all to remember that the first action of Jesus before preaching was to deny the external God and every kind of worship. The destruction of the temple, repeated by all the evangelists (which is very rare), is the purging of the soil for the sowing. Only after the destruction of the former God the teaching about the God of Jesus and about that service of God, which Jesus teaches, is made possible.

The whole passage is an elucidation of the verse. No one has ever seen God at any time.

CHRIST’S DISCOURSE WITH A WOMAN OF SAMARIA

8. A^0« I*v-

«αΐ ά*η\θ< rdXir tit Γ·λ4Xaiar.

JoAn <v. » lie Uft Judea, and depart·! again into Galilee.

J. And Jonn went away from Judea, again into Galilee.

4. Έδ«ι di αύτύν àilp-χισθαι did τή» Σαμα-**<·’· ,

6. Ερχ<τα« οδν <it <4λιν r^f Σαμα/xiaf Χ<7·μ/»-η* Σ<χάμ. rXîj-«Ι·» τ·ί χνρίου 4 β««» Ιακώβ Ί«οσί)φ τψ viÿ «ΰτ·ν.

6. II» Μ Μ »»ΤΎ* τον Ια·ώ3 4 od» Ίησβνι ««οπακώι / τν>< Moiroplat <eWf<ro oGrwt ri rô r»nÔ- *P· #» ώσ<4 6rrW.

7. ‘Ερχεται vvrij 4« r^f Zapaptlat άκτλησαι Cdwp. X/yrc avrp 4 Ίησον», Ad» μοι ruîv.

K. Ol yàp μαΟηταΙ aCtoù άιτνληλνθνισαν tit την rdXiv, tva τροφόν άγοράσ α»σ<

9. Λéy« ου» αύτψ ->ν»ή - Σαμαροπ», ϊΐώί σ4 ‘ Ιουδαίον ών χαρ’ /μου v«<f a<r<?t, οΓσηϊ yuFat-«rdî ΣαμαρκΙτιδot ; ον 7 dp rv7XPwrra< Ίον-4α«ο< Σαμαρ«ίτα<».

10. ‘Λτνκρίθη Ίησοντ καί «ire» aûrp. El yitit τήν δωρκάν τον Ονον, • ai rit /ara» 4 λίγων σοι, A4t μο< rwîr, σι> 4» Ρτ ησαν avrÔF, «ai Aiuvtv 4F so. 5d«vp £ύν.

11. Λ/>«< aûry 4

yvH), ΚήΜ, o4r< 4r-Γλημα 4x«t, «ai r4 φρ/αρ /rri <40<»

odr ίχ«<» rd fdu/p rd fûr,

12. M# σι> μί/^υ» <Γ roC vorpdt dvÛF*Ia«w^, 4« rdw«t» fctfv rd Φρ/αρ, «al avrdt avrov Zru, «al ol viol avrov, «ai ri Φρ/μματα avrov;

4. And he muni needs go through Samaria.

5. Then cometh he to a city of Samaria, which in called Nycliar, near to the parcel of ground that Jacob gave to hi· •on Joseph.

C. Now Jacob*· well wa» there. Jeeu· there fore, iieing wearied with hi· Journey, sal thu· on the well: and It wai about the sixth hour.·

7. There cometh a woman of Samaria to draw waler: Jeiu· ia’th unto her, Give me to drink.

». (For hi· disciple· were gone away unto the city t<> buy meat.)

9. Then eallb the woman of Samaria unto him. How i· It that thou, being a Jew, ask cat drink of me, which am a woman of Samaria? for the Jew· have no dealing· with the Samaritan·.

10. Je«us answered and said unto her. If thou knewest the gift of God.» and who it is that •aith to thee. Give me to drink; thou wouldeec have asked of him, and ho would have given thee living water.

11. The woman salth unto him. Sir. thou hast nothing to draw with, and the well Is deep: from whence then hast thou that living water?

It. Art thou greater than our father Ja«-ob, which gave us the well, and drank thereof him •elf. and hl· children, aud his cattle?

4. And he had to go through Samaria.

». One day he comes to a city of Samaria, Sychar by name, near to the place that Jacob gave to bi· eon Joseph

·. Jacob’· well was there. Jesus was weary of his Journey and sat down near the well.

7. There comes a woman of Samaria to draw water, and Jesus says to her, Woman, give me to drink.

». For his disciples were gone to th» city to buy food.

9. Then the woman of Samaria sap to him. How is It that thou, a Jew, askest to drink of a Samaritan woman? for the Jews have no dealings with the Samaritan·?

10. Rut Jesus, on the contrary, said to her. If thou knewest the gift of God. and who it is that says. Give me to drink, thou would at have asked of him, and ho would have given thee spring water.

11. And the woman said to him. Thou hast no bucket, and the well is deep, from where, then, wilt thou get that spring water?

IS. Art thou greater than our father Jacob? He gave u· this well. He drank of It himself. an<l his children, and bls cattie

13, ’AΤίκρΙΑη ü ’Τη—

esCt xsl <hr<rai/rp, liât i views Ik rev b-aroi vevrsv vdXiv

14. 0t 4’ Ar vi, /«

rsv (feret ob Ιγώ Αώβω «4τψ. .i ptz <<·

Tbv 04 M’ d\à rà Câwp 4 Sw/w airy. γ<νηβιτΛι iv «4rÿ <rr4 Worst AWs^fsv fit

αιώνων.

13, Jesus answered and said unto her, Who· soever drlnketli of this water shall thirst again:

14. Hut whosoever drinketh of the water that I shall give him shall never thirst; bet the water that I shall give him shall l»e In linu a well of waler spring·

up into everlasting

1.7.

13 And Jesus said to her in reply, Whosoever drinks this water shall want to drink again:

14 But whomever drinks of the water that I shall give, shall never thirst. But the water that 1 shall give him brings forth in him a spring of waler which runs Into everlasting, nun temporal life.

(a) The unnecessary details, such as the definition of the time when this happened, as also certain words of the woman of Samaria, which express nothing, may he transferred to the addition, so that the reader may not lose the essential meaning of this chapter.

(b) The words, If thou knewest, il fais την θωριάν του 6cou I translate by, If thou knewest what the gift of God is and what God, and after ίστιν I put a comma, because after that Jesus tells the Samaritan woman tliat there is a God.

Verses 15-18 have no meaning whatever. It says that Christ divined that a woman had five husbands, and that now she was not living with her husband. This unnecessary and annoying detail only impairs the exposition.

19. Λ/γ<< avrf 4 7v«4, Kvptf, ftwpw Ari τροφήτιμ tl ρύ.

20. 01 warlptt 1>μύν Iv τούτψ ry Apti τροσ(· κννηβαν «ai Αμβΐι Xlytvt, 4r< lv ‘Itpoao-λύμο<ι Iprlv I νότοι, 4rov 4«’ τροσκιιννΐν.

21. Λ/γνι ·4τρ 4 ‘Ιησού. Γόνοι, VΙττνν βόν 4404. 4γ4 Ιρχνναι ώρα, 4r< o4rr Ιν ry Apt4 τscry o(rt Αν Ίιροοολν-μ·*t νρβσ<ν«4σ<ν< rÿ rarpi.

Jnhniv. If. Thewom-•n salth unto him. Sir, I perceive that thou art a prophet.

». Our fathers worshipped in thia mountain; and ye MV, that In Jerusalem Is the place where men ought to worship.

71 Jeaus salth unto her. Woman, believe roe, the hour cometh, when y· shall neither In this mountain, nor vet at Jerusalem, worship the Father.

17. The woman says to him. Sir, I see that thou art a prophet.

». Our fathers worshipped Cod In thia mountain, and you say that in Jerusalem la the place where men ought to worship him.

71 And Jesus said to her, Wornas. believe me. the lime la near when yoa shall neither In thia mountain, nor at Jerusalem, worship the

22. ‘Tfuît ιτροσκυ-Μ«Τ< δ ούκ οΓδατ<· ήμ«Γΐ ιτροσκνιούμί» δ οΓόαμ·*” βτ» ή σωτηρία ίκ tûf ‘ Ιουδαίων άττίν.

23. Άλλ* ίρχιται ώρα, καί νν» ίστι», βτ< ol dkyStval νροσκυνηταΐ νροσκυνήσονσ< τφ rarpl /r **ύματι «ai

«al γάρ ό rari)p rotoô-rovr f»jr<< τού« rpocxv-povrrat αυτόν.

24. IlwfifM à (M«· «al τούι irp<wxv»oûvTaf αυτόν ^v πνίύματι «al άληθΐίφ διΐ irροσκυντΐν.

25. Λ/7«ι avrtp ή 7v^. ΟΜα δτι Μ«σ<τία» ίρχίτα» (ύ ityôptHH Χριστόί)· όταν Ιλβρ ôciîvor, άι-αγγίλί? ήμΓν πάντα.

26. Λ/7<« aü^v 4 Ίησοΰτ, *E7<i tipi, ό λαλώ» -ο».

22. Ye worship yo know not what: we know what we worship; for salvation is of the Jews.

22. You worship you know not whom, hut we worship whom wo know.

23. Hut the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seckolb such to worship him.

23. Hut the time Is coining, and la already here, when tho true worshippers shall worship the Father In the spirit and In deeds, for the Father demands that such to worship him.

24. God Is a Spirit: and they that worship him must worship him In spirit and in truth.·

25. The woman salth unto him, I know that Messins cometh, which Is calk’d Christ: when ho is conic, he will tell us all things.

26. Jesus Haith unto ber, I that speak unto thee am be.

24. God Is spirit, and he ought to bo worshipped In spirit and in

25. And the woman said to him. I know tlml Messiah will come, who is called the chosen one of God. When he Is come, he will tell us all things.

26. And Jesus said to her, I that speak to thee am he.

(π) άληθίία I translate by in deeds, because in many passages in the New Testament it has this meaning, and here it seems to point to the contradistinction between external worship and works; besides, truth and spirit would be a pleonasm.

Verses 27-42, with the exception of 32-38, which will be translated elsewhere, contain particular and accidental details, which have no general meaning.

While preaching the kingdom of God, which consists in the love of men among themselves, Jesus goes from village to village, and once, upon entering the land of Samaria, which is hostile to the Jews, asks a Samaritan woman for a drink. Under the pretext that he is a Jew and she a Samaritan woman, she refuses him in the simplest act of love.

In explaining this passage, men generally forget this feature of the woman’s refusal to give him to drink, and yet this is tho key to the comprehension of the whole passage.

The woman says that the Jews may not have any dealings with the Samaritans, and so does not give him any water. To this he tells her that she thus deprives herself of the living water, the communion of love with men, of that which gives the true life. He tells her that he not only does not loathe receiving drink from her, but that he is prepared to teach her, like any other person, that renovation which will give her the true life.

To her remark that he cannot do that, because they, the Jews, have their own God, while the Samaritans have their own, or their own place of worship of God, he says to her, as though explaining the destruction of the temple, Now has come the time to worship God not here or there, but everywhere, because we ought to worship not the God whom we do not know, but the one whom we know as the son knows the father, that is, he repeats what was said in the Introduction, that no one knows God, but that the son has declared him, and what was said in the discourse with Nicodemus, namely, that we speak of what we know and see and that only the son who has come down from heaven has declared God. And speaking of God he calls him Father. And, expressing the idea of the Introduction, where it said that the teaching of Jesus was the teaching of what is good, he says that the Father is searching for worshippers everywhere, worshippers in deeds and in spirit, because God is spirit.

THE WITNESS OF JOHN CONCERNING CHRIST

22. Merà ταντα «λ*» 4 * I Vf out «al oi μαθηταΐ •Μ Ιουδαίον TU «al «< ΐ Μτ p& μστ atrwr «ai 04r-rafrr.

John ««. n. After T2 After that Jnii these thing· came Jmui and bis disciple· cam· and hie disciple· Into the into the land of Judea, land of Judea; and ther· and there lived with be tarried with them. them, and purified, and baptised.

n ‘HfN«sTIU> rff fhrrifwr /, Ator

r·· Ar. Were ν·λλέ ft /«Γ «*.’ vo/ryi*”· «d iffarrlfOrTo.

.‘i OSrv 7à, -r fit-fiW tit rtzr ^Xs-<0 4 ’ Iw4mp.

2b, Έγ/κτο .Sr ft-

/< rwr μαθητή ‘lUrMPMcrA ‘lovôaiwr «αερισμόν·

•Λ. Kai -XKtzr rpà» rlr lu4mp ral dr ο arrf.‘PaWl.M’HTi a^r/par rw’lapMiw, V < H^W··, (bt •brt ffarrlfri, ■«I »4rr« fpx.rrai rp4t oHr.

23 And John alao ·μ baptiiiDf io Kood near to Kallin, beau». Cher· «μ much water there; an«l the» came, and were

23. And John waa pu-rifriur io Koon near to Halim, I mean·* there waa much waler there, and th·» came and were purified.

24. For John waa not 24. For John waa not yet cast Into prUon. yet caat Into prlaon.

2S Then there aroee a queatlon het ween aome of.lohu’a diaciplea and the dewa alrnut purity-•Ml·

21. And they came unto John, and aald unto him, Italihi, be that was with th·* tmyond Jordan. to whom thou barest witness, behold the same baptiieth, and all men come to him.

25. And there arose a contention between John’s disciple· with a Jew about the purify Ing

A And they camo to John, and aald to him. Sir, he who was with thee at the Jordan, and to whom thou I «rest witness, is purifying Λ and all met» come m.

36. 0 v^rrvwr «4f tAf vUf ίχ<· {V^f Λίώ-fiof ό W drnlâr τψ ιΑψ ©fcr tyfrat fU^F, 4XX’ 4 dpyh τοΰ Oeoû μ/wi /w evrdr.

on thsNonlulhevrria·*· ing life: and he that l»e-hrvrth not the Non shall not nee Hfo; but the wrath of God abide th on him.

and he who doe· nos believe in the eon I· against God.

27. ’AewpiA, *lwdr-“N <el derr, 04 Ararat Arfpvr« λομ/Μr«<r ov-Wr. Mr Dtz f kfeM/rea αι>τ>» /< roC ovparoC.

31. *0<wfo Ιρχόμί-wt rdrw irdrTwr ΙστΙκ, 4 dr < rtzv 7 /< rq« 70 1eri, xal Ik t0 7-, XaXeî· 4 h rtf οί-ρακώ IpXfyt*t fedrw rdrrwr IfrL

34- *0r 70 4v4-ers.Xrr 4 &4v. rd >4-mat. reS (hov XaXri

32. Kai S fwparr .al <«**·. reêre -apr.p.? <al r V aaprvpiar adreS •4M« W4rti.

33. *0 \affwr aSeeL rV MprvpUr

<«r Sr« 4 (Hl 4X^0 /ertr.

27. John answered and said, A man can receive nothing, except it be given from heaven.

31. He that cometh from aliove is above ail : he that Is of the earth Is earthly, and sneaketh of the earth: be that cometh from heaven is above all.

27. And John said, A man cannot take upon himself, if he is not instructed by God.

31. He who is above is higher than all. and be who la of earth will be of earth, and will apeak of earth.

34. For he whom God hath sent speaketh the words of God:

». And what he hath seen and heard.that he testiheth*, and no man receiveth his testimony.

31 He that hath received his testimony hath ·<*ι to his seal that God Is true.

34. Re whom God has instructed ·peaks the words of God.

32 And what he haa comprehended, that he proves. No man receives bis proof.

33. He who has received his proof baa confirmed that God is true.

31. 04 70 f” M^pav S1Lv«i»4(H,dN>0M.

35. Ό τβτήρ 47βν$ _______ . . ____ _____ ___ ………

v4, U4». vol <4w· 44 Ke Son. and hath given loves the son, and has βω… b rj χ.φΐ ln“»” Into hi.

34. For God giveth not the Spirit by measure unto him,

35. The Father love th

34. For it la Impossible to measure the spirit of God.

. 35. For the Father

John declared before that the real purification is the purification by the spirit. Now Jesus has appeared and he destroys the external forms and purifies without tho temple and even without the water. And the doubt arises as to which purification is the real one. And John’s disciples contend with a Jew about the purification, and they go to John to ask him about it. John says in general words what he said before, that the chief purification is a purification by the spirit, and that this purification is not transmitted in words. As to whether Jesus really speaks the words of God, John says that no one can define that, and that there can be no proofs of what are the words of God. The one proof is that man accepts them, for it is impossible to measure the manifestation of the spirit.

JESUS DINING WITH SIMON. MARY MAGDALENE

14. Καί <Μμη bS« καθ βλην τη» πκριχώροι· «pi αάτοΟ.

37. ’ F.r W τψ λαλη-«». ήρότα αντόκ Φαρι-σα·6ν τ<ι 6wwt άριστήση wap αντψ· <ίσ«Χ0ώκ SJ

38. Ο 14 Φαρισαίον lêwF /βαύμασνν βτ* οΰ

wpurvov 4βα*τΙ*θη wpè

Z-wblr. 14 And there went out a fame of him through all th· region round about.

/.wfceH. 37. And as he •pake, a certain Pharisee besought him to dine with him : and he went In. and aat down to meat.

14. And there went out a fame of him tn all the surrounding country.

37 After that a certain Orthodox camo to him and awked him to lunch with him in hie house.

τ·ν dplerev.

SV. «»· W ό Κύρων wpàv αί/νόν, NGf νμνιν ol Φαρισαίο* τό Î(w0cf τοΟ «οτηρίου καί τον wlτάκον κα0αρ(£ντ<· τό Μ faw0<F ύμών γ0Μΐ àpwα>ην καί νο κηρία».

3·. And when th· Pharisee saw It, he marvelled that he had not fini washed before dinner.

». And the îxvrd aald unto him. Now do ye 1 harieeev make clean the outside of the cup and the platter: hut your inward part ie full of ravenlug and wickedne··.

3Λ. And the Orthodox, seeing that Jt«u· did not waah before the lunch. wa· surprised.

30 And Je»us said to him. You Orthodox people wanh th® outside of the cup and the platter, but your Insldo is full of plunder and untruth.

40. Άφρονιι, ούχ ό αοιήσαι rd Ιξωθιν καί rd ίσωθιν ϊιτοίησι;

41. NX— rà ivArra Wr< ίλιημοσύνην-καί IM, rdrra καθαρά νμΐν if Tir.

32. Owr Aήλυθα «a-λ/*α* δικαίουt, d.Wà άμαρτωλούτ «i, μκτά-voiav.

37. Kai ÎW>. 7VF# ir τρ vtta, #r<i άμαρ-rwXdt, irtyvoîaa tri άνάκιιται ir rjj oôd? rov Φαρισαίον, .ομίσασα Αλάβαστρον μμρον,

38. Kai arâaa χαρά roGt rôôar αύτοΰ ΑσΙσω κλαίουσα. ήρξατο fipi-X«r τού» τόδα» αύτον τοπ δάκρυσι, καί ταό

τίρ κιφαληι aùrijt Ιξίμασσι, καί κάτι φίλα τούι rdiat αϊτού, rai Φ*ιφ<τφ μόρφ.

89. Idwr W ° Φαρ<-σαώί ό καλ/σαι αΰτό*-<l»«r A <αντψ, λΐηων, OGrat «’ 4» αροφ^τηι, iylrortKtr Ar rit καί »®rar4 4 γι/»4, 4η» drrcTat αυτού· tri Αμαρτωλοί ίστι.

40. Kai άτοκ pt fit it i Ίησούι tire rpdt αύτδν, ΣΙμων, Ιχω aol ri tirâv. t ti φησι. ΔΛ4ακαλσ. </»/.

41. Δώ» χρκωφαλίται Haar davttarg τινι· A elt ώφ««λ< δηνάρια ηντακδ-ff«a, ό S? It epot ιγ<ρτ4-κορτα.

42. Μ 4 ίχδντων ti αυτών άσοδούναι. άμφο-ripoit ίχαρίσατο. rit otr αυτών, tlri, wXtîov aûrdv iyarfaa;

40. Vu fools, did not he, that made that which la without, make that Which lb Within alM »

41. Hut rather give alma of such thing· aa ye have ; and. behold, all things are clean unto yue.

Luker. 33. I came not to call the righteous, hut sinners to r«|>entance.

Luke vll. 37. And. bo-hold, a woman In the city, which was a sinner, when she knew that Jesus sat at meal In the Pharisee’s house, brought an alabaster box of ointment.

34. And stood at his feet behind him weeping, and began co wash hla feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

39. Xow when tho Pharisee which had bidden him saw it. he spake within himself, saying. Tills man, if he w. re a prophet, would have known who and what manner of woman this Is that touch, th him; for she is n sinner.

40. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And bo aalth. Master, say on.

41. There was a certain creditor which had two debtors: the one owed live hundred jerncc, and the other fifty.

43. And when they had nothing to· pay. ho frankly forgave them both. Tell me therefore, which of them will love him moot?

40, Fools, ho who has made what is without has also made what la within.

41. He merciful from within, and then you shall see that everything Is clean.

32. For I have come here not to call the righteous to the renovation, but those who have erred.

37. And a woman of the city, who was an infidel, hearing that Jesus was sitting In the house of an Orthodox, went there and brought a pitcher of oil,

». And standing at hla feet behind, began to weep and to wash hla feet with her tears, and to wipe them with tho hair of her head, and to anoint him with the oil.

39 When the Orthodox host saw this, he thought. If be were a real teacher, be would know what manner of woman this is that is touching him.

40. And. turning around. Jesus said to him. Simon. I will tell thee a few words. And be said. Master, speak I

41. A certain master had two debtors; the one owed five hundred Knee, and tho other ty.

42. And neither the one nor tho other had anything to pay, and tho master forgave them Imth. Tell me. which of them will be most obliged to the master 7

(a) In my opinion verse 47 ought to read like this : Irri has to he transposed ; instead of being before ή^άπησί, it ought to stand before Xé/ω σοι. Then the translation will be as above.

43. ‘ ArorptOtlt Si L Χ/μων tirer, “ΐσολαμ-flârw tri ψ rd rXâor ίχαρίσατα. A L4 tirer αύτψ, ‘ϋρθωΐ ϊ·ptrat.

44 ΚαΙστραφάι rpdt v4v yvratra. τψ Χίμν». Ιφη. BMr.it ταί-την τ 4* γιναίκα; άσήλθόν βον «it rhr ο Mar, ύδωρ irl τούι rôdât μου ον* IL WK at’ αύτη di roît δάκρυαiv Ifipi^i μου τούι vLLat, καί ταίt rqt

“φαληι αυτήι (μαί«.

45. Φίλημά μοι ούκ Ιδωκαι αδτη di. Αφ 4« ιΙσηλΜ, ού iiAirt ra-ταφιλοναά μου root irL-dat.

46. Έλαίψ τ 4* κ<φα-λήν μου ο ύκ ήλαψαν αδτη di μύρψ ήλαψί μου root rôôat.

47. 0L xàptr λ6« rot. ‘Aφίωνται al αμαρ-rlai avryt al ro\Xal· tri ήγάτησ< roXt» ψ ti AXlyor άφίιται, AXlyor Ayar$.

48. ETre di αύτη. ’Αφϊωντal σου al άμαp-rlai.

49. Καί Hpiarro οl avvaraκάμινοι Xfytiv iv iavToit. Th oirAt iarir ti rai άοαρτίαιάφίησ.ν,

56. FJrt ti rpdt vch» yi raïia, ‘H rlarit σου σίσωκΐ ar ropeôoo «h άρήτην.

43. Simon answered mid said. 1 suppose that ho, to whom lie forgave moat. And he said unto him. Thou bast rightly judged.

44. And be turned to the woman, and said nnto Simon, Seesi thou this woman? I entered Into thine house, thou gavent mo no water for my feet: but IM hath washed my feet with tears, and wiped them with the hairs of her bead.

45. Thou gavest inc no kiss: but this woman, since the time I camo In, hath not ceased to kiss my feet.

46. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

47. Wherefore I say unto thee. Her sins, which are many, are forgiven: for she loved much: but to whom little is forgiven, the same loveth little.·

4”. And he said nnto her, Thy sins are forgiven.

49. And they that sat at ineat with him l.egan to say within them •elves. Who is this that forgivetb sins also 7

5®. And be said to the woman. Thy faith hath save.! thee, go in peace.

43. Simon said, Certainly he to whom I,” forgave most. And Jesus said. Thou hast Judged rightly.

44. And be pointed to the woman, and said to Simon, Here I have come U> th) house, and thou gavest me no water to wash my feet with; but she washes my fret with tears, and wipes them with the hair of her head.

45. Thou didst not embrace me when I entered: but she has not ceased kissing my feet.

46. Thou didst not give mooli to anoint my bond with; but she anoints my feet with costly oil.

47. For this very reason. I tell thee, she has been delivered from error and from girit error, because she loves much. Hut ho to whom little Is to be forgiven loves little.

4*. And ho said to her. Yes, all thy errors are corrected.

49. And those that were sitting with him I>cgan to say to themselves, Who is he that be frees from error 7

50. And he said to the woman. Thy faith has saved thee; go In peace.

The Pharisee is not pleased to see the sinner touch the teacher. Jesus says, A master had two debtors : he forgave one much, and the other little, flow can he whom he forgave much help expressing his gratitude ? These debtors before me and before all men and before God art thou and is this sinning woman. Thou imaginest that there is little to forgive thee, and thou hast not shown me any particular love; but she considers herself guilty More all, and More me, and before thee. Thou thoughtest thyself that she ought not to have been permitted to touch me. Well, I have not driven her away, and as I did not contemn thee, coining to thy house, so I do not contemn her, and for this she expresses her love for me. (She expresses her love for me, because I did not upbraid her for her sins.) She has many sins, and she expresses much love. Thou hast few sins, as thou thinkest, and thou expressest little love, and little will be forgiven thee. She believes that she is a sinner, and she is saved from her sins.

4λλ* frmrrtv tit rd στη-Ss, avrov, λίγων, Ό Mt, ΙλίσΦητΙ μοι τψ άμαρτωλψ.

14. Λ/γν Κα-τίβηοίτοί Μικαιωμίνοο </, τδν οίκον avrov, -ivûvot. Sri wât S υψών

merciful to m· à an··*·..

14 I tell you. thl* man went down to bi· bon·· justified rather than the oilier : for ever/ <>·»· that rxaltetli himself ahall

THE PARABLE OF THE PUBLICAN AND THE PHARISEE

10. ‘A»tywre< δύο Ufaar tit fl Mr wpoofi’isafar I tit Φαρισαίοι, val à trtpoi rt-Xwr^.

11. 0·<Μ ra-•Λ vpdt favrdr TftGra UpOf P^era 0 vol,. <νχ·^ού Wi ow tU Crrof al X-ral rLr «irspvîvr, Aproytt. Sli-··. D-χοΙ. ♦ «ai ύ, σίτοι I ftXAtnfi.

11 Nsrrdw II, Toi “Mil”. Irolorarw rlrra Ssa «τύμα<.

Il Kai I r«λώηρ μακρΜιν lorin ούκ <|Λ-Xtroill ravi MaXueèi el, fl. oiparlr /irepa.·

LuAr nlll. 10. Two men went up Into the Irtnplr to pray. th» one a Phariaee. and the other a publican.

11. The Pharlaee alnod and prayed thus with hliaaelf, tiod. I thank thee, that I am not at other men arc. »itor-tl<men. unJu·!, adulterer*. or eran a· thia publican.

η. I fart twice In the week, I fire tithe* of all that I poaaeaa,

IS. And th· publican, ■tending afar off. would n«t lift up ao much a* hla eye· untn hraren. but amote upon hl*

lavràv tavtiwttyotrar S W rarnrwv Ιαυτόν

I

Im· abased; and ho that humbleth bimeelf shall bo exalted.

14 Ao I tell you, the Infidel returned iu«*re delivered than th· Orthodox; for he who exalte himself shall !·· abased, and he who humid··· himself shall be exalted.

The Orthodox does not consider the deliverance necessary for himself and could not be freed from anything. The infidel wished to be freed from error and confessed it, and so was freed from it.

10. And .leaua said to them. Two men went Into the temple to pray ; the one an Orthodox, and the other an Infidel.

II. The Orthodox thought much of himaelf, and prayed a* follow·: I thank thee. O G oil. that I am not aa other men are, aelffah, unjn»t, adulterer·, not M thia Infidel la.

11. I faat twice on the Sabbath, and fire lithe· of all 1 got.

IS. And the Infidel atood off and could not lift Up Ida eve· to heaven, but atrwk hla breaat and kept aaying.

14. T6re κροσίρχον-rat αντφ ol μαθηταΐ Ιωάνναν, λ/γοΜΤΐΐ, Atari ήμσσ καί ol Φαρισαίοι νησηύομίν ιτολλά. ol SI μα&ηταί σου ού ντ/στιν-ονσι ;

16. Kai eLrar alrtoît S ’Iiyaevf, δύνανται ol viol τον ννμφωνοι wtv~ fitîv, Ιφ’ Sas» μοτ αυτών lotir 6 νυμφίοι ; λούσου-ra< W ήμραι δταν άσαρ-6r) dr’ ai>rwr S νυμφίοι, «al τδτι νηστινσουσιν.

Matt. lx. 14. Thon came to him the dlsci-t-les of John, saying, why do we and the Pharisees fast oft, but thy disciples fast not ?

15. And Jeans said unto them. Can the children of the bridechain-her mourn, as long as the bridegroom Is with them ? but the days will come, when the hride-froom shall be taken rom them, and then shall they fast

14. Then the disciples of John walked up to him and said. Why do WO and the Orthodox fast oft, but thy diacipies do not fast ?

15. And Jesus said to them. The guests cannot mourn at the wedding, am long as the bridegroom is with them. When the bridegroom Is not there, they mourn.

The words about the bridegroom are obscure, for there is no explanation of what is to l>e understood by the bridegroom. In the parable of the ten virgins life is to bo understood by the bridegroom, and then, by giving the same moaning of life to the word bridegroom, the meaning of the utterance will lie this, that there is no cause for mourning as long as there is life in man ; one ought to mourn and fast only when life is gone.

THE PARABLE OP THE GARMENTS AND THE WINE

S0. Έλ«γ< M «aI παραβολήν πρδί αύτούτ, ’Οτι ονδ<ί, ίπιβλημα Ιματίου καινoù ίπ.βάλλα irl Ιμάτιον «ταλαιόν <ί W μ^>«, «ai rà ·αινύν σχίζιι, «al τ<μ iraXanp ©ν συμφωνκϊ ίκίβλημα τδ drô τον «αίνον.

37. Καί ούδ<1, βάλλιι ο Ινον ν/©ν tit ασκού, ταλα«©ύ,- «/ W M«h«. ρή£<ι ό viot οίνοι τού, ασκού,, «al αύτό, /«χν-0ήσ<τα», «al ot άσ«©1 άχολοννται

38. Αλλά οίνον ν/ον <Ζΐ ασκού, «αίνον, iXiy-τον, «al άμφότιροι σνν-τηροΰνται.

Luke v. 39 is not clear.

Luke iv. 33-37. These verses may lie printed in the addition. The prediction and expulsion of the unclean spirit and the repetition of what Christ has been teaching, and that the fame of him has spread, have no significance. The same is true of the following verses : Luke iv. 38-41; Mark i. 35-39 ; Matt. viii. 18; Luke viii.

26-40; Luke v. 17-26; Mark v. 22-43; Matt. ix.

27-34.

1Γ». Kai αύτό, ίδΐ-Sa<r«rv iv raft avva-yuyaît αυτών, δοξαζδ-μ«»ο, VT à τάντων.

42. Kai -XSov Ιωι avroG, «al «ατ<<χον αντόν τον μή wopivorSa. dr* αννών.

43. 0 δΐ tht πρδτ a ντο vr, Ότ «al ταί»

CHRIST’S PREACHING

Lukti iv. 13. And ho taught in tholr synagogue·, being glorified of all.

42. And camo unto him, and stayed him, that ho should not depart from them.

43. And he said unto them. I must preach the k ι ngdom of God to other

L’.»e ν. 36. Αη<1 Ιιο opako alto a parable unto them; No man put* tctli a piece of a new garment upon an old; If otherwise, then both the new maketb a rent, and the piece that mm· taken out of the new ugreeth not with the old.

37. And no man putteth new wine Into old bottle» ; else the new wine will buret the bottle·, and be spilled, and the bottle· shall perish.

38. But new wine muat be nut into now bottles; and both are preserved.

38. No man tear· a new garment, in order to put a new patch on an old garment, for it will tear the new, and th· old will be of no use.

37. And no man out· new wine Into old bottle·; elee the bottle· will burst, and the wine will run out, and the bottle· will l>e lost.

38. But new wine muet lie nut Into new bottles; and both are preserved.

15. And he taught in the assemblies and was respected by all.

42. The people held him back, that he should not depart from them.

43. But he said to them. I must preach the true good to others also. fripait πδλισιν tôayyt-λίσασθαΐ μ< δίΐ τ-ν βασιλιίαν τβν θ«ον· Sr. tit τοντο dr/σταλμαι.

11. Ira πληρωϋή τδ Μίν ό.ό ΊΙσα.‘ou τον προφήτου, Xiyovrot,

15. Γή ‘/.άβουλων «αΐ 7Â Ν<φΛ»λ«1μ, δδδν θα-λάσσηι πίραν τον 1 ορ-δάνου, Γ αλιλαΐα τών ίθνΰν,

ΙΟ. *0 λαό, δ καθήμκ-νο, iv σκδτκι <lÔ< φώί μ/ya, καί το», καθημί voit

iv χωρ$ και σκιφ σακάτου, φώτ dvirtiXtv afrdt.’

17. *0»ω, πληρωθή τδ frqûtv διά Ήσαίον τον προφήτου, Xéjovror,

18. ‘Ιδού ό πaît μου, δν ήρίτισα-δ àyaryrât μου, tit δν ίύδδκησίν ή ψυχή μου· θήσω τδ πνςυμά μου ίπ’ αντόν, καί κρίσιν Toit Ιθνοσιν &Tayyt\tl·

19. 0ύ« iploti, ούδί Kpaoydatr oÛi άκούσα rit ivraît πλατttait τήν φωνήν αυτού.

20. Κάλαμον <τνντ<-τριμμ/νον ον «ar«d(<i, καί λινόν τνφόμ<ν©ν ού afifrti, Ιω, δν ίκβάλη tlt vÎKOt τήν κρίσιν.

21. Kai iv τψ δνδματι αύτοΟ Ιθνη ίλ-wioGoi?

7. Kai z’lyooG, ivt-χώρησί μίτά των μαθητών avroG πρδι τήν θάλασσαν «al woXS πλήθοί άπδ τfjt Γαλιλαίο, ήκο-λονόησαν αάτψ, «al dirô rfjt Ίουδαίαί.

8. Καί άπδ ‘Itpooo-λύμων, «al drô τήί cities also: for therefore am 1 sent.

Matt. iv. 14. That It might lie fulfilled which was spoken by Kuala· the prophet, sa) Ing,

15. TIN land of Zabulon, and the land of Nephttialiui, by the way of the sea, bejond Jordan, Galilee of the Gentile·;

lu. The people which •at In darkness saw great light; and to them which sal in the region and shadow of death

light ι· sprung (Isaiah ix. 1, X)

up.

Matt. πΙΙ. 17. That it might be fulfilled which was spoken by Egalas the prophet, saying,

18. Behold my servant, whom I have chosen; my beloved, in whom my soul Is well pleased: 1 will put my Spirit upon him, and be shall shew judgment to the Gentiles.

IS. He shall not strive, nor cry; neither shall any man hear his voice in the streets.

20. A bruised reed •hull he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

21. And In his name •hall the Gentiles trust. (Isaiah xlil. 1-3.)

Mark iff. 7-But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea,

8. And from Jerusalem, and from Idumea, and from beyond Jor-for I am intended for that.

14. And the word of the prophet Isaiah was fulfilled.

16. In the pagan conn-trie· the people walked In darkness and saw a Cit light ; to them who lived in the darkness of death, a new-light sprung up.

17. So that also another eiecy of the prophet t> was fulfilled.

18. Here is my child whom 1 love, my beloved one, in whom my soul is pleased I have put my spirit in him, that ho may show the truth to the nations.

IS. He does not quarrel, nor cry; and his voice is not heard in the etree ta.

20. Ho will not break a bruised reed, and will not put out the licht when It goes out,so that the truth may vanquish the He.

21. In him la all the hope of men.

7. Then Jesus wont to the sea.

8. And a great multitude followed him from Galilee, and from Judea

ΙδουμαΙαί, καί ιΗραν τού I ορδάνον καί ο I irtpl T4»? καί Σ.ίώνα, »xq. So, »oXü, «txov»a»-T«, βσα Jirolti, -XSo-rpô, avr4r.

3ô. Kai rtptfjytv à Ιησοΰτ Tàr ιτόλ«, πάσα, «al τά, κώμαι, διδάσκων τaî, avvayuyait αι5-τών, «al κηρύσσω»* τό «όαγγίλιον τ-, 0ασι-Xà

dan ; and they about Tyro and Sidun, a groat multitude, when they had heard what great things he did, earns unto him.

Matt. <r. ». And

Jesuit went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom.

and from Idumea, and from Jerusalem, and from beyond the Jordan, and people from Tyro and Sidon.

». And ho wont about the cities and villages proclaiming In ths assemblies the announcement about the true Kd of the kingdom of von.

THE NEW WORSHIP IN THE SPIRIT BY WORKS.

THE REJECTION OF THE JEWISH GOD

And Jesus showed to all people that the former worship was a lie, and that God ought to be served by works and by compassion toward men.

He happened on a Sabbath to walk with bis disciples across a field. On their way the disciples plucked some ears of corn, and rubbed them in their hands, and ate them.

The Pharisees, the Orthodox, saw that, and said, It is not proper to do that on a Sabbath. It is not lawful to work on a Sabbath, but you rub the cars. Jesus heard that, and said to them, If you understood what is meant by the words said by God to the prophet, I rejoice in the love of men among themselves, and not in the sacrifices which they bring me, you would not be condemning the innocent. The Sabbath has not been established by God, but by man, consequently man is more important than the Sabbath.

It happened another time on a .Sabbath that, as Jesus was teaching in an assembly, a sick woman went up to him and asked him to help her.

And Jesus began to treat her. Then a lawyer, an elder of the assembly, grew angry at Jesus for it and said to the people, In the law of God it is written, Six days in the week are for work, but on the Sabbath God has not permitted men to work. Thereupon Jesus asked the lawyers and the Pharisees, Is it according to you not permitted to aid a man on a Sabbath ?

And they did not know what to say.

Then Jesus said, Docs not each one of you untie the cattle from the stall and take them to drink on a Sabbath ? Or if one of your sheep should fall into a well, would you not run quickly to pull it out on a Sabbath ? And is not a man much better than a sheep ? What, then, according to you, is a man to do on a Sabbath, good or evil Î To save the soul or to let it perish ? One must always do good, even on a Sabbath.

Pharisees and lawyers came to Jesus from Jerusalem. And they saw that his disciples and he himself were eating bread together, with unwashed hands. And the scribes began to condemn them, because they themselves lived strictly as of old, washing their vessels, and without washing them they would not eat. Nor would they eat upon returning from the market, unless they first washed their hands.

And the lawyers asked him, Why do you not live according to the old customs, and why do you take and eat bread with unwashed hands ? And he said to them, Well has the prophet Isaiah said of you. God had said to him, Because these people cling to me only with words, and worship me only with their mouths, while their hearts are far from me, and because their fear of me is only a human command, which they have learned by heart, I will make a wonderful, unusual work over this people. The wisdom of their wise men shall disap})ear, and the reason of their thinking men shall be ol-soured. Woe to them who bestir themselves to conceal their desires from the Eternal One, and who do their works in the dark. Even so you omit that which is important in the law, that which is the commandment of God, and observe your own commandments, which is, to wash the cups. Moses said to you, Honour your father and your mother, and who will not honour his father or mother shall be put to death, but you have invented what any one may say, 1 give to God what my parents have given, and fail to provide for your father or mother. Thus you destroy the commandments of God by human enactments. You do many such things.

And Jesus called all the people, and said, Listen all, and understand, There is nothing in the world which, going into man, can defile him, but that which comes out of him will defile a man. Let there be love and mercy in thy heart, and then all will be pure. Try to understand that.

And when he returned home, his disciples asked him what those words meant. And he said, Have you really not comprehended them? Do you not understand that nothing external and carnal can defile a man, because it enters not his soul, but his belly. It enters the belly, and with the excrements comes out of the back. Only that can defile a man which comes out of his soul, for from a man’s soul come : fornication, lust, murder, theft, selfishness, malice, cheating, impudence, envy, pride, and every foolishness. All that evil comes out of the soul, and this alone can defile a man.

Jesus teaches the people that a new life has begun and that God is in the world upon earth, and this he tells everybody, and he tells his disciples that between man and God there is always a communion. This he teaches to all. And all are delighted with his teaching, because he teaches differently from the lawyers. The lawyers teach men that they must obey the laws of God, but he teaches them that they are free.

After that the passover came, and Jesus went to Jerusalem, where he entered the temple.

In the hall of the temple there were cattle, cows, oxen, and sheep, and baskets with doves, and behind counters sat changers with money. All that was necessary for the offerings to God. The animals were killed and sacrificed in the temple, and the money was offered there. In that consisted the prayers of the Jews.

Jesus entered the temple, plaited a whip, and drove all the cattle out of the liall, and let out all the doves, and scattered all the money.

And he commanded that no one should carry those things into the temple. He said, the prophet Isaiah has said, the house of God is not the temple in Jerusalem, but the whole world of God’s people. And the prophet Jeremiah has also said to you, Do not believe the lying words that here is the house of the Eternal One, the house of the Eternal One, the house of the Eternal One. Do not believe that, but mend your life, do not judge falsely, do not oppress the stranger, the widow, and the orphan, do not spill innocent blood, and do not come into the house of the name of God, and do not say, Now we can calmly commit evil things. Do not make of my house a den of robbers.

And the Jews began to dispute, and they said to him, If thou prohibitest our prayer and our image of God, what kind of prayer wilt thou give ?

And turning to them, Jesus said, Alwindon this temple, and in three days I will call to life a new, a living temple to God.

And the Jews said, How canst thou make at once a new temple, since it took forty-six years to build this one ?

And Jesus said, I am speaking to you about what is more important than the temple. You would not l« speaking thus, if you understood the words of the prophet, I, God, do not rejoice in your sacrifices, but in your love among yourselves. The living temple is the whole world of the men of God, when they love each other.

And then many people in Jerusalem believed in what ho spoke.

But he himself did not !>elieve in anything external, because he knew everything whieh was in man.

He did not need to have any one to teach him about man, for he knew that the spirit of God was in man.

And the lawyers and the elders heard all that and sought how they might work his ruin, but they were afraid of him because all the people marvelled at liis teaching.

And Jesus went again from Judea to Galilee. And it happened that he had to pass through Samaria. He was going past a Samaritan village, Sychar by name, near the place which Jacob had given to his son Joseph. Jacob’s well was there. Jesus was tired from his journey, and he sat down near the well ; but his disciples went to the town to buy bread.

And there comes a woman from Sychar to fetch water. Jesus asks her to give him to drink.

She says to him, How is it thou askest me to give thee to drink ? You Jews do not have dealings with us Samaritans.

And he says to her, If thou knewest me and knewest what it is I teach, thou wouldst not say that, but would st give me to drink, and I, too, would give thee living water. Ho who drinks of this water will want to drink again, but he who drinks of my water will lie satisfied for ever, and this water of mine will lead him to life eternal.

The woman understood that he was speaking of divine things, and said to him, 1 saw that thou art a prophet and want to teach mo ; but how const thou teach mo divine things since thou art a Jew, and I a Samaritan ? Our people pray to God in this mountain, and you Jews say that it is necessary to pray in Jerusalem. Thou const not teach me di vino things, because you have one God, and we another.

Then Jesus said to her, Believe me, woman, the time is near when neither in this mountain nor at Jerusalem will they pray to the Father. You pray to him whom you do not know, but we pray to the Father whom it is impossible not to know.

And the time has arrived and is already hem when the true worshippers of God will worship the Father in the spirit and with deeds. The Father needs such worshippers. God is spirit, and he ought to be worshipped in spirit and with deeds.

The woman did not make out what he was tolling her, and she said, 1 have heard that a messenger of God will come, the one who is called the anointed. He will tell everything.

And Jesus said to her, I who am talking with thee am he. Wait for nothing else.

After that Jesus came into the land of Judea, and there he lived with his disciples, and purified.

At that time John purified men near Salim in the river Enon, for John had not yet been cast into prison.

And there arose a dispute between the disciples of John and those of Jesus as to which was better, John’s purification in water, or the teaching of Jesus.

And they came to Jolin, and said to him, Now thou purifiest with water, but Jesus teaches only, and all men go to him. What dost thou say about it ?

And John said, A man cannot teach of himself, if God does not instruct him. Whoever speaks of earth is earthly ; and whoever sjieaks from God, is from God.

It is impossible to prove in any way whether words that are spoken are from God or not from God. God is spirit. He cannot be measured nor proved. He who understands the words of God by that proves that he has comprehended God.

At one time Jesus saw a farmer of taxes collecting taxes. His name was Matthew. Jesus spoke with him, and Matthew understood him and liked his teaching and invited him to his house, and entertained him.

When Jesus came to Matthew, there came also Matthew’s friends, tax-collectors and corru]>t people. Jesus did not loathe them, but sat down himself with his disciples. And the lawyers and Pharisees saw that and said to the disciples of Jesus, How is it your teacher is feasting with tax-collectors and corrupt men? Jesus heard that, and said, He who boasts of being well does not need a physician, but he who is sick needs one. For this reason I do not wish to convert those who regard themselves as just, thinking that they are living in the truth, but teach those who think that they are living in sin.

While he was sitting in Matthew’s house, there came a city woman, who was a whore. She had heard that Jesus was in Matthew’s house, and came thither, and brought a vial with perfume. And she knelt down at his feet, and wept, and washed his feet with her tears, and wiped them with her hair, and poured the perfume out of the vial upon them.

Matthew saw that, and thought, He is hardly a prophet; if he were really a prophet, he would know what manner of woman is washing his feet; he would know that she is a whore, and would not }>ermit her to touch him.

Jesus divined it, and turned around to Matthew, and said, Matthew, shall I tell thee what I think ?

Tell me, he said.

And Jesus said, Listen. Two men considered themselves debtors of the same master: one to the amount of five hundred pence, and the other of fifty. And neither the one nor the other had any money to pay his debt. The master forgave lx>th. Well, according to thy judgment, which of them will love the master and tend on him ?

And Matthew said, of course, the one who owes most.

Jesus pointed to the woman, and said, Even thus it is with this woman. Thou considerest thyself a small debtor. 1 came to thy house, and thou didst not give me water with which to wash my feet, while she washes them with her tears and dries them with her hair.

Thou didst not kiss me, but she kisses my feet. Thou didst not give me oil with which to anoint my head, but she is rubbing costly ointments on my feet. lie who thinks that he has nothing to bo forgiven does not love. Ho who thinks that he is very guilty loves much. But for love everything is forgiven.

And he said to her, Thy sins arc forgiven thee. And Jesus said, the whole thing is what each considers himself to be. He who considers himself to be good will not be good, and who considers himself bad is good.

Two men once came to the temple to pray, one of them a Pharisee, the other an infidel.

The Pharisee prayed like this, I thank thee, 0 Lord, that I am not as other men are, neither stingy, nor a cheat, nor a debauchee, nor such a worthless man as this tax-collector. I fast twice a week, and of my possessions I give away a tithe.

But the infidel stood at a distance and did not dare to look up to heaven, and only struck his breast with his hands, and kept saying, O Lord, look down upon me, worthless man !

Well? The infidel was forgiven more than the Pharisee, because whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted.

After that John’s disciples came to Jesus, and said, Why do we and the lawyers fast much, while thou and thy disciples do not fast? And Jesus said to them, As long as the bridegroom is at the wedding no man mourns. Only when the bridegroom is not there do they mourn. If there is life there is no need of mourning.

And Jesus said also this, No one team off a piece of a new garment to sew it on an old garment, for the new garment will be torn and the old one will not be mended. Lo we cannot accept your fasts. And we cannot pour new wine into old bottles, for the bottles will be torn, and the wine will run out. New wine has to be put in new bottles, and then both will be preserved.

And after that a Pharisee came to him, and called him to lunch at his house. He went in and sat down at the table. The Pharisee observed that he did not wash before lunch, and was surprised. Jesus said to him, Pharisees, you wash all the time from without, but are you clean from within ? Be merciful to men, and everything will be clean.

And the fame spread about Jesus, and he was respected by all, so that the people kept him that he might not go away from them. But he said that he came to announce the good not only to one city, but to all men. And he went on to the sea.

And a large multitude followed him from various cities. And he helped alL And he walked through cities and villages, everywhere announcing the kingdom of heaven and freeing men from all su Herings and vices.

Thus in Jesus Christ were fulfilled the prophecies of Isaiah, namely, that the people who had lived in darkness, in the darkness of death, saw the light; that he who received this light of truth will do no violence and nc harm to men ; that he is meek and humble ; that, in order to bring truth to men in the world, he does not dispute and cry ; that his loud voice is not heard ; that he will not break a straw and will not blow out a uighO candle, and that the whole hope of men is in him.

CHAPTER III.

THE KINGDOM OF GOD. CHRISTS TESTIMONY CONCERNING JOHN

2 Ό 3«‘Ιωάννη* d«ov-*er dr τφ δισμντηρίψ rd Ipya τοΰ Χριβταύ, *4μψαι Wo τώνμαθητών αύτοΟ,

3. ΕΙν«ι>αι>Γψ, Zù<U /ρχόμίκο», - Irrpor rpotr-δακέιμίν ;

Matt. Π. 2. Now when John had heard In th· prlaon the work· of Ch rial,” he lent two· of bls disciple·,

3. And Mid unto him. Art thou he that should come, or do we look for another?

2. John beard In the prlenn shout the work· ■>( J>*aua, and through hl· disciple· ho said to him.

3. Art thou he that should come, or «hall we look for another?

(a) Many texts read of Jesus.

(ft) Many texts have &Λ instead of δυο. Am is better, because the number of disciples is unnecessary.

John in the wilderness preached the kingdom of God, and said after him would come the one who was mightier than he, and would renovate by the spirit. Hearing of Jesus’ works, John sends to find out whether he was that person, or whether another would come, that is, whether Jesus is fulfilling his two predictions, the announcement of the establishment of the kingdom and of the renovation by the spirit

4. Kai drer^Sch 4 ‘Ifffoia tlrtv afreh, lie ftv4/rr«t dreyydXerr Iwdvrp 4 daovtrt nal

6. Tv^Xel dm-X/-revet, ■·! χωλοί rep«v·· revet Xtrpol »atapl—

Matt. rt. 4 Jeeu· ar>-• wrred and aaid unto them. Go and shew John again tboae thing· which ye do hear and ···:

4 And In reply Jeeue aald to them. Go and 1*11 John those thing· which you hear and eœ

Λ. The blind recel re their light, and the lame walk, the leper· are cleansed, and the deaf

5. The hl I nd eee the lame walk, the deaf hear, the Impure arecleanæd. the dead wake up, and

ζονται, καί κωφοί άκού-ουσι· νικροί tydpovrα·, καί πτωχοί <ναγγ<λί£ο»>-ται·

6. Καί μακάριόt ίσ~ Tiv, δ» /à” μή σκανδαλί-σθη tv ΙμοΙ. hear, the «lead arc raided up, and the i»oor have the gospel preached» to them.

fl. And blessed Is he, whosoever shall not be offended’· in me. the poor learn ok their Rood.

fl. And happy is he who will not renounce me.

ment nothing but the purification by the spirit is needed ? And Jesus replies, Go and tell him what you see, namely, that men are now blessed in the spirit. What Isaiah has prophesied is fulfilled : all men are blessed in the spirit. The poor have learned of blessedness.

(α) σκανΖα,λίζειν εν τινι means to be offended by one, and to renounce one. Matt. xiii. 57 ; xvii. 27 ; xxvi. 31. In reply to John’s question, Art thou he who will come and reveal the kingdom of heaven, he says, Tell them that happy are all those who do not turn away from me.

(ό) πτωχοί ευαγγελίζονται. In Luke and Matthew these words stand last. Everywhere this is translated by the <jood is announced to the poor. The meaning of the translation is almost correct, but the translation itself is not quite correct. In Luke xvi. 16 it says ή βασιλεία του Θεού ευαγγελίζεται and that is not translated by the gospel is preached to the kingdom, but by the kingdom of God is preached. Thus here it ought to be translated by the poor arc evangelized, that is, the poor receive the announcement of the good, or the poor learn of their good. On the other hand, these words express the same as what is said in the words, Blessed are the poor; in Matthew and in Luke these words stand last, showing thus that the whole essence of the matter is in them. And it must not be forgotten that all the subsequent discourse only devehqe and explains this idea about the blessedness of the poor in contradistinction to the rich Pharisees and lawyers.

7. Τούτων δ? ποριυο-μίνων, ήρξατο 6 I ησούι Xtynv toil άχλοΐί π<ρΙ ‘Χωάννου, TI WiMtTf dt τήν Ιρημον Ütàaa-σΟαι j κάλαμο»» vjtô άνεμου σαλ<υ6μ(νον ;

». Αλλά τI ίξήΜικ IStîvi άνθρωπον iv μαλακού ΙματίοΜ ήμφκσμί-νον, Ιδού, οI τά μαλακά φοροΰντα tv rail οίκοιι τών βασιλίων (ΙσΙν.

V. ‘Αλλά τί <1ήλθ<τ( ίδάν ; προφήτην ; rai, λάγω ΰμίν, καί π<ρισσό-Ttpov προφήτου·

10. Obrot yàp tari π tpi ol· τίτραπται, ‘Ιδού, tyù άποστίλλω τδν àyyMv μου πρά προσώπου σου, δι κατα-σκατάσα τήν όδόν σου ίμπροσθίν σου·’

11. ‘Αμήν λί-γω ύμιν, Ούκ ίτήτ(ρται ίν ΐ(ννη· τοιΐ voraiKÛ»» μύξων ‘Χωάννου τοΟ βαπτιστοΰ-δ δί μικρόπροί ίν τη βασιλάφ τών αδρανών μύξων αυτόν Ιστιν.

Matt. vl. 7. Ami ns they departed, J Mlle began to nay unto thu multitude»· concerning John, What went ye out into the wilderness to ■oe? A reed shaken with the wind?

8. But what went ye out for to gee? A man clothed In «oft raiment? behold, they that wear ■oft clothing are in kings* houses.

9. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.·

10. For this is he, ok whom it is written, Behold, 1 tend my messenger before thy face, which shall prepare thy way before thee. (Mai. ill. 1.)

11. Verily 1 say unto you. Among thorn that are born of women there hath not risen a greater than John the Baptist: notwithstanding, ho that Is least In the kingdom of heaven is greater than ho.»

7. When they went away, Jesus began to talk to tho multitudes concerning John, What did you go to see In the wilderness? A reed shaken In the wind?

8. Or what else did you go out to see? A man clothed in rich raiment? Here they are before you, those who wear rich raiment and live in ease, — they live in palaces

9. So what did you go out to see? Λ prophet? Verily, I shall tell you about what is greater than a prophet.

10. This is he, of whom it is written, I send a messenger before thy face; he shall prepare the way before thee.

11. Verily I toll you, No greater man has been born of a woman than John the Baptist. Tho least here Is there, in tho kingdom of God, greater than all.

The words from Luke vii. 21 are evidently put in as an explanation of the intelligible words about the blind seeing, etc.

John asks, Dost thou announce the kingdom which was preached by the prophet Isaiah (xxv. 5 ; Ixi. 1), and of which I said that it is at hand, and that for its attain

(α) λ^γω υμϊν, teal περισσότερόν προφήτου I will tell you what is greater than a prophet.

(b) Generally the words ό L? μικρότερος Iv τή βασιλεία των ουρανών μείζων αυτου ιστιν are translated by the least in the kingdom of God is greater than he. This translation is incorrect, because the least in the kingdom of God is opposed do the greatest in something else. It ought to be : the least in the kingdom ok heaven is greater than ho who is not in the kingdom. This translation is incorrect chiefly because it violates the meaning of everything which precedes and which follows. It has just been said that .John is greater than all men, and suddenly he is loss than the least in the kingdom of heaven, whereas Jesus preaches only the kingdom of heaven for all; αυτού is here an adverb and means there, and then the meaning is connected with the rest of the discourse.

John is less, more insignificant than all, according to the judgment of men ; he is a beggar. But it says that the most insignificant is the greatest in the kingdom of God ; the same is many times repeated in the gospels, beginning with the sermon where it says that blessed are the poor, aud not the rich. Besides, the words μικρή, μί’γας, as used in the gospels, have to be translated not by small and great, but by insignificant, low, and important, high.

10. Ό τόμοι καί ο I τροφηται fui Ίωάττον Ατό τότι - paoiXtla τον O«oû <ύαγ7»λί£<τα«, καί τΑΐ th avrijr frAftrai.

13. WAvrtt yàp ol τροφτ/τα« καί S νόμοι Iwt Iwdrrov ρΜφήτ<ν—

14. Kai tl Mtfrs MtaoSai, avril Ljtiv * Ηλ/at i μίλλνν ίρχια—α.. .

Luke rrt. 16. The law and the prophet· were until John: since that time the kingdom of God i· preached, and every man pressetb· into

Matt. Tl. 13. For all the prophet· and the law prophesied» until John.

14 And If ye will receive It, thia la Ella», which waa for to come.

16. The law and the prophets were before John. Since that time the kingdom of God baa been preached aud every man passe» into it accordinc to bis strength.

13. For all the prophets and the law before John expressed the will of God.

14. If you will, receive him as Elijah, who waa to come.

(a) In Matthew xi. 12 it says, From the days of John the Baptist until now the kingdom of heaven suffered» violence, and the violent take it by force. In Luke it says, teal πας etç auτην βιάζεται, that is, pushes his way in as if by force in a crowd. Therefore, choosing Luke’s version, which is more exact, I render the word βιάζομαι by to enter according to his power.

(b) προφητεύω means to have the power of prophecy, to express the will of God.

What is said is that the law and all the prophets expressed the will of God before John. All that camo to an end with John. From his time on the kingdom of God is taken by internal effort, and so everything which was said before the coming of Elijah has to bo abandoned. If you think that Elijah must come before the coming of God, you may regard John as having come in the place of Elijah.

16. *o dmvtiv Axov4ru.

ύτα Matt. ri. 15. He that 15. He who wants to hath car, to bear, let understand will underbill! bear. stand.

This expression is three times repeated in Matthew, and each time in those passages where the words may have a double meaning. This expression is a warning that the words are not to be taken coarsely, but in a transferred sense.

20. K al rat i λαύ, dftoivat «ai ol τιλωναι liualvoav rôr (Mr, βαττιοβίντιι ri βάτ-ΤίΟμα ‘Iwdrrov

». « W ♦wafo. •al 4 ναμιχοί rijr ffcvX^v veC OesC ήΜτηααν th iavrovv, μ) βαττισθίν-VI, irrr αύτού.

31. Ur, ii A Κύριοι, Tin oOv όμοιώσω τού, Ανβρώτονι r»}, ytvtâi ταύτηι I καί rlvi tlalv Βμοιοι ;

32. ΌμοιοΙ ilo i vox Sill VS<, Jr Ayop? ιαΦτ,μί-μο·ι, καί τροοφννoûotv dXXqXoi,, καί Xtyovoiv,

Luke vit. 29 And all ths people that heard him, and the publicans, justifie·· God. twine bap Gird with ths baptism of John.

30. Rut the Pharisees and lawyers rejected the counsel of God against themwlve·. Iwing not baptised of him

31. Anil th· Lord said. Whereunto then shall I liken the men of this generation*.*· and to what are they like?

32 They are like unto children sitting In the market place, and calling one to another, and saying. We have piped

29. And all the rabble beard him and the tax collectors justified «ml, having been purified by John s purification.

31». Rut the Pharisees and lawyers rejected the counsel of God. m t being purified by John.

31. And Jesus said. To whom are the men of this tribe to be likened?

33. They are like little children. The children sit in the street and Kale with one another.

y say, We are play

Ηάλ^σαμο «ai

où» ύρχήσασθι-ίθρηνή-9αμ<ν νμίν, «ai οΰ« Αλανσατν.

33. Ελι}λυ0« -yà/> Ίωάνημ ό βαστιστήι μήτί άρτον ioOluv μήτι οίνον irlvwv, «ai Xôy«r«, Δαιμόνων ίχα·

34. ΈλήλυΛν ό vlôt τον àvOpûwov ίσθίων «ai σίτων. «ai Xtyerc, ’Ιδού 4νί*ρωτοι φάγοι «ai ο/νο-σότη», τ<λωνών φίλοι «ai αμαρτωλών.

35. Kai ίδιναιώθη -σοφία dwd των τίκνων αντηι ιτάντων. uoto you, and ye have Dot uaucuil; wo have mourned to you, and yo have not wept.

33. For John the Baptist came neither eating bread nor drinking wine; and yo aay, Ho bath a devil.

34. The Son of man is eomo eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publican· and sinners I

35. But wisdom is Justified of all her children.*

Ing, and you do not dance; wo mourn, and you do not weep.

the sinners, — while Jesus orders neither fasts, nor the observance of the Sabbath, nor the rejection of the sinners.

33. John camo, and he does not eat, nor drink, and you say, The devil is in him.

THE UPBRAIDING OF THE CITIES

34. The sod of man comes and eats and drinks, and you say. Ho is an oat Ing man and a drunkard, a friend of tax-collectors and of people who err.

35. And wisdom is Justified by its works.

(a) Men of this tribe evidently refers to the Pharisees.

(b) In many texts it reads tpyop; the meaning is the same, but clearer, and so I choose epyov.

20. Τότ< ήρϊατο ôvtiôlftiv τάι rô-λ,ι». tv alt iytvovro al ιτλ«?σται δυνά-μ«ί αύτοΰ, δτι ού μ»τ<νόησαν·

21. Οναί σοι, Xopaflv, ούαΐ σαι, Βηθσαϊδάν· δτι «ί tv Τύρψ καί Σιδόνι tytvavro al δννάμβιι al ytvAptvai tv νμίν, σάλα» &ν tv σάκκψ καί σκοδψ μΛΤ t νόησαν.

22. Πλν Myu t/pÀv, Τι’>ρφ καί Σιδωνι άνικτδτιρον tarai tv ήμίρ^ Kplotut, 1) νμΐν.

23. Καί σι), Κακιρναούμ, η tut τον αύρανον νφω&ίσα, fut φδον κατα-βιβασβήση- δτι tl tv Σοδόμοίί iytvovro al δννάμαί al ytvôptvai ivaol, (μιιναν âv μίχρι τίμ σήμιρον

24. Ηλ^ν λόγω νμιν, δτι yr] Σοδό-μων àvfKTÔrtpov tarai tv yptpq, κρί-σ<ωι, ή σοί.

ΛΙαΗ. τΐ. 20. Then began ho b» upbraid the citlc· wlioroiu moet of bil mighty work·· were done, boctuao they repeated not:

21. Woo unto thee, Choratlnl woo unto thee. Botlmalda! for If the mighty work», which were done In you, bail been done In Tyre and Sidon, they would have repented long ago In sackcloth and ««be·.

22. But I “ay unto you, It «hall be more tolerable for Tyre and Sidon al the day of Judgment, than for you.

23. And thou, Capernaum, which art exalted unto heaven, «liait be brought down to bell: for If the mighty work·, which have been done iu thee, had been done in Sodom, It would have remained* until thi· day.

24. But I «ay unto you, That it «ball be more tolerable for the land of Sodom in the day of judgment, than for thee.

The obscure place about the children becomes clear when it is referred to the Pharisees and lawyers, that is, to the rich proprietors in distinction from the rabble and despised tax-collectors. The idea is that, in order to find out God, the Pharisees and lawyers accept the teaching from one another.

John v. 43. I am come in my Father’s name, and ye receive me not : if another shall com» in his own name, him yo will receive.

44. How can yo believe, which receive honour one of another, and seek not the honour that comoth from God only?

They prattle like children in the street, and so marvel why they are not listened to and why they do not understand. But how are they to understand since they hear only themselves ? They want to make merry, and John demands repentance and the rejection of wealth. They want fasts, the observance of the Sabbath, the rejection of

(«) δυναμού is translated by miracle, a meaning which it never had.

(b) epeivav refers to Sodom, though it stands in the plural and in context with δυναμά. Just so μ€τ^νόησαν in the 20th verse refers to some unknown persons, though in context with δυνάμεις.

These verses, translated as they are, not only fail to be instructive, but even make no sense. Why does he upbraid the cities? If they did not believe his miracles, there evidently was no need of performing them, or he did not perform enough and did them badly. But even if he upbraids them for their unbelief of the miracles, what is meant by the words that if the same miracles were performed in Tyre and in Sidon as in Chorazin and Capernaum, they would have repented in sackcloth and ashes, and if the same were performed in Sodom as in Capernaum, it would have remained until this day ?

Besides, this translation does not connect with what precedes, nor with what follows. Suddenly, on the occasion of the explanation of John’s meaning and of the kingdom of heaven there begins a vituperation of the cities. Such is the meaning, or, rather, the absence of meaning. The translation is quite arbitrary, and nothing but an absurdity results from it.

1 have tried to translate differently, but I must confess even my translations do not remove all the difficulties, and so this passage, obscure as it is and containing neither a negation of what precedes or follows, nor any new meaning, must remain unintelligible

τδν Ίηαονν rvKT&t, u. <1<ναύτψ. ‘Pofffil, ο65α-μον δτι àwà Otov AtfAv-θαχ διδάσκαλο »■ ονδβΐτ yàp T aura T à σημκΐα δύναται tou b Λ où

tàv μή ü à Orôr Mît* aùroù.

3. ‘A rtKplûq A Ί ησοϋι nal thrtv αύτψ. Αμήν άμη* XJyw troi, ’Εάν μή rit ytTTtffip âvaifftv, où δύναται Ιδβΐν τήν fJa-σιλκίαν τον OtoD.

limo .

know that thou «·· -(caclirr conn* from God: for no man can do three in I racle»· that thou <loe»t,4 except Uod be with him.

3. Jesus answered and said unto him. Verily, verily, I say unto thee. Except λ man be born* again,· he cannot see the kingdom of God.

THE COMING OF THE KINGDOM OF GOD

20. Kff^vrfSh W vrô τώτΦαρχταίω», xbrt ίρχιται ή βασιλίΐα τον Otov, a Croît.

καί elrto, Oùk ίρχίται ή βαβιΧίΐΛ τού OfM μττά ναρατηρήοινΓ

21.OWi4*Cr<I3oû W<, ‘IM f«û iM yàp. i) fiaoiXtla τον Owv Irràt νμων Ιστιτ.

23. K aUpowvpb, ΊΜ Mt. *IM M Mi dv/Wjri, a<4-br<·

21. *(leirtp yàp i «U-rparl, ή dffrpdrrowa v»’ ούραtit ri» vr ovpapôr of-ruit l<rra. .al à Uàt t»C ά·4ρώ*ον b tj Wpf αΰτοϋ.

Lu** rrti. 20 And when he wm demanded of the Pharisees, when the kingdom of God should come, he answered them and said. The kingdom of God co meth not with observation :

H. Neither shall they say, Lo here! or. Io there ! for. behold, the kingdom of God is within yon.

23. And they shall aay to you, See here; or. see there : go not after them, nor follow them.

24. For as the lightning, that llgbteneth nut of the one part under heaven, thineth unto the other part under heaven; so shall also the Son of man be in bis day.

20. And the Pharisees asked Jesus. When and how does the kingdom of God come ? And he answered them, Tho kingdom of God does not come in such a way that it can be seen.

21. And It cannot bo said about it. Here it is. or. There it is. for the kingdom of God io within you.

23. And they shall aay to you, Hero it has come, or. Hero It is . do not go, do not run after it.

24. For It shines suddenly, like sheet lightning in the sky; and so shall also be the son of man in his time

THE DISCOURSE WITH NICODEMUS

1.’Hr U d^puvot b τών Φαρισαίον, Ν«6-êjpoi Λκ>μα αΰτψ, Αρχών Vwr ΊονδαΙων.

Jahn Hi. I. There was a man of the Pharisees, named Nicodemus, a ruler of tho Jews:

1. There was a man, a Pharisee, named Nicodemus, a Jewish elder.

teach, lui

be able to prove It in such λ way. if God were not with him.

3. And Jesus replied to him. Verily, I tell thee. Only he who is not begotten by God from above can fail to understand what the kingdom of God is.

(a) σημάον means a sign by which something is recognized.

(L) 7roieiv besides meaning to do, in connection with a noun expressing action loses its meaning and acquires the meaning of the. action of the noun, for example, 7rpdfieatv ttoiciv to make up the mind (Eph. iii. 11), ό ττοιήσας το eXeoç to be merciful (Luke x 37), and so forth, σημςία iroietv has to be translated by to prove.

(c) 7^ννάομαι to be begotten, to be born of the Father. The expression. To Ire born from above, means to be begotten by God the Father.

(d) άνωθεν from above, from him who is in heaven, from God, because later this word is exchanged for ” from God.” To avoid obscurity, I translate it from heaven, that is, from the Eternal One.

To the words of Nicodemus, We know that thou art from God, and so forth, Jesus replies by speaking of the kingdom of God. The alxseucc of any connection in Jesus’ answer and the words of Nicodemus has been noticed by all. But it seems to me that if the discourse with Nicodemus is to Ire understood as it is always understood, there is not only no connection between the words of Nicodemus and those of Jesus, but the words of Nicodemus have absolutely no moaning, ask for no answer, and ought to l»e omitted as superfluous.

The words of Nicodemus acquire a meaning only when wo recall that to the words of Nicodemus ought to be added the following: How then sayest thou that no worship and no temple is needed, and yet thou speakest of the kingdom of God ?

Nicodemus sees that the teaching is just and important, but from everything which Jesus has said heretofore, he sees that he rejects the divine worship, and he fails to see how there can be a kingdom of God without the Jewish God who is worshipped in the temple. He does not comprehend that, and in the night he comes all alone to Jesus and asks him, How is it thou teachest about the kingdom of God, and yet destroyest every relation to God ? This meaning results from the preceding, the destruction of the temple, and from the following, the answer of Jesus, who speaks of what his God is, and what he understands by the words, “ the kingdom of God.”

It is evident that if the words which connected the remark of Nicodemus with Jesus’ answer, in relation to the Jewish God, ever existed, they were thrown out or changed by the copyists, who believed in the Jewish God. But even without these words the connection of the words is evident, if they are understood in the sense of what precedes.

The teaching of Christ is expressed in his preaching of the kingdom of God ; at the same time he rejects every execution of the law and the worship of the external God.

The idea of Nicodemus is as follows : Thou preachest the kingdom of God, and yet deniest the Jewish God. What, then, is thy kingdom of God and thy God ? And with the very first words Jesus says to Nicodemus, as it is written (Luke xvii. 23), that the kingdom of God is always here, that it is within us, that it is impossible not to see the kingdom of God, that a man could only then fail to see the kingdom of God, if he were not begotten by God. The conventional form of the third and fifth verses doos not signify that it is to begin from God and that man must try and be reborn from above and from the spirit, as the church understands it and as it has no sense, but that every man, for the very reason that he is a man, is inevitably begotten from above and from the spirit.

4. Aiyti rpfa αύτόν ό Nικίώημοι, llûf ôûra-rai ÎvQpvnrot ytrryfajrai yipur ών ; μι/ Wrarai th τητ κοιΧΙαν τηι μη-rpbt a vt où itvrtpor tlotX· fair «al ytrrq6r)ra,i ;

John Ht. 4. Nlcode-mu· saith unto him. How can a man be born· alien he Is old ? can lie enter the second time Into his mother’· womb, •nd be born?

4 And Nicodemus said. How can a man I*· begot· ten when he i* old ? He cannot enter a second time Into his mother’· womb, and be born.

(a) The meaning of ^ννάομαι as to be begotten by the father is confirmed by these words of Nicodemus. Nicodemus says, Man was begotten before he was born, by the flesh from the father, how can he be begotten once more?

It is necessary to be destroyed and again to be begotten by God.

Nicodemus, in his lack of comprehension, repeats word for word what the church says of Jesus’ procreation from Mary by the Holy Ghost in the sense of a carnal father.

Λ. ΆτΐκρΙΟη ύ Ίη-tfoCt. άμ^ν Xiyw σοι. Έά· μ·ή tu ytrriffii /£ C&arot καί Π>·ιύματοι, •ύ ivrarai tlotXfaîr th

βaoiXtlar τον θτβΡ.

6. Tà ytytrn^ror it τηι oaprfa σΛρζ Ζ·τ<· «al τό ytytri^ror Ικ τον Ππύματο! τπνμά il τι.

John 1U. N. Jorum an-5. And Jomia an·wared •wcred, Verily, verily, I him, Verily. I toll thoo, ■ay unto thee. Except a He who Ir not I-gotten man lie born of water-by the fleah and aho by and of the Spirit, he can-the apirit cannot enter not enter into the king, the kingdom of God. doin of Hod.

β. That which Ir born S. That which la begot-nf the fle«h la fle«h; and ten by the Ne-h la fleah, that which I· born of and that which la begot-the Spirit la spirit. ten by the spirit la aplrIL

8. Τό τνκΰμα δ*ον βίλα »rî. καί τήν φωνήν avroû άκονιιί, άλλ ούκ ©Mat rMr*> ί/»χ<ται καί »©Ρ Ûard-ye*. ο&τω» στI rfif L γ(7<»Ί« TOÛ llwé/xaroî.

(a) ύδωρ not only means water, but also the liquid part of the human body, liquid flesh. John xix. 34 : And forthwith came there out blood and water.

(b) 07του means indiscriminately where and when.

I transpose verses eight and seven, because according to our manner of thought and of language it is more natural first to give the explanation and then to add, And so do not wonder, than to say, as is said in John, That thou «lightest not wonder at what I tell thee, and then give the explanation.

7. Μή θαυμάσει Sr. tlriv σο«, Δα ύμάί ytvvr)-θήναι AvwStv.

The eighth verse has an important and profound meaning. And so has every word of this verse an important and profound meaning, and this meaning is not at all mysterious and mystical, but exceedingly clear, though profound.

First it was said, in the third verse, that man must be begotten from heaven, that is, by God. When Nicodemus understood this procreation in a carnal sense, Jesus said that besides the carnal procreation there is also a procreation by something else than the flesh. In order to express what tliis something other is, the word spirit is used.

Now we get the explanation that in man there is flesh of flesh, and spirit of spirit; in the eighth verse he defines what is the principle of the carnal life, and says, The spirit, that is, that which is not flesh; blows, that is,

». The wind bloweth where* it liste(h. and thou bearest tbe sound thereof, but canst not tell whence it cometb, and whither it goetb : Ao io every one that is born of the Spirit.

7. Marvel not that I said unto thee, ye must be born again.

». The spirit blow· wherever and wheuwer it plea»***, and tbuu un derataudcst it· voice, but caust not tell whence it comes, and whither It goes. Ko la every one that is begotten by the spirit.

7. And so do not marvel, because I have told thee that we must be begotten by God.

moves and lives where and when it pleases, that is, freely, independently of everything, by itself; and thou under-staudest its voice, that is, rationally ; but canst not tell whence it comes, and whither it goes, that is, outside cause and outside result, outside the law of causality.

It is necessary to say, The spiritual principle lives freely, rationally, and outside of cause and purpose. Ixit them say it so that every man may understand it, and it is not possible to say it in any other way than it is said.

0. Άτίκρίθη Χικδδη-μοι καί fir tv αύτψ, Πώ« δύναται ταντα ytviaOai j

10. Άr«pithj ύ ‘ Ιησού» καί tlrtv αίττψ, Σύ tl δ διδάσκαλοι τον ‘Ισραήλ, καί ταντα οΰ γινώ-σκίΐί ;

11. ‘Αμήν άμήν λ^ω σοι, δτι 6 οίδαμιν λαλον-μκν, καί δ ίωράκαμιν μαρτυρούμε·· καί τήν μαρτυρίαν ήμων ού λαμ-βάνττι.

12. ΕI τά irlytta tlrov νμΐν, καί ού ri-artùcrt, r<2», tiv drw νμΐν τά trovpdvta, r<-στ«νσ«τ«;

13. Kai οΰΜί άναβί-βηκ<ν «’» τδν ουρανόν, tl μη δ Ικ τού ουρανού καταβάι, i vite τον άνάρώσον δ ύν tv τψ οϋρανψ.

John Ui. 0. Nicodemus answered and said until Im. How can these things l e?

10. Jesus answered and •aid unto him. Art thou a master of Israel, and k nowest not these thing·?·

11. Verily, verily. I •ay unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

12. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly thing· ?»

13. And no man-hath ascended up to heaven, but he that came down from heaven, even the Son of man* which is in heaven.·

9. And Nicodemus said in reply. How can that be?

10. And Jesus answered him, Thou arc a teacher and dost not understand these things.

11. Verily. I tell thee. We speak of what we know, and show what we have seen, but you do not receive the proofs of our testimony.

12. I have told you of what is upon earth, and Ku do not believe ; how.

en, shall you believe, if I tell you of what is in heaven ?

13. For* no man has ascended heaven, but he that came down from heaven, the son of man, the one who is in heaven.

(a) The question mark is unnecessary here. Jesus says, Thou, as a teacher of Israel, of course, canst not know that.

(b) ra erriyaa and rà Ιττουράνια are incorrectly translated by earthly and heavenly things; they mean that which is on earth and in heaven.

(c) In many texts it is où&iç δή.

(d) Here we, for the first time, come across the expression son of man. In the verse about the Sabbath, where it said, The Sabbath was made by the son of man, this expression had the meaning simply of man. In the verse, The angels will ascend and descend, this expression may be taken simply in the sense of man, in the particular sense which Jesus ascribes to it. But here the meaning is clearly defined in a particular sense.

Before this it was said that in man there is present a spirit begotten from heaven by God, begotten by the spirit; but now it says that no man has ever been in heaven with God, no man has ascended to God, and so we cannot speak about God ; but from God in heaven came down, was begotten, the son of the spirit, the spirit of man, the one which always remains in heaven with God. And so the son of man means spirit, the son of the spirit in man.

For him who knows the Gospel, it is superfluous to quote the passages in which the expression son of man and son of God are used, when applied to men. In all the passages they have the same meaning.

John vi. 27. The son of man, for whom God the Father hath sealed.

Matt. v. 45. That ye may be the children of your Father which is in heaven.

Luke vi. 35. Yc shall be the children of the Highest, and so forth.

(e) 6 co τφ ούραυφ word for word he who is in heaven. To be in heaven means to be God ; the heavenly and the divine are the same. And so he who is in heaven means he who is God.

14. Καί Matter Μωσή» John Ut. 14. And as

14. And as Moses exalted the serpent In the wilderness (that men should not perish) even so the son of man must be exalted.

•οήμψ. ot’Tut υψωθηναιΛ even so must the Son of τό* là τού άνθρώ-man be lifted up s

irov·

of salvation, to put them in remembrance of the commandments of thy law : for he that turned toward it was not saved because of that which was beheld, but because of thee, the Saviour of all.

And so, to exalt the son of God in man, as Moses exalted the serpent, means to give a picture of salvation.

16. “Im rit 6 re er<vwr tit αϊτόν μή dr6-Xrfrai, dXX’ ίχρ aWw·*.

10. OCrw yip jyi-vi)a<F ό U«ôf τόν κόσμον, 6*τ< τόν νϊόν αύτοΰ tôf povoytvf) ίόωκβν, fm wât ό ττισττύων tlt αϊτόν μή

4 XX* ,xv

John 111. IS. That whosoever twllevetl) in him should not perlait,· but have eternal* life.

16. For God to* loved the world, that he Rate hia only begotten Son. that whosoever belter-eth In him should not Krlsh, but have everting life.

15. That whosoever believed In him should not perish, but should have non to nt,»oral life.

16. For God so loved the world of men, and Rave bls son, just such as he Is, that all relying on him should not perish, but have non temporal life.

(α) άττολΧυμι moans to kill, destroy, perish. Since it is here put in contradistinction to the eternal life, its meaning obviously is to perish, be destroyed, die.

(b) αιώνιον means beiny outside of time.

(c) ουτω does not refer to ώστ€, in the first place, because in the whole Gospel there is no such correlation of the two particles, and it is not peculiar to the language of the Gos|>cl ; in the second place and chiefly, because such a correlation gives a most perverted meaning which is not in keeping with the whole sentence.

God so loved that he gave his son, — as the church understands it, — is an impossible conception in relation to God. We can say of a man that he so loved that he gave away his last dollar, but of the infinite beginning, of God, we cannot speak of sacrifices of God.

Ουτω yap only connects what precedes with what follows. It was said that as Moses exalted the serpent, so it is necessary to exalt the son of man, so that men should not die, but should have eternal life.

Now it says that, as Moses, loving his people, made a serpent that men should be saved, so God gave a sou to the world that men might be saved. This verse and the next one answer the idea which Nicodemus must have had and which fives in all men when they think of the meaning of their life. Why did some one create me that I might die ? It is to this feeling of each man that Jesus makes a reply. He said before tliat man may keep from perishing, from being destroyed; now he confirms this and says, God could not have given them his son, — life, — for their perdition, but that he loved the world and for its good gave it life, not that it might perish, but that it might be eternal. We must also understand that by the word God we must not understand in this place any particular God, our God, or the Jewish God,— not at all any definite being.

It was said before that no one has ever known God, and it was said that no man has ever been in heaven, but that there is he who has come down from heaven ; and it was said that man is born of the spirit, for here we must understand by God only the source, the beginning of the spirit in man.

Of this beginning it was said that it loved the world, that is, that all we know of it is that it is subjectively love, objectively the good.

17. Ov yip drfcrri-Xo 5 τόν »Uv οότσΰ fit τόν κόσμον Iva κρίνη τόν κόσμον, 4ΧΧ’ Ivo Fv-5 ο κόσμοι ii ούτσν.

John III. IT. For God ••nt· not hl· Son into th· world· to condemn* thr world: but that th· world through him might be MV«d.

17. For God «ent hl· •on into th· world not to nunlth th· world, bal that th· world might Hr· through him.

(a) To come into the world, according to the Hebrew manner of expression, means to be born, and so sent into the world ought to be translated by bore for the world.

(b) κόσμος means world, in the popular sense, that is, all men.

(c) κρίνον means to divide, weed out, separate, select, judge; but iu the gospels, the epistles, and in the Acts, and especially in John, it has more frequently one meaning, that of to punish, which fits all the cases.

John vii. 24. Judge not according to the appearance, but judge righteous judgment.

John rm. 50. And I seek not mine own glory: there is one that seckelh and judgeth.

John xviii. 31. Then said Pilate unto them. Take ye him, and

&1ιίιη according to your law. The Jews therefore said unto It is not lawful for us to put any man to death :

Acts xxiii. 3. Then said Paul unto him, God shall smite thee, thou whited wall : for sittest thou to judge me after the law, and commandes! me to be smitten contrary to the law?

Acts xxio. 6. Who also hath gone about to profane the temple : whom we took, and would have judged according to our law.

And many other passages. In these historical passages the word has unquestionably that meaning. In the didactic parts, wherever the words κρίικιν and κρίσις occur, nothing but punish and penalty fit all the passages without exception. Such passages as —

John v. 24. Verily, verily. I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life.

John rii. 47. And if any man hear my words, and believe not, I judge him not : for I came not to judge the world, but to save the world.

John rii. 31. Now is the judgment of this world: now shall the prince of this world be cast out.

John Hi. 17. For God sent not his Son into the world to condemn the world ; but that the world through him might be saved —

show at once, since it is opposed to life, that by κρ(ν<ιν a mortal condition is meant

God sent, gave his son to the world, bore a son for the world. No man has entered heaven, except the son of man who came down. Every man is born of God. Consequently the spirit, which is in man and which is boni of God, and the sou of man, who came down from heaven, and the son of God, who was given to the world, and the light which came into the world,— arc one and the same.

But the light is what in the Introduction was called the comprehension Xoyoç. That the light means the same as the son of God and the son of man and spirit is confirmed by what follows.

And so we must keep in mind that all these appellations, (1) God, (2) spirit, (3) the son of God, (4) the son of man, (5) the light, and (G) the comprehension, have one and the same meaning and are used according to the relation that they bear to the subjects under discussion.

When mention is made of its being the beginning of everything, it is called God; when it says that it is opposed to the flesh, it is called spirit ; when it is used in relation to its source, it is called the sen of God ; when reference is made to its manifestation, it is called the son of man ; when it is mentioned in its correlation to reason, it is called light and comprehension.

18. 0 Tiartuuv tit σντδν ού κρίνκται-ό W μΙ πισηύνν -Sy κίκρι-Τ(Μ, δτι μή rtrlorto· Ktv tit τδ όνομα roG povoytvoQt UoG toG «<oC.

10. A&rrç 3/ 1ertv H sploit. βτ< τδ φόκ ΙΧήΧν-9tv tit τδν κόσμον, -ai μάσησαν ai Ανΰρωτοι μ&ΧΧον τδ σκόταt, H τδ φύν f,v yàp πονηρά βν-τύν rà tpya.

20. Πβι yàp δ φαΐΧα σράσσνν jmt«< τδ φύι,

John III. I”. He that belloveth on him is not condemned ; but he that believeth not is condemned already, be-c»uw he hath not lielleved In the naino of the only iicgotten· Son of Clod.

19. Ami thia is tbo condemnation, that light la come Into the world, and men loved darkness rather than light, became their deeds were evil.

1β. He who believe. In the son. will not be punished ; but he who does not believe la already puniahed. because ho does not believe that the eon Is lust such as God.

IS. And this punishment Is that the lluht la come Into the world, and men preferred darkness to light, because their deeds wore evil.

V. For every one that doelb evil* hatetb the

2». For whoever doeevil spurns the light, so

«d <n< ίρχ<τ·< rà “rdr neither comm to that hl· deed· do not LMr^-à àppE.

Ι/γ· air·»

21. Ό W raw» rhe 2l. But he that doeth 21. But who live· iu ……. truth cometb to the truth roo· toward the light. that hi· deed· licht. »o that hi· deed· rd twr, I»a may I* made manifest, ar· made mauifeet

•vrev t* In·. Sv. 6 that the, are wrought

«Τηα^νο. ,n üod

(λ) novoytvrfi means one-born, the same in substance.

(b) φαύλος means bad, insignificant, empty.

(c) iua in the language of the Gospel, especially in John, has the meaning of ware so that, and it has this meaning here (<*/. John ix. 2, 39 ; xii. 38, 40; xviii. 9, 32 ; xix. 24 ; Rev. xiii. 13).

(d) Many texts have φαιδροί.

The discourse with Nicodemus is a full exposition of all the principles of the teaching about the kingdom of God upon earth. This discourse is an explanation of what man is, what God, what life, and what the kingdom of God. Tins discourse is, on the one hand, a development of the main ideas expressed in the temptation in the wilderness, and, on the other, an exposition, in the name of Jesus, of those principles of the teaching which are expressed in the Introduction in the name of the evangelist John.

In the subsequent chapters of the Gospel of John, except the farewell discourse, in which is expressed what has not been fully evolved here, the same thing is explained from various sides, but the fundamental ideas are all expressed here.

Chapter V., concerning the healing on the Sabbath, and Chapter VI., concerning the heavenly bread and the discourse in the temple, and the wonls uttered on the occasion of the healing of the man born blind, elucidate, illuminate, confinn many things, but nil of them are said for certain occasions and are fragmentary, repeat what has been said before, are not complete, and at times appear obscure, if we do not keep in mind the exposition of the discourse with Nicodemus, which elucidates the ideas expressed in the temptation and repeals the ideas of the Introduction.

For a full comprehension of all the subsequent discourses we need a clear comprehension of these ideas.

WHAT IS SAID IN THE DISCOURSE WITH NICODEMUS

(1) In verses 1-5 it says: Besides the cause of life which one can see in the fetation of the child in the mother’s womb from a carnal father, there is also another cause of life, a non-carnal one.

Jesus calls this non-carnal principle of life Father, spirit. It is that idea which was expressed by .Jesus in his infancy in the temple, when he called God his Father, the same idea with which the temptation l>egins, If thou art the son of God, and which is also expressed in the answer, Man lives not by bread, but by what proceeds from the mouth of God, by the spirit. The same idea is expressed in the Introduction, In the beginning was the comprehension, Everything is born by him and without him.

(2) Verses 7-9 express the idea that ever)- man knows in himself the rational, free, non-carnal principle of life, and that he understands it, though he does not know its source.

In the Introduction the same idea was expressed in verses 4 and 5 :

John i. 4. Tn him wm life ; and the life was the light of men.

5. And the light ahineth in darkness ; and the darkness comprehended it not.

(3) In verses 11-13 it says that we cannot comprehend what is in heaven, and that this non-carnal, infinite principle is within us, but that we know this infinite principle, because in us, in men, is to be found this spirit, which came out of the infinite and itself is infinite, and that this spirit in man is that which we must regard as the beginning of all beginnings.

The same idea is expressed in the Introduction :

John i. 18. No man has seen God at any time ; the only begotten Son, which is in the bosom o( the Father, he hath declared him.

1. In the beginning was the Word, and the Word was with God, and the Word was God.

2. The same was in the beginning with God.

(4) In the fourteenth verse it says that this spirit in man, which comes out of the infinite and is related to him as the son is to the father, this infinite principle in man is that which shall deify, that is, take the place of the invented God, as a real and only God.

The same is said in the words of John the Baptist, When the spirit shall purify men ; the same is said to Nathanael, when it says, Heaven is open, and man is in communion with God. The same is said to the woman of Samaria, God is spirit and we must serve him in the spirit, with deeds. ‘

(5) Tn verse 15 it says that the belief in this only, true God frees men from perdition and gives them non-tem-poral life.

The same thought is expressed in the Introduction:

John i. 10. He was in the world, and the world was made by him, and the world knew him not.

11. He came unto his own, and his own received him not.

12. But as many as received him, to them gave he power to become the sons of God.

John xx. 31. But these are written, that ye might believe that Jesus is the Christ, the Son of God ; and that believing ye might have life through hi· name.

In verse 15 of the discourse with Nicodemus it says that faith in the son of man gives indestructible life. In the Introduction it was said that faith will make men sons of God. To believe in the son and have nontemporal life is one and the same. In the temptation it said the same when it said that Jesus after the temptation came to know the mighty spirit.

(6) In verses 16 and 17 it says that if we have the highest good, life, then that which gave us that good must have wished our good, that is loved us, and so, though we cannot know the infinite principle itself, we know this much of it, that it is good (loves us), and its relation to us is love, and our life is good.

But if God, loving us, gave us life, as a good, then he does not punish and destroy us, but gives us the real nontemporal life, without any evil As is said in the epistle of John, God is light, and there is not the slightest darkness in him. And this life we have, reposing our life in that spirit, the light, God, who is the source of our life.

The idea that the source of our life is love is expressed clearly and in detail in the parable about the vineyard and in the farewell discourse.

(7) In verse 18 it says that nontemporal life is given us in our spirit, and that only by departing from the source of life we are destroyed temporally, and by not departing from it we have nontemporal life.

The same idea is expressed in the temptation when, after Jesus has decided to serve God alone, the power of God came to serve him.

(8) In verses 19-21 it says that what appears to us as punishment, death, annihilation, is not the consequence of some will without us, of God, as we imagine him to be, but the consequence of our will.

In order clearly to understand this thought it is necessary to understand that Jesus has at no time said anything about the life after death ; denying it, he said directly, Let the dead bury the dead ; God is the God of the living, and not of the dead. All he said was that life had a temporal source, the flesh, and another, non* temporal, the spirit, the son of God.

By relying on the source of temporal life, believing in it, man is destroyed, dies; but by relying only on the source of life, of the spirit, believing only in it, the son of God, he has nontemporal, indestructible life.

The manifestation of the comprehension in the world of life is like the manifestation of light amidst darkness. And the relation of men to life is just such as the relation of men to light Just as it is in the power of each man to walk to the light or to depart from it, so it is in the power of each man to walk to the comprehension and life, or to depart from it Perdition, the annihilation of men, is only an arbitrary departure from the comprehension and life, just as darkness is only an arbitrary departure of men from light.

The punishment consists in this, that men who do evil themselves depart from the comprehension and life. And here the comparison is made only as an identity: just as men who commit evil deeds do not like the light and do not walk to it, so that their deeds might not be seen, for they are bad, even so men who do wrong do not like the comprehension and do not walk toward it, that it may not be seen that their deeds are bad.

To be in the light means to live in the comprehension, nontemporally ; to be in the darkness means to live outside the comprehension, to jterish.

The same is expressed in the Introduction in verses 4, 5, and 10:

John i. 4 In him was life; and the life waa the light of men.

δ. And the light ehineth in dark ne,,; and the darkneM comprehended it not.

10. He wan in the world, and the world waa made by him, and the world knew him not.

The same is said in the temptation, when Jesus says that he is working for God only, that he has completely vanquished the devil.

(9) All these ideas express what Jesus understands by the words kingdom of God, which John preached before him and preaches now.

The discourse began by Jesus’ saying that every man from the time he is begotten by God is found in the kingdom of God, and the whole discourse expounds what it is necessary to understand by the kingdom of God and how to enter it.

To exalt the son of God in man, to depend upon him, to live in the truth, means to be in the kingdom of God. To do the opposite means to destroy oneself and not be in the kingdom of God. The discourse with Nicodemus ends with the following words, God sent his son into the world, such as he himself is, the life of the comprehension, and thus accomplished this, that every man may save himself from perdition and live nontemporally, be the son of the kingdom of God.

The aim of God is not the death of men, but their life. Life, the light of the comprehension, is not given them for death, but for life.

Those men who believe in the spirit, the son, live in the world of the comprehension, do not die, and remain in the kingdom of God ; but those who do not believe in the light of the spirit, in the son, do not live, but die.

Death consists only in this, that the light of life is given them, and they do evil and thus deprive themselves of lift·.

Every man who does wrong goes out of the light of the comprehension and is destroyed, but he who lives in the truth and remains in the light of the comprehension lives in the kingdom of God.

The parable of the sower illuminates the thought of these words : the sower is God, the seed — the comprehension.

Men keep this comprehension as the wayside, the stones, the thorns, and the good ground retain the seed. Thus all understand it, and thus 1, too, understand it.

The difference between my understanding of it and that of the church consists in this, that I understand by the word God what Jesus has defined in his temptation, in the discourse with Nicodemus, in his talk with the woman of Samaria, and not God the Creator of the Jews, whom Jesus denied, and whom the church accepts.

If God is an almighty, good, and omniscient God, as the church understands him, then there arises the question, Why, if he is good, has he created man such that he can be bad and perish Î Why death ?

Almighty and omniscient God might have abstained from creating evil and might have stopped evil, and yet he admitted its continuation and increase. Why has he sent to ruin men whom he could have freed from sin and death ? Why did he make the devil and allow him to fall ?

In admitting God as the creator of everything, it is necessary, for the elucidation of this contradiction, to invent the devil, the fall of Adam, redemption, and grace.

The lack of comprehension of the teaching of Christ concerning the rejection of the Jewish God, the Creator, and the substitution for this God of the one God the spirit, the Father of the son of man, the comprehension, inevitably led to the invention of meaningless, offensive, and immoral dogmas about the creation of evil spirits by God, about the redemption, and about everlasting torments. It suffices to understand directly what has been said in the preceding chapters and in the whole Gospel about the son of man, the one-born Father, whom Jesus recognizes, in order that these contradictions should not exist.

The parables concerning the sower and others, as it were, present the question as to what that is which men call evil, and answer that question.

Jesus has declared that no one has ever known God the creator, lawgiver, and judge, and that there is only a spirit in man, which has come out of the infinite principle, the son of the spirit, the light of the comprehension, and in it is life.

In the discourse with Nicodemus it says that the source of life, God, gave life to the world, by loving it. It does not say that God loved each man, nor does it say so elsewhere ; but it does say that God loved the world, that is, men in general, and wanted to give them life, and so he gave the son to the world, and thus gave to the world, that is, to men in general, life and the possibility of entering the kingdom of God. And with this verse are connected the parables of the sower.

PARABLE OF THE SOWER

The first parable of the sower is an extreme representation of what that God is who gave life to the world, and why and how he gave life to the world. This extreme representation about God, the beginning of everything, can be expressed only by a simile.

The simile is as follows: The sower who likes the wheat and takes care of the wheat expresses God who loves the world and takes care of the world, and as the sower does not take care of each separate seed, so God does not take care of each separate man. As the sower takes care of the crop, knowing that, in spite of the loss of many seeds, there will be a crop, and sows the seed everywhere, so also God sows everywhere, knowing that in spite of the loss of many there will be a crop.

And God does not any further enter into the affairs of the world, as that is expressed in the parable (Matt. iv. 26-29).

If we comprehend God as Jesus defines him, the accusation against God, that he has created the evil,

death, and therefore loves evil and death, is doue away with. As a rule it becomes a personal question which is irregularly transferred to the general phenomenon. The accusation preferred by man against God for having admitted death is like the accusation of the desire of its death which a birch seed, one out of a million, might prefer, because others are growing, while it falls into the river and perishes. He who has made millions of seeds has not made millions that they might perish, but, on the contrary, that they might not perish, and so his aim is life, and not death.

From the general standpoint, from the point of view of God, the beginning of everything, it is rational

But if you ask why death is in you, there is an internal answer to it (and this answer is given in the parable and in all the didactic passages in the Gospel). Because you want it. Each seed has the possibility of growing and bearing fruit, and each man has the possibility of becoming a son of God and of not knowing death.

To the inexactness of the comparison in the explanation of the parable Jesus directs his attention, when he says in Luke, See how you understand it. Thus the parable answers the question from two sides, from the external and from the internal side, and makes a clear division between the internal comprehension of the kingdom of God, — the aims and ways of God, and the internal comprehension of the kingdom of God, the possibility which each has of entering into it.

1. ’Er M ri Wn

Ιζίλθύν i ‘ drô τηΐ οίκίαι Ικάβητο παρά τήν θάλασσαν

2. Καί -ννήχ^αν πρό, α*τόνβχλ·< π·λλ·ί, ύβτι αντόν fit τό τλοίον ίμβάντα καθησθαι καί ναι 6 ίχλβι ri τάν •γιαλόν άστήκα.

Vâ Till. 1. Th· aam· «lay went Jeaua out nf Hi· Iioum, and aat l»y the Ma aid·.

2. An«l great multi, tudra were gathered together unto him. ao that he went into a -hi,», and aat; and the whole multitude atood on the adore.

1. Jeaua went out nt the house, and aat down by the aca.

2. And atich a multitude gathered around him that he hit the shore and went Into a •hip; and the multitude atood on the shore.

3. Καί Ιλάλησιν αύ-τοί» πολλά iv παρα-0·λαΓι, λ/γων, ‘1Μ. itfMtv i ortlpuv rev oirtlptiv.

4. Καί tyivtro /ν τψ ewtlptiv, 6 μίν ΙΊτ<·» καρά τήν οδόν, καί -λ-« rd r<r«·^ τον ονρανον καί Kari<paytv ainb.

6. Άλλο bi lirtatv iirl τà verpûôci, «τον ούκ «Γχ< yην πολλή?· καί ιύθίωι /(av/rcAr,

S.d rd μή ίχ«if /tdS». τβ«·

0. Ήλιον W àvavtl-λαντοι ίκαυματίσθη, καί did rd μη ίχ<·? >ifav Ιξηράνθη.

7. Kai άλλο ίπ«<τ«ν tit ràt άκάνθαν καί άνίβησαν αί Λκανθαι, καί συνίπνιζαν αύτό, καί καρπόν ονκ tbwKt.

8. Kai Λλλο fvrac? tit τήν γήν τήν καλήν· καί Uibov καρπόν dva-βαί verra καί αΐ/ξάνοντα, καί Itfttptv tv τριάκοντα, καί tv ίξήκοντα, καί tv ίκατόν.

9. Καί iXtytv abroît, Ό ϊχων ώτα άκοι’·»ιν άκουΐτω.

Into the infinite, incomprehensible world of men there was sent the comprehension by some one, and it made ils api>earance. The comprehension is scattered among all men, just as an endless numlier of seeds is scattered by the sower over the whole field, and over the wayside, and over stones, and over the thorns.

Just as the sower knows that there are roads, stones, and thorns in his field and that many seeds will perish, so he knows that it is none the less more advantageous to sow over the whole field, and that, in spite of the loss of

.1. And ho Bpnko many things unto theiu in parables, saying, No hold, a sower went forth to sow;

Mark tv. 4. And It camo to i-ana. aa ho eowed, aomo fell by the way aide, and the lowla of the air camo and devoured it up.

b. And some fell on atony ground, where it had not much earth; and immediately it sprang up, because it bad no depth of earth :

0. But when the aun wan up. It was scorched; and because it had no root, it withered away.

7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.

R. And other fell on good ground, and did yield fruit that sprang up and increa>ed, and brought forth, some thirty, and some sixty, and some a hundred.

0. And he said unto them, He that hath oars to bear, let him hear.

3. And ho said, A farmer wont out to sow.

4 And some seeds fell on the road, and th» birds picked them up.

V. And others fell on a stone, and immediately sprang up and grow.

6. And when the sun grew warm, they wilted, for there waa uo soil under them to take root in, and they withered.

7. Some fell among thorns and grew up, but the thorns choked them (and they yielded no seed).

R. And still others fell on good ground, and the oars grew out and tilled up. and they brought forth, some a hundred, some fifty, and some thirty.

9. Ho who has understanding will understand.

many seeds, they will grow up, and there will be a crop, so the life of the comprehension is scattered among men, and there will be a loss. Innumerable seeds give uneven returns; a small part perishes, — they are not needed; another part yield some one hundred, some fifty, and some thirty. Even so the life of the comprehension is scattered among men ; some lose this life, others return it a hundredfold.

The sower has sowed the seed and he needs only seeds, and will garner nothing but seeds.

The mysterious sower sows the life of the comprehension, and he will gamer only the life of the comprehension. Those men who have the life of the comprehension are wanted by the sower ; those who have lost it are useless to him. They were all seeds, and some perished in the seed, others in the sprouts, and others again in the blades.

Even so it is with men. Some lose the life of the comprehension earlier, some later. Only those who preserve within them the comprehension, so that they may not cease being life, being that from which they have come, live, and all the rest perish.

Such is the external meaning. Some men, like the seed which fall on bad ground, are predestined, as it were, for perdition, others are predestined for a life with a superabundance. But, having uttered these words, Jesus immediately adds, He who has ears, let him hear. He uses those words which he adds every time when his words may be understood wrongly, when there can be a double meaning to them.

The same idea as to how we may understand God’s aim and manner of participation in the life of the world is expressed also by another parable alxnit the sower.

26. Kal/Xcytv, Otrui /r r I * βασιλτία τον 6<»v, wt tàv ivSpuvot βάλν τδν ovbpov irl τηι 7-r,

Mark it·. ». And h· Mid. So it the kingdom of God, m If » man should cast seed into the ground ;

». And h· Mid. So la the kingdom of God. as if » farmer cast iNd into the ground;

27. Kai «alrttp «al iytlpifrat νύκτα «al pav, «al δ βτδροι βΧα-OT&rp «al μηκύνηται wt ούκ olbtv αντόι.

2S. A ντομάτα yàp * Ή οαρτοφορτί, τρίτον χδρτον, ιΐτα ατάχ vf. tira τΧήρη βίτον ίν τψ ατάχνι.

2». Orar Μ ταραδγ à καρκδr, ciWutt diro-arAX« τδ δρύτανον, δτι vaplorη»·ν ό ttpxapbt.

2?. And should Bleep, and riae night and day, and the aeed should spring and grow up, ho knows lb not how.

». For the earth bringeth forth fruit of herself; Ont the blade, then the ear. after that tbo full corn in the ear.

27. Ho sleeps himself at night and gels up in the daytime, and ths seed springs up and swells, and he doos not know bow.

». The earth brings forth fruit of itself,Orst the blade, then the oar. and then Oils the oar with seeds.

». Hut when the fruit io brought forth, immediately ho putteth in tho sickle, because tho har. vest Is come

». Hut when the seed dries up, ho immediately sends tho reopen, Ih»· cause the time ok the harvest baa come.

The comprehension gives life to men, but the source of the comprehension, God, that God whom no one has ever known, does not rule men like that peasant who has sown the seed and has forgotten about it ; be knows only of his own, and receives it, — that comprehension : just as the peasant reaps from the field the seed which he has sown, so the comprehension in men is united with the source of the comprehension.

The same meaning is expressed in the parable of the leaven.

THE PARABLE OF THE LEAVEN

33. AXX,’ »kpafio-W AAXprrr αί-τχϊ ΌμοΙα irrlv 4, βατΜα

fAv ούρανύν (ύμ,. 4,v Χαβοvta T”* Μκρν^ιν tlt Λούρον βάτα τρία, ,W1 <4 Ιζνμύ^ δλον.

Matt. rill. 33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in

three measures of meal, till tbe whole was leavened.

33. Tbe kingdom of heaven is like a leaven. A woman took It and Kit into a measure of r, UH tbe whole was leavened.

The woman put in the leaven and allowed tho whole to leaven, until the dough was formed.

Tho woman did not have anything else to do. What she did was enough, in order to get what she wanted.

As the earth brings forth of its own account and as the leaven rises of itself, so the life of the comprehension lives of itself and is not cut short

And again the same idea in expressed by the parable of the sower and the tares, but with a new and profound meaning, which gives a direct answer to the question of men as to what is evil and how man must understand the-evil and bear himself toward it.

TUB PARABLE OF THE WHEAT AND THE TARES

καιρω TOV βιριβμον cour -—, - .

’·> SS^ïJXÎÎn’SS.· .‘h.mràn-.ï ïhcn . wlU

(art πρώτον rd fifdv<a, dice to burn them : but harvest th· wheat ana καί δήαατν αντά tit -A rather the wheat into take It to the barn.

σμα< ν-όι rd κατακαΰσαι barn·

avrd· rd* W rirov rvra-yàytTt tit τήv άποθήκην μον.

(a) ζιζάνια is a plant which exactly resembles wheat before it is in the ear.

24. ‘AXA,, να/>α> Xtzv ναρ/Λρκ* αυτού, X/>wr, Ό>ιβιώ0η ή βαβι· Χηα των ουρανών άν· 9ρύ*ν evtlpovri καλόν <b τψ όγρφ αΰ-τ·ν·

25. ’Er W τφ κα&ύ-ό«ν rovt drt*purtom, iJX-Sir αυτού ό ,χ0ρό» καί

M itt. riii. 24 Another

parable put ho forth unto them, rayl UK. The kingdom of heaven is likened unto a man which sowed good seed in bis field:

24. And Jesus said, The kingdom of heaven may he likened to this: A farmer sowed good seed in his field:

bwtipt fifdru. drd μΑ -or rev eirov, καί dr$X-9<v.

26. ‘Or. -, IfiXiary-err L χ-ρτο,, καί «aprb bolijct, r-r« Ιφάνη «ai rd ζιζάνια.

27. Hpo-«X6-vr,, W oi -oLXoi row ofro-v-erdrov elves αντφ, KA pit, ονχΐ καλόν στίρμα hrnpat ,»τψ σψ dypyj T0Ar ofr ίχ« rd jijd-Rl|

28. 0 W adroit, Έχ-p-t Λνάρωτοι Terre ,Toiler, oi -, ‘-ούλο, tirer α-ri-, O/X«if s-r dTiAMrrrt σνλλίξωμιν adrd ;

20. 0 W oe M»Jtot<, <vXX,7orr<t rd fifdna, Ιφζωαητι dMa a or oit r-r rîror.

25. But while mon slept, his enemy came and sowed tare»» among the wheat, and went liis

25. In the night his enemy came anu sowed tares among the wheat, and wont away.

way.

26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

27. So the servants of the householder came and said unto him. Sir. didst not thou sow good seed in thv field? from whence then hath It tares?

2*. Ho said unto them. An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

29. But ha said, Nay; lest while ye gather up the tares, ye root up also tho wheat with them.

Π0. AfT< <v*a*(4-“<à άμφύτιρα μ/χρ* τον Ορισμού’ soi b τψ

26. When the wheat war in the ear and began to fill up, then also appeared the tares.

27. The servants came to the master and said. Didst thou sow Impure seed in thy field? There are many lares there.

2*. The master said. Not I. but another man. has done that. The servants said, Command us. and we will weed out the tares.

29. But the master said,It is not necessary to weed them out. for when you weed out the tares you will ruin the wheat.

». Let both grow together until the harvest; and In the time of harvest 1 will say to the

». Lot the wheat gmw with the tares until harvest time; and in the time of harvest 1 will

The words about the master’s burning the useless, and taking the useful, the wheat, to the bam, repeats what is said in Matt. iii. 12: Whose fan is in his hand, and ho will thoroughly purge his floor, and gather his wheat into the gamer; but he will burn up the chaff with unquenchable fire.

Here is defined who will destroy what is useless and will collect what is useful, — he who will purify with the spirit. Here it says that it is the son of man.

36. TAre άφνίί roùr βχλοντ, HASc tit τήν οίκίανό’ Ιηαονι.καΙ προα-ηλθον αύτφ οI μαβηταΐ αυτού, λ,70*τ<«, Φράαον ημίν τ^ν παραβολήν των ζιζανίων τον àypov.

37. Ό -, droxpitfilf tlrtv aντoit, 0 σπιίρων τό καλόν απίρμα ΖστΙν -dôt row άνβρύwow

38. Ό -, àypbt 4βτιν - κόσμον τό — καλόν απίρμα, ο*roi tbiv ol viol T$t βασιλέαν τΑ -, ζιζάνιά tieιν ο! viol τοβ ποντιρον.

80. Ο -, ίχθρόι ό σπιίραι αντά Ιστιν ό διάβολοι ό -, Stpurplt συν-τ/λαα τον αίώνόΐ ,στιν-ο! -, ^ρισταΐ Αγγ«λοI tie ιν.

Matt. rift. 3C. Then Jesus sent the multitude away, and vent into the house: and hl# disciples came unto him. saying, A declare unto u· the parable of the tares of the field.

37. He answered and said unto them, He that aoweth the good seed is the Son of man;

33 The field fa the world; the good seed ar· th· children of the kingdom; hut the tares are the children of the wicked one;

39. Th· enemy that sowed them Is the devil: the harvest is the end of the world ; and the reapers are th· angels.

36. And the disciples began to ask Jesus, Explain to us the parable about the tares of th· field.

37. And Jesus said to them, The farmer who is sowing the good seed Is the son of man.

33. The field Is the world of men; the good seed are the children of the kingdom of God; the tares ar· the evil men.

39. Th· stranger Is temptation. The harvest Is the end of th· life on earth; and the SFK3. “· th· po”r

40. ‘liantρ <Λν αυλλί-yrrai τΑ fi I’d via, καί rupl κατακαίιται, οΰτωι tarai iv rp αυντίλιΐφ τοΰ αΐωνοι τούτου.

41. ‘AnoarAtîA vlôt τοΰ Αν^ρύνου rout Ayyt-λουι αύτοΰ, καί αυλλΑ-(ουαιτ /- τηχ fiaatXilat αύτοΰ ηΑντα τΑ σκάνδαλα καί τούι woioûvrat τήν άνομίαν,

42 Kal βαλουαιν αύ-τβύι </f rl)v κάμινον τοΟ

’ /κ<ί tarai A κλαυ-θμόι καί δ βρυγμδί των Αδδντων.

43. Τότ» οΐ δίκαιοι ίκλΑμψουαιν ώϊ ό ήλιοι, tv rp βααιλιίφ τοΰ ηα-τρδι αυτών. Ο Ιχων ύτα Ακόυαν Ακουίτω.

40. Λκ therefore» the tare· uro gathered and bunted III the Üre; no shall It bo lu the end of this world.

40. As tho lares are gathered and burned, so will it bo at the end of tho llfo upon earth.

41. Tbo Son of man shall nciid forth bl· an-gola, and they shall gather out of bin kingdom all thing,» that of-fond, and thorn which do» iniquity;

41. Tho son of man will send bls servants, and they will take away from among tho people of hie kingdom all tho deceptions and all those who do wrong.

42. And shall cast them Ini»» a furnace of tiro: there* shall bo walling and gnashing of teeth.

42. And will cast them into tho tire, and there will bo wailing and gnashing of teeth.

43. Then ahull tho righteous shine forth as tho sun in tho kingdom of their Father. Who hath ears to hear, let hiu> hear.

43. Then will tho righteous shine as tho sun in tho kingdom of their Father. Ho who has reason will understand.

(«) The present tense must be noticed here ; it does not say that those who did wrong will be taken away, as ought to have been said, if the judgment at the end of the world were meant, according to the church interpretation. but who do wrong, that is, that those who do wrong will take themselves away, as is said in the discourse with Nicodemus.

(b) ôreî means there and then ; here it has the latter meaning, as in Luke xiii. 28, where ίκ*ϊ means then, in the same expression. It means that then men might, though too late, weep and in anger gnash their teeth because they had not lived in the comprehension.

The spirit of God in man, the son of man, all that we know of God, gives the life of the comprehension to men, just as a peasant sows good seed in his field, and it grows.

Amidst the life of the comprehension there appears something resembling life, which ends in death.

In Luke viii. 18 it says, And that will be taken from him which ho thinks he has. What, then, is this likeness of life? Whence does it come?

This question does not refer to God the spirit, but only to men. God the spirit, the source of life, sows the life and harvests it. Only foolish servants may counsel tho stamping out of life. Life alone is needed; it alone remains, and nothing else exists for God the spirit.

Tho temporal life ends, everything temporal vanishes, perishes ; what does not end and perish is tho life of the comprehension, that alone which is spirit, which is from God.

In this parable there are two main thoughts, two answers to the questions which are propounded.

1. What is evil in relation to God ? and

2. What is evil in relation to man ?

The answer to tho first question is that there is no evil for God, the son of man. He is the God of life and of good, and does not know the evil. Since he is the God of life and of good, there is no evil for him, and he cannot wish to destroy it. The desire to destroy evil is evil and can be only in men, and not in him.

This deduction from tho second thought, which is expressed here only from one side, will be developed later in the teaching of tho non-resistance to eviL

The son of man gives life and knows life only in the comprehension, and so every man, transferring his life to the son, to tho spirit, is unable to know evil and so unable to resist it.

The second thought and the answer to tho question as to what that is which we men call evil consists in this, that what wo call evil is a free departure from the light, and perdition, which is mentioned in the discourse with Nicodemus ; it is this, that the light came into tho world, and men went away from it.

The idea that there can be no evil for God, and that for men it is a departure from the comprehension is expounded in the parable of the drawnet.

THE PARABLE OF THE DRAWNET

47. ΙΙάλ.» ΑμσΙαίστΙ» H βασιλΗα τω» ούρα»Δ» ααΐήνο βληθύση tlt rfy θάλασσα», καί ίκ rarràt γ/rovf ovvayayoiay·

48. Ή», Art πληρώ-θη, ά»αβιβάσα»τι t »! rà» αίγιαλό», «ai »αθΙ-carra, σν»/λιξα» rA καλά tlt Ayyûa, τΑ Μ σαπρά ίξω Ιβαλο».

Matt. xiii. 47. Ακ*1η. »»>- kingdom of Ιιοανηπ In like unto λ not, that wai cant into tho ova. and^ gathered of every

4·. Which, when It wax full, they drew to Shore, and eat down, and gathered the good into veeeels, but cast the bad away.

47. Again, the kingdom of God ia like a drawnet t it waa cast Into tho aea and gathered tiah of every kind.

44 Tho net waa full; they drew it out to tho alioro and aat down, and gathered tho good hah into paila, and the wortbloM were thrown away.

God does what the fishermen do: the worthless fish they throw away, and leave only what is of some use. The fishermen select such fish as they can use, and the rest they throw into the sea, as they are useless. There is no question as to whether it will be better or worse for the fish. Such of the fish as are in the sea do not exist for the fishermen, just as for God are not those men who are not his sons, whose life is not in the light of the comprehension. For God there is no evil, but for man there is. The evil for him is the life outside of the comprehension.

And so it is necessary to differentiate our conceptions about evil in general — the objective, the external evil, as the philosophers call it, and the evil of each man — the subjective, internal evil. There is no objective evil. The subjective evil is the departure from the comprehension, otherwise, death.

This differentiation of the concepts is expounded in the interpretation of the parable of the sower and of the seeds that fell into different soils.

EXPLANATION OF THE PARABLE OF THE SOWER

10. Kai rpoctXOirra ol μαθηταΐ tira» avtip. Atari 4r παραβολαΐι λαληι airoît z

V. Tlt tftj H παρα-ασλήαι’τη;

10. IIρώτησα» αύτΑ» τή» παραβολή».

Matt. xiii. 10. And the discild·» came, and uld unto him. Why aiwakrxt thou unto tb.-iu in para-bleeT

l.*kf rill. ·. What might thia parabio bo’Z

Mark. <r. 10. Aakod of him the parable.

10. And bia dlaclnlee came to him and aaid,

9. Why doat thou •peak in parublo·?

According to Mark and Luke tho disciples ask, What does a parable mean ? According to Matthew they ask, For what purpose dost thou speak in parables ?

I think that according to Mark and Dike it means that the disciples ask both what a parable means and for what purpose he speaks in it. According to Matthew it also means, Why dost thou speak in parables, and what do they mean? And the words of Jesus reply to both questions. He elucidates the meaning of the parable, and from its meaning it follows that those who do not know the secrets of the kingdom of God cannot speak otherwise than in parables. Only the external meaning presents itself to them, and they do not know the internal meaning.

In Matthew it says, &ατί Iv παραβολαϊς λαλίίς αυτοί·:. The word αύτοίφ is omitted in many texts, for the noun to which it might refer is lacking. It is apparently added, because the question &ατί refers both to the speaking in parables and to the parables themselves. ΔιατΙ means here the German warum, wherefore.

The disciples ask, Why dost thou speak in Arables? Thus Mark and Luke report the questions to us, and so αύτοις is superfluous, and verses 11-23 are not accidental utterances, but an explanation of the parable. And so, combining the meaning of the question and answer from the three gospels, I translate it, Why speak in parables ? which question refers both to the

meaning of the parable and to the reason why he speaks in parables to the multitude.

11. *0 W ΑτοσρκΜι evroi’t, ”<Jri νμΐν δίδοται yvûvai rà μυστήρια τ ηι βασιλιίαι τών ουρανών, txtlvoir δί •ύ ΛΜοται.

11. *K««iroit W roît Κω iv * αραβολαΐι rà νάντα ylvtrar

It is given to you to know the inward meaning of the kingdom of God, — you arc the good ground which brings forth a hundredfold, and fifty, and thirty.

But to the others it is not given, — they are the wayside, stones, and thorns.

And the meaning of the parable is that to some the meaning is revealed, and to others not. He says, The reason why 1 speak to them in parables is that they cannot understand otherwise, for they do not understand the inward meaning. In Luke it says, It is given to you to know the inward meaning of the kingdom of God, but to others only in examples.

13. Διά τούτο ταραβολαΐτ avroît λαλώ.

(α) λαλ/ω to apeak, communicate. It would be more correct to say here to commune, for this passage corresponds to the same passages in Mark and Luke, where it says, But to them everything is manifested in parables. The idea is not this : 1 speak to them in jxarablcs, but, They cannot understand otherwise than in parables, and that is explained farther down.

Διά τούτο shows that what is being said is in reply to διατί. After the word λαλώ there ought to be a period or semicolon. We then do not get that offensive mean

Matt. till. II. Π· an* ■ wired and said unto them. Became it I· given unto you to know the mysteries of the kingdom of heaven, but to them it I· not given.

Mark tv. 11. But unto them that are without, all throe things are done in parables :

Matt. rill. IX Therefore ueak· I to them in parable·.

11. He replied to them Became it is given to you to know the inward meaning of the kingdom of God.

11. But those who are without receive it In parablee.

IX For this reason I

• yak to them In para.

ing which we had before, namely, that Jesus speaks to them in parables because they do not understand, that is, he does not speak directly to them, but s|»eaks in similes, for the purpose that they may not understand, but we get, on the contrary, the opposite, clear meaning, namely, that, as they do not know the inward meaning of the kingdom of God, they cannot understand it in any other way than in an external manner, that is, in parables.

And so I take the first part of the verse from Matt. xiii. 11, and the second half from Mark iv. 11.

9. Ό ίχων ύτα άκού-tiv άκουίτω.

14. Kal άναπληροΰται br ανroi’t η κροφητίία ‘Ησαϊον, ή ΧΛ,οκτα, ‘Άκορ Ακούσττβ, καί ού μήσυνητΓ καί βλίτοντα βλίψστι. καί ού μή ίδητσ.

Ιό. Έταχύν^η yàp ή καρδία του λαού τούτον, <al τοίΐ ωσΐ βαρίωχ ήκουσαν, καί root όφΟαλμούι αυτών Ικάμμυσαν· μ-ή-»οτ< ϊδωσι roît δφθαλ-μοΐι, καί τ·ίι ώσίν Ακού-βωβι, καί V-καρδίφ συνωσι, καί ίτιβτρί-ψωσι, καί ΙΑ σώμα, αύ-τούι.’

16. ‘Τμων δί μακάριοι οΐ δφΟαλμοΙ, δτι βλ<-wovar καί τά ώτα υμών, δτι Ακοιτι.

17. ‘Αμήν yàp λ^ω ύμ»ν, δτι τολλοί προφηται καί δίκαιοι Ησδύ-μν^αν Ιδκιν A βλίτστσ, καί ούκ βίδαν καί Ακουσαι A Αχούκτκ, καί ούκ ήκον-σαν.

18. ‘ΤμβΪι οδν Ακού-σατι ri}v παραβολήν τού σσ ilpovrot.

Matt. rlil. 9. Who hath ears to bear, let him hear.

14. And in them In fulfilled the prophecy of Enaiaa, which snltli, By bearing ye nhall hear, and shall not understand: and necing ye shall see, and shaft not perceive:

15. For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ear·, and should understand with their heart, and should be converted, and I should heal them (I-aiah vi., lo>.

16. But blessed are your eyes, for they see: and your ear·, for they hear.

17. For verily 1 say unto you, That many propbeta and righteous men have desired to see those things which ye •ee, and have not seen them; and to hear those things which ye hear, and have not heard them.

18. Hear ye therefore* the parable of the sower.

0. He who has reason will understand.

14. And in them Is fulfilled the prophecy of Isaiah. By hearing you will hear, and will not understand ; and you will look with your eyes, and will not see.

15. For the people’s heart has grown fat, and they have closed their eyes so that they do not see, and with their ears they do not hear; and into their heart they do not receive, lest they be converted and 1 heal them.

16. But your eyes are blessed, for they see; and your ears, for they bear.

17. Vorily 1 tell you that the prophets and saints have desired to see what you sec, and could not perceive and hear what you have comprehended.

18. Now you will understand the parable of the sower.

11. Ό ατδροι ΙστΙν δ λόγο» τον Ονον·

10. Ilarrôf άκούοντοί τάτ My or τηί βαίιλιίαι •cal μή ovrltrrot, 1>χ·-ται ό τονηρδι καί δρτά-{*«< τό έαταρμένον tv τρ καρδίφ αντού· ο&τόί ίατιν ό rape τ-ν ôSàv oirapelt.

20. Ό Μ àrl τά τ«-τρώδη στ apt h. ουτόί ίσ-τιν δ τδν Myor άκούων, •cal «vfliH ptrà χαρά’ Καμβά vwv αντδν

21. Οΰκ ίχα 2-Ρ·ζα* tv lavrtp, άλλά τρδα-xaipôt /arc ytvoptrqt δί ή iiurypov S.à τδν λόγον, «vSvt σκανδα· Klftrai.

22. Ό Ν </’ τΛ» <Udv-Sa, <nra/xlf, οότόν ^οτιν à tôt λόγον âxovwv, xal Y μέριμνα, του aîûvot τούτον xal ή άτάτη του ιτλοντου avprvlyti τδν λόγον, καί Λκαρτοτ ylvt-ται.

23. Ό δί ttrl τ»)νγήν τήν καλήν σπαριίί. ol/rôt tarir δ τδν λόγον άκονων καί συπών-ό, δή καρποφόρα, καί iroitï δ μίν ίκατδν. δ δί έξήκοντα, δ δί τριάκοντα.

18. Βλάτ«τ< οΰν irôt dxovvrf δΐ yàp Αν ίχη, δοΟήαιται αντφ* «ai ό’ Αν μή Ιχη, καί δ δοκ<ΐ ίχαν άρθήαιται dr αύ-τον.

Lukevlii. 11. The seed Ι· the word of God.

Malt. rill. 19. When any one hearer h the word of the kingdom, and under· tamleih II nor. then coiueth the wicked one, and catch* eth away that which wa· sown in hi· heart. Thia la ho which received seed by the way •Ide.

20. But he that received the aced into •tony place·, the tame I· he that hrareth the word, and anon with joy receiveth It;

21. Yet hath he not root In hiinaelf, but duretb for a while-for when tribulation or per •ecution arlaeth because of the word, by and by be i· offended.

22. He also that received eeed among the thorn· is he that heareth the word; and the care of thin world, and the deceitfulnesa* of riches, choke the word, and bo becometb unfruitful.

23. But he that received seed into the 1;ood ground is he that leareth the word, and understandeth it; which also bearetli fruit, and bringeth forth, some a hundredfold,some sixty, some thirty.

Luke rill. IK. Take heed therefore how ye hear : for whosoever hath/ to him shall lie given, and whosoever hath not. from him shall lie taken even that which ho see me th to have*

11. The seed I· the comprehension of God.

19. When any one hear· the teaching about the kingdom of God and does not take It to his heart, there come· the enemy and take· away what wan town In hi· heart. That Is the eeed which is «own by the wayside.

20. What I· «own on the atone I· he who hear· the teaching of the kingdom of God and understand· the teaching, and then receive· it with joy In hi· heart;

21. And doe· not hold the root In himself, but for a while only. And when pressure and persecution for the teach. I ng comes, he at once submits to deception.

22. And what is sown among the thorns is he who understands the teaching: and worldly care· and love of riches choke the teaching, and It brings no fruit.

23. But what has fallen’ on good ground is he who has understood the teaching and receives it into his heart; that bears some a hundredfold, some fifty, and some thirty.

IK. See to it how you understand. He who holds on gets It, and he who does not hold on has even that taken from him which he thinks he has.

(a) ovv is translated by now, which meaning it has here.

(b) In many texts stands ιι^αττή, which is simpler and clearer and more correct.

(c) <χω means to hold. This expression sounds like a proverb and may refer to a pail or bag: A strong bag will hold all, but a poor bag will lose the last.

(d) 1 take this verse from Matthew and Luke, as it is the same in both.

The disciples ask why he speaks in parables and what he means by them. And Jesus answers, Only to you is it given to understand the kingdom of God, like the seed that has fallen on good ground. But to the others, like the seed that perishes, it is not given. And it is given to you to increase, like the good seed in the ground, but from the others even that life will be taken which, it seemed, was in them, just as the seed is destroyed by the wayside, on the stone, and in the thorns. It is this that I say in the parables, for they do not see, do not comprehend the whole good. They are like those men of whom Isaiah says that God punished them, because looking on they did not see and listening they did not hear. The heart of these men has grown fat, and so they do not understand what is before them.

You are happy in that you understand. Such is the meaning of the parable from the external side; but the internal meaning is quite different.

And Jesus explains the internal meaning.

The external meaning of the parable is this, that some people are predetermined for death, and others for life. The internal meaning is this, that there is no predetermination, but that each can retain the comprehension and acquire it with a surplus.

What has fallen by the wayside is the indifference, the neglect in respect to the comprehension, and so Jesus cautions men against indifference and neglect, and says that they must make an effort, in order to receive the comprehension into their hearts.

What has fallen on the stones is weakness, and so

Jesus cautions against it, and shows that man must make an effort, in order not to waver during offences and persecutions.

The thorns are the worldly cares, and Jesus cautions against them and points out that man must make an effort in order to reject them.

The good ground is the comprehension and fulfilment, in spite of offences and cares.

And Jesus shows that he who will make tins effort and will fulfil it will receive life with a surplus.

PARABLE OF THE HIDDEN TREASURE

44 ΠΛλιτϊμαΙα tarir H fiatAtla rflr oïparûr »«·ρνμμ-ρν ** 4W. 4» »vp«p Ar-tpvT” Μ‘1 «1 M τήι χαράτ αϊτού vaAyti, ■ai rdrra δαα ίχιι ww-λ«, «ai àyopà{ti ràr àypbr txtîror.

45. ΠΑΧιτ όμοία tarir ή βοαιλ’Ια rûr oïparûr άτ6ρώτν tpw6pV {if rovrrt καλούt μαργαρίταν

46. Ot ·1φύτ t,a τολντιμορ papyaplr^r, άτΑί’ών r/rpa* ràrra όσα <Ιχ<, «ai tiyApaatr -Sr-p.

-Vott. xiil. 44 Again, the kingdom of bMien is like unto treasure bid In a field, tbe «bleb when » man bath found, he bidetb. and for joy thereof goetb and ssll-etb all that he hath, and bujetb that field.

44. The kingdom of God Is like a treasure

bidden in a field. A man has found the

treasure and has bidden

It (again). And for the Ky of having found it ‘ goes and sells all that he has. and buys that field.

45. Again, the kingdom of heaven ia like unto a merchantman, seeking goodly pearls:

45. Again, the kingdom of heaven is as when a merchant Is buying up precious atones;

44. Who. when be bad found one |>earl of great Klee, went and sold all it be bad.and bought It.

44. And having found a precious stone, he goes and sells all (tbe former) that be bad, and buys

that one.

The kingdom of God is like the one who wants to have a pearl or treasure, which he knows is buried in the field. And having learned of it, he sells everything, in order to acquire the pearl and the field.

PARABLE OF THE MUSTARD SEED

31. Opels tarir * Matt, xiit 31. The 31. The kingdom of kingdom of heaven Is heaven is like a birch βααΜα twp oûpar^r llKe lo a grain of mu·· seed, which a man took. κϊκκψ aipdrewt. tr λα-tard seed, which a man and sowed In bl· field. 0wp a^pwret lartifxr took, and sowed in bis

tr vv 4-W airrol·

32. ‘0 μ··ρ6τ»ρορ μ/ρ tari wdxTWP twp airtp-pdrwp· drap M aüLySA iuî{or twp Xaxdrwp tari, καί ylrrrai Mr-6por, Start tXMr rà «T«rà τον oïparoû, καί «ατασβηροΰρ tr roît κλά-Mxt aürov.

32. Which Indeed is the hast of all svvds: but when It is grown, it In the greatest among herbs, and l>ecoineth a tree, so that the birds of the air come and lodge in the branches thereof.

32. Though It Is the least of all seeds, It will be greater than any grass when It is grown, and will become a tree, and the feathered blrda will make nests In Its branches.

THE KINGDOM OF GOD

Jesus announces that the kingdom of God has come, and yet no visible change has taken place. He announces to his disciples that from now on heaven is open, and between heaven and men there is a constant communion. He announces that it is not necessary to separate ourselves from corrupt people, that they are not guilty, and that those only are guilty who think that they are good because they execute the law of God.

He announces that no external purification is needed, that only that which comes from within can defile, and that only the spirit purifies.

He announces that it is not necessary to observe the Sabbath, that this observance is foolish and false, and that the Sabbath is a human institution.

He announces that not only are fasts useless, but that all the old external rites are harmful for his teaching.

Finally, he announces that it is not right to serve God with sacrifices. We do not need oxen, nor sheep, nor doves, nor money, not even the temple itself ; that there is a spirit ; that the spirit does not want sacrifices, but love ; and that the spirit is to be served — by all, always, at all times — in the spirit and with deeds.

When the Pharisees saw and heard all that, they came to Jesus and began to ask him how he preached the kingdom of God, since he rejected God. And he answered them, The kingdom of God, as I preach it, is not the same as what the former prophets preached about They

said that God will come with all kinds of manifestations, but 1 say that the kingdom of God is such that its coming cannot be seen.

And if you are told that it has come or is coming, or that it is here, you do not believe. The kingdom of God is not in time and not in any place ; it is like lightning, — here and there and everywhere, and it has no time and no place, because here it is, within you.

After that a Pharisee, a Jewish elder, Nicodemus, came to Jesus in secret, and said to him, Thou tcachest that the kingdom of God has come, and that it is within us, and yet thou dost not order men to fast and to offer sacrifices, but destroyest the temple; so what kind of a kingdom of God is yours, and where is it?

And Jesus answered him, Thou must understand that if a man is begotten by God the Father, he sees the kingdom of God. Nicodemus did not understand what Jesus told him, that ever) man was already begotten by God, and said, How can a man, if he is begotten from the flesh of the father and has grown old, again creep into the womb of his mother and again be liegotten by the flesh by God ?

And Jesus answered him, Understand what I say, I say that man, 1 «sides the flesh, is begotten by the spirit, and so each man is of flesh and of the spirit, and so each man can enter the kingdom of God. Of the flesh is flesh. Of the flesh can not the spirit be lx>rn; only of the spirit can there 1« the spirit The spirit is that which lives in thee, and it lives freely and rationally, and it is that for which thou knowest neither beginning nor end. And every man feels it in himself. And so why dost thou wonder when I tell thee that wo must be l»egotten from heaven by God, by the spirit ?

Nicodemus said, Still Ï do not believe that that could be possible.

Then Jesus said to him, What teacher art thou if thou dost not understand that ? Thou must understand that I am not talking of any recondite things; I am talking of what we all know ; I assure men of what we all see. How wilt thou believe in what is in heaven, if thou dost not believe in what is on earth, in thyself ? No one has been in heaven, but there is on earth in man the son of God, the spirit, the one which is God.

The very son of God in man must be worshipped, as you worshipped God, when Moses in the wilderness exalted not the flesh of the serpent, but its image, and that imago became the salvation of men. Even so we must exalt the son of G oil in man, not the flesh of man, but the son of God in man, in order that men, relying upon it, may not know death, but shall have non-tem-poral life in the kingdom of God.

Not for the ruin, but for the good of the world has God given his son, who is like himself. He gave him for this, that every man, relying uj>on him, might not perish, but might have nop-temporal life. He did not bring his son, life, into the world of men, in order to destroy men, but that the world of men might live by it and be in the kingdom of God.

And he who relies on God is in the kingdom of God, in the power of God ; and he who does not depend on him destroys himself, by not relying on that which is life. Destruction consists in this, that life came into the world, but men themselves walk away from life. Life is the light of men. The light came into the world, but men prefer darkness to light, and do not walk toward the light. The light is the comprehension, and so he who does evil evades the light, the comprehension, that his deeds may not be seen, and remains in the power of God.

In his remarks to the Pharisees and discourse with Nicodemus Jesus explains what he means by the kingdom of God and by God.

God and the kingdom of God are in men. God is the non-carnal principle which gives life to man. This non-carnal principle ho calls the son of God in man, the son of man. The son of man is the comprehension. It has to be exalted and deified, and by it we must live. He who lives in the comprehension lives nontemporally ; he who does not live in it does not live, — he perishes.

What, then, is this God the Father, who is not the creator of everything and not separate from the world, as the Jews understood him to be ? How are we to understand this Father, whose son is in man, and how are we to understand his relation to men ?

To this Jesus replies in parables.

The kingdom of God is not to be understood as you think, namely, that for all men the kingdom of God will come in some one place and at some certain time, but that in the whole world there are always some people who rely upon God, who become the sons of the kingdom, and others, who do not rely upon him, who are destroyed.

God the spirit, the Father of that spirit which is in man, is God and the Father of those only who recognize themselves as his sons. And so only those exist for God who have retained within them what he has given them.

And Jesus began to talk to them about the kingdom of God, and he explained it by examples. He said, God the Father sows in the world the life of the comprehension, just as the farmer sows his seeds in Ids field. He sows in the whole field, without paying any attention to where each seed will fall.

And some seeds fall by the wayside and the birds come and pick them. And other seeds fall on the stones, where they grow indeed, but soon wither, because they cannot take root. And others again fall into the thorns, and the thorns choke the wheat, and the ears will grow, but will not fill up. And others again fall in good ground, and these spring up and make up for the lost seeds and grow full in the ears, and some ears give a hundredfold, and some sixty and some thirty.

Just so God has scattered the comprehension among men. In some it is lost, and in others it bears a hundredfold, and they form the kingdom of God.

Thus the kingdom of God is not such as you imagine it to be, namely, that God is ruling over you. God is only the comprehension, and the kingdom of God will be in those who will take it. But God does not govern men.

As the farmer casts the seeds into the ground and does not think of them, but the seeds swell and sprout themselves, and grow into blades and ears, and fill up, and the master sends the reapers to cut them down, when they are ripe; so also has God given his son, the comprehension, to the world, and the comprehension grows of itself in the world, and the sons of the comprehension form the kingdom of God.

As a woman puts the leaven into the trough and mixes it with the flour, and does not mix it any more, but waits for it to leaven of itself and rise ; so God does not enter into the life of men, as long as they live. God gave the comprehension to the world, and the comprehension lives itself among men and forms the kingdom of God. God the spirit is the God of life and good, and so there are no death and no evil for him. Death and evil are for men, and not for God.

The kingdom of heaven may be compared with this: a farmer has sowed good seed in his field. The farmer is the spirit of God ; the field is the world ; and the seeds are the sons of the kingdom of God.

The farmer lies down to sleep, and the enemy comes and sows tares. The enemy is temptation; the tares are the sons of the temptation. And now the servants come to the farmer and say, Hast thou sowed bad seed ? Many tares have sprung up in thy field. Send us to weed them out But the farmer says, It is not necessary, for when you weed out the tares you will tramp down the wheat. Let them grow together ; wheu the harvest comes, I will tell the reapers to pick out the tares and will have them burned, and the wheat I will gather in my barn.

The harvest is the end of human life, and the reapers are the power of God. And as the tares will be burned and the wheat will be cleaned and garnered, even so at the end of life everything will perish which was the deception of time, and there will be left only the true life in the spirit. For God there is no evil God preserves that which he needs, which is his own ; and what is not his does not exist for him.

The kingdom of heaven is like a draw net. The net is cast out in the sea and brings up all kinds of fish. Then, when the draw net is pulled out, the spoiled fish are taken out and cast into the sea. Even so it will be at the end of time. The power of God will pick out the good, and the bad will be rejected.

And when he finished speaking, his disciples began to ask him how these parables were to be understood.

And he said to them, These parables have to be understood in two ways. All these parables I speak because there are some, like you, my disciples, who understand what the kingdom of God consists in, who understand that the kingdom of God is within us, and who know how to enter it, but others do not understand that. Others look and do not see, and listen and do not understand, because their hearts have grown fat.

And so 1 speak in parables for two purposes; I speak to both. To some I say what the kingdom is to God, and 1 tell them that some enter the kingdom, and others do not, and they can understand me. But to you I tell how to enter the kingdom of God. And look and understand the parable of the sower as is proper. For you the parable means this :

isvery man wno nears me icacnmg or me Kingdom of God, but does not take it to his heart, is overcome by deceit, and he destroys the teaching in his heart,— it is the seed sown by the wayside. What is sown on the stones is he who hears the teaching and accez»ts it with joy. But there is no root in him, and he receives it only for a while, and when pressure is brought to bear and offence is offered him for his teaching, he himself takes offence. What is sown among the wormwood is he who hears the teaching, but the cares of the world and his eagerness for wealth chokes the teaching and it gives forth no fruit. And what is sown on the good ground is he who hears the teaching and understands and brings forth fruit, some a hundredfold, and some sixty, and some thirty.

For he who holds on will get much, and he who does not hold will be deprived of the last.

And so see to it how you understand the parables. Understand them in such a way that you do not submit to deception, offences, cares, but bring forth fruit a hundredfold and enter the kingdom of God.

The kingdom of God grows large in the soul from nothing, but gives everything. It is like a birch seed, which is the smallest of seeds; when it grows up it is greater than all the trees, and the birds of heaven make their nests in it.

After that there came the disciples of John to ask Jesus whether he was the one of whom he had said that he opened the kingdom of God and renovated men by the spirit.

Jesus replied, and said, Look and listen, and tell John whether the kingdom of God has come and whether men are renovated by the spirit. Tell him how I preach the kingdom of G<xi. In the prophecies it says that when the kingdom of God comes, all men will be blessed ; tell him, then, that my kingdom of God is such that the poor

arc blessed, and that every man who hears me becomes blessed.

Having dismissed the disciples of John, Jesus began to explain to the people what kingdom of God John had announced.

He said, When you went to be baptized by John in the wilderness, what did you go to sec ? If you wanted to see a man dressed in rich raiment, such men live here in palaces. What, then, is it that you saw in the wilderness? Do you think that you went because John was a prophet ? Do not think so. John was not a prophet, but the one of whom the prophets have written. He is the one who has announced the coming of the kingdom of God.

Verily I tell you, No greater man has been born than John. He was in the kingdom of God, and so he was greater than all.

The law and the prophets were needed before John ; but since John, and even now, the kingdom of God upon earth is announced, and he who makes an effort enters into it.

The lawyers and the Pharisees did not understand what it was John was announcing, and they had no regard for him. This tri lie, the lawyers and the Pharisees, regard as truth only what they themselves invent. They learn their law by rote and listen to each other. But what John has said and what I say they do not hear, nor understand. Of all that John has said they understood only so much, that he fasted in the wilderness, and they say, The devil is in him. Of what I say they have understood only this much, that I do not fast, and they say, He eats and drinks with the tax-collectors, and is a friend of corrupt people.

They arc like children in the street, who prattle with one another and wonder why no one listens to them. Their wisdom is seen by their works.

Everything which I teach men to do is easy and simple, for the kingdom of God is announced as bliss.

CHAPTER IV.

THE LAW (THE SERMON ON THE MOUNT). TRI RICH AND THE POOR

35. Kai ntp^yte 6 ‘Irçaoûf ràt irbXtit rrdaat καί τάι «ύμαν, διδάσκυκ b raît tveayuyaa ad-rûr. «ai «ipfcrw* rb ίλιγγΑιοΜ τηι 0ao<-Xeiat, «ai 0ίρατίύω« rarer rôror «al rârar μαΧaxiar b τψ λαψ.

30. ’IM» W robt όχλοι*, ίστλαγχ^θη rtpl aÔTÛr, ότι -rar bXtXv-A^roi «ai iftippbot wrei ττρδβατa pij ίχοντα xoi-μ/ra.

37. Tint Xhti tm μαθητα<< airroy, 0 pb ftpwpbt roXih, ol bi ipydra« bXlyoi’

38. Ατήθητί »5r τον κυρίου roC θιριβμου. birvit άτ/Μλρ ipydraf </< rb bptffpb avroO.

1. ‘IMr W τούι όχ-Xovt Μβη tit rb Spot· καί «aôirarrof avroG, rpor-XSor αντψ ol μαθη-rai aôroG·

20. Kai avrài bdpat rob όφθα\μοπ αύτοΰ tit tout μαβητάι avroO Arye, Μακάριοι oi rrw-χοΙ. δη ύμιτίρα brb - βακιλιία roG OroG.

21. MaKdpioi ol «·-rwrrrf rvr, δη χόρτα-r—r«rS,.

Matt. I*. 38. And Jesu» wont about all the cl Um and village», leaching lu their », na-g”gues, and zreaebing tha UOapel ot the kingdom, and healing every sickness and every dls-caee among the people.

35. And Jesus went about all the ollies and villages, teaching In the assemblies, and, preaching, announced tbs presence of God.

38. But when he am the multitude·, he was moved with compassion on them, Itecause they tainted, and were scattered abroad, as sheep having no shepherd.

37. Then saith be onto hl, disciples, The harvest truly In plenteous, but the labourers are few;

3*. Pray ve therefore the Lord of the harvest, that he will send forth labourers Into his harvest.

Matt. v. ». And seeing the multitude·, he went up into a mountain: and when he was set, hln disciples came unto him:

Luke H. 20. And he lifted up hl· eye» on his disciple»· and «ahi. Blessed be ye ,Mor » for yours b* the kingdom of God.

21, Blessed are ye that hungernow: for )·shall

36. Looking at the multitudes, Jesus was moved with compassion for them, for they were like mangy sheep without a shepherd.

1. And seeing the multitude·, Jesus went up Into a mountain and sat donn there, and his disciples came to him.

20. And lifting hleejcs tn his disciples lie said, Blessed are you mendicant·. for rours is the kingdom of God.

21. Blessed are those of you who hunger now, for you shall be filled.

(α) I leave out healing every sickness, as unnecessary and referring to the miracles, the proofs of the truth of the teaching.

(b) We must not forget that both according to Matthew, where it says that the disciples went up to Jesus before he began to apeak, and according to Luke, where it says that, raising his eyes to his disciples, ho began to speak, Jesus was shaking to the multitudes, though he directed his remarks to his disciples, and, according to Luke, he said to them, Blessed are you, the poor, meaning them as much as himself, the poor, the vagrants.

(c) In Matthew it says πτωχοί τφ πικύματΓ, in Luke it is simply πτωχοί. Is τφ πνιύματι omitted in Luke, or is it added in Matthew ?

In order to solve this, it is necessary first to understand what πννύματι means in this passage.

This is what the church interpretations say to the word in spirit :

/lifted: What blessedness is meant here, is shown by the explanations which follow after each blessed, — namely, the blessedness of the kingdom of Messiah.

The poor in spirit: To be poor in spirit means to have an humble conception of one’s spiritual qualities, to destroy oneself, consider oneself a sinner ; in general, a poor man in spirit is an humble man, whose quality is opposed to that of pride, ambition, or selfishness. Since Adam fell from pride, having presumed to Im* God, Christ regenerates us by means of humility. He added in the spirit that thou mightest understand humility and not poverty. Why, then, did he not say humble instead of poorf because the latter is more striking than the first. To them belongs the kingdom of heaven, that is, they ar· capable and worthy of receiving blessedness ». the kingdom of heaven; for the humble man, recognizing h.s sinfulness and un worthiness, completely surrenders himself to the guidance of divine grace, not in the least relying on his spiritual powers, and grace takes him to the kingdom. Humility is the door to the kingdom of heaven. (Archim. Mikh., Gospel of Matt, p. 60.)

This is what Reuss says (Nouv. Teat., Vol. I, pp. 195 and 196).

En général, ce» macaronies exaltent la condition de ceux qui préfèrent aux jouissance» de ce monde la vie en Dieu et la paix avec le ciel, (/expérience prouve que ce choix e»t douloureux et difficile, parce que la faiblesse humaine »e heurte contre deux écueil» également formidables et dangereux. D’un côté on se trouve en face de 1 antqxUhie du monde qui n’a que le mépris ou la haine pour tout ce qui lui est étranger ; de l’autre côté il y a l’orgueil naturel de l’esprit et les mauvais penchants du cœur, qui nous sollicitent incessamment et nous écartent de la voie du salut. Voilà pour quoi Jésus appelle heureux ceux qui savent éviter ces écueils, vaincre leurs alïections vicieuses, reconnaître leur imperfection naturelle, braver les séductions et les menaces d’un inonde pervers et hostile, et accepter ce que cette résolution courageusement prise et exécutée peut leur valoir d’épreuves et de tribulations.

All that may be profound, but all those utterances are merely the ideas of a Theophilactes, a St. Jerome, a Reuss, and not of Christ For if Christ wanted in this passage to speak of humility, he would have said so clearly, as he has said so in many, many places. Here, apparently, Jesus did not wish to speak of humility, in the first place, because poverty of spirit, that is the combination of words πτωχοί τφ πνίύματι makes no sense whatever. Πτωχό? means a mendicant, homeless man, vagrant, without that contemptuous meaning which is ascribed to the word, and so it is impossible to say vagrants in spirit ; in the second place, because the whole Gospel teaches that it is necessary to elevate the spirit, live by the spirit, so how can Jesus say that those are blessed who are poor in the spirit ? In the third place, it says in Matthew that blessed are in general those who are poor in spirit, and then, among the number of blessed people, are counted out other cases of blessedness which result from this condition. However, ” which hunger after righteousness,” in no way harmonizes with the idea of humility. Even

though the conception of hungering after righteousness is not opposed to the idea of humility, it in no way follows from humility.

In the fourth place, all the subsequent beatitudes, from the fact that only to the first is attached the clause, For theirs is the kingdom of heaven, apparently ought to explain the first. But the idea of hungering after righteousness, of being merciful and pure of heart, does not follow from the idea of humility.

In the fifth place, the rewards promised for the qualities counted out are opposed to the idea of humility: Shall sec God, inherit the earth, be called the children of God.

From all that we see that the translation of πτωχοί τφ πνιύματι by humble is quite irregular and impossible, and that these two words have no meaning in this context.

What meaning can πτωχοί have without πι^ύματιΐ

According to Dike, Jesus says, Blessed are you vagrants, because you are in the kingdom of God.

(1) The meaning of these words may be quite out of harmony with the judgments of St Jerome and of a rich youth and of all the present and former rich men, who call themselves Christians and bearers of Christian truths, but it is philologically none the less quite correct Jesus says that according to bis teaching the vagrants are blessed, precisely what he had them tell to John, when he was asked what his teaching consisted in.

(2) This meaning is entirely in accord with the meaning of the teaching after and before the sermon on the mount

John was a mendicant, a vagrant Jesus was a vagrant all his life. Jesus taught that the rich could not enter the kingdom of heaven and that one must renounce everything, and so forth, and nearly the whole sermon on the mount speaks of nothing else. The sermon of the mount begins by saying that the vagrants are blessed, and ends by saying that we must not collect, but live as the birds and field flowers live.

From all this it is clear that the word τφ πνιύματι is not omitted in Luke, but is added in Matthew. But why and how was it added ?

It may be that in some version it said, Blessed in the spirit are the poor μακάριοι οί πτωχοί τφ πνιύματι, that is, that the mendicants, the vagrants, are still blessed in the spirit. This would explain the appearance in this passage of the unexpected word τφ πικύματι. In copying and orally repeating the passage, it was natural for men who were guided by the same feeling which took possession of the rich youth, when he hoard that the kingdom of God belonged to the homeless men, to transfer this τφ πικύματι to πτωχοί, and, as St. Jerome did, to explain that Jesus purposely added in the spirit, that we might understand that the humble, and not the poor, were meant. The obscured meaning of these first words of Matthew had this effect, that in copying there entered into these first verses of Matthew the utterances which have nothing at all in common with the first beatitude, namely, verses 5-9 :

5. Blessed are the meek : for they shall inherit the earth.

6. Blessed are they which do hunger and thirst after righteousness : for they shall be filled.

7. Blessed are the merciful : for they shall obtain mercy.

8. Blessed arc the pure in heart: for they shall see God.

S. Blessed are the peacemakers : for they shall be called the children of God.

The ideas expressed in these verses, outside of the obscurity of some of them, and of the fact that these utterances are repetitions of utterances in the Old Testament, really express nothing which is not expressed more appropriately and more strongly in other passages of the Gospel ; here they are obviously out of place and accidental

With the obscure meaning which is gotten from tbo third verse by the addition of the word spirit, they may have been added; but with the clear meaning which Luke’s version gives, they are evidently out of place and impair the sense. And so I omit τ£ πκνματι as an unintelligible word, as also the inter|>olated verses. In order that it may be clear that this omission changes nothing in the meaning of the sermon and introduces no new ideas, I copy here the interpretations of the church and of Reuss. From either it is apparent that the interpreters invent a meaning, which eould be attached to any most obscure and unimportant words.

Merk: Meekness is expressed mainly in the patient endurance of offences offered by others. It is not a weakness of character, not a neglect of one’s legal rights, not cowardice, but a quality which is opposed to anger, malice, and revengefulness. The meek man, in bearing an insult, is convinced that God in his justice will himself avenge his insult, if that is necessary (Rom. xii. IS). Meekness brings forth peace and subdues wrath and wrangling.

Inherit Me earth: A metaphorical expression borrowed, no doubt, from the inheritance of the promised land by the Jews. The promise of inheriting the land of Canaan was an expression of good will, of the highest good. Thus this expression in the passage under discussion does not signify that the meek will get the possession of the land, but that they will receive the highest blessings, the highest good, especially in the life to come. However, the sensuous goods in this life are not excluded here.

Since a meek man may think that he is losing his property, Christ promises the opposite, saying that the meek man safely holds his |>ossessions, — he is not impudent, or ambitious ; but he who, on the contrary, will be such, will lose even the inherited |»ossessions, and will even cause the ruin of his soul. Consequently the promises of the Saviour signify that the meek in his kingdom will receive the benefits which ho brings with him, both here, upon earth, and above, in the kingdom of heaven.

IFAicA do hunger and thirst after righteousness: Hunger and thirst serve as a picture of a strong desire to receive this or that spiritual good Righteousness is truth Wore God, or the justification before the judgment of God’s truth, brought forward by our Lord Jesus and appropriated by man by his faith in its redeeming action.

To Lunger and thirst after righteousness thus signifies a strong desire, like physical hunger and thirst, to be righteous before God by faith in the Lord Christ as the redeemer of the world.

They shall be filed: That is, with this righteousness; the justification will be given to them in the kingdom of Messiah, they will obtain it, will be brought to it. If we understand here righteousness in the narrower sense of the word, as that species of righteousness which is the opposite to the love of litigation, we may by being filed understand a sensuous reward, for he who loves justice possesses everything with security. They shall lie filled even here, because they are satisfied with little, and still more in the world to come.

The merciful: Those who will be touched by the misfortunes and in general by the sufferings of others, and help them in whatever way they can, with their efforts or counsels, or condescensions to their foibles, or in general with what their neighbours may have a need of. For this they shall themselves be dealt with mercifully. The Ix>rd himself will be merciful to them for their mercy. He will receive them into his kingdom, which in itself serves as a sign of God’s mercy toward man.

However, they shall obtain mercy even here from men, for he who yesterday has shown mercy and to-day has fallen into misfortune will obtain mercy from all.

The pure in heart: Those whose actions, thoughts, intentions, and moral rules of activity are pure, unselfish, and truthful,— in general men who preserve their spiritual purity, who have obtained absolute purity and are not conscious of any cunning, or who pass their lives in chastity, for, in order to see God, we have no other need than this virtue.

Shall tee God: Not only in spiritual contemplation, but also with their physical eves, in his manifestations, and not only in the world to come, when with all the saints they will enjoy the contemplation of God, but also in this world, when in the purity of their hearts they will be more able than any one else to see God in his proper beauty and to enter into communion with him. As a mirror reflects the pictures when it is pure, thus only a pure heart can contemplate God and comprehend the Scripture. This promise docs not contradict those passages of Scripture where mention is made of the impossibility of seeing God, for in those latter passages reference is had to the full vision or comprehension of God in his essence, which is really impossible ;

Scripture frequently speaks of seeing God, in so far as that is possible for man, for God reveals himself to man in accessible images, though in himself he is purest spirit.

Peacemakers: Those who, living in llie world with all, use their means, their influence, for making |>eace among men in any relation whatever, who avert contentions and discord, who make peace among antagonists, and so forth.

Children of God : AU the believers are children of one heavenly Father, but especially the peacemakers.

God it a God of peace : Those who make jwace among mon are like to God particularly in this, and are especially worthy to bo called the children of God. They are particularly like the Godman, who came upon earth for the especial reason that he might reconcile God and men, and in this case they are indeed the children of the God-man.

Shall be called: That is, shall actually be such.

Reuss (p. 196):

Nous pensons qu’on peut facilement ramener toutes les qualités du vrai disciple de Chri.4, énumérées dans notre texte, à cette idée fondamentale et simple. La pauvreté en esprit n’est donc ni la misère matérielle supportée pieusement, ni le manque de capacités intellectuelles. Elle est op|»osée à la richesse imaginaire. qui est essentiellement celle de l’homme qui prétend être moralement parfait ou quitte envers Dieu; et de même qu’elle a la conscience de ce qui lui manque h cet égard, elle s’empresse aussi d’aller à la véritable source du bien et de la vérité. (Ιλ terme est fréquemment employé dans les Psaumes dans un sens analogue.) l^es autres qualifications n’ont pas læsoin d’explication; nous aurons seulement à justifier l’emploi du mot résigné, que n<»s prédécesseurs remplacent par doux et débonnaire. Cette dernière version est acceptable, et semble bien s’accorder avec la miséricorde et l’esprit pacifique. Mais comme dans les premières phrases il s’agit plutôt de rap|»orts religieux que sociaux, et qu’à vrai dire tout se concentre dans l’idée qu’il faut agir de manière à être bien avec Dieu, la douceur d’humeur s’exprimera dans la soumission à la volonté suprême, l’amour de la paix se révélera dans l’abnégation, dans la patience, dans le renoncement à la lutte aggressive ou rémunératrice avec le inonde (v. 38 suiv.). Et la miséricorde même (dont le nom en hébreu est identique avec celui de la charité) peut rentrer dans le même cercle d’idées. La pureté du cœur est naturellement op|»oeée à la pureté légale, à une pratique réglementaire des devoirs civils ou rituels. Enfin la justice, qui dans le sens judaïque est l’exact accomplissement des prescriptions positives, sera dans le sens évangélique (v. 20) la perfection intérieure, telle que la suite du discours la décrira par u uc série d’exemples.

(rZ) ότι bperépa earlv means is accessible to you, you arc already in the kingdom of God, because you are vagrants. The kingdom of God is open and accessible to vagrants and closed against rich men.

21. Ma.dp.oi ol «Χαί-orrtt vvv, δτι ytXiotrt.

22. Μακάριοί iert, δτατ μισήσωαιν νμάί ol AeOponroi. καί Ata, άφο-plewtfi» ι’μaτ, καί όηιδί-ewat. καί Ικβά\ωαι τδ δτομα νμύτ ùt τοκηρδτ, Μ«α τού νΐού τού άτΟρό-τον.

23. Xalpert G iKtlrg ri Wpç «al σκιρτή-eart- Ιδού yàp. ό μΙσθΜ νμων iroXéî ίν τψ οΰ-ρανφ· κατά ταύτα yàp lirotav» το.J τραφήταΐί of τατίρπ αντων.

24. JlXffr oval fefr

το?» rXowiocf, δτι d%/-χττι ιταράκληαιτ

bfsAo.

26. Ούαΐ ύμίτ, ol 4μ-»·νλ»jtfp/ro., Sri reindeer·. oval νμιτ, ol y<Xûr-r·» evr, δτι νιτ&ήΐΤΓτι καί «λαόν·τ·.

Μ ΟόαΙ ύμΐτ, δτατ ■αλώί ύμαι «frwv. πάτ-τη ol Ατρωτοι-κατά ταύτα yàp lirotovr roîi ψινδοτροφήταα ol τατί-•f αντωτ.

Luke Η. 21. Itloa.e.l 21. Happy ar· th.»· are ye Hint weep now : who weep now, for you for ye “hall laugh. will laugh.

•Λ. Klessed are ye, 22. Happy are you, when men ahull hate when men will account you. and when they you for nothing and will •hall xeparate you from renounce you, and re their company, and shall proach you, and con-reproach you, and caat demn your work, and out your name a· evil, call it bad for the sake for the Son of man’s of the son of man. sake.

23. Rejoice ye In that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.

23. Rejoice then and dance, for your reward is great with God. Their fathers did the aame with the prophets.

24. Hut» woe unto you· that are rich! for ye have received your con-eolation..

2S. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.

«. Woe unto you. when all men shall speak well of you I for so did their fathers to the false prophets.

24. Hut pitiable are you who arc rich! You are pitiable, because you remove consolation from yourselves.

». 1*1 liable are you that are full! for you will be suffering. l‘lll-able are you who laugh now! for you will mourn and weep.

2» Pitiable you are. when all men praise Eu! for so did their there praise the false prophets.

(a) oval with the dative cannot be translated otherwise than by the adjective pitiable.

(ύ) πλήν, which joints to contradistinction, shows that oval with the dative is opposed to μακάριος.

(e) The words Sri àiri%rrt την παράκλησιν υμών is generally translated in the most incorrect manner possible, received consolation, απέχω means to remove from one, that is, not to enter the kingdom of God. This expression corresponds to the expression, Because yours is the kingdom of God. As the subsequent beatitudes are the result of poverty, so here the subsequent misfortunes arc the consequences of the rejection of the consolation of the kingdom of God.

From the whole teaching and example of Jesus it follows that, in order to obtain the kingdom of God, it is necessary not to care for the carnal life. John, who was the first to proclaim the kingdom of God, lived in the wilderness. Jesus, too, went into the wilderness, and after the wilderness lived without a home and without possessions. The chief idea of the temptation is the renunciation of worldly goods.

The discourse with Simon and with the whore, the z«arable of the Pharisee and the tax-collector, the instruction as to what defiles man, the conversation with the woman of Samaria, the discourse with the Pharisees and with Nicodemus, express the uselessness of everything earthly and carnal for the human good and for life. The ; «arable of the sprouting seeds, where it says that the two chief obstacles for entering the kingdom of God are the fear of jiersccutionB and the love of riches, everything sjæaks of the renunciation of earthly cans. Λ man who has renounced all earthly cares is a mendicant.

And so Jesus names directly that external condition which is necessary in order to enter the kingdom of God. He says, Blessed are the poor, for theirs is the kingdom of God.

In the discourse concerning John, Jesus said that the teaching consisted iu this, that the mendicants, the vagrants, were blessed.

Before this the proposition that for one’s good one must not care for earthly things resulted from other propositions, but now Jesus, in expounding the essence of his teaching, says, as he turns to the multitude and expresses lus idea in intelligible words, that only the mendicant and vagrant can enter the kingdom of God ; and that the rich, those who are filled and praised, will not enter it, because riches, overfeeding, and fame remove the kingdom of God, and the rest of the sermon is only a proof of tliis proposition.

THE SALT OF THE EARTH, THE LIGHT OF THE WORLD

18. ’Tpw tort rd SXat rip frfi· làv Si rd ckXar μωρανθη. lv τίνι tit ούδΐν Ισχύ” tri, il μη βληθη-vat καί καταπατά-v»d των άνβρώσων.

Matt. r. 13. Ye are the -ill of the earth : but if the nail have loot his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be ca»t out. and to bo trodden under foot of men.

13. You are the salt of the world. If the salt ia not salted, with what shall we salt? It ia not good for anything, but to bo thrown uuder people’s feet.

(a) 7»} the inhabited earth, the world, and so I translate it by the whole world.

(b) μωρανθη means will grow bad, but it cannot be translated otherwise than by lose its saltiness. The salt in Palestine was not like ours, which is evaporated or mined, and easily lost its saltiness.

The meaning is that you serve as the salt for the world, that is, make it good ; but if the salt is no longer salt, what will season the world of men, what will make them good ?

14 “ίμια iort rd φωι τβΟ κόσμον-ού δνναται »6X<f κρνβηναι Ισάνω ipovt κΐιμίνη—

Matt. 14. Ye are 14. A city that li Mt thu light of the world, on a hill cannot be hid. Λ city that I» net on a bill cannot be hid.

16. OW «αίουσ. λ* χ*ο** καί τ»0/ασ<»· αντό« üîà tôf μόδιον, dXX ri ri>r λνχ»ία», «ai Xàpwci wâoi roîi f τρ obd?.

10. Of-Tw Χαμψάτω τύ φώί viiwr ΙμνροοΟev rû> dW’pwrwr, ftrwt fôuxnr νμύ» rà καΧά fpya, «ai Aofdrwri rè» wavtpa υμών rôr /r roît oùpatoît.

15. Neither <lo men light â candie, and put it under a bushel, but on a candlestick; and It giveth light unto all that are in the house.

1«. Let your light so shine before men, that they may are your good

15. And he who lights a candle does not put It under a bushel, but on a candlestick, that it may light all in the room.

works, and glorify your Father which is in heaven.

1β. Let your light so shine before men, that they may see your good works and understand God your Father.

(a) δοξάζω to think, understand, assume. “Glorify ” is a metaphorical meaning, which is not applicable here.

This is the way the passage is explained by the church :

Yes Refers both to the nearest disciples of the Lord, who heard him directly, and to all other disciples of Christ, to true Christians.

The tall of the earth : An allegorical expression. Salt preserves eatables against corruption and makes food wholesome and agreeable. Similarly Christians must by their activity, their conduct, and their example preserve the world against moral corruption and decay, and succour its moral health. By attracting divine blessing with their prayers and having a moral influence on their surroundings by the purity of their lives, they must avert the complete fall of the world into vices and crimes, develop ami strengthen in it healthy ideas and conceptions and healthy principles for moral activity.

Hut if the salt have lost its savour, etc.: Will become unsalted ; that, of course, is impossible, but the Saviour only assumes the case: if it happened that the salt became umudted. Still, travellers have observed that in those countries there is a kind of salt w hich entirely loses its power and is good for nothing except to be thrown out into the road, to be tramped upon by men.

” l broke off a piece of such salt,” says one of the travellers (Mondrel, Nach Palestina, p. 1«2). ” and put it out in the rain, the sun, and the air, and though some crystals of salt could be seen, it had entirely lost its |>ower. But within the power was preserved, as an experiment taught me.**

This metaphorical expression means: If you, my disciples and teachers of the universe, should lose your inner, moral worth and influence on the world, what could give it (tower and influence? Nothing. Even if you should prove impotent to renovate the world, having preserved it against further corruption and morally strcngtliened it, what will l>ecome of it and what will strengthen you and make you capable of renovating the world? Nothing, and you yourselves will perish, like salt which has lost its power and Is thrown out to be trodden u|k>ii. Especially, if a teacher loses his mind, that is, does not teach, arraign, and correct. and grows lazy, how will lie mend? Ho must be deprived of his vocation and Imj subject to contempt.

Ye are the light of lhe world: Again an allegorical repression. By the light, or rather Hie luminary, of the world the sun is meant. The sun makes objects visible, shows their form, beauty, or monstrousness, and revives.

Th· word light is used in speech concerning mental and moral enlightenment. The light is the source and image of enlightenment. In this sense the appellation of light refers more particularly to our Lord Jesus, for he is the light which enlightens the world, the source of light of every vision. The apostle*, Christ’s disciples, and all true Christian believers are tlic rays of the sun of righteousness and the candlesticks of the world to the extent to which they by their lives and teaching enlighten that which God himself announces to us about himself: they must enlighten the blind mentally and vivify those who are like the dead.

Of the world: Again not the world (as in v. 13) of one nation, but of the whole universe.

A citg cannot be hid, etc. : Many cities of Judea, as of other countries, were situated on tope of mountains or hills, so that they could l»e seen from afar. Mondrel says that near the place where (presumably) the lx>rd delivered thia sermon, there is still a little town called Safat (ancient discourse), which is seen from afar, and it may be that the Saviour, pronouncing these words, pointed to this town, comparing it with his disciples. They are visible from a distance and must I* seen ; their actions cannot bo concealed! the eyes of the world must be and will I* turned toward them. If they were of little spirit and wished to conceal themselvea, that would be as unnatural as it would be for a city that stands on a hill to be invisible or hid.

Put it under a bushel: Which would conceal the light ; but in that case there would be no reason for lighting the candle. The same is true in relation to the Christian faith and to all Christiana. They have to be the light of the faith and with a life that is in conformity with the faith they must enlighten the

whole world and extend its benefits upon all. The Christian· must not hide it, but must confess and disseminate it everywhere, otherwise Christ’s high aim will not be fully attained.

Let your light to thine, etc. : Let your faith, your virtuous life, and your pure confession of faith be visible and known to all and everywhere, in every social condition, in all your public duties, at home and outside your home, in happiness and in misfortune, in wealth and in poverty.

Glorify your Father, etc. : The impelling cause why the Christians must ap|*ar so to the world is not that they might be seen by the world, which would be boasting, but only the glory of the heavenly Father. lie did not say, Show your virtue, for that is not good, but, Let your light shine by itself in such a way that £our enemies even may wonder and glorify, not yon, but yonr eavenly Father. The Pharisees showed their virtues to the world, that they might be seen by men; a Christian must not care for that, but that through him men may glorify God, seeing their high life and purity of faith ; not ambition, which is strictly prohibited by the Saviour, but the glory of God is the aim of a Christian’s conduct in relation to others. (Archim. Mikh., Goiqxd of Matt. pp. 71-74.)

From these interpretations it follows again that these words have really no meaning, no connection with what precedes and what follows, and are said merely that the church might interpret them to us in its own manner.

From Reuss follows the same. Reuss says directly that these words are out of place, and that it is possible to kind a meaning for them, and he finds it (Reuss, pp. 198-200):

Ce second morceau non-seulement se détache de ce qui précède et de ce qui suit, de sorte qu’on aurait tort de rechercher péniblement une liaison plus intime des divers éléments, mais les passages parallèles des autres évangiles, que nous avons dû emprunter à quatre contextes absolument différents, peuvent faire naître des doutes au sujet de la place qui est assignée ici aux sentences alléguées. Néanmoins il y aura moyen de leur trouver un sens parfaitement approprié à la tendance de tout co discours, celui-là même que le rédacteur a dû avoir en vue en les plaçant ici.

Il s’agit encore des disciples de Jésus, mais pas le moins du monde exclusivement de ceux qu’il a ap|>elés ses premiers apôtre·. Tout à l’heure il leur a été dit qu’ils avaient à s’attendre à des conflits avec le monde, et à une séparation d’avec lui, laquelle à plusieurs égards serait même un devoir |»our eux. Maintenant, au contraire, il leur est parlé de devoirs qui les rapprocheront du monde, qui les mettront avec lui dans «les relations directes et suivies. Cela est exprimé d’une manière figurée ou allégorique.

1. l’out êtet le tel de la terre. 1a.* sel sert à assaisonner la nourriture, mais surtout à la préserver de la corruption ou déconq-osition. Jésus se servait de cette image avec l’application spéciale k la fabrication du pain (Malth. xiii. 33), et de manière que sa )*rnsée ne présente pas d’obscurité. Sur la terre, c’est-à-dire dans la grande masse de l’humanité, ses disciples sont et doivent être un élément salutaire, destiné à la jténétrer et à lui communiquer une vertu ou qualité indispensable pour sa santé, comme le levain est pour la pâte de farine une condition de saveur et de salubrité. Il importe donc que ce princifte de santé, cette puissance de régénération active, soit réellement en eux d’abord, car si elle faisait défaut, il n’y aurait pas moyen de la remplacer. Le sel qui a perdu sa force, sa nature, ne peut plus la recouvrer, litt. : ne peut plus être taie’ de nouveau, il n’existe pas d’autre matière qui puisse lui donner ce qu’il |«obsédait et ce qu’il aurait perdu. Il convient de se placer au point de vue d’une époque où Jésus lui-même n’y serait plus, et où, par conséquent, il ne susciterait plus d’autres disciples à la place de ceux qui auraient manqué à leur vocation. Il parle ici à la tota lité et n’a pas égard à la distinction à faire éventuellement entre ceux qui resteraient fidèles et ceux qui feraient défaut.

2. l’out êtet la lumière du monde. Cette seconde image est si populaire qu’il suflira de rappeler qu’elle ne doit pas être restreinte au progrès do l’intelligence. Ix» Nouveau Testament ne sépare pas dans l’homme la nature spirituelle et la nature morale. Dans le ménage, quand on allume un flambeau, c’est pour éclairer la chambre ; il serait absurde d’aller cacher sous un meuble ce qui doit répandre la clarté. C’est ainsi que ceux qui ont eux-mêmes reçu communication de la lumière que Jésus est venu apporter au monde, doivent à leur tour la faire servir à d’autres. Il ne su flit pas de la |>osséder soi-même, on no doit pas s’en contenter comme d’un bien à mettre à profit individuellement: le grand devoir, c’est l’activité au dehors, c’est le travail j»ou · le bien général, ce que l’apôtre plus tard, en se servant d’uue autre image, a appelé l’édification. Voilà les bonnet σ erres dont narle le texte. S’il s’agissait d’œuvres de bienfaisance, Jésus ne parlerait pas de la nécessité de les faire voir (chap. ri.). Glorifier Dieu veut dire, en style biblique, se ranger de son côté, se convertir à lui.

La ph rant* incidente qui parle de la cille bâtie sur la montagne et qu’on voit de loin, dérange la simplicité de la comparaison, et fourrait bien avoir été primitivement étrangère à ce contexte. Elle ne saurait κ rapporter au devoir dont il vient d’être question, clic constate plutôt un fait. Appliqué aux disciples de Christ, ce tait, c’est qu’ils se trouveront placés en évidence, que tous les regards se porteront sur eux ; il en résultera également des devoirs particuliers qu’il est facile d’entrevoir, mais auxquels notre texte ne s’arrête pas; ce serait une exégèse bien singulière et bien froide qui ferait dire au Seigneur: De même qu’une ville bâtie sur le haut d’une montagne ne peut pas être invisible, de même vous devez vous faire voir.

It is evident that not only by failing to understand the words, Blessed are the mendicants and vagrants, with which the discourse begins, but also by intentionally ascribing to these words another, obscure meaning, the subsequent elucidation of a falsely understood thought must have appeared out of place and obscure. But we need only keep in mind the words and thoughts of Jesus, and the words about the salt and the light are by no means obscure, and without them what precedes and follows would remain obscure.

The words, We the mendicants, the vagrants, are blessed, because ours is the kingdom of God, are not flowers of sentimental eloquence, such as the words. Blessed are the poor in spirit, appear to be, but a terrible, awful idea for those men who regard as good that position in society, which they have created for themselves, and a truth full of joy for all those who are unhappy.

And these words, comprehended in all their significance, demand elucidation, and everything which follows gives this elucidation. The elucidation is this, that you, the mendicants, are the salt of the earth, and you are blessed, because yours is the kingdom of God, but it is yours only when you are the salty salt, when you know that blessedness consists in poverty, when you wish it. Then you are the salt of the earth. You are the adornment, the meaning of the world. But 11 you <.v — dentally vagrants and wish to be something else than vagrants, you are good for nothing, like unsalted salt,— then you are the outcasts of the human race. Vagrants, mendicants, who are not satisfied with their condition, are good for nothing, and men projierly tread them underfoot. By having understood that you are blessed in your poverty, you are the light of the world, and as the light is not hid, but put out, so you must not deny your poverty, not hide it, but put it out, like the light. And this light will shine for other men, and other men, looking at your voluntary and blessed life of mendicants, will understand the life of the spirit of your Father.

THE ETERNAL LAW

17. Μ) νομίσητκ Sri -XSov καταΧΟσαι τδν νόμον - roèt σροφήται· ούκ HXâov καταΧνσαι, αλλά ιτληρύοαι.

18. ‘ Αμ^ν yàp Xlyu νμ<ν,’Ewf âv rap/Xâpô οΰρανύτ «al y Ιώτα lv H μία Kfραία où μή vap/Xép dirô τον νόμον, fwî âv τάντα ylvtfrai.

10. ’Of âv οόν Χύση κίαν rwv ντοΧών τοό-r*»v r*Jv ZXaxtrrw, «ai strw roât 4*p±-row, ΙΧάχιστοι κΧηϋή-σιται v τη βασιXtiç T Av ουρανών S, Z’ âv “ei^ey «al â.âdty, ofrror μγα· κΧηβήσβται /v τη paJiXtlç τών ουρανών.

20. Aéyw yàp ύμΐν, Sri /âv μή σιρισσιύση if δικαιοσύνη υμών *λ«Γον τών γραμματ/ων «al Φαρισαίον, ον μ^ ιίσΙΧ-ehjrr th rifv βασιΧιΙαν νών ουρανών.

Matt. «·. 17. Think not that I am come-to destroy the law,· or the prophets.-* 1 am not come to destroy, but to fulfil.

is. For verily I say unto you, Till heaven and earth pass, one Jot or one tittle shall in no wise pass from the law, till all be fulfilled*

17. Do not think that I am teaching bow to destroy the law. 1 am not teaching to destroy, but to fulfil.

is. Verily I tell you. As long as heaven and earth stand, so long will every statute of the law stand liefore you, until It is fulfilled.

19. Whosoever therefore shall break* on.· ..f the·» least commandments/ and shall teach men so. be shall be called the least In the kingdom of heaven: but whosoever shall do and teach them, the same shall l»e called ureal in the king don» of heaven.

19. Ro that if any one will regard as unnecessary e» en one of these few rules and will teach men so, be will lie the least in the kingdom of God. But he who will do and teach will be the greatest in the kingdom of God.

20. For 1 say unto you. That except your right eousuras shall exceed the righteousness of the scribes and I haris. « ye shall in no case enter Into the kingdom of heaven.

20 I tell you In advance that if your fulfil, ment will be such as is the fulfilment of the scribes and the I’harisees, you will in no case enter Into the kingdom of God

(α) ίρχομαι has in all places, where it has for a modifier a verb or a verbal noun, to be translated by to come, to disclose, show, teach, or simply by to show, teach.

(6) καταΧΰσαι means to destroy, and νόμος with the article means in the whole Gospel the law of God, in distinction from the law of Moses, which was always expressed by the same word, but without the article. Examples of the use of the law in general with the article is to be found in the Gospel :

Matt. xxii. 36. ΔιδάσκαΧί, ποια ίντοΧή μσγάΧη èv ιώνόμιρ’.

Matt, xxiii. 23 Oval υμίν, γραμματύς και Φαρισαίοι, όποκριταί, ότι άποδίκατοΰτι το ηδύοσμου και το άνηθον και το’ κύμινον, και άφήκατί τα fiapvrepa τον νόμου, την κρίσιν… .

Examples of the use of the law of Moses without the article :

Luke Ü. 23 and 24. Παραστ^σα* τφ K υρίω, καθώς γόγραπται Ιν νόμφ Κυρίου, … καί του δούναι Θυσίαν, κατά το ίίρημίνον ίν νόμω Κυρίου, 1 Zeûyoç τρυγόνων ή δύο νεοσσούς πιριστιρών’, but especially there are examples of both in the epistles.

(e) In many texts the words - touç ττροφήτας are omitted.

The law and the prophets was a customary expression, and so it was easy to attach προφηται to the word νόμος ; but this addition breaks the sense, for there is no reference hero to the law and the prophets, but to the law in general

Jesus says, From everything which you have heard and seen of mo, — the rejection of ceremonies, of the temple, and now, my saying that blessed are the vagrants and admonishing all to become vagrants, — you may think that I loose people’s hands and -say, Do as you please, there is neither good, nor bad, nor law. Do not think so : I do not leach that at all, — I do not teach lawlessness, but

the fulfilment of me law, .

on to speak of the short rules which he gives: ηυ -will do so, that is, as I am going to tell you, will be in the kingdom of God.

More than that. In some of the quotations of the Fathers the whole jnssage reads as follows : τι δο«ΐτ< ; ότι ήΧθον ττΧηρώσαι τον νόμον H τους ττροφήτας ; ουκ ήλθον ττΧηρώσαι, άΧΧα καταΧΰσαι. Word for word, What do you think? That I have come to fulfil the law or the prophets ? I did not come to fulfil, but to destroy. Only in this context are the words or the prophets intelligible. Apparently this whole turn of speech was not accepted in the canon, but the words or the prophets were taken and transferred into the sentence where they are unintelligible.

(d) Tliis whole eighteenth verse has served up to the present as a stumbling-block for the theologians.

This is what Reuss says (pp. 202 and 203) :

A première vue on dirait que l’intention du Seigneur est «le déclarer, de la manière la plus positive et la plus énergique, qu’il entend maintenir l’autorité absolue de la Loi jusque dans ses moindres parties. (La loi et let Prophètes, c’est la formule consacrée dans la synagogue pour désigner les livres saints dont on faisait lecture* à la communauté assemblée. Voyez notre histoire du Canon, chap I.) Mais en y réfléchissant, on est d’abord arrêté par le fait que l’Eglise chrétienne a mis de côté une lionne partie de la Loi, celle-là même à laquelle les contemporains «le Jésus attachaient le plus d’importance ; ensuite on se souvient que l’apôtre Paul a proclamé très hautement la déchéance de la Loi, pour y substituer un principe régulateur tout différent. Enfin on se représente nécessairement les nombreuses occasions où Jésus lui-même, ou bien se met au-dessus «le la Loi (Marc ii. 27. Matth. xii. 0, etc.), ou bien en proclame la fin (Marc xiv. 58. Jean Iv. 24), ou la réduit à l’un de ses éléments «le manière à écarter les autres ou du moins à les refouler sur l’arrière-plan (Matth. xxill. 23; vü. 12; xxii. 40; ix. 13. etc.), ou enfin la condamne directement comme imparfaite (Matth. xix. 8, comp. xv. 11 suiv). A moins de supposer un changement survenu dans ses idées, ou une contradiction flagrante dans les traditions relatives à son enseignement, on se trouve donc dans une grande perplexité en face des versets 18 et 10 de notre texte, et beaucoup d’interprètes n’ont cru pouvoir se tirer d’embarras qu’en accusant les judéo-chrétiens d’avoir coloré λ leur gré les paroles du Maître, si tant est qu’ils ne l’aient pas fait parler tout à fait gratuitement dans leur sens. D’autres encore, fermant les yeux sur tout le reste, se sont arrêtés à ces déclarations pour en conclure que Jésus ne s’est point élevé, pour sa part, au-dessus du niveau do la conception de ses disciples g allié· ns. Nous ne parlons pas d’une troisième supposition, absolument inadmissible, qui consiste à dire que Jésus n’a eu en vue ici que la loi morale.

Ces suppositions sont infirmées d’un cAté déjà par le fait que Luc, l’évangéliste dit paulinien et universaliste, reproduit la môme assertion, de l’autre par celui que notre texte même con. tient des éléments très-caractéristiques dans le sens évangélique et anti-légal. Il no peut donc être question, ni do rejeter les déclarations des versets 18 et 19 comme purement ot simplement inauthentiques, ni de les accepter dans un sens qui serait absolument incompatible avec ce dernier point do vue.

All that is quite true, except the last frivolous and entirely unjustifiable conclusion that it is inadmissible to assume that Jesus has in view only the moral law. This bold denial is surprising.

Still more surprising is the mention of Luke’s text as overthrowing all the assumed explanations. Such a bold denial of the only clear and simple meaning which this verse has would be absolutely inexplicable if we did not see that the moaning of the discourse was unintelligible from the very beginning. The failure to understand the simple meaning, and the substitution of an artificial one, has taken place here also for the same reason that this has happened in verses 14-16.

To the first verses of the beatitudes, which is the thesis of the whole discourse, a false meaning has been given, so how could they help but blunder in the explanation of what follows ?

For Reuss (just as for the church) the verses about the salt and the light are an interpolation which is not connected with what precedes, and the whole discourse, from the seventeenth to the forty-eighth verse of Chapter V. of Matthew is an obtrusive interpolation. Reuss says directly (p. 202):

Ce morceau qui ne se trouve dans aucune liaison d’idées avec celui qui précède et dont il ne se rencontre que quelques fragments dans la rédaction de Luc, forme un tout, et doit être

étudié dans son ensemble, quoique l’évangéliste y ait inséré par ci par là des éléments qui, tout en présentant quelque analogie avec le texte principal, lui ont été primitivement étrangers. Cette circonstance nous explique pourquoi cette page, l’un· des plus belles et des plus importantes dans les Évangiles, offre maintenant quelques difficultés et a pu donner lieu à des méprises. Il est facile de voir que Jésus parle ici de sa position à l’égard de la Loi. La question est de savoir au juste ce qu’il en dit.

This is what the church says :

Yerily I say unto you : An assertion of the indubitableness of what is said.

Till heaven and earth pass, etc. : As long as this world stands, that is, to the end of time, or, Sooner will heaven and earth pass, sooner will there be an end to the world than that the law will remain unfulfilled in its spirit and its essence.

Jot: A letter of the Hebrew alphabet, a line, a small turn, by which one letter differs from another, which it resembles in form; these words state that the least and apparently most insignificant part of the law will not pass, will not remain without fulfilment, as the immutable word of God, which cannot be void and remain without fulfilment.

Till all be fulfilled: That is, in the spirit and in the essence, and not according to the letter. The whole law was a shadow of the future ; when the body itself appeared, the shadow lost its significance, but at the same time there was fulfilled what the shadow pointed to. The obsolete Old Testament was obliterated; it gave way to a most perfect one, of which it was only the shadow. He who fulfils the New Testament at the same time fulfils the Old, not according to the dead letter, but in the highest perfection, as, for example, he who is not angry with his brother fulfils in the highest degree the commandment. Thou sbalt not kill, for he who is not angry cannot kill, and so forth.

This explanation, like all church explanations, explains nothing as to what is to be understood by the word of God, and in what relation Christ’s teaching stands to the law of Moses, and what is to be understood by the law.

All we have to do is not to disrupt the teacliing and to view it in connection with what precedes and follows, and again the meaning is not only clear, but also conclusive. Jesus says, One has to be a mendicant, a vagrant, in order to enter the kingdom of God, that is, to renounce all the forms of life. The vagrant has always been a detested being, to whom, as it were, everything is permitted, who is outside of the law. In verses 15 and 16 Jesus said, One must be a voluntary vagrant and not against one’s will ; in these two verses he again says that one has to be a vagrant, not one who is outside of the law, for whom there is no law, and to whom everything is permitted, but a vagrant who fulfils the law, that is, certain rules.

The word νο/χος with the article is to be understood as the loi morale.

The context in Luke, which Reuss adduces so frivolously in confirmation of his discussion, shows as clearly as possible, from the very jwissage where it is found, what is to be understood by pdpoç and by the phrase, Not one jot of the law shall pass.

Luke xvi. 16. The law and the prophets were until John: since that time the kingdom of God is preached, and every man prosseth into it.

It says, The law and the prophets, that is, the written, Jewish law was needed before John, but now, The kingdom of God is announced, and so forth, and soon after, It is easier for heaven and earth to pass, than one tittle of the law to fail. Either Luke purposely put together two verses that contradict each other, or he understood by, The law and the prophets, what was destroyed since the time of John, or by the law, without the addition of the prophets, ho meant that other thing which can never be destroyed as long as there are men.

The understanding of the law as the loi morale, and the writing it without the article, are particularly clear in the following passages from Paul’s epistles to the Romans:

Rom. ίίϊ. 27. Where ia boasting then ? It is excluded. By what law? of works? Nay ; but by the law of faith.

28. Therefore wo conclude that a man is justified by faith without the deeds of the law.

31. Do we thon make void the law through faith? God forbid : yea, we establish the law.

Here reference is made to the law and the prophets, to the written law, then again :

Rom. vii. 16. If then I do that which I would not, I consent unto the law that it is good.

21. I find then a law, that, when I would do good, evil is present with me.

23. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

Here reference is made to the loi morale. That the moral law is meant is also evident from this, that at the end of the sermon, after counting out everything which ought to be done, Jesus says, In this, that is, in these small rules, lies the whole law and the prophets, that is, these few rules take the place of the whole written law. Jesus says, I do not destroy the law ; on the contrary, I fulfil it, because the law exists for man more unchangeably than heaven and earth,— until all be done.

In Luke we must understand it: Until all shall be done according to the law.

The idea is that the law, the indication of what must be done, existed, and will exist, as long as the world

exists and until all shall be fulfilled, that is, the law can fail to exist only in two cases: (1) if the world came to an end, (2) if men always executed the law, since the law is only an indication of what is not executed, an indication of the deviation.

(e) λυαν cannot be translated otherwise than by to regard as unnecessary.

John v. 18. Therefor* the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

John rit. 23. If a man on the sabbath day receive circumcision, that the law of Moses should not broken ; are ye angry nt me, because 1 have made a man every whit whole on the sabbath day ?

(/) ίντολή command. I do not translate it by commandment, because with this word we are wont in Russian to connect the idea of the commandments of Moses.

(g) τούτων refers to the commandments, commands, rules.

If we do not keep in mind the fact that the meaning of the discourse was distorted in the beginning, it will be difficult to understand why this word τούτων is, as it were, omitted and referred to the commandments of the law of Moses. If the reference were to the commandments of Moses, why would it be said, These commandments? What these? All? If so, it would not be necessary to say these, which will be mentioned only to be destroyed. How, then, does it say that not one letter of the law will be lost ? And yet the church and Reuss take the eighteenth and nineteenth verses to refer to the commandments of Moses.

Reuss says (p. 203) :

Nous pourrions encore demander la permission de regarder les deux versets suivants comme n’étant pas ici à leur vraie place, et le 20“· comme se rattachant directement au 17“·, mais nous n’insistons pas sur celte simplification.

The church says (Archim. Mikh., Gospel of Matt., Ρ· 76):

Break .· Transgress, do what is contrary to the commandment, or by a distorted interpretation to take away the obligatory force of the commandment, for example, by representing the commandment as of little im]>ortance and its violation as not a sinful matter and the guilty person as not subject to responsibility or subject to small resjtonsibility.

One of thete leatt commandment» : The Pharisees divided the commandments of the law into two classes, into large and small ones, and of the latter they said that it is no sin to break them, though among them they placed the commandments which have reference to the very essence of the law, to love, charity, justice. It is of these that the Lord is speaking, calling them the least according to the false conception of the Pharisees.

After that it says :

St. Chrysostom and Theophilactes, on the other hand, inter-Ethis differently : they say that the Lord does not call the t the commandments of the law of the Old Testament, but those which he intended to give, and that he calls them so from humility; as he has humbled himself and in many places speaks modestly of himself, so he also speaks of his law.

And after all we do not find out how it is to be understood.

Jesue says, You shall be vagrants, but there is and must be a law for every man, and I will give you a few rules; but if you observe these few rules, you will be in the kingdom of heaven, and, elucidating this, he says, In order to enter the kingdom of God it is necessary to be better than the Pharisees ; to enter the kingdom of heaven it is necessary that your righteousness in relation to the law should be greater than the righteousness of the Pharisees, who do not fulfil the law.

FIRST COMMANDMENT: THOU SHALT NOT BE ANGRY

21. Ήκονσα τ· βτι ί^θη roit άρχαίοιΐ, Oü φοπύααΐ· 6, S Ar φοκνσν, ί»νχοΐ ίσται rp κρίση.

22. ’Εγώ W λΖγ« vMF, fin râi i Αργιί’όμί-rot τψ άδ(\φψ αΰτον ιϊκή, ίνοχοι tarai rft Kplatr όί S’ Ar «Οτρ τψ άδιλφψ αϊτόν, Ί’ακά, ίροχοί Ζσται τψ συκ-ιδρίψ· S, S’ âv <5ιτρ, Μωρί, ϊκοχοί Ισται ,ί, την yttrrav τον τυρό».

Matt. ν. 21. Ye have heard that It wii raid by them of old time, Thou ehalt not kill; and whomever shall kill shall bo In danger of the judgment- <Ex. xx. 13):

22. Hut I eay unto you, That whosoever Is angry with hie brother without a cause* shall be In danger of the juilg-ment: and whosoever shall eay to hie brother. Raca,’ shall be In danger of the council but whosoever shall eay. Thou tool, shall be in danger of hell tire.·

21. You have heard that II was said to those of old time, Thou shall not kill; he who kills II subject to judgment.

22. Hut I tell you, He who Is angry with nil brother Is already sub. (oct to judgment. And iv who says to hli brother, Rascal, Is subject to criminal prosecution. And ho who nays to hie brother, Crazy, is subject to tire.

(a) Book of Numbers xxv. 1-28.

(ό) In many texts the word clκή is wanting ; it is not in Luther, nor in the Vulgate, nor in Tischendorf’s edition, and this word has been acknowledged to be an interpolation. It is superfluous to prove the obviousness of this interpolation. Everybody knows how rudely it contradicts the meaning of the whole teaching, how simply stupid it is. If it is only without a cause that it is not good to be angry, then it is permitted to be angry with a cause. And who will be the judge what is a cause, and what not ?

Here is the reflection made upon this occasion by the church (Gospel of Matt., p. 79) :

But I say unto you: Christ as the plenipotentiary lawgiver speaks here, ns in other passages, as one who hath power, and not as the scribes and Pharisees.

Dost thou see the complete power? Dost thou see the manner of action proj^r to a lawgiver? Who of the prophets spoke that way? Who of the righteous? Who of the patriarchs? Nobody. Such words spake the Lord, they said, but not so speaketh the son. They gave a law to slaves like themselves, but this one gives it to his slaves.

Angry without a cause: There is an anger which, so to speak, is legitimate, just, when it is directed against sin, against lawlessness, against crime, and grows out of jealousy for the glory of God and salvation of one’s neighbour. God himself is angry with the sinners. Christ looked in anger upon the hypocritical Pharisees (Mark Hi. 5). Not of such anger is mention made here, but of anger without cause, for nothing, out of selfishness, of the anger which is not based on the love of truth and virtue. If one is angry justly, for the sake of correction through spiritual jealousy, he will not be condemned.

This interpolation is remarkable as an example of those intentional corruptions to which the Gospel was subjected. Λ tiny word, but how it ruins the whole meaning, and how many other such interpretations there are !

(c) Baca, a Chaldee word which means contempt; it may be translated by apostate or rascal.

(d) Sanhedrim, a special court which for the most part condemned to death.

(e) Gehenna of fire was a valley where men were burnt as sacrifices to Molech. To give into Gehenna means to burn.

The whole discourse, which is begun with the example of the law of Moses, that one has to be judged for murder, is carried on in accordance with the assumed comparison. According to the law of Moses it is necessary to judge, that is, the highest penalty is to be meted out for murder.

Jesus says, As you have been forbidden to kill, so I with the same severity forbid you to harbour anger in your heart against your brother. Still more severely do I forbid the manifestation of this anger in the expression of contempt for a man, and more severely still a greater manifestation of contempt (crazy, that is a man who cannot be treated rationally).

The degree of the severity of the proliibition is expressed in the punishment, and so Jesus expresses it.

But evidently Jesus prescrilies neither the sanhedrim, nor Gehenna. If we are to understand it in that way, the sanhedrim ought to be introduced. If we are to understand it that it is going to be so in the world to come, then it is not clear what that sanhedrim will be.

For that reason it is evident that neither the sanhedrim nor the Gehenna is meant as something which is to be in the next world. The whole significance is only in the greater degree of criminality.

without the first have no iiiv.un..e —

and are important and have power only before God in connection with peace and love of our neighbours. Of course, if there is for some reason no possibility of becoming personally reconciled with our neighbours, we ought to make peace at least in our heart.

Reuss, who has got off the track and is convinced that Jesus is talking only of the commandment of Moses, speaks like this of this passage and of the following verse (l-207) -

23. Là, as» rportf-pjt rd IwpSr σου jri rô tvomori**,, .4.<<

Sr. i

σου ίχ« τ< <·τά σου,

24. ‘ λφ<ι

ρόο σου Ιμσροσθι» τον ϋυσιαστηρίον, καί trayt, rpûrov 4·αλλ4γτ^< τψ άδιΧφφ σου, καί τ6τ< ΛΜί σρ6σφ<ρί rd SL-pdr <ov.

Matt. r. » Therefor· if thou L·rliic th, gift to the altar, and there re menbrrrit that thy brother hath aught again·! Um;

24. Leave th«r·thy gift before the altar, and go thy way: flrat be reconciled to thy brother, and then come and offer thy gift.·

M Bo that If thoa bnugeat thy gift to the altar, and there remember··! that thou haat a brother and that be baa •ometbiiig again*! thee;

24 Leave there thy gift before the altar, and go. fl rat make thy peace with thy brother, and then come and offer the gift.

(a) Then come and offer thy gift. Before that it was said that God needs no gift. Everything which served for the offering of gifts was driven out of the temple and it was forbidden to carry anything in, and so Jesus could not contradict himself and order a gift to be brought The last words would be clearer thus: Then, when thou goest and makest thy peace with thy brother, thou by that ver)’ fact bringest a gift to God.

That it is necessary thus to understand the words follows from the Lord’s prayer, in which all the relation to God is expressed in forgiving those who are indebted to us.

Λ ce premier exemple le rédacteur rattache deux autres sentence· qui lui semblaient appartenir au même ordre d’idées. 1· En opposition avec la colère doit se trouver l’esprit de conciliation. C’est une très-belle pensée, que le rétablissement de l’accord fraternel entre des hommes mal disposés l’un contre l’autre doit primer même ce qu’on appelle le devoir religieux et que Dieu agréera mieux les offrandes qui sont présentées avec de pareils gages de sincérité. Mais cette sentence n’est pas à sa place dans ce contexte, elle n’a rien à faire avec l’explication évangélique du 6« commandement. L’analogie est tout juste assez grande pour nous faire comprendre le procédé du rédacteur. 2° Mais cette analogie n’existe plus du tout et la combinaison devient incompréhensible à l’égard de la seconde sentence que Luc nous a conservée aussi dans un tout autre contexte. En effet, l’adversaire dont il y est question ne peut être qu’un créancier qui emmène son débiteur devant le juge pour le faire condamner λ la prison. Le débiteur doit se hâter de s’arranger à l’amiable avec le créancier avant que l’arrêt ne soit prononcé. On dit que par cet exemple de prudence Jésus a voulu faire comprendre l’importance de la réconciliation. Il est possible que l’évangéliste l’ait compris ainsi ; mais outre que l’application est abandonnée à la sagacité des lecteurs, toute cette parabole nous mène bien loin du sujet essentiel du discours.

To this verse the church gives the following interpretation (Gospel of Klatt., p. 82) :

It is more important and necessary to have a right heart than only to fulfil external ceremonies ; the latter

23. ‘!«,»« «vroûr τψ άστΛΙκψ σου τβχά, Ιωι 6tov fl & τ$ όδψ μοτ αύτοΟ· μήσοτί at ra-ραδψ à άντίδ mot τψ rptry, rai è κριτήτ σο σαραδψ rV «ai

Matt. r. 2S. Acree with thine adversary quickly.· while thou art in the way with him ; kit at any time the adver-•ary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

25. Show thy good will to thy adversary, while he ia still on the way with thee; Irat ho deliver thee to the judge, and the judge deliver thee to the officer, and thon find thy way Into prison.

20. «οι,

Ού μΐ) ίξίλΟρ» fwt ά»ο3ψ« τδνίσχα-TOF ΚοδράνTTJk.

20. Verily» 1 say unto the·, Thou shalt by no inrun· come out thence, till thou hast paid th© uttermost farthing.

20. Then, thou know, eat thyself, thou wilt not eout of it until thou t paid the last cent.

SECOND COMMANDMENT: THOU SHALT NOT COMMIT ADUL

TERY

(a) The word ταχύ is omitted in many texts, and is unnecessary. The words on the way express the same idea, that it is necessary to make peace as soon as possible.

(b) αμήν or αμήν Xéyco σοι are every time used in those passages where Jesus asserts that which is known to everybody, and so the best translation is, Thou knowest thyself.

According to Reuss this sermon is out of place. But according to its real meaning it directly continues the idea as 1 regun.

In regard to anger it says that the inner meaning of restraint from anger lies in this, that it is impossible to think of God, to turn to God, having auger against men. Now reference is made to the external, practical meaning of anger.

Anger is thy enemy, the adversary of truth, άντίδικος, and so thou must as quickly as possible get rid of him, as thou knowest that it is more profitable to settle with thy adversary before the trial.

In the same sense this sermon is used in Luke, as will be explained in its place.

In nearly all the explanations of the rules which are given by Jesus, two proofs are adduced why it is necessary to do what he commands: one proof is an internal one, why it is good, another an external one, why it is advantageous. And here the example of the reconciliation with the adversary before the trial is an example of the statement that abstinence from anger is not only good, but also profitable.

The same will be true in the next example.

27. Η«ούσατ< βτ* Ιβ—

T0ÎI άρχαίοιτ, OS μοιχιύσιιί.

31. L-. St, -, âk dwoXtop τήν γνναΐκα αντοΰ, δδτω αύτρ diro-στάσ, ο*.

32. ’Εγώ W λ/γ« ύμιν, Sri -, âk diroXfop τήν γυναίκα airroO, ra-ptKTbt λόγου ropvtiat, won? αυτήν μοιχασΟαΐ’ καί S, làv άτοΚιλυμΙνην γαμήσρ, μοιχαται.

28. Εγώ W λ/γω ύμΐν, Sri rit δ βλίτων γυναίκα rpà, τδ Ιτιθν-μτμα, αντ* ήδη ΙμοΙ-χτυστν αντ^ν b τρ καρδίφ αντοΰ.

2V. ΕΖ W δ όφθαλμότ σου ό διξιδτ σκανδαλίζω στ, φλτ αΐηδν «ai βάλ* άτδ σοΰ’ συμφίριι yip σοι fra dvôXiyrai b των μτλων σου, καί μή -Xok τδ σωμά σου βλήθ^ tit yitvvav.

30. Kaltljbttiioov χιΐρ σκανδαλίβι στ, b-κοψον αύτ^ν «ai βάλι Μ σοΰ. συμφίρα yip σοι fka Μλγται b των μτλύν σου, «ai μ-δλον τδ σόμά σου βληθ] tit yitwar.

Matt. υ. 77. Ye hate heard that It waa raid by them of old time. Thou alialt not commit adultery* (Isaiah xx. H).

31. It hath l»wii said. Whosoever shall put away his wife, let him give her a writing of divorcement (Deut. xxlv. I).

32. But I say unto you. That whomever shall

Et away his wife, sav-» for the cause of fornication, caiiM*th her to commit adultery: and whosoever shall marry her that Is divorced com-mitloth adultery.

28. But I say unto vou, That whosoever lookeih on a woman to lust alter her hath committed adultery with her already io bis heart.·

29. And If thy riehl* eye offend» thee, pluck it out. and cast it from thee: for it is profitable for thee that one of thy members· should perish, and not that thy whole body should be cast into hell.

30. And If thy right band offend thee, cut it off, and cast It from thoo: for It Is profitable for thee that one of thy members should perish, and not that thy whole body should be cast Into hell.

27. You have heard that II is said. Thou shall not commit adultery.

31. And It is said, Whoever will separate from his wife, let him give her a discharge.

32. Bull tell you, That whoever serrâtes from his wife, not only commits debauchery, but also causes her to commit adultery. And he who marries a divorced woman also commits adultery.

28. And whoever looks on a woman to lust after her is really committing adultery.

29. If thy eye catches thee, pluck it out, and cast It away from thee, for it is more profitable for thee that one eye should perish, than that thy whole body should burn.

30. If thy right hand catches thee, cut it off, and cast It from thee. It Is more profitable for thee that ono of thy hands should perish, than that the whole body should burn.

(a) Id the Book of Leviticus it says, If a man commits adultery with a married woman or with the wife of his comj»atriot, both the man aud the woman are to be put to death, etc. The words evidently refer to the commandment what to do with the adulterer.

For the clearness of the idea and expression verses thirty-one and thirty-two must follow verse twenty-seven, and then come verses twenty-eight and twenty-nine.

(L) In many texts the words tn his heart are wanting. It is better to omit these words, because they obscure the meaning.

(c) σκανδαλίζω comes from σκάνδαλον a trap.

Here, as everywhere in the gospels, it is used in its direct sense. As a bird which is caught in a net would gladly give up its eyes which have enticed it, that it might not perish altogether, and a fox would give up its paw, only not to be caught in the trap, as it frequently does, by wrenching off its paw, so thou shouldst know that deep is the narrow ditch of a whore, and he who falls into it perishes (Solomon). Thou hadst better tear off all that which entices, catches thee, than that thou shouldst perish all of thee.

(d) The word δεξιός has no meaning whatever here, and nothing is added to the meaning about the adultery, while it only burdens the discourse. Evidently the statement that the right hand which offends thee should be torn off became a proverb first, since it is used by Mark and by Matthew in another place, and then the word LeLrov was also added to οφθαλμός.

(e) Instead of the word member, I repeat eye, as we cannot speak in Bussian of the eye as a member.

The words τταρςκτος λόγου πορικίας (v. 32) seem to me to be incorrectly translated. The detail of the condition when a wife may be sent away is contrary to the whole composition of the teaching.

Either the words have to be omitted, or the comma has to be left out, and the introductory clause must not be referred to the predicate separates, but to the predicate causes htr to commit adultery. Then the meaning will be, A husband by casting off his wife not only commits debauchery, but is also guilty of this, that by abandoning

her he causes both her and him with whom she comes together to commit adultery.

As with the explanation as to why a man must have no anger against his brother Jesus gave an internal reason, — one must not think of God, harbouring resentment,— and an external reason, — it is worse for the man himself,— so even in this case Jesus says that the internal reason is this, that a man who abandons himself to lust causes his soul to perish, and that it is better, as in the case of the hand, to cut off that which draws him into ruin, and he says further that the external reason is this, that every lust, like every anger, grows and. spreads of its own accord.

He says, Every married man ought not to have any other women and abandon his wife, for, if he abandons her, she will be incited to commit debauchery, both she and ho who comes together with her, and that there is then no limit to debauchery.

Beuss again finds that these verses are out of place, and says (p. 208):

Ici encore le rédacteur intercale quelques sentences intimement liées entre elles, que l’on retrouve ailleurs dans d’autres contextes, et dont la première pouvait paraître à sa place après ce qui venait d’être dit du péché commis, ou se manifestant par un simple regard. La combinaison se fait facilement dans ce sens : 11 vaudrait mieux être aveugle que de se laisser entraîner à des pensées, éventuellement à des actes, coupables et conduisant À la perdition éternelle. Cependant nous concevons des doutes très-sérieux au sujet de ces sentences qui ne nous paraissent pas du tout être λ leur place ici. D’abord on ne voit réellement pas ce que la seconde formule (qui parle de la main droite) doit apporter de lumière à la i»ensée principale. En second lieu, lu mention expresse do l’œil droit, écarte complètement la seule association possible des idées, un homme borgne étant absolument dans la même position qu’un homme qui a ses deux yeux, dans les circonstances mentionnées ; enfin il est de fait que le manque de l’un do ces membres ne change pas les instincts vicieux de l’homme. Il y a même λ objecter que le parallélisme

<iu langage figuré compromet l’idée morale elle-même: Plutôt perdre un membre que le corp» entier, plutôt renoncer à quelque cIiom <le moins grand, moins nécessaire, que de perdre le tout. Avec ce parallélisme le péché serait, à vrai dire, représenté comme quelque chose de relativement inférieur, tandis qu’il est absolument mauvais. Nous verrons que toutes ces diflicultés disparaissent quand nous retrouverons ces textes dans un autre entourage.

This is what Theophilactcs says (Gospel of Matt., p. 87):

The Lord does not break the law of Moses, but corrects it, and forbids the husband to despise his wife without any cause. If he leaves her for good cause, that is, for adultery, he is not subject to judgment; but if he leaves her for some other reason than adultery, he is subject to judgment, i-cause he thus causes her to commit adultery. But even he who takes her becomes an adulterer, for if no one took her she might return to her former husband and submit to him (Cf. Chrys.).

From the interpretations of the church and of Reuss it follows that Jesus, according to Reuss, gives an example of how to fulfil the law of Moses; according to Theophilactcs, of how to correct the law, that is, that he merely defines what is to be called an adultery, whereas Jesus does not define anything, but, as he shows in the first example of anger why the sons of the kingdom of God can have no anger, so he shows here why the children of the kingdom of God must not be adultérera.

lie says, If a man will wish to have a woman, he will thereby cause his soul to perish, and, yielding to this and changing wives, he will spread debauchery both in women and in men. He shows the harm of debauchery in itself, and docs not define what may be done and what not, what may be called adultery and what may not be called so. He gives his second little Nile.

The first rule was that thou shaft never be angry. After he said this little rule, he showed why it is necessary and sensible.

Now he enunciated the second rule, Never regard as good the feeling of love of woman, that which in our Christian society is regarded as a most beautiful thing and is exalted in every manner possible in millions of books. Having said this, Jesus pointed out why this second little rule is necessary and sensible.

THIRD COMMANDMENT: THOU SHALT NOT SWEAR

33. ΠίλίΜ

ότι τοπ άρχαίο<», Ο ύκ {σιορ κήσβιΐ, άσο-δύσΜ Μ τφ Κνρίφ τού» όρκονt σον.

34. ‘Εγώ Ν λ/γω ύμΐν μη όμδσαι δΧων μήτ* Ιν τιρ ούρανιρ ότι θρόνοι ΙστI του Ocov·

35. Μψτ· Ιν τη γ§, ότι ντοτδδιδν ίστι των ττοδών αυτού· μήτί fit ‘ Ιίροσόλνμα, ότι σόλιι ΙστΙ τον peyâXov fia-ffiXéws*

36. M4re ô rj «-φαλη σον δμδστ/t. ότι ού δννασαι μίαν τρίχα Χ«ν-κην H μίΧαιναν σοιησαι.

37. “Errw δί δ XAyot ύμών, ΝαΙ Ml, Ov oS τόβί κίρισσόν τούτων ίκ τον πονηρού Ιστιν.

Matt.v. XJ. Again, ye bave heard that it hath been said by them of old time, Thou «halt not for-■wear thyself, but «halt Srform unto the Lord

Ino oath* :»

34. Hut 1 nay unto you, Swear not at all;* nei-Unir by beaveu; for it i« God’· throne—

IS. Nor by the earth; for It in his footstool : neither by Jerusalem;· for It la the city of the Kreat King.

33. You have ·Ι·ο beard that It has been said to those of old time, Keep thy oath, perform what thou bast sworn before God;

31. Hut I tell you, Do not «wear at all; do not •wear by heaven, —God is there;

». Nor by the earth, — it In God’·; nor by the church,-it i· also God’·.

X. Neither sbalt thou •wear by thy bead, because thou canst not make one hair white or black.

37. Hut let your communication be, Yea, yea; Nay, nay: for whatsoever I, more than* these cometh of· evil.

». Nor swear by thy head, because thou canst not make one hair of thy bead white or black.

37. And so let your words be, Yes. yes; No, no; and what la su;-r fluou· In respect to these words la begotten by the dovll (deception).

(a) Lev. xix. 12. And ye shall not swear by my name falsely, neither «halt thou profane the name of thy God: I am the l/ord.

Ex. xx. 7. Thou «halt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his name in vain.

Those are the two passages to which the church points. There are no others. Both passages express the oath differently from what it is expressed here. The idea of the Old Testament is to fulfil the oath.

(ό) Do not swear at all, is given in ninny texts, *aud so it ought to be, for the whole strength of this proposition is in the word όλως.

(<·) 1 say church instead of Jerusalem, in order to make the expression comprehensible, without changing the meaning.

(il) 1 put in the words tn respect to these words, more clearly to render the meaning of ircpiaaov.

(r) I put in begotten, because that is the meaning of Lc

This is what Reuss has to say about this brief passage, which is remarkable for the prophetic significance which it has for us (pp. 209 and 210):

Le quatrième exemple est celui du serment. Le décalogue, au 3« commandement, et la loi en général (Lév. xix. 12). se contentait de défendre le parjure, soit dans le sens propre de ce mot, d’après lequel il signifie un mensonge placé sous le patronage de Dieu invoqué comme témoin, et où il est par conséquent un crime de lèso-majesté divine, soit dans le sens de la rupture d’une promesse faite sous la foi du serinent (il ne s’agit pas spécialement dans notre texte de ce qu’on appelle des vaux). Jésus va beaucoup plus loin ; il accomplit la loi, comme il l’a déjà fait dans l’exemple précédent, de manière à la contredire en quelque sorte, du moins à la représenter comme imparfaite, comme restant au-dessous du niveau auquel doivent se placer les membres du royaume des cicux (Matth. xix. 8). Il interdit le serment péremptoirement. L’usage de cette forme particulière de l’assertion est la conséquence du manque de véracité parmi les hommes, qui ont ainsi voulu se prémunir contre les chances de fraude dont ils auraient pu devenir les victimes. Ce fait seul fait reconnaître le serment comme indigne d’une société comme doit l’être celle du royaume des cicux. Là, on se bornera à dire ouï ou non, selon le cas. Cette seule parole doit être une garantie suffisante. Tout ce qu’on y ajouterait, dans le but d’écarter toute méfiance, prouverait plutôt que celle-ci a sa raison d’être et que, par conséquent, le Malin, le diable, l’instigateur de tout mal, y a sa main de manière ou d’autre, ne serait-ce que parce que celui qui jure justifie par cela même les soupçons de celui qui demande le serment.

Reuse evidently does not understand the meaning of this passage. The church understands it, but intentionally conceals what it understands, purposely debases the teaching, distorts it, and makes it the servant of its abominable purposes.

This is what the church has to say :

Thou shalt not fortwear thyself, etc. : That is not a literal repetition of the law of Moses, as contained in Lev. xix. 12 and Deut. xxiii. 21-23: Ye shall not swear by my name falsely. If thou vowest a vow unto Jehovah thy God, |*rform it at once. Christ’s words apparently express the same as the letter of the law : Thou shalt not swear except for the assertion of a truth, and if thou hast sworn, do not transgress thy oath.

But shalt perform: That is, in thy oath thou must tell the truth, and perform what thou hast promised with an oath. An oath is a solemn assertion in the name of God as to the truth of what is said ; whereat it is self-understood that God will make him who swears responsible, if he swears in order to assert an untruth, because by an oath of lying the name of God is desecrated. In the course of time the Jews became accustomed to avoid an oath in the name of God and to swear by different objects, such as heaven, earth, Jerusalem, the temple, and these oaths they did not consider immutable and obligatory, that is, they allowed themselves to swear falsely by them, without apparently breaking the letter of the law.

Swear not at alt: By none of the manners of oaths pointed out as being in use, for all was created by God and was created holy, consequently to swear by any creation of his would be the same as swearing by him who created, and to swear falsely by him would impair the sacredness of the oath itself.

Neither by heaven: Heaven is the place of God’s especial presence, for which reason it is said to be God’s throne. To swear by heaven is also the same as swearing by him who site on the heavenly throne, that is, by God himself.

Nor by the earth.- The earth is called God’s footstool, consequently to swear by it would be the same as swearing by God himself.

Neither by Jerusalem: Jerusalem is called the city of the great King, that is, of God, who is the true King, both of every country and more particularly of the Jewish kingdom, the chief city of which was Jerusalem, where was the temple, the only one in the world where God the King could be worshipped.

Neither by the head: The oath by the head wu very customary in every-day life, just an among our common people improper oaths of ever) kind arc used. To swear by the head mean* also the same as swearing by one’s life, that is, I give my life, or, I^t my life be taken from me, May I die, if what I say is not true. God is the creator of life and it is in his bower to take or prolong life; consequently those who swear ny it swear by what does not belong to them, but to God, consequently they swear by God himself.

Not one hair : So small is our power to change our life that we cannot even change the colour of our hair; consequently we must not swear by what is not ours.

Yea, yea; Nay, nay: That does not mean that a Christian is always to use these words in place of an oath, but that he must simply and directly assert a truth or deny a lie, tell the truth, and not tell a lie. Besides, everything strengthened by an oath, an asseveration, is from the evil, from the wicked, from untruth, hence from the devil, since he is the cause of every evil.

The prohibition of all swearing al all evidently does not include the legal oath,— which is necessary in social and private life, — the oath by the name of God. He himself confirmed the oath in the court, when to the words of the high priest, I entreat thee by the,living God, he replied, Thou hast said, since with the Jews the judge generally pronounced an oath formula, which the defendant applied to himself with the words, Amen, be it as thou hast said.

Apostle Paul invoked God as a witness to the truth of his words, which is evidently the same oath (Korn. i. 9 ; ix. 1.; 2 Cor. i. 23 ; it. 27 ; Gai. i. 20 ; Phil. i. 8 ; 1 Thee. ii. 5 ; Heb. ri. 16).

Oaths were prescribed by the law of Moses, and the Lord did not do away with these oaths (Ex. xxii. 11 ; Lev. v. 1 ; Num. v. 19 ; Deut. xxix. 12-14).

What is abolished is the empty, hypocritical oaths of th· Pharisees.

Here is the third of the rules given by Jesus for the purpose of entering the kingdom of God, and the church assumes the same attitude to all three of them : it simply rejects them.

Id the first it was said, Thou shalt not be angry. The church interpolates the word tlx ή and explains that it is permissible to be angry, and Jesus’ words are made to mean nothing. If thou wan test to pray, Go and be reconciled with thy brother. The church says, That may be inconvenient, and so a man may pray even if he does not go to make his peace, even if millions of men suffer from him, if millions are in want, in prisons, being murdered, and he is to blame for it ; a man may pray, and all he has to say is that he has made jicacc in his heart, and the words of Jesus have no meaning.

It is said, Thou shalt commit no adultery, and as an example of it it says that he who is divorced from his wife is himself an adulterer and causes his wife to commit adultery, and also him who marries a divorced woman.

The church takes this to mean that Jesus has given rules of what is regarded as lawful and what as unlawful Well ? The church sanctifies divorces.

In respect to the third rule the same is done, but in a still more striking manner. The third rule is expressed so brietly and so clearly, that one would think that no place was left for interpretations, except for the useless verses about what word one must not swear by. All the whole third rule says is. Anciently they said, Keep an oath, and I say, Swear neither by God, nor by thy head, because ever) thing is in the jower of God, even thy head, and so say, Yes, yes, No, no, and what is above these words is evil. It is imjiossible to fail to understand this meaning. If the church lies in such a manner, it knows why ; it knows that the structure of society and its own institution arc based on the oath, and so it cannot help but lie. Jesus is shaking about that very oath winch the church wants to justify.

The real meaning of these words is what is said in them. It says, Do not swear. The connection with the whole teaching is as follows : When an agreement is confirmed by this, that both parties vow themselves to God, when they say, May God kill me, if I do not do so and

FOURTH COMMANDMENT: KMio*

so, God becomes the pledge of it. arid that is an oath. In explaining the reason why a man should not swear, Jesus says that a man should not make such agreements, because there is nothing to give as a pledge. If he pledges heaven, ho makes God a pledge of his agreement; but God does not go bail for him, so all these oaths are senseless.

If a man pledges his head, be can do so only if ho is not in the kingdom of God. In the kingdom of God every man knows that he is entirely in the jower of God and himself can do nothing, not even change a hair on his head. Every oath is a promise that a man will do this or that in any case ; but how can a man who recognizes the kingdom of God, that is, God’s power over himself, promise an earthly thing? One and the same earthly thing may be good or bad, in agreement with or opposed to the will of God. I will come to such and such a place on the Sabbath, and to that I will swear, but on the Sabbath my friend, my father, my wife will die, and I shall be asked to stay with them. I swear that I will give three dollars on such and such a day, but one who is starving will ask me for these three dollars, and how can I refuse him ?

I swear that I will obey Ivdn Ivdnovich, and be commands me to kill men, which is forbidden by God. It was possible to do so, when the will of God was not known, when there was a law and the teachers (the prophets), but not when the kingdom of God has come. Man is entirely in the power of God, and he obeys nobody else. His whole business is to do the will of God. So to whom is he going to swear ? And why ? And in what? And so you must not swear at all; Say Yes, if you have to say Yes, and No, if you have to say No; and know that every promise, no matter what it be, which is affirmed by an oath, is an evil deed, a deed which originates from evil, a deed under which an evil purpose is hidden.

88. ‘Hxodaart Sri ifr-Ιδφ-0α\μού, μ al όδδττα drri δδδντοί.

Μ Εγώ δδ Μγ* ύμΐν μή άντιατήτα < τψ αονηρψ-dXX* δατιι at Galati 6rI vi), δφά, aou ria γάτα, ατρδφον αντψ «·1 τήτΑΧΧην

41. Kai δατα at dyyaptuatt μΙΧιου fv, ίναγ< μ*r αδτον Ivo.

B. Vf αίτονττί rr δίδον-xal tôt tMXorra drà αοΰ δαντίαασθαι μή άττοατραφη r.

40. Kai ry I ao* κρι&ήται sal τδτ χιτώνά aou ΧαβιΪτ. Αφτί Αντψ καί τδ Ιμάτιοτ—

37. Καί μή xplvrrt. xal οΰ μή x/m^vî. μή καταδιKdfrrt, xal ον μή καταδικααθήττ. droXé-rre, καί ΑαολνΦήαιαθί·

2-Er V Ύάρ χρίματι xplTtrt. κρΛήαταΑτ· καί /r ψ μδτρψ ptvpnvt, dr-τιμίτρι^ήοιται νμΪτ.

4. ‘H wùt δprît τψ Αδτλφψ rev, Άφο, /<-/MXw τδ χΑρφοτ Ααδ τον δφΦοΧμοΖ αον καί Ιδού ή δοκδί δν τψ δφθοΧμψ

3. Τί δδ βλδοτιι τδ κΑρφοτ τδ τψ δφΟαΧμψ τον Αδτλφού αον, rhv δδ δν τψ αψ δφθαΧμψ δο· κδτ ού ΚΑΤΑrtît ι aou i

6. ‘TwoxpirA, trflaXe wpûnor τήν δοκδν δκ

Malt. r. ». Ye bare heard that It hath been •aid. Au c»· for an eye. and a tooth for a tooth· (Ex. xxl. 24):

39. But 1 say unto you, That yr rrtlil not evil: but whosoever shall • mite thro on thy right cheek, turn to blui the other also.

41. And whosoever •hall compel thee to go a mile, go with him twain.

42. Give to him that aaketb thee, and from him that would borrow of thin» turn not thou away.

40. And If any man will sue thee at the law. and take away thy coat.· let him have thy cloak also.

Luk’-rl. 37. Judge not, and ye «hall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven x

Matt. rlf. 2. For with what judgment ye judge. ye «hall bo judged: and with what measure ye mete. It shall be measured to you

And why beholdest thou the mote that la in thy brother*· eye. but considèrent not the beam that is in thine own •ye Ή

4. Or how wilt thon •ay to thy brother. Ul me pull out the mote out of thine eye: and. behold, a beam is In thine own eye?

5. Thou hypocrite, fl rat cast out the beam out of thine own eye-,

M. You have beard that It baa lieen Mid, An rye for an eye, and a tooth for a tooth:

SO. Hut I any. I>o not struggle against evil; If one «trike thee on thy right check, turn to him the left alao.

41. And If one compel· thee to walk a tulle with him, walk two.

42. Give to each man who aaka thee. I>o not run away from bun who wan tn to borrow from t hr··, and do not a*»k back thy own, which another baa taken from thee

40 And so, if a man want» to »ue thee to take thy coat away, give him also thy cloak.

37. And do not sue. that you may not be sued, and do not judge any one. that you may

given.

2. For In what way you judge, you shall be judged. «anil with what mea«ure you measure. It «halk l»e measured to you.

3. Why dost thou look for the mote In thy brother’s eye? Thou dost not see that there is a whole chip in thy own eye

4. How wilt thou say to thy brother. Brother. 1 will take the mote out of thy eye. since thou doel not feel the chip In thy own eye?

5. I receiver I First pull the chip out of thy own eye, then thou wilt see

τ·0 δφθαλμαύ σον, κβΐ r4r» διαβΧ/ψιιι ίκβαΧιΐν τδ ·άρφα* ίκ τον όφθαΧ· μον τον ΙδτΧψον σον.

». KI»· W παραβολ!)* αυτού. Μήπ δνναται ΤνφΧδί τνφΧδν ôôyyûv; ούχΐ άμφόηροι flL· θννον πισούνται ;

40. Ote /στι μαθητή teip rte διδάσκαΧον αν-τον· κατηρησμίνοt δί rât forai ώί 6 διδάσκαλο» αντον.

Μ Ον yip ten Wr-δρον καΧδν, rotate *αρ-νδν ο αν pi., ούδί δΐ,δρο, βαπρδν, rotate καρπδν καΧδν.

■II. “Εκαστον y δίρδδν-δρον Ικ τον ΙδΙον καρπού yiviteKirar

3ft. *0 -t>â Ανθρω-rot 4κ τον lyatev θη-σαυρον τη* καρδίαι ίκβάΧΧνι τ& άΐαθά-καί δ πονηρό* Ανθρωπο* te τον πονηρού θησαυρόν tefllXX” πονηρά.

β. M# ίώτ< τδ iyiov TOÎt κvol· μηδδ βάλητι τού* papyaplra* υμών ίμπροσθιν των χοίρων, μήιτοτί καταπατήσωσιν αυτού* tv τοι* ποσίν αυτών, καί στ ραφίντα /ιήξωσιν νμα*.

Π». IIροσίχιττ δί άπδ των ψινδοπροφητων. οΐ-τινι* Ιρχονται πρδ* ύμα* tv ίνδνμασι προβάτων, Ισωθιν δί ιΐσι Χύκοι *pray”.

31. Γεννήματα ίχιδ-νΰν, >τώΐ δύνασΟι àyaOà ΧαΧιΐν. πονηροί 6νττ* ; te yàp τοΟ πιρισσιύματο* TH, καρδία* τδ στόμα λαλοΐ.

»η<1 thon nhnlt tlinu neo clearly to cant out the mote out of thy brother’s •y·.

Luke H. ». And he ■i>ako a parable unto thriiiI Can the blind lead the blind? shall

they not both fall into the ditch ‘f*

40. The disciple Is not al.uv.· hl. m.hlrr hut everyone that la |>crfect shall bo as his master.

41. For a good tree 43 For no bad fruit brmreth not forth cor can come from a rood rupt fruit; neither doth tree: no rood tree brines a corrupt tree bring forth bad fruit, forth gûxl fruit.

41. for every tree Is 44. Every tree is known known by his own fruit, by its fruit.

Matt, xll. ». A good man out of the good treasure of the heart bringrth forth good things: and an evil man out of the evil treasure brlngetb forth evil things.

M··”. Hi. β. Give not that which Is holy unto the dogs, neither east ye your pearls before swine, lest they trample them under their feet, and turn again and rend you 7

15. Reware of false prophets, which come to you In sheep’s clothing, but Inwardly they are ravening wolves. how to take the mote out of thy brother’s eye.

Matt. rtt. 31. O gen-34. Broodof monsters! oration of vipers, how How can you apeak good can ye, being evil, speak things, since you are good things? for out of evil? the abundance of the heart the mouth sneak-•tb.

». Can the blind lead the blind? They wiU both fail Into a ditch

40. The disciple Is not above his teacher. Even If he has learned everything be will be as his teacher.

35. A good man out of the good treasure in his heart brings forth good things; and an evil man out of the evil treasure in his heart brings forth evil things.

6. Do not give what is holy to the dogs, and do not cast what is most precious before the swine, lest they trample them under their feet, and then turn against you and tear.you up.

15. Keep away from the false teachers, who come to you In sheep’s clothing, but Inwardly are ravening wolves.

80. Atyiv δί ύμΐν, δτι âv ϊημα Ipyôv, δ iàv ΧαΧήσωσιν ol Ανθρωποι, άποδώσουσι πιρί αντον XAyoT te Μη κρίσιω.

37. ’Em yàp των XL· yUv σου δικαιωθήση. val te τύν Χδγων σον κατα-δικασθήσ ρ.

(a) An eye for an eye, and n tooth for a tooth, is an extract from the following passage from Exodus.

Er. rri. 1. Now these are the judgments which thou shalt set before them.

2. If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.

3. If he came in by himself, he shall go out by himself : if he were married, then bis wife shall go out with him.

4. If his master have given him a wife, and she have borne him sons or daughters ; the wife and her children shall be her masters, and he shall go out by himself.

5. Λη<1 if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

6. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post ; and his master shall bore his ear through with an awl; and he shall serve him for ever.

7. And if a man sell his daughter to be a maidservant, she shall not go out as the manservants do.

8. If she please not her master, who hath betrothed her to himself, then shall he let her bo redeemed : to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.

V. And if he have betrothed her unto his son. he shall deal with her after the manner of daughters.

10. If he take him another wife, her food, her raiment, and her duty of marriage, shall he not diminish.

11. And if he do not these three unto her, then shall she go out free without money.

12. He that smiteth a man, so that lie die, shall be surely put to death.

13. And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

35. But I say unto you. That every idle word that men shall apeak, they shall give account thereof in tho day of judgment.

37. For by thy words thou shall bo justified, and by thy words thou shalt bo condemned.

35.1 tell you that every idle word that men speak they will pay for when the accounting comes.

37. For by words thou ehalt l>o justified, and by words thou shall bo condemned.

14. But if a man com® presumptuously upon his neighbour, to day him with guile ; thou shall take him from mine altar, that he may die.

15. And he that smiteth his father, or his mother, shall be surely put to death.

10. And he that stealeth a man, and srlleth him, or if he be found in his hand, he shall surely be put to death.

17. And he that curseth his father, or his mother, shall surely bo put to death.

18. And if men strive together, and one smite another with a stone, or with his fist, and he die not, but kcepeth his bed :

IS. If he rise again, and walk abroad uzon his staff, then shall he that smote him l»e quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.

20. And if a man smite his servant, or his maid, with a rod, and he die under his hand ; he shall be surely punished.

21. Notwithstanding, if he continue a day or two, he shall not be punished : for lie is his money.

22. If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow he shall be surely punished, according as the woman’s husband will lay upon him ; and he shall pay as the judges determine.

23. And if any mischief follow, then thou shalt give life for life,

24. Eye for eye, tooth for tooth, hand for hand, foot for foot,

25. Burning for burning, wound for wound, stripe for ■tripe.

26. And if a man smite the eye of his servant, or the eye of his maid, that it perish ; he shall let him go free for his eye’s sake.

27. And if ho smite out his manservant’s tooth, or his maidservant’s tooth ; he shall let him go free for his tooth’s sake.

28. If an ox gore a man or woman, that they die : then the ox shall lie surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.

2V. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman ; the ox shall be stoned, and his owner also shall bo put to death.

30. If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.

31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.

32. If the ox shall push a manservant or a maidservant; ho shall give unto their master thirty shekels of silver, and the ox shall be stoned.

33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein ;

31. The owner of the pit shall make it good, and give money unto the owner of them ; and the dead beast shall be his.

35. And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.

36. Or if it be known that the ox hath used to push in time past, and bis owner hath not kept him in ; he shall surely pay ox for ox ; and the dead shall be his own.

«TM. 1. If A man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

2. If a thief be found breaking up, and be smitten that ho die, there shall no blood l»e shed for him.

3. If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution: if he have nothing, then he shall be sold for his theft.

4. If the theft be certainly found in his hand alive, whether it l»e ox, or ass, or sheep ; he shall restore double.

5. If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field ; of the best of his own field, and of the best of his own vineyard, shall he make restitution.

0. If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith ; he that kindled the fire shall surely make restitution.

7. If a man shall deliver unto his ncighl»our money or stuff to keep, and it be stolen out of the man’s house; if the thief bo found, let him pay double.

8. If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he hath put his hand unto his neighbour’s goods.

V. For all manner of trespass, whether it be for ox, for aas, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.

10. If a man deliver unto his neighbour an ass. or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it:

11. Thon allai! an oath of the Lord be between them both, that he hath not put hi· hand unto hi» neighbour’» good»; and the owner of it shall accept thereof, and he shall not make it good.

12. And if it be stolen from him, he shall make restitution unto the ow ner thereof.

13. If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn.

14. And if a man borrow aught of hi» neighbour, and it bo hurt, or die, the owner thereof being not with it, he shall surely make it good.

lü. But if the owner thereof he with it, he shall not make it good : if it be a hired thing, it came for hi» hire.

16. And if a man entice a maid that is not betrothed, and lie w ith her, he shall surely endow her to be his wife.

17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.

18. Thou shalt not suffer a witch to live.

19. Whosoever Beth with a boast shall surely be put to death.

20. He that sacrificed! unto any god, save unto the Lord only, be shall be utterly destroyed.

That is the whole thing that the Jews had in view when Christ said, You have been told, An eye for an eye, etc. In adducing the words, An eye for an eye, and a tooth for a tooth, which refer to the injured woman, Jesus apparently does not speak of this one case, but in general of trials and punishments, which form the contents of these chapters. He speaks of the ancient means of defence against evil, of trials and punishments, and soon after he says, But I tell you, Do not struggle against evil, or, more correctly, do not defend thyself against evil in that manner, but do the opposite, and he goes on to show what the opi>osito actions are.

For that reason the verses of man’s judgment, which in Matthew are given in the seventh chapter, and in Luke follow the passage where it says that one should give to those who ask, and that one should be merciful, are transferred by me into this chapter, where they directly follow from the jiassage in the Old Testament, where reference is had to the criminal procedure. The transference of these verses to the seventh chapter, where they stand out of connection with what follows and what precedes, is quite clearly explained by the fact that the words about the criminal procedure arc understood as words which refer only to the condemnation by words. In consequence of these considerations I transjiose also Verse 40 of Chapter V. ok Matthew after Verses 41 and 42, since Verse 40 speaks of the judgment. After that verso naturally follow Verses 37 from Matthew and 37, Chapter VI., from Luke.

(b) καί τον χιτώνα σου λαβtiv and to take thy coat.

Here, in the sermon on the mount, the word κρίναν is used for the first time, and its meaning is itself defined by the context. If there did not exist a false interpretation of the words κρίνω and κρίνομαι, in the sense of shaking ill, it would never have occurred to any one to interpret the clear meaning of the passage, To sue and take away the coat. To say that in the sermon, where Jesus is expounding before the vagrants the essence of his teaching, he is saying that the vagrants ought not to be given to speaking ill would appear as a senseless joke, if we were not used to the blasphemous interpretations of the church. Fortunately the word stands here in such a context that it is impossible to give it another interpretation, but the church continues even here to blaspheme.

This is what it says (Gospel of Matt., p. 91):

Will tue: That we muet yield to the oppressor who want» to take something away from us by a case at law is. even more than the preceding one, a commandment which ought to be taken in a general sense. The Saviour wants us to show a similar absence of malice, not only when wo are beaten, but also when people want to deprive us of our possessions. However, the legal defence of property is not excluded by it, nor the just litigation. When Paul heard that lawsuits were instituted in the church at Corinth, he did not definitely exclude them from the Christian •ociety, but only said, Why do you not rather take wrong than do wrong? (1 Cor. vi. 7.)

This is what Reuss says (pp. 211 and 212):

C’est encore In recommandation de la patience et de la résignation en face de l’injustice, considérée comme préférable à des procédés, légaux à la vérité, mais étrangers au sentiment fraternel qui doit rapprocher les hommes, durs, violents, agressifs. Mais dans ces nouveaux cas il ne s’agit plus de rendre la pareille, seulement de re|»ouhser une attaque contre la personne ou la propriété. Nous devons doue les étudier à part. Quant à la forme de la pensée, nous voulons dire quant aux exemples choisis pour l’exposer populairement, voici ce qu’il y a à dire. On remarquera la différence entre les deux rédactions dans ce qui est dit du manteau et de la tunique. On sera porté à dire que la version de Luc est la meilleure, parce que celui qui dépouille l’autre, commence par le vêtement qui recouvre les autres. Cependant l’autre version nous parait de beaucoup préférable. Il s’agit d’un procès injuste, par lequel un homme est méchamment dépouillé de son bien. Or, il faut se rappeler que le manteau est considéré comme l’objet le plus indispensable du pauvre homme, parce qu’il lui sert de lit, et que la loi mosaïque déjà (Exod. xxii. 25. Ι-eut. xxiv. 13) contient des dispositions protectrices à cet égard. Le sens est donc : Si quelque adversaire méchant veut, par des intrigues judiciaires, vous enlever une partie de votre bien, plutôt que de faire des efforts pour vous défendre énergiquement, laissez-lui prendre le tout. Le mot grec, d’origine persane, que nous avons rendu par corvée, se rapporte proprement à des services publics pour lesquels on met un homme en réquisition (Matth. xxvii. 32). La recommandation porte donc qu’il faut plutôt faire plus qu’il n’est exigé que de refuser tout à fait.

Il se présente ici une difficulté en vue de laquelle on a souvent reproché à la morale de Jésus d’être simplement inapplicable, parce qu’aucune société ne saurait subsister là où les honnêtes gens laisseraient ainsi patiemment le champ libre anx méchants. Pour écarter cette objection, il ne suffit pas de dire qu’il ne s’agit pas ici de lois sociales, mais de devoirs privés, ni de rappeler que d’autres passages de l’Écriture sauvegardent l’ordre public. Il faut admettre que la recommandation de Jésus, bien que figuré· dans sa forme, est sérieuse et réellement practicable. Or, on trouvera sans peine qu’il y a des coups, plus durs et plus irritants que des soufflets, que le chrétien peut être dans le cas de supporter et de pardonner : des attaques contre le fruit de son travail, plus méchantes que ne le sont d’injustes procès; des charges plus lourdes que de brutales extorsions, qu’on peut lui imposer sans qu’il regimbe. Nous parlons de cas où aucune loi positive n’est violée, mais où un sentiment plus délicat du devoir nous engage à subir les effets de l’égoïsme d’autrui sans nous opposer à ses exigences ; où il nous serait même aisé de dire : non, en nous prévalant du droit strict, et où l’esprit de Jésus nous fait dire : oui, en nous guidant par son exemple.

I«e v. 42 est plus étranger au contexte, en ce qu’il n’y a plus là aucune liaison quelconque avec la loi du talion. Pour le fond, même observation que tout à l’heure. Prise à la lettre et dans son acception la plus illimitée, cette règle ferait plus de mal que de bien. Mais il restera toujours le principe que la rédaction de Luc insère en cet endroit même et que notre évangéliste ne mentionne que plus bas (vii. 12) : ce n’est pas mon intérêt, mais celui de mon prochain, qui doit régler mes actes.

To a man who is searching after a meaning of the teaching and who does not regard the present order of things as the realization of a Christian organization of society, this passage points incontestably to this, that the words μη Kplvere καί ου μη κριθη-re must be translated by to judge in court and be judged, and that the same is true of κριθητe, the passive voice of this verb, and that Jesus forbids judging and litigating.

(c) In Matthew vii. 1 : μη Kpivere, ινα μη κριθητe Judge not, that ye be not judged. Many texts have, as in Luke, μη καταδικάζω, that is, Do not condemn by a trial.

(d) Such is the context of these verses in Luke. That these words are here in place, there can be no doubt to him who by the words κρίνω and καταδικάζω understands what they mean, and not what we want them to mean. The courts and the judges are the men with the chips in their eyes who are trying to find the motes in others, they are the blind who are leading the blind, the teachers of revenge and malice, who can. teach nothing but revenge and malice.

(e) This verse is placed in Luke after the verse about the beam in the eye, and evidently refers to the judges. Courts cannot be good if they lead to punishment and

evil, and those who judge and pronounce sentence cause their sentences to come from evil.

(/) This verse is found only in Matthew, where it stands immediately after the verse about the beam in the eye. Both the church and I’euss give to this verse a meaning which is independent of the discourse.

Here is the interpretation of the church (pp. 120 and 121):

Give not that which it holy untn the dogs: Again an allegorical discourse. What is holy unto the dogs: the picture is borrowed from what one might do who should throw what is holy, that is, consecrated, offered to God ns a sacrifice, to the dogs to desecrate it. What is holy here signifies everything which has reference to the Christian faith: the whole gospel truth, the commandments, rules, teaching, and also all sacred objects.

Pearls: A precious object of adornment. It serves ns a picture of high spiritual subjects, and here signifies also high subjects of Christian faith and evangelical truth (Athanasius the Great understands by them in particular the mysteries of Christ’s body and blood).

Dogs and swine : These unclean animals designate those who are morally corrupt and incapable of receiving the evangelical truth of men, to whom what is holy and spiritual is foreign and even annoying, since they cannot understand its value.

They (ram/de under their feet: As a swine, which does not know the high value of a costly pearl, tramples it underfoot, so also corrupt people, who do not comprehend the high value of evangelical truths, mix them with unclean subjects, contort them, and frequently even scoff at them, hi many passages he makes the corruption of life the cause why the most |»erfect teaching is not accepted, for which reason he commands that the doors be not opened to them, for when they have learned they become bolder still.

And turn again and rend you: Wild dogs, whose hunger haa been irritated, but not satisfied, and voracious swine, which instead of food receive that which they cannot devour, being irritat’d, may throw themselves on those who have irritated their hunger without satisfying it, and tear them to pieces. Even so corrupt people, incapable of understanding and receiving the evangelical truth, may in their rage turn on the very preachers of the truth and cause them all kinds of calamities, even death.

The sense of the discourse, (!ive»«v«. … _

Do not offer the evangelical truths and everything holy to men who are morally corrupt, ungodly, and evil, lest they, not understanding what is holy and most precious, should defile it, mingle it with human sophistries, distort it, and scoff at it, and you (ourselves should not escape Iteing ruthlessly destroyed by them, low often the ajmstlcs during their preaching had occasion to convince themselves of that, when they had to suffer all kinds of calamities from evil, senseless, immoral men.

Similarly the Lord has here forbidden that ungodliness which we practise on the Lord’s holy words by transgressing them.

The consequence of such a transgression is this, that those who are outside the faith similarly regard the injunctions of the Lord as worthy of neglect, and for that reason rise with greater boldness against us, and, as it were, tear the transgressor to pieces with their rebukes and arraignments.

The same in Reuss.

It seems to me that the significance of the verse flows from what precedes, and is much simpler than the meaning attached to it by the church.

The whole point is that men should not litigate. If a man litigates and expects justice from the judges, who judge tooth for tooth, he gives that which is holiest and most precious in him — his desire to have justice — to the dogs, throws it under the feet of the swine. The dogs and swine will trample underfoot his feeling of justice and will tear him to pieces, that is, they will condemn him, or will cause another man to be condemned.

So here is the fourth of those small rules of Jesus, which are to teach us how to fulfil the law. Both this rule and the preceding one show that Jesus, speaking of the law, never had in mind the law of Moses, but the general and eternal moral law of men. Jesus does not teach how to fulfil the injunctions of the book of oaths of Moses, but teaches us bow to fulfil the eternal law, which forbids all oaths.

Similarly in respect to justice Jesus does not tench us to fulfil the law of Moses, but says outright that human justice is an evil, and teaches us to fulfil the eternal law, — the non-resistance to evil. He retains one thing, the aim of the Jaw, as a reason for expressing his rules. The aim of the law of human justice is the good of men. And he says, In order that you may obtain this good, you are told in the law, Put out an eye of him who has put out an eye, knock out a tooth of him who has knocked out a tooth, cut off his hand and kill him who has killed; but I tell you, in order to obtain the good, do not defend yourselves against evil men. Do not defend yourselves at all. If a man strike thee on a cheek, offer him the other. If he wants thee to work for him, work for him twice as much. If thou k no west that he wants to borrow of thee, do not run away from him, but give him ; and if thou givest him, do not ask back ; if he wants to take thee to court and take away thy coat, give him thy cloak also.

Christ dwells in detail upon this and counts out the cases in which an evil man may offend one who is not evil, and in all cases he says directly and clearly what one ought to do, and what not ; he says that one must give ever) thing up and not have recourse to human justice, the courts, and not take part in them.

The aim of the law is that no one should lay his hand on another, on his liberty, his security, his life, and so the law cannot lay its hands on the liberty, security, and life of another. And there cannot be a law, Thou shalt not kill, and another law. Thou shalt kill such and such a man.

This rule follows naturally from the first rule. Be not angry, and make thy z»eace with thy brother. Its chief meaning is only a rejection of the human judgment, which is confirmed by a false law.

Jesus says. Do not judge and be not judged, but forgive, forgive everything. If you will forgive, you will be forgiven. And if you will judge, you will be judged, and the evil will never end.

And as with the former rules, Jesus, having given the rule, explains it from two sides, from the internal side, for each man, and from the external side, for all men. For each man he says, How can a man judge others? He who judges ought to see what is good and what bad, but how is he to see that, since he judges himself, that is, wants to avenge and punish ? By his very judging he confirms the evil, and so, if he judges, he is himself a blind man who wants to lead a blind man. So it turns out for each man.

For all men it turns out that, in the first place, if be judges, he will be judged himself, and, in the second place, though he intends to correct and teach, he only spoils and corrupts. Very well, he teaches and punishes. But the pupil can learn only what the teacher knows. The teacher teaches that vengeance should Ixj wrought on men. It is this that the pupil will learn. Thus men teach others to punish, and thus they go farther and farther into the darkness. They say that they are doing this for the good. They kill ! Murder am not come from a good desire, just as bad fruit cannot grow on a good tree, and as good fruit is got from a good tree, so vengeance and punishment cannot come from a good man. And so, if they punish, do not believe them that they arc good. Such is the meaning of this passage.

This is the way the church interprets it:

Resist not evil: An evil action caused by a had or evil man; aud since the devil is the enuae of evil, we may understand by the evil the devil who acta through the man who offers the offence. Does II really mean that the devil la not to In· reacted? Ike la to be, but aa the Saviour has commanded it, that ia, the evil is to be borne with patience.

Whosoe it r shall smite thu: The feeling of love and meekness, which {o an offence answer* with a rendi’nctm to receive a new offence, which twice satiafirs an unjust pretension, and which ia

prepared to give to him who asks, is the distinctive feature of those who have become perfected in the spirit of the Christian law.

But it is self-evident that all these commandments aliout long-suffering, al*>ut rejecting retribution, being directed only against the Jewish love of revenge, do not exclude the public measures for the suppression of evil and for the punishment of those who do wrong, and also the private personal efforts and cares of each man to preserve the inviolability of righteousness, to bring the offenders to justice, to put a stop to the attempts of the evil-minded to harm others, for otherwise tl.s very spiritual laws of the Saviour would in Jewish fashion turn only into a letter, which might serve for the success of evil and the suppression of virtue. Christian love must l«e like divine love, but divine love limits and punishes evil, and the love of a Christian must endure the evil only to the extent to which >t is regarded more or less as harmless foi the glory of God and for the salvation of our neighliours ; in the contrary case it should limit and punish the evil, which is especially the duty of the authorities.

The Ix>rd himself, when he was smitten on his cheek, said to the offender, Why dost thou smite me? and commanded his disciples to save themselves from oppressions and persecutions by flight. Apostle Paul, in a case of an injustice shown to him, instead of suffering without murmuring, turns to the authorities for justice and replies reproachfully to the high priest who has commanded that he l>e beaten.

Judge not: What is prohibited is not a simple judgment or well-intentioned estimation of the actions of other men, which is in any case necessary in life, especially in public life, but the condemnation of the mode of action of one’s neighbour, and withal the condemnation by an illegal judgment, which is common in every society, and the personal condemnation, in private relations and in private intercourse, — so to speak, private, personal faultfinding, in which cases the condemnation generally takes place from some selfish and impure purposes, from ambition, pride, and so forth. Judgments concerning the quality of this or that action of our neighbours, even the action provoked by such a judgment, is permissible, if it is based on a true understanding of the matter and on a godly jealousy for the glory of God. Christ himself and the apostles and all their true followers have always condemned actions which were contrary to faith and godliness, and took certain measures against everything which in their opinion was evil. Not of such judgment does the Lord s|»eak, but of the unfair, selfish, egotistical judgment, which at that is expressed without any need, from persona), selfish impulses, and especially by people who themselves are more at fault than those whom they judge. Evidently the Lord had in view the Pharisees who, priding themselves on their supj»osed righteousness and purity in their external conduct, sc verily judged the actions of other men, without knowing their circumstances, nor their impelling causes, and did not try to mend themselves.

The Lord said this not that we should act or do anything without judgment, but having in view the Pharisees and scribes, who judged each other, but did not mend their own ways.

This is what Beuss says (p. 288) :

Ces maximes se rattachent de plus près à ce qui a déjà été dit plus haut, chap. v. 25 ; vi. 12, 14, 15. Car il est impossible de méconnaître que c’est le jugement de Dieu qui est ici mis en parallèle avec celui des homme set qu’il ne s’agit pas de la réciprocité entre ceux-ci. En apparence il y a là une conception anthropopathique du jugement de Dieu, en ce qu’il est dit que celui-ci jugera les hommes comme ils auront jugé leurs semblables, comme si les passions, les antipathies, les préventions, qui nous dictent si souvent nos jugements, pouvaient se retrouver dans les motifs du juge suprême. Le point de comparaison ne porte pas sur les défauts comme tels, mais sur la présence ou l’absence de cet amour fraternel qui doit primer le droit strict. 11 ne faut pas oublier que Dieu, le Saint et le Juste par excellence, serait autorisé à nous mettre en jugement pour chaque faute ou transgression et à nous appliquer la peine méritée, tandis que nous, qui sommes tous pécheurs, nous avons bien tort d’être rigoureux envers les autres. Nous avons tous grandi-ment besoin de la grâce de Dieu, donc avant tout il convient que nous soyons animés, nous aussi, les uns envers les autres, d’un sentiment analogue.

Kριθηυαι is used in the fortieth verse in the sense of litigating, as which it is translated by all ; κρίνω alone might, by stretching the point, be translated by to judge, pass judgment, though in the direct sense it means to weed out, separate the bad from the good ; it does not mean to judge with the tongue, but to sentence or separate ; but in connection with καταδικάζω, which seems to be put in

on purpose that the won! κρίνω might not be interpreted wrongly, its rendering by to judge is quite impossible. The word καταδικάζω means, from its derivation from δικάζω, and according to all the dictionaries, to condemn to punishment after a trial.

More than that These words are said after speaking of the necessity of offering the other cheek, giving away the coat, and so forth, but in Luke, immediately after it has been explained that according to the law of Moses justice was obtained by trial and by punishments. But I tell you, says Jesus, Do not defend yourselves against evil, and then you will obtain justice. It seems to be self-evident that we must not sit in judgment and sentence to punishments. Even if it were not said after that, Judge not and do not sentence to punishment, it would be clear that it is self-understood, because Jesus Christ teaches all to forgive. Who is going to punish, if he teaches all, Resist not evil, and Wreak no vengeance? Even in the first interpretation of the law, Thou shall not kill, it said, Be not angry with thy brother. Besides, does not the whole teaching of forgiveness, all the parables, of the forgiven whore, of the debtor, the prayer itself which teaches us to forgive those who are indebted to us, do not all those things tell the same? But here it says directly, in two or three words, such as can under no condition have any other meaning, Judge not in courts, sentence not to punishments. What happens? All the churches, all the interpreters say that that means rites la mdisance, do not gossip, and that is all. Not to gossip and not to sjieak ill of people is not bad ; but first of all they are not to be judged in courts, not punished, not corrected, not to have vengeance wrought upon them, — and that is the main thing which is said.

Again the fourth rule given by Jesus, like the three former ones, is rejected, so that if all the passage, all the

four rules, were omitted, mv

not be changed in the least, and would even be clean* than before.

The same will be true of the fifth rule.

FIFTH COMMANDMENT: WAGE NO WAR

43. Π«οι5σβτ» Sri Z^· ’Αγ·<4<·«· τύν

πλησίον σον, val μισή-etn τύν Εχθρόν σον.

44. ΕγώΚλΛ«Η”. ‘Ayavâre τούι ίχθρούι ύμων. lOXoytÎTt τούι κα-ταρωμίνονι ύμαι, ναλωι ro<«‘r< τού» μισούνται ύμαι, καί ττροσιύχισθι ύπίρ των ίπηριαζύντων i/μαι καί διωκύντων ύμάΐ·

45. ’Oron ytvqofa viol τον Ίτατρδί ύμων τού ίνούρανοΐι, 6τι τόν ήλιον αϊτού άνατίλλβι /ri tro-νηροίτ καί iyaOoùt, καί Μχ* ΛΗ διναίοιι val Mm

33. Καί tàv AyaOo-iroiTjTf τού» àyaOovoiouvrai ύμαι. vola ύμιν χάριι tort; καί yàp οΐ Αμαρτωλοί τό αύτό νοιούσι.

32. Κ.Ι »ί àyavâr, τού, àyavùvrai ύμαι. vola ύμίν χΑριΐ tori; καί yàp ol Αμαρτωλοί τού, dyawûwai αύτούι àyavùoi.

48. Ύ^ισΟι <Λν ύμοΐι τίλιιοι, ύσπιρ ό ιτατήρ ύμων à tv Toil ούρα τοîi τίλιι&ι ta τι.

Matt. r. 43. V· b»· heard that It hath l.een •aid,· Thou «halt love thv neigbl*our. and hate thine enemy· (Lev. Hi. IT. !·>.

44. But I aay unto you. Love your enemies, bleus them that curao you.· do rood to them that hate you. and pray for them which deapltofiilly use you, and persecute you;

43. You have heard that It baa been «aid. IM L’»“d to thy neighbour, and count thy enemy aa nothing.

44. But I tell you. Do rood to your enemlea. do pood to those who account you an nothing; do good to those who threaten you. and pray for those who attack you;

45. That ye may be the Children· of tour Father which ia in heaven: for he maketh his sun to rine on the evil and on the pood, and sendetb rain on the just and on the unjust.

Luke H. 33. And If ye do good to them which do pood to you, what thank have ye? for aln-nrrs· alio do even the •ame.

32. For if ye love them which love you, what thank have ye? for «Inner»’ also love those that love them.

45. That you may become the equal children of your Father in heaven. He makes the tuo rise on the evil and on the good, and sends the rain on the just and on the unjust.

33. And If you do good to those who do good to you, what desert la there in that? For all nations do the same.

32 And If you do good to your brother· only, what additional thing do you do toward the other nations? Every nation does the same.

Matt. v. 43. Be ye therefore perfect, even aa your Father which la in heaven l« perfect ·

45. Re therefore good tn all men. aa your Father In heaven la good to all.

(a) Lev. six. 17. Thou «halt not hate thy brother in thine heart: thou ehalt in any wise rebuke thy neighbour, and not suffer sin upon him.

And, besides, those passages where it says, Love God and thy neighbour, which have all reference to the love of the neighbour. The following passages refer to the hatred of the enemy :

Ex. xxxiv. 12. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee :

13. But ye shall destroy their altars, break their images, and cut down their groves :

brut. xx. 1. When thou goest out to battle against thine enemies, and seest horses, and chariots, and a |«eople more than thou, be not afraid of them : for the lx>rd thy God is with thee, which brought thee up out of the land of Egypt.

2. And it shall be when ye are come nigh unto the battle, that the priest shall approach and speak unto the j»eople,

3. And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies : let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them ;

4. For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you.

5. And the officers shall speak unto the people, saying. What man is there that hath built a new house, and hath not dedicated it? let him go and return unto his house, lest he die in the battle, and another man dedicate it.

6. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it.

7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.

8. And the officers shall s|*ak further unto the people, and they shall say. What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren’s heart faint as well as his heart.

S. And it shall lie, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people.

10. When thou comest nigh unto a city to fight against it, then proclaim peace unto it.

11. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the j«copie that is found therein, shall be tributaries unto thee, and they shall serve thee.

12. And if it will make no jieace with thee, but will make war against thee, then thou shall besiege it:

13. And when the Lord thy God bath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword :

14. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself: and thou shalt eat the s]M)il of thine enemies, which the Lord thy God hath given thee.

15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.

1(1. But of the cities of these people which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:

17. But thou shalt utterly destroy them, namely, the Hittites, and the Amorites. the Canaanites, and the Perizzites, the llivites, and the .Jebusites, as the Lord thy God hath commanded thee:

18. That they teach you not to do after all their abominations which they have done unto their gods ; so should ye sin against the Lord your God.

19. When thou shalt besiege a city a long time in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them; for thou mayest eat of them : and thou shalt not cut them down (for the tree of the field is man’s life) to employ them in the siege.

(-) εχθρός means enemy, foe. The word is used hero in the sense in which it is employed in Matthew.

In the time of Moses Hebrew oyev εχθρός signified a man of another nationality, a Philistine, and so forth. Every non-Jew was an oyev, εχθρός. In this passage the significance as of a man of another nationality is incontestable, if for no other reason than because it is opjxjsed to 7τλησίος, which in the language of the gospels means compatriot. The question is who is a πλησίος, and it turns out that a πλησίος is a man of another nation, a Samaritan (Parable of the Samaritan, Luke x. 29-37).

This is what Keuss has to say about this place (pp. 212 and 213):

La dernière antithèse entre le point de vue légal et celui de la morale évangélique est en quelque aorte le résumé de celles qui ont précédé et en tout cas elle en est le couronnement. La loi (Lev. xix. 18) disait: tu aimeras ton prochain ; elle n’a dit nulle part explicitement: tu haïras ton ennemi. Mais le prochain, c’était l’Israélite, d’après les Pharisiens c’était môme seulement l’ami. La haine de l’étranger, et l’identification de l’étranger avec l’ennemi, étaient les conséquences naturelles, inévitables du point de vue particularité de l’ancienne constitution religieuse. Jésus n’est donc pas injuste envers la loi en formulant son assertion comme il le fait. Ses contemporains du moins n’avaient aucun motif de le contredire à cet égard. Son accomplissement de la loi, en la ramenant à l’intention non méconnaissable du créateur, père commun de tous les hommes, établissait donc un universalisme des sentiments de fraternité tel que le monde ne l’avait point encore connu. Heureusement lu formule du devoir, à cet égard, n’a pas besoin ici de commentaire, tout imparfaite qu’est toujours encore la réalisation de l’idéal. Nous nous bornerons à quelques observations de détail. J^e texte de Matthieu (v. 44) a été complété dans les copies et dans les éditions vulgaires au moyen de celui de Luc, qui est plus riche d’amplifications sans rien ajouter à la pansée essentielle. L’effet de cet amour, qui ne se circonscrit pas dans les bornes tracées par les imperfections du prochain, mais qui aspire à la ressemblance de l’immensité des perfections de Dieu, c’est que le chrétien devient l’enfant de celui-ci, un fils digne de son pare. Car il va sans dire que la perfection de Dieu qui nous est proposée ici comme un but idéal à poursuivre, ne jout s’entendre que de ce que nous appelons ses attributs moraux. Le fait même de l’impossibilité de jamais atteindre ce but, fait évident pour la raison et la conscience, ne doit pas être un obstacle pour la volonté; et le texte affirme cela au point de se servir du futur et non de l’impératif pour nous faire marcher dans cette direction. Ce qui est dit du soleil qui luit px»ur tous Indistinctement, et de la pluie qui féconde tous les champs, ne doit pas servir de preuve matérielle et directe de l’amour universel de Dieu. Car il y a aussi des fléaux dans la nature qui frappant également, sans distinction, les hommes de toutes les conditions morales. Mais c’est uno image do la grâce offerte h tous, de la longanimité qui les supporte tous, par conséquent du sentiment qui doit nous animer h l’égard de tous à notre tour. Tant quo l’amour, la charité, la bienfaisance et les autres sentiments et actes sociaux se règlent sur le principe de la réciprocité, ils n’ont aucune valeur; l’intérêt n’est pas un élément inoral. On trouve cela cher les plus méchants, les plus vils. les plus étrangers λ la connaissance du vrai Dieu. L’amour du chrétien doit être complètement dégagé de tout élément d’intérêt.

Quelle idée Jésus a-t-il dû se faire, ou vouloir que nous nous fissions de la nature humaine, jour lui proposer un pareil but? Serait-ce bien celle à laquelle s’est arrêtée la théologie ? Et s’il est vrai qu’ici-bas personne n’atteint ce but, a-t-il peut-être supposé ou insinué que nous l’atteindrons le lendemain de notre mort, par l’effet d’un acte de gracieuse donation?

It is strange that Reuss, who understands what Jesus is saying concerning men of other nations, should invent a mysterious meaning for the words and should not see what is most simple and clear, that simple, intelligible purpose which the societies of the world now pursue with so little success. lie seems to be afraid to attach the simple, intelligible, profound meaning to the words of Jesus.

This is what the church says (p. 93) :

Love your enemies: An enemy is he who does wrong in one way or another. There are two kinds of love for men : the first is a favourable disposition toward a man, whose life and actions we approve of, whom we like ; the second is a favourable disposition and wishing well to those whose life and action we do not approve of, whose bad actions toward us or toward others we counteract. This latter feeling is the love which we ought to show our enemies.

It is impossible to love the actions of a man who offends and harms us, and who violates divine and human laws ; but we can, by turning away from his actions, wish him well personally, not Shim with evil for evil, help him in his needs and difficulties, r him our services, and wish him eternal good. This love of our enemies testifies to a high degree of perfection in those who have this virtue. They have attained the highest virtue, for what is higher than this?

Bless them that curse you, etc. : Λ more particular development of the general idea of the love of our enemies, an indication in what manner this love for those who variously manifest their enmity may be expressed. To bless really does not mean merely not to speak evil of our enemy, but to speak well of him, not to minimize his good qualities, but to praise them, joint them out, then bless them and wish them well. To use d. spitefully means

unjustly to prosecute, to accuse unjustly, to offend, to insult by words or act*. It is evident that with the commandment to love our enemies would not at all agree a love of our enemies which would include a sympathy for their actions ; on the contrary, true love now and then demands arraignments and rebukes, when the hostile action offends the glory of God, or men are enticed away from the path of salvation. For that reason the Lord himself and his apostles frequently turned to their enemies with menacing and arraigning words. I-o you see what steps he has ascended, and how he has placed us on the ver) top of virtue? !xx)k and count them out, beginning with the first.

(1) The first step: not to begin an offence; f2) when it has been given, not to repay the offender with equal evil ; (3) not only not to do to him who has offended you what you have suffered from him, but also to remain calm ; (4) to offer yourself to suffering ; (5) to give up more than the offender wants to take from you ; (0) not to hate him; (7) even to love him ; (8) to do him good ; (ft) to pray to God for him. Do you see what height of merciful love ?

The church fails to understand this rule, just as it has misunderstood all the previous ones: it speaks of something else and tries to destroy the chief meaning of the teaching. It says, Bless thy enemies, and the church says, It is permissible to curse them. The discourse of Jesus says only that we must not defend ourselves against our enemies, that under no conditions ought we to wage war ; but the church has for fifteen hundred years been preaching the very opposite and has been blessing the warriors.

And yet this fifth, the last little rule is expressed, even in the form in which it has reached us, with so much clearness that it would seem there could be no doubt of its meaning.

You are told, Love thy Russian, and hate a Jew, a German, a Frenchman ; but I say. Love the men of other nations, even when they attack thee, do them good. Germans and Russians have the same God, and he loves them all, and do you be his equal children, be as good to all as he is.

What can 1« more explicit, more simple and clear ? And if we consider for what purpose this discourse was held, who delivered it, it will Income more evident still that it can have no other meaning.

For what purpose is this discourse delivered ?

Jesus teaches the true good to men, so how can he pass in silence that phenomenon which then, even as now, presented itself as the greatest evil, — the enmity of nations and wars? Is it possible that we only are so intelligent and that he overlooked that oil and that inexhaustible source of evil, and spoke only of communing with bread and wine, and spoke nothing of the societies of the millions and of wars ? And could wo believe that of Jesus, who recognizes no mother, no brothers, no family, no ancient faith, and speaks to such vagrants as he himself is?

Is it possible that he recognizes the state and does not speak of the relations of the nations, because he finds that these relations and wars are very good, because wars, which cause millions to suffer and other millions to l»e the cause of suffering, have nothing to do with his teaching ?

In the beginning of his discourse Jesus says that not only must we not kill, but that we must not be angry with a man, so how could he help mentioning that eternal phenomenon of the wars, when not only anger is expressed toward people, but people are even killed ?

This lack of comprehension is due to the fact that the teaching of Christ is not taken to be a teaching of what the life of men ought to be, but as a certain complement and adornment of the existing life, which is supposed to be the real one. If Christ’s teaching does not agree with life, it has to be interpreted differently. Jesus forbids all hatred of foreigners, forbids defence, and commands us to submit to the enemy, but we have governments, rights, etc. The teaching does not fit in, and it becomes necessary to interpret it differently, and the teaching is transformed. And kingdoms and wars are continued. And if the question is put, How can there be wars in Christian countries? the answer is, Jesus says nothing of kingdoms and wars. And so it turns out that Jesus, who forbids the application of a coarse word to a man, who forbids the having of even one offended person, without peace being made with him, permits violence and murders on an enormous scale. He forgot to say anything about it, or that does not concern the teaching about the good. But if you read as it is written, this is what results :

The first little rule of Jesus is the law about man in himself, in his heart: taking the commandment, Thou shalt not kill, the purpose of which is that men in their badness should not harm each other, Jesus says, Not only shalt thou.not kill, but thou shalt have no anger against thy brother, and if thy brother be angry with thee, make thy peace with him.

The second little rule is about man and woman, about the family : taking the commandment, Thou shalt not commit adultery, the purpose of which is that men should not harm each other in their sexual relations, Jesus says, Do not regard carnal lust as a good deed.

The third little rule is about man in his private worldly relations with others: taking the commandment about the oaths, the purpose of which is the correctness of relations, Jesus says that the sources of evil are the obligations which man takes upon himself. We cannot promise anything : swear no oaths about anything.

The fourth little rule is about the relations of man to his state and to the laws of the state: taking a statute out of the laws of his nation, Christ teaches that it is impossible to correct by punishment, and that it is necessary to give up everything which they take from you, to forgive everything, and never to go to law.

The fifth and last little rule of the teaching, which began with the life of a single man, embraces more and more men, and here refers to all humanity, to all men whom we call enemies, when our nation is at war with them, to other nations, to all of humanity : hostile nations, enemies, should not exist for you. If they make war on you, submit, do good, and wage no war. Do as God does, for whom there is no distinction between the good and the bad. Be good to all men, no matter of what nation they may be, — make no distinction.

(c) The words bless them that curse you arc not found in many texts; they are not in the Vulgate, nor in Luther, nor in Tischcndorf’s edition. It was evidently added later, and here breaks the sense, since the discourse is not about personal enemies, but about enemies of state, about wars.

(d) In many texts it is written όμοιος υιός, which again confirms the meaning of the whole discourse as being not about personal enemies, but enemies of state.

(c) In many texts it reads εθνικός, which means a Gentile, not a Jew. This variant again confirms the assumption that the whole discourse does not refer to personal enemies, but to enemies of state.

(/) The whole Context in Luke in this passage has evidently reference to a personal enemy and may be referred to the rule of non-resistance to evil. Its connection with the same place in Matthew only impairs the separate meaning of Matthew’s text, which defines the relation to εθνικοί, εχθροί, to foreign nations.

(g) τέλειος means perfect, but in Russian this word has to be complemented, perfect in something. Here the perfection obviously means goodness which is not limited to certain people. And so I translate it by good.

12. Πάντα otv &ra

L-ΟίΧητ< kva

i>pÂv ο! Ανθρωποι, οΰτω sal ύμιιΐ iroitîrt αύτοΐν ο&το» yàp tariv 6 νόμοι «al ol προφήται.

Matt. vit. 12. Therefore all thine* whatsoever yo would that mon should do to you, do yo even ,0 to them: for this is the law and the prophet·.·

12. Therefore all thine· which you would that men should do to you, do you to them; for this I· the law and the prophet·.

(λ) This verse, which in Matthew is placed in Chapter V. after the discourse about the judgment, 1 transfer here to the conclusion of the fifth rule.

Having warned his hearers that he did not destroy the law, but only gave a few additional little rules, the fulfilment of which gives the kingdom of God, Jesus expresses these five rules, namely: Be not angry; commit no adultery ; swear not ; go not to law ; war not.

Jesus says, Here are five rules, but they all come down to one. This rule is, What you would that others should do to you, do you to others. This rule takes the place of all the former law.

OF ALMS, FASTING, AND PRAYER

1. Προσίχ·τι τήν Μτημοσύνην υμών μή ποιιΐνίμπροσθιν των à»-θρώπων, πρόι τό S<a-θήναι αύτοιν tl Μ μ^ΓΚ, μισθόν ούκ fx<rt παρά τιρ πατρί υμών 4» τοϊι ούρα voit.

2. ”θτα»< ούν ποιηι ί\<ημοσ ύνην, pi) σαλ-πίσηι Ιμπροσθίν σου, ωσπιροί ύποκριταΐ ποιοΰ-σιν iv ταί» ouvaywyaîι * al iv ταΓ» ρύμαιΐ, δπωι δοζασθώσιν ύπό τών Ανθρώπων Αμήν λ/γν ΰμίν, ‘ΑπΑχουσι τόν μισθόν •ύτύν.

3. Σου Μ ποιούνται ίΧιημοσύνην, μη ·,νώτω ή άριστιρΑ σου τΐ iroitî η όι’ιά σου,

4. ‘OfW v ή 4\<ημοσύνη iv τψ κρυπ-νψ· καί ό πατήρ σου ό β\ίπων iv τψ κρυπτψ. αύτόι Αποδώσιι σ<χ Ιν Τψ φαναρά.

Matt. ri. 1. Take heed that je do not your aline* Wore* men. to t>e wen of them : otherwise ye have no reward of tour Father which la in eaven.

2. Therefore when thou doom thine alm·, do not sound a trumpet before thee, a· the ny|»ocrlte· do in the synagogues and in the atreeta, that they may have glory of men. Verily· I aay unto you. They have their reward.

3 But when thou doeat alm·, lot not thy left hand know what thy right hand dootb.4

4. That thine alma may bo in aecrot:· and thy Father which aeeth in secret himaelf «hall reward thee openly./

1. Take heed that you do not do the truth for men. to be seen nt them. If you do no. there la no desert In your truth before your Father in heaven.

2. So when thou art compaaalonate to men, do not Round a trumpet before thee,as the comedian· do in the gathering·, in the atreeta. that men may praiae them. You *ee yourselves that they have received their reward.

3. But when thou art compaRRionate. do It ao an not to know whether it I· thy right hand, or thy left, which la doing It,

4. So that thy pity for men may be in the aecrot of thv heart; thy Father •eca In the secret of thy heart and will repay thee.

10. ’Οτα* 6i νη· στιύητί, μή ylvtoOt ωσπ<p ol ύποκριταΐ σκυ-θρωπτοί άφανί^υσι yàp τà πρόσωπα αυτών, θπωΐ φανώσι Toil άνθρωποιί νηστιίοντη· Αμήν Xtyu ύμίν. Ατι Απίχουσι τόν μισθόν αύτύν

17. Σύ Ai νηστ,ϋων ΛλιιψαΙ σου τήν κ<· φαΧήν, καί τό πρόσωπόν σου νίψαΐ’

18. ’Orear μή φανηι voit Aνθρώποιΐ νηστιύων, dXXA τψ ιτατρί «ου τψ iv τψ κρυπτψ· καί ό πατήρ σου ό βΧίπων iv τψ κρυπτψ Αποδώσκι σοι iv τψ φανκρ^.

6. ΚαΙδτανπροσιύχη, ούκ Ιση ωσπιρ οΐ ύπάκριτοί, Sri φιλουσιν iv τaît ouvayuiyait καί iv raît ywvlail των πλατιιων ίστώτι t προσιύχισθα ι, δπωι Αν φανώσι τοί t Ανθρώποιΐ’ Αμήν Xiyw ύμίν, Ατι Απίχουσι τόν μισθόν αυτών.

0. Σύ δί, δταν προ—rSxv. ιΐσιλθι tit τό ταμιιίόν σου, καί, κλκί-σαι τήν θύραν σου. τρό-σιυξαι τψ πατρί σου τψ iv τψ κρυπτψ■ καί ό πατήρ σου ό βΧίπων iv τψ κρυπτψ Αποδώσιι σοι iv τψ φαντρψ.

7. Προσιυχόμινοι δί μή βαττο^ήση”, ώσπιρ οΐ ίθνικοί’ δοκούσι yàp δτι iv τη ιτολι-λογί? αυτών ιίσακουσθήσονται.

8. Mlj ούν όμοιωθήτι αύτοΐι οίδι yàp δ πατήρ υμών ών χρκίαν Ιχκτκ, ορό rev ύμαι αίτησαι αυτόν.

10. Moreover when ve fast,» he not. aa the hypocrite·. of a aad countenance! for they disfigure their facee, that they may appear unto men to faat. t erlly I aay unto you. They have their reward.

11. But thou, when thou faateat, anoint thine head, and waab thy face;

18. That thou appear not unto men to faat, but unto tby Father which ia In aecret: and thy Father which aeeth in aecret ahail reward thee openly.·

5. And when thou pray eat, thou abalt not be aa the hypocrite· are: for they love* to pray standing in the aynagogues and in the cornera of the street·, that they may be even of men. Verily I Ray unto you, They have their reward.

C. But thou, when thou prayeat, enter into tby closet, and when thou hast shut thy door, pray to thy Father which is in secret; and tby Father which aeeth in secret shall reward the· oponlyJ

7. But when ye pray, use not vain repctl-M” the heathen· r they think that they shall bo hoard for their much speaking.

8. Bo not ye therefore like unto them : for your Father knoweth what things ye have need of, before ye ask him «

10. When thou deprived thyself of anything, be not moroao, like comedian·, for they purposely sadden their face· that men may aee that they faat. Thon knoweet thv· aelf, they receive their reward for It.

IT. When thou re-•trainee! thyaeif from anything, perfume thy bead and wash thy face;

18. That men may not •ee that thou art faat· Ing, but that thy Father may are in tby heart. And thy Father, aeelng in tby heart, will reward thee.

5. And when thou prayeet, l»e not as the liars : they always pray in the assemblies, stopping In the corners of the streets, that they may bo seen by mon. Thou seed thyself, they receive their reward.

6. But thou, when thou prayeet, enter into thy closet, shut the door, and pray to thy Father. And thy Father will see In tby soul and will repay the·.

1. When you pray, do not wag your tongues, as the comedian· do. They think that their prattling will bo heard.

8. Be not like them, for your Father knows what you need, before you open your mouths

0. Ofrwt oCr νροσ-«Iίχ·<Λ WP lid rep ήμώ»- à <* rofi ούρα roi., àyiaaS^ru τό fl*oMd

10. ΈλΜτ« 4^μ<-λ</α e»v γ.ιπ^ήτω τά θίλημά «αν. ώ. /r οι’ρα—V. ··* Μ Ύ^«·

11. Tir dpro» ήμώχ rir /rrtw.or Mt feu*r »***’

12. Kai d^t YMr rd ό^.λήματα ήμών, wt καί ήμ<Γ. d^i«M<r τοΓ«

Χ/ται, ημών

18. Kai μ^ tletviyiqjt ημαί tit πιιρασμόv, «i.XXà dirô τού πονηρού. Sr« soi- «τ«ν - [1ασιλ<1α καί ή δύναμή <αΙήΜ£α<. roùt αΙώναν άμήν.

25. Kai drar στήκητί πρααιυχόμινοι, άφίιτ< «5 τι (χιτ« «ατά T.rot fra «ai ό τατήρ υμών à iv roît ούρα roi. d<-d W rd παραπτώματα υμών.

.20. M Μ tpcfr ον< άφΐιτι. ο SM à »ατ1>ρ ύμώ* ό tv τοίΐ oüpavoît άφήσιιτά παραπτώματα ύμών.

9. Aftrr thia manner therefore pray ye: dur Father which art in heaven. Hallowed lx> thy name.”

9. Pray like this: Father I

10. Thy kingdom come. Thy will be done in earth, aa It it in heaven.»

11. Give na this day our dailyr broad.

10. Let thy kingdom be. Let thy will be in thee and in me.

11. Give us our daily food which we need.

12. And forgive ua our debit aa we forgive our debtora.

12. And forgive us our guilt, because we forgive all who are guilty toward ns.

13. And lead uh not Into temptation, but deliver us from uvllw For thine is the kingdom, and the power, and ths glory, for ever. Amen.

Markxi. 25. And when ye stand praying, forgive. if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses

26. But if ye do not forgive, neither will your Father which is In heaven forgive your trespasses.

25. When you begin to pray, forgive, if you have anything against any. so that your Father in heaven may forgive you your trespasses.

26. If you do not forEive. your Father in eaven will not forgive your trespasses.

(«) ϊμπροσθεν has here a meaning which is defined by what follows: for, only for men.

(6) Many texts have here δικαιοσύνην instead of Ελεημοσύνην. It is self-evident that it ought to be δικαιοσύνην, since the verse refers to the fulfilment of everything prescribed by Jesus. What has misled the copyists is that in counting up what forms virtue, Jesus in the second verse calls Ελεημοσύνη, compassion, one of the first, but this compassion is not to be taken in the sense of an act, but of sympathy for men. Δικαιοσύνη means the execution of the truth, justice, but the latter word has received with us a meaning which is so far removed from truth, that truth has to be substituted for it ; ποιειν δικαιοσύνην must be translated by to do the truth ; ποιειν Ελεημοσύνην to be merciful, compassionate.

(c) Again the word αμήν is used in the sense of what is clear to everybody, namely, that they have received their reward by being praised, so what other reward do they want ?

(if) That is, Do so as to abandon thyself with thy whole soul to the work, so that thou hast no time to find out whether thy right or thy left hand has done the work.

(c) κρυπτός means hidden; Εν τω κρύπτω in the language of the gosjiels means more than in secret ; it means in the invisible secrecy of thy heart : In the day when God shall judge the secrets of men by Jesus Christ according to my gospel (Bom. ii. 16).

(/) Εν τω φανερω is not found in many texts and was apparently added, because the expression εν τω κρύπτω was not understood. These words are not in Tischcndorf.

(g) νηστεύω means to deprive oneself of somethiny, to restrain oneself.

(Λ) I translate this passage before the discourse about prayer, as being less important.

(ι) φιλούσι stands here in the sense of do always and in Russian has to be translated by the one word always.

(j) Ev rip φανερω is again wanting in the majority of texts.

(K) It does not say όταν προσεύχη, as before, but προσευχόμενοι δί μη βαττολογήσητε while praying do not wag your tongues, that is, prayer does not consist in the wagging of the tongue, in the speaking of words.

(0 Many texts have νποκριταί and not Εθνικοί.

(m) In many texts we find άνοίξαι τδ στόμα, before you open your mouth.

(n) In many texts the words hallowed be thy name are omitted and instead words are given alxrut the coming of the kingdom. In spite of all the attempts at interpretation, these words remain in the existing interpretations the same πολυλογία which Jesus forbids. For the same reason I omit the words our … in heaven, which are not in Luke.

(0) In earth as it is in heaven, again a wordiness without any contents ; these words are not in Luke.

(p) The word Επιούσιος is incorrectly translated by daily : it means necessary.

(-) In Matthew it says, Lead us not into temptation, but deliver us from evil; in Luke the last words. But deliver us from evil, are wanting. The latter words are evidently an addition to Luke’s text. Neither phrase contains any idea, and they even impair the connection with what follows and what precedes. The preceding verse of Matthew says, There is no need of speaking much and the Father knows what you want More you open your mouth. And mention is made of that one thing which may be wished for and asked of God. This one thing consists in recognizing him as the Father, wishing for his kingdom and will, and therefore forgiving everybody. And immediately after that it says, If you do not forgive, the Father will not forgive you.

This is what is to take the place of the prayer with you. These words can have no other meaning ; but as has happened with many, many things in the teaching of Jesus, even so here, the very words which he used in order to reject all external prayer, those very words with some misty additions are taken as a sample of a precative prayer. How much clearer could he have said that there is no need of praying? The temple of the sacrifice is destroyed ; it says. What is needed is not sacrifices, but your love among yourselves. It says, God is spirit, and for him one must work in the spirit and with works. More than that : as though foreseeing the stubbornness of the people, who would want to retain the prayers, he says directly, Do not pray in words. The whole prayer is to consist in the desire of the kingdom of God and in the execution of its rules, and all the rules consist in not regarding any one as guilty, but loving and forgiving all. And what happens ? These very words, by which prayers are denied, are received as the words of a prayer.

Hero is what the church says :

After this manner therefore pray ye: The Lord proposes only a •ample of a Christian prayer, and so it does not mean that a Christian must always pray with the words of this prayer, and must not use any other form of prayer, in it is contained the essence of the Christian prayer, and the further details may evidently form the subjects of a mass of other prayers, which have actually been composed in the church of Christ, and which are used in one form or another by al) the Christian nations and creeds.

Reuss is nearer to the truth, but he, too, does not want to see the simple, clear meaning of the words, because in the beginning he has incorrectly understood the whole sermon ; he, too, sees a prayer in these words.

Here is what Reuss has to say (pp. 216-221):

1· La prière ne doit pas consister en formules vides de sens ou tellement nombreuses qu’elles servent plutôt h donner de la distraction h celui qui les récite, qu’à concentrer ses pensées sur ce qui élève l’âme à Dieu. Celui-ci n’a pas besoin d’une longue prière, parce que, à vrai dire, il n’a pas besoin de prière du tout : il sait ce qu’il nous faut, ce que nous i*ouvons désirer, ce qu’il veut nous octroyer. C’est z»our nous mêmes que nous prions, c’est-à-dire pour nous rapprocher de Dieu. |»our nous laisser pénétrer et diriger par son esprit, pour amener notre volonté à se soumettre avec confiance à la sienne. La prière a rempli son but dès qu’elle aboutit à nous faire répéter de bon creur ce que Jésus a dit à Gethsémané. Une prière courte, simple, mais riche et profonde d’idées suffit pleinement, bien entendu si elle part du cœur et n’est pas simplement un acte de la mémoire.

2® Jésus parait avoir un jour saisi l’occasion de donner k ses disciple», et jeut-êlre sur leur demande même (sect. 62), la formule d’une pareille prière. Ce n’a paa été certes avec l’intention de la faire réciter officiellement par eux dans n’imjtorle quelle occasion, mais j«ur préciser en quelques mots la nature des cIiom’n qui pouvaient devenir le sujet de la prière. L’Église n’a pas ou tort de faire de celte formule sa nourriture journalière : l’expérience des siècles en a constaté l’inépuisable richesse. Main en comparant le texte conservé dans la rédaction de Luc, on voit que les premiers chrétiens n on avaient point encore fait une formule officielle et invariable, comme cela a dû être le cas k l’époque où 1rs copistes ont cru devoir remire le texte moins complet conforme à celui qui, à cause de son étendue même, avait |«a»é en usajre.

Il suffira de |«u de mots pour diriger l’étude de ces quelques lignes qui sont un sujet de méditation incessante pour tons les chrétiens. On serait d’autant plus sûr de se fourvoyer dans l’interprétation de l’Oraison dominicale qu’on y rechercherait des choses étrangères aux Ιμήοιιιβ et aux aspirations d’une piété simple et naïve, et accessibles seulement à l’esprit scolastique. Ainsi rien n’est moins bien placé ici que la controverse sur le nombre des prières particulières comprises dans cette oraison, ou les prétendues découvertes relatives à leur disposition symétrique et au rapjiort du prologue à l’épilogue ou de l’ensemble avec le dogme de la tri ni té, qu’on y a cherché d’autant plus avidement que le texte s’y prêtait moins. Supjtoser ici des arrière-pensées dogmatiques, ou des préoccupations de forme, c’est méconnaître étrangement et l’esprit du Seigneur et le but qu’il avait en vue en formulant cette prière.

Pans l’allocution qui est mise en tête, on remarque immédiatement le nom de Pire, si rarement employé dans ΓAncien Testament, si caractéristique pour la religion de l’Evangile. Le sens de ce terme n’est |>as épuisé tant qu’on songe seulement à la bonté du Créateur; il rappelle «le préférence que .Jésus veut faire «les hommes les enfants de Pieu, et c’est cet élément h la fois pratique et mystique, le souvenir du devoir et le sentiment de l’union spirituelle, qui doit des l’abord mettre celui qui prie dans la vrai’- dhqmritmn d’esprit II dira : ÂfofrV p-MNI qu’il puisse aussi dire: .Von i4re, parce qu’il aimera h se rappeler la solidarité fraternelle qui l’unit à ses semblables. El il continuera, même au dix-neuvième siècle, a parler des Cieur, comme de la résidence du Très-Haut, sans se préoccuper de questions de cosmologie, parce que cette expression est le symbole de h» grandeur, de la puissance et de lu providence de Dieu, par conséquent jour )ui-mên»C h la fois une constatation u» - « et le gage d’une foi confiante et atsuré·.

La première prière se présente d’abord comme une aimjde formule d’adoration, connue un acte d’humilité de la créature en face du Créateur. La sanctification peut être comprise comme une manifestation du respect. Mais «Inns co cm même, Il conviendra «le substituer au nom la jwrsonne, en noua rappelant l’usage constant «lu langage biblique. Cependant on aurait tort de s’arrêter là. Une vraie sanctification de Dieu, dans le sens indiqué, n’étant possible que de la part de celui qui se sers sanctifié d’abord lui-mêrne, c’est-à-dire qui se sera rendu digne d’approcher le Très-Saint, la première prière (qui ne peut même être une prière qu’à cette condition) implique donc en même temps un engagement moral, et une demande en assistance à l’effet de pouvoir s’eu acquitter.

La seconde prière demande la venue, c’est-à-dire la réalisation du royaume de Dieu. C’est «lu moins là l’expression française dont nous nous sommes servi partout jusqu’ici pour rendre le terme grec que nous avons devant nous. Ici, cependant, nous avons cru devoir nous conformer à l’usage, en y substituant le mot de règne. Quoique cela ne doive rien changer au sens, il faut pourtant convenir que ce dernier mol écarte plus facilement toute conception judaïque, ou du moins se prête plus directement à celle que l’esprit de l’Évaugile veut faire prévaloir. En effet, il ne s’agit pas de demander l’accomplissement d’un fait concret, visible, spécial, d’une révolution enfin qui changerait la face du monde, subitement et avec éclat, comme l’espéraient les Juifs; mais d’exprimer le désir «le voir s’établir un ordre de choses où la sainte volonté de Dieu prévaudra seul dans toutes les relations et sera l’unique règle «lu gouvernement des affaires d’ici-bas, une phase du <lévelop|>eineiit progressif de l’humanité où l’idéal de la théocratie, tel que les prophètes l’avaient entrevu, sera devenu une réalité. Comme il est évident que ce n’est pas Dieu qui mettra obstacle à cette transformation, cette prière aussi, comme la précédente, implique la promesse, de la part de l’homme, de prêter son concoure actif à une œuvre ai désirable. Cela nous fait voir aussi que Luc a pu omettre la troisième prière, qui n’est que l’explication ou, si l’on veut, In traduction subjective de la seconde, sans qu’il manquât rien «l’essentiel à la formule entière. D’un autre côté, pour faire voir que la rédaction plus complète ne renferme pas de redites, on peut faire remarquer que la seconde prière, en mentionnant le règne, relève plus particulièrement l’idée de la solidarité entre les hommes, de la communauté du but et du travail qui les doit unir ; tandis

<|IM la troisième insiste plus explicitement sur l’activité môme «le l’homme qui n’avait été que sous-entendue dan les deux précédentes. Car la rolonli, dont il est question ici, est bien celle qui s’adresse à l’être libre, et non celle qui régit la nature. Mais toute· les trois prières concernent des fuite qui réclament la coopération des hommes; c’est une preuve do plus que la prière est essentiellement faite pour l’homme et non jour Dieu.

Quant à lu quatrième prière, nous ne nous arrêterons pas λ réfuter ceux qui l’interprètent allégoriquement, de manière à v<11r dans le mû* quotidien autre chose que la nourriture et en général la satisfaction des besoins de la nature physique et de la condition terrestre: nous n’avons rien à objecter si l’on veut appeler la méditation de la parole de Dieu le paiu quotidien du chrétien ; nous affirmons seulement que Jésus n’a pas voulu parler de cela ici. L’allégorie, le sens caché, sont choses étrangères à l’Oraison dominicale; et loin de dire que le Seigneur aurait dérogé λ la dignité de l’ensemble en descendant jusque dans la région matérielle, nous trouvons plutôt admirable qu’il ait su rattacher la matière même, c’est-à-dire les nécessité» physique» de notre existence, à un ordre d’idées plus élevé et nous montrer ainsi le devoir et les moyens de les sanctifier. Il y a une immense consolation jour le mortel à se pénétrer de la conviction que Dieu ne l’abandonne pas à lui seul, même dans les affaires les plus ordinaires, et la recherche de l’assistance céleste vivifie et ennoblit son travail. Quant à la formule usuelle dont nous venons de nous servir également en passant, il est positif qu’elle est inacceptable, bien qu’elle ne contienne rien qui soit déplacé dans un pareil texte. Philologiquement parlant, le terme grec, employé par les deux évangélistes, mais qui ne se rencontre chez aucun autre auteur, ne pn-ul être ramené qu’à deux combinaisons étymologiques. Ou bien le mot doit être dérivé d’un verbe qui signifie idler, et ce sera le jour tunenanl, le lendemain. C’est le sens que Jérôme dit avoir trouvé exprimé dans l’évangile hébreu, le pain du lendemain. Ou bien il vient d’un nom qui signifie la substance: alors l’adjectif du texte parle de ce qui est dan» la proportion de la substance, c’est-à-dire en opposition

avec ce qui est au-delà de la substance ou superflu, Nous préférons celte dernière interprétation. Elle fait valoir un élément de réserve et de modération à l’égard dos biens de cette terre, qui certes ne déparera pas l’ensemble.

En employant dans la cinquième prière le terme d’ojfenw et offtMf, nous nous sommes encore conformé à l’usage. Mais il importe de constater que ce terme affaiblit beaucoup le sens de l’original. Λ la lettre il faudrait dire: Kcmets-nous nos dettes

COminv

reçoit son explication la piu·

bole des deux serviteur», sect. 56. l out maoquemeu» _

soit envers Dieu, soit envers le prochain, est comparé à une dette contractée, dont le créancier peut, s’il lo veut bien, nous faire grâce sans paiement. Cette comparaison est usitée également dans le langage rabblnique et la langue allemande l’a conservé*, purement et simplement. Pour le fond, on peut observer quo l’humble aveu do la dette (de la culpabilité, «lu péché) doit rendre le pécheur plu» disposé à faire aux autres ce qu’il réclame pour lui-même, ou plutôt (d’après chap. v. 23 suiv.) il ne doit se présenter devant Dieu jour lui demander la remise de la grande dette, qu autant qu’il a déjà prtalafdrmrnt remis la petite h son frère. C’est là ce qu’exprime le texte tel qu’il a été rétabli par la critique, ainsi que celui de Luc, bien qu’il ne soit pas exactement le môme. Le texte vulgaire paraît être dû à une certaine faiblesse du sentiment moral, car il exprime plutôt une promesse qu’un fait accompli, et a de plus le grand inconvénient «l’introduire l’idée d’une mesure proportionnelle, qui serait à la fois à notre désavantage, et contraire à la réalité.

Dans la sixième prière aussi l’usage a introduit des corrections arbitraires. On dit fréquemment en chaire : Ne nous laisse pas succomlter à la tentation, parce qu’on se trouve choqué «le l*i«lée d’attribuer la tentation à Dieu même (Jacq. i. 13). Mais cotte difficulté n’est qu’apparente. Lu seul et môme mot grec servant à désigner les épreuves auxquelles Dieu soumet les homines, dans un but pédagogique et salutaire, et h*s sollicitations venant «le la part des mauvais instincts, à la suite desquelles notre faiblesse nous fait commettre «les péché», l’assertion de Jacques, confirmée par une saine intelligence de la nature de Dieu, et la prière de Jésus, qui se fonde sur la connaissance «le la nature humain·, sont également dans le vrai. I»e chrétien, se méfiant «le lui-même, peut demander comme une grâce que Dieu veuille lui épargner les épreuves, absolument comme Jésus l’a demandé lui-même à Gcthsémané, mais, comme pour lui aussi, cette prière elle-même «loit être un moyen d’affermissement «le In volonté, une source de force et de courage, et partant un gage de la victoire. ce que Paul exprime très-bien, 1 Cor. x 13. La dernière phrase, qu’on a tort de compter comme une septième prière, et que Luc a pu omettre sans tronquer le texte, n’est h vrai dire que le complément «le ce qui précède. En effet, ai l’on traduit, comme nous avons fait, le .Vn/in. au masculin, elle nous remet sous les yeux le fait «pue l’épreuve envoyée par Dieu peut devenir une véritable tentation, une occasion de chute, à cause de notre

.d uviuuii au mal. Si l’on préfère mettre le mal, nu neutre, le Benn revient nu même, seulement In puissance du mal n’est plu· personnifiée. En aucun cnn il ne •aurait être quo·tion de mettre : préserve-nous du malheur.

Noua avons supprimé In doxologic que ΓÉglise grecque, dans •a liturgie, a ajoutée à l’Ornison dominicale, et qui, par cette raison même, a fini |mr pénétrer dans le· manuscrits de l’Évan-gilc. L’Eglise latine ne la commit pas, elle manque donc aussi dans la Vulgate et dans toutes le· bibles catholiques. Elle parait dater du quatrième siècle. Il ini|»ortc peu de préciser le non de pareil les formule·. Elle· servent à la glorification do Dieu et emploient généralement des locutions bibliques; ici on pourrait à la rigueur y voir une espèce de confirmation de l’Oral-son : Dieu veut et peut accorder ce qu’on lui demande, et NOUS l’en remercions d avance. Observons en pansant que c’est à la présence ou à l’absence <1© cette formule qu’on peut reconnaître le plus facilement si une traduction du Nouveau Testament est d’origine catholique ou protestante.

3· Ix» v. 14 et 16 ne font pas partie intégrante de l’Oraison dominicale, comme il est aisé de le voir. Peut-être est-ce un fragment d’une explication que Jésus en aurait donnée, car ils se rapjiortent directement à la cinquième prière. Il sera pins sûr de dire que c’est une j»ensée très-fréquemment reproduite dans l’enseignement de Jésus, voy. Marc xi. 26 ss. (sect. 92). Matt h. xviii. 35 (sect. 56), etc. L’empressement de se réconcilier avec le prochain est la condition «lu pardon de la j»art de Dieu, bans elle, la confiance dans sa grâce céleste serait illusoire.

OF LAYING UP TREASURE

19. Μ# Λκανρφν·

νμΐν e^javpoin 1*1 τηι JB»- «<·ν «·1 fip&cit

d^ariprt. «al 6*ov «λ/r-ra« ô.opivffoitfi «ai «λ/r-r οι·σ«·

20. Μ

W*. S^a.po.- 1ν oé-ρα?ψ. β»αν of r· ρήι efr« Αίρώσ.» άφανί^ι. «al flrov «λ/rr04 ον ÔM>pv«oi*ir •êW «λ/rrwtfi».

21. Orw y dp 1viv é θησαυρόt »>ûr, ««î farm «ai ή «apéa νμώ».

Matt. es. 19. lay nnt up for yuunelvri irru-ur···· upon earth, whrr· ninth and m«t doth corrupt. and where th lews break through and ateal :

1». And do not Inrrea·· your livings upon earth; here moth-and ru*t corrupt all. and thieve· diss under and ateal.

20. Put lay up for ymiraelves treasure· In heaven, where neither moth nor ruat doth corrupt.aud where thle«ea do not break through nor a teal r

21. For where your treasure ta, there will your heart lie alao.

20. Hut lay up for youraelvea living· In heaven; there motha and mat do not corrupt thing·, and thieve· do not dig under and ateal.

21. For where your living ta, there will also your heart be

22. 0 λι!χνο, rev •Mar*. Jrr.r Ô Μ»·Χ-Mt Mr oér 6 όφ*>XMt rev ArXevt p, 6X»r H «ÛM raw é*^«Mr ferai·

SX EAr W I w Mt rev renM ».

rà rwM rev raertiMr ferai, «i efr r* φύι rd fr rei redrot frri. rd «èret edeer;

24. OM.it dirarai dvrl Kvpioit dovXiikir ή y à p rdr Ira μισ^σ.ί, «ai rdr fr.per àyar fatr ή irdt irMferai, «al rov irtpov «araev dvrarft θ«ί» ÔevXiwir «al μαμμ^ι?,

15. ’ΟΜ’« ««J 0vX4r-r.rdt drd r-t rXeoec-(iat· frr ev« lr τφ »«/xr-r«v«r riri - avroû frrtr f« rûr vr αρχόντων aèroO.

20. Tiyàp ύφίΧάτα,ι drtywvot, Μντόν«όσμον Λον «Μ4π< W ψν-X^ravrov ftparfi| ή rl 3<M« drfpwvw drrdX-XaVMarêt^X^aérov;

25. AM revr· λ/γω Mfr. >1* rj é*xi »MÛ», îi 04yyr< ■al ri riiyr·· aMs ry αόμαν. Mêr. ri Mériy-rét. ΜχΙ ê é-X<» »x<îêr Mn y-, τροφηι. «ai rè σώμα roO Μόματοι ;

20. EMfX^aretitrà rereiM roO oûparov, Sri oS ««Qmvcîf, oMi fc/ifrWiv, ο vW evrd-γβνσ<ν </« droéè«at, «ai ό νατήρ Mûr 4 ovMnot rMé«< avrd-•»X νμ«.’, μάλλον S.o—

φίρντί aèrûr;

22. The light» of tbo 22 The eye· are the body I· the eye.there-light of the body. If fore thine eye bo -Ingle, lliy eye· are not dim, thy whole body -hall lie the whole body will be full of light. full of light.

33. Hut If tblae ere be 33. Hut If thy eye· are evil, thy whole body dim. thy whole body will •ball Im full u< darkneaa. be full of dark new. If If therefore the light therefore thy light la that ia In thee bo dark-darkness, how great la ne··, how great la that that darkness* darkness I B

24 So man can «erre two in.iatcrM : for either he will hate, tiro one, and love the other; or else be will buhl to-tire one, and deepi··/ the other. Ye cannot server God and mammon.

Luke rii 15Z Take heed, and beware of covetousness.« for a man a life conalsteth not In the abundance of the thing· which be poasosseth.

Afaff. xrt. 2K / For what la a man profited. If he shall gain the whole world, and Ιο·ο hla own •oui? or what shall a man give In exchange for his soul?

Mitt. vi. ». Therefore I say unto you. Take no thought for your Ilf·, what ye shall eat. or what ye shall drink; nor yet for your body, what ye shall put on. la not the life· mor· than meat, and the body than raiment?

26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather Into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

24. No man can work for two nu-ter», for ho will esteem one little, and will respect the other; he will do one’s will, and will forget the other. You cannot work for God and for mammon.

15 Take heed, and beware of every aelfi-h-nese, for a man’s life does not consist In having more than ho needs.

». What profit la It to a man, If be gains the whole world, and loses hie soul? You cannot redeem the soul with riches.

». Therefore 1 Wil you. No not trouble yourselves about what you are going to eat and drink; nor trouble your selves about your body, what you will put on. la not the life more than food, and the body mor· than raiment?

». Look at the birds of the air: they do not sow, nor reap, nor gather Into barns; but the Father feeds them, la not man more precious than the birds?

27. Til W a ύμύν μιριμνύν δύναται προσ-θύναι it I rijr

■ ΰτον »-χνΡ Ira;

2». ΚαΙπιρΗνδθματοί rl μιριμνάτί ; καταμά-9 tri rà κρίνα τον άγραν tôt avfâvet* αν «άτι?, aW η»Λ.·

21». Λ/γν» SI νμιρ, Sr. avSi XaXapwp Ip .dap rp SSLv avrav ttpufiA-Xrro ώι Ip tovtwp.

30. W SI τάρ χόρτο» rav άγραν, σήμκρον δντα, «al afp.o» tit κλίβανον MXXSpLPap, δ θ«όί oPrwt άρ^./ρρνα«ρ, ον νολλψ μάΧΧορ νραι, άλχγάτ.-rra<;

31. Μ* »Sp ρ«ρ^-<^τ<, λΛγορτίΐ, ΤΙ <ρά-γ«ρ«ρ, 4 πίωμκν, -ri »<ρψαλώμ«0α ;

32. Πάντα γάρ ταντα rà ίθνη ίπιζητΰ· οΙδ< γάρ ô πατήρ ύμων ό ον-ράρ.οι βτ< xpjftrt roi*· r«p Απάντων

31. M# akp p-pipp^-*V« <6 τήν afp.o» y γάρ afptov μ«ρ<μνήοιι rà lavrH àp«.rSprS-p/„ » «Il *§r-i

33. 2yr,«r, SI vpL-rap rtzp βααιλκίαν τον O«ov «al j#p «.«0.0-σδρρρ avrov. «al ravra ràrra προστιθήοιται νμΧν.

7. Alri.rf, «al SaSH-o<ra. Spîp-fpr<Îr<, «al tvp^etrt· Kpovtrt, καί άνοιγήαιται ΰμίρ.

8. Πάι γάρ δ αϊτών λαμβάνκι. «al S frrw· ίΙφΙοκΗ, «al rÿ «ρούορτ. ά»ο«γ Userai.

27. Which of you by taking thought can add one cubit unto hi· stature?·

M And why take ye thought for raiment? Consider the 1111»·- of the held, how they grow ; they toll not, neither do they «pin ;

®. And yet 1 say unto Ku, That eeen Solomon all bio glory was not arrayed like one of these.

». Wherefore, If Nod eo clothe the grass of the held, which to-day Is, and to-morrow is cast into the oven, shall he not much more clothe you. O ye of little faith?

31 Therefore take no thought, saying. What shall we eat? or. What shall we drink? or, Wherewithal shall we be clothed?

32. (For after all these things do the Gentile»· seek :·) for your heavenly Father knoweth that ye have need of all these things.

34 .p Take therefore no thought for the morrow ; for the morrow shall take thought for the things of itself. (ftaffi-dent unto the day is the evil thereof.

33. But seek· ye first the kingdom of God, and his righteousness; and all these things shall bo added unto youz

Matt. t-if. ?. Ask,· and It shall be given you; seek, and ye shall find; knock, and It shall tie opened unto you:

8. For every one that asketh recels et h; and he that seeketh findeth; and to him that knock-eth It shall be opened.

27. Try as you may, you cannot add the least bit to your life.

M. And why do you trouble yourselves about raiment? Look at the flowers of the field, bow they bloom; they do not work, nor spin.

». And Solomon In all his glory was not better dressed thau one of the flowers of the field.

». If God can clothe so the grass of the field, which lives to day, and to-morrow is burned up, why should he not clothe you? You do not believe well !

31. Therefore do not trouble yourselves, do not consider what you are going to eat and what to drink, and how you will be clothed.

32. All these things all the nations need, and

Cour Father in heaven nows that you need all that.

34. So do not trouble yourselves about what will be to-morrow. Tomorrow will have its own care. Sufficient are the cares for one day.

31 First of all seek te be in the will of God and to entrust yourselves to the will of God, ask for the chief thing, and tho insignificant will come itself.

7. Ask, and It shall be Ken you; seek,and you

II find; knock, and it shall be opened to you.

8. For every one who wishes receive#; and be who seeks finds; and to him who knocks It shall be opened.

I». *H rlt Ιστινίζ νμων Ανθρωποι, Sv i&v αίτήσp S viSt avroG άρτον, μή λίθον /v.Sw».. αί-τψ j

10. Kai iAv Ιχθύν al-v4en, μή δφιν Ιπιδύοιι

11. KI eLp vpnt, vo-pppol Avril. οίδατι SS-ματα Αγαθά SiSSva. voir τίκνait ύμων, πόοψ μάλλον S πατήρ ύμύν à iv τοιΐ ούρανο’ι δύβιι Αγαθά voir alrovtiv αύτδν ;

(a) θησαυρός ought to be translated by treasure, but the word has a different meaning. A treasure has too special a meaning as of something particularly precious. Property has not that meaning of preciousness which θησαυρός has. The popular word a living fully expresses the idea.

(b) λύχνος is generally translated by luminary, but ought to be here light.

(c) I say eyes, in the plural, as the organ of vision is meant.

(<Z) μισάν has ever) where to be translated by to neglect, despise ; I choose the periphrase to esteem little, as more Russian and exact.

(e) I render it by please, forget.

(/) καταφρονιών not to pay any attention, forget.

(y) Since δουλίύαν means to be a labourer, I translate it by to work for, in order to retain the same meaning.

(Λ) I put here Luke xii. 15, which expresses the same idea from another side.

(t) Many texts, so also the Sinaitic, have ττάσης πλιονιξίας.

(/) Matt. xvi. 26 again expresses the same idea from another side.

(X·) ψυχή, as in the majority of the places of the synoptics, has to be translated by life.

0. Or what man fs there of you, whom if his son ask bread, will give him a stone?

10. Or if he ask a fish, will he give him a serpent?

11. If ys then, being evil, know how to give good gifts· unto jour children, how much more shall your Father which is in heaven give

Ed things-to them t ask him?·

9. Is there a man among you who, If bls eon asks bread, will give film a stone?

10. Or. if bls son asks him for a fish, will give him a snake?

11. If you, evil people, know what is good and

five it to your children, ow then will your Father in heaven not five the good spirit to tin who usks him for it?

(Ζ) ηλικία never means stature, and the translation as stature, which is found in the Vulgate and in Luther, is one of the bad blunders which are met with so frequently. Ήλικία means time of life, that is, length of life.

(in) κρίνα I render simply by flowers,

(n) ίπιζητίω means to be in need of, and is irregularly translated as to search. If ίπιζητεω means to search, then ζητάν (Matt. vi. 33) must mean something different.

(ο) τα ‘έθνη is irregularly translated by Gentiles, païens. Where reference is had to the pagans, ίθνικοί is used. “Εθνη means here all the nations. In confirmation of such a translation many texts have in this place τα έθνη του κόσμου. This whole passage is everywhere incorrectly translated, even in Reuss, namely, that only the Gentiles have a thought for their body and their raiment, but you are mine, and need not worry about them. That is incorrect on account of the meaning of έπιζητέω and of έθνη, and on account of the variant του κόσμου, but more especially because it makes Jesus say that the Gentiles are apostates, which he never says, and because he would be contradicting himself. He says, You have a thought, and then he says, Only the Gentiles have a thought.

(p) I transpose Verses 33 and 34, because Verse 33 concludes the idea.

(q) ζητάω means to seek, try to obtain.

(r) Many texts read: αίτάτβ τα μεγάλα καί rà υμϊν προστεθήσεται, χαΐ αιτάτι τά ίττουράνια καί τά ίπιγεία προστεθήσεται υμϊν.

(s) αίτάω without a modification does not mean to ask, but to wish, tend toward something.

(ί) δόματα gifts, that which is given. Οΐδατβ δόματα αγαθά you know how to give good, useful gifts, that is, you know what is good.

(u) In this passage from Luke, there are different variants; we find here: αγαθόν δόμα, δόματα άγαθά, πνεύμα αγαθόν, χάριν πνευματικήν (spirdum, bonum, donum, spiritus sancti). All these variants and the accepted text of Luke, in which it says, He will give the Holy Ghost, are important, for it is evident that the majority understood these words not in relation to earthly possessions, but in relation to the spirit, which is needed for the participation in the kingdom of God.

(v) This whole passage follows immediately after the verse about the judgment and is there not connected with what precedes, but is here directly connected both by the unity of idea and even by the very form of the expression ζητάτε.

Be not angry at anything, no matter how much men may offend thee ; seek no carnal solaces ; if thou hast a wife, live with her alone; make no promises of any kind ; in no way defend thy labour, nor thy leisure ; without going to law, give everything to those who want to take it away from thee; do not consider thyself a member of any nation, recognize no distinction of nationalities, and make no war on account of such distinctions, neither by attacking, nor by defending thyself. Be vagrants, — this and nothing else is said in Christ’s little rules. In them and in doing to others what thou wantest that others should do to thee is the whole law and the prophets.

Such as men now are, such as the organization of life now is, so it was even then. And what men have said, say, and will say about this teaching, men thought and spoke of then. Now they say and then they said, But if we are not to resist evil and will give everything away which is taken from us, then the whole meaning of our life is destroyed. There is no state, no property, no family. I have prepared, collected, treasured up for myself, my family, my nation, and any bad man will come, will extort from me, and I must give him. The Germans, the French, the Turks will come and take away what I have stored up, and I must submit. And Jesus Christ gives a direct answer to this. He speaks neither of the family, nor of society, nor of the state; he speaks only of what forms the subject of his teaching, of what is the light of men, of the divine essence of man, of his soul Hut he gives a direct answer to the natural question of what will become of the fruit of my labours, of the treasure, of the capital, which I have collected. He answers, Mau may in life acquire two kinds of riches : one kind is the spirit in God, and the other is what you call riches. Your wealth perishes, you know that ; if not to-day, it will jærish to-morrow, in a hundred years, and nothing will be left of it.

The wealth in God, the life of the spirit, is the only one which will not perish and is not subject to earthly changes. Treasure up what will not perish. If that which thou wishest for, that which thou strivest after,— the wealth which thou treasurest up, is evil, what will thy life be, which is all directed toward evil? If thy eyes see well, they will take the body where it will be well off; but if thy eyes arc blind, they will take the whole body to where evil is. Thy desires and strivings are thy eyes which lead thee. What will become of thee, if thy eyes are directed toward evil ?

And so it is impossible to work at the same time for mammon, that is, for the perishing riches, and for God, for the im|K’rishable spirit.

The love of wealth is a deception. One needs only to . think of it in order to understand it What is it for? We are in the habit of saying, How can I help troubling myself alxmt what I am going to eat ? But who is it that wants to eat ? The soul, life. Where does it come from ? It did not grow out of the bread; first it is born, and then only do we sustain it with bread. Where does it come from ? From God. Consequently God has made both life and bread. What is more precious for God, life or bread ? Certainly life. Then it is about the life, which is from God, that we must trouble ourselves. And if God has made life, he has made also what will sustain it. For does not God feed the birds, and they do not sow, nor reap ; so he will feed you, too. The same is true of raiment and of everything which each man needs. So do not trouble yourselves about your food, or about anything else. Your Father, God, knows what you need ; do not trouble yourselves in advance ; sufficient evil there is in the care of one day, from which you will not escape. Why add more evil by caring for the morrow ? Hold only to the present moment, trying only at this moment to fulfil the will of God, and you will enter into the life. Seek only in order that you may be in the kingdom of God, to fulfil the will of the Father, and everything else will come of itself. Wish for, search after this alone, and God will give you this life, not the bodily, but the spiritual life. He knows what is good for you, and that he gives you. That seems hard for you, because you do not see the path. You think that the path is everywhere. There is only one path, the one which I am showing you, — the path of these rules, and upon it will you enter the kingdom of God. Be not afraid, you will enter, for God himself wants it.

Here is the way the church and Reuss judge this part. The church says :

The passion for the acquisition of earthly goods is not corn, patible with the service of God; however, riches, as a divin· blessing, in its proper relation to man, do not hinder one in his service of God. Examples: Abraham, Job, and other righteous men.

« Do not mention to me wealth, but those who were slaves to wealth. Job was rich, but did not serve mammon ; he had riches and possessed them, was the master of them, and not their slave. He made use of his wealth as a distributer of somebody else’s

possesions and did not indulge in what he had with him.” (Chm)

Within certain limita it is necessary to have a thought for worldly cares; the Saviour himself and the apostles command us to work for their gratification, while heed learnt*· is always blamed. The Ixrrd does not teach us to be heedless: he only forbids too great anxiety.

Reuss gays (pp. 224 and 225):

Ici il importe beaucoup qu’on ne se méprenne pas sur la porté· des paroles de .Jésus. Il n’a juta pu vouloir recommander la négligence et l’oisiveté, ni inspirer à qui que ce soit l’inditférence pour le travail, ou enlever h celui-ci l’honneur qui lui revient (comp. 1 Cor. iv. 12, Eph. iv. 38, 1 Them. iv. 11, 2 These, iii. 8 suir., etc.). Mais on connaît la méthode du Seigneur d’exprimer ses princi|»es d’une manière absolue, de donner à ses maximes les formes du paradoxe, pour faire ressortir ce que les hommes ordinairement ne prennent pas le plus en considération, tandis qu’il affecte de laisser de côté ce qui s’entend de soi-même et n’a pas besoin d’être prêché avec une égale insistance. Il est de fait que les nécessités de la vie matérielle s’imposent au père de famille, et en général à l’immense majorité des hommes, avec une force telle qu’il ne risque guère de les perdre de vue. Il risque bien plus de se laisser complètement absorber par elles, non-seulement dans ce sens qu’il détournerait son attention de toute autre chose et notamment do ses intérêts spirituels, mais encore de manière à oublier qu’il n’est pas seul à veiller à ses besoins de tous les jours, mais que Dieu y veille tout autant que lui, ou plutôt d’une façon beaucoup plus efficace et plus prévoyante. Le discours est donc adressé à la fois à ceux qui se rép-occuperaient exclusivement do leurs devoirs matériels, et h ceux qui le feraient avec un certain manque do confiance dans le gouvernement providentiel du monde, aux gens de petite foi. I-e souri est donc ici autre chose que le soin légitime qu’on aurait pour les siens ou pour soi-même : c’est ce «pii entrave la liberté de l’esprit et trouble sa sérénité, ce qui naît de l’absence ou de la faiblesse de la foi en Dieu.

Every one of the five rules has been rejected or misinterpreted singly, and so it is only natural to reject the deduction. What is remarkable is that the deduction is rejected and considered jaradoxical, not on the basis of the falseness of the deduction itself, but because it does not fit in with the existing order of things, just as it did not fit in at the time when it was preached. Moro than that : the deduction is taken to lie false, not because nothing fits into its definition (many mendicant Christians fully fit in with the definition), but because we with our circle of men, whom wo call the church, do not fit with it. But there it says that not many, only a little flock, enter by the narrow way. No, we will not recognize the deduction and be a little flock.

13. EZeΛΛπ S.L την ffrtvrji *ύληί. δτι πλα-τάα ή πύλη, καί ιύρύ-χωροί ή δδδΐ ή AwAyovaa tlt τ^ν άπώλιιαν, κal πολλοί tiffιν ol ιίσιρχδ-ptvoi Si αϊτήί—

14. “On ffttvt) ή πύλη, καί Τίθλιμμίνη ή όδδί ή άπάγονοα tit τ^ν ^ωήν, «ai όΧί>ο« tifflv ol νίφί-σκόντα αύτήν.

32. Μ ή φοβού, τδ μι. κρδν ποίμνιον· δτι ιύδύκη-fftv δ πατήρ ύμων δούναι ύμιν τήν βασιλείαν.

THE NARROW WAY

Matt. vil. 13. Enter ye in at the strait gate: for wide I· the gate, and broad la the way, that leadeth to destruction, and many there ho which go in thereat:

13. Enter by the narrow entrance, for an even entrance and a broad way lead to destruction, and many enter that way.

14. Became at rail la the gate, and narrow is the way, which leadeth unto hie, and few there be that find it.

14. And a narrow entrance and a narrow way lead into life, and not many hud it.

Luki rli. 32. Fear not, little flock ; for It is your Father’s good pleasure to give you the kingdom.

32. Fear not, little flock, for the Father has wished to teach ns hie will.

PARABLE OF THE HOUSE BUILT UPON Λ ROCK

22. Πολλοί tpoval μοι iv ίκνίνη τη WPf. Ké-pu. Kύριβ, ον τψ βψ ύνΦ-ματι _ προιφητ’ύααμι·, καί τψ βψ δνδματι δαιμόνια ΙξιβΑλομβν, «ai τψ <τψ δνόματι δννΦμΛΐΐ »ολ-λάί twoιήααμιν;

23. Καί τότι όμοΧο-y^ffu αντοίι, ’On ovSé-fforttyvuv ύμάν άτοχω-ptÎTt Απ Ιμαν ol ipya{A-μκνοι rifv Ανομίαν.

Matt. Hi. 22. Many will say to me In that day. Lord. Lord, have wo not prophesied In thy name 7 and in tbv name have cast out devils? •ml In thy name done many wonderful works?·

22. Many will tell mo on that day. Lord, Lord, have we not taught and driven out the evil f-r thy sake ? and have we not established the power for thy sake ?

23. And then will I profess unto them, 1 never knew you ; depart from me. ye that work iniquity.

23. And then will I tell them, I never knew you: go away from me, you that have committed lawlessness

24. Πάι ok-fern <i«ow« μου Tout λάγου, τοΰτβυ,, «ai ποιεί αυτού,. όμο,ώσω αϋτύν dri/4 φρουίμψ, ύστί t ?«oU-μ«Κ« t1|f ol*iav αντβυ ri rV fr^er

25. Kai «·τ/0η « ·Χ «ai #X*f al r-ταμοί «ai Î*i«tffar ol dwpei, «ai προασπίσου τη oi«i- «al ού« <f(tfr τεθεμελίωτο yàp rl r^r πτραν.

20. K al rat i άκούων μου τού, λάγου, τούτου,, «al μή ποιων αυτού», ύμοασΟήσεται άνύρί μον-ΡΨ. βατ<, φκοδόμησε T*F οΙκίαν αυτού /rl t*f 4μμο«·

27. Καί κατίβη -βροχή «ai -X6o» ol ποταμοί «ai «πκυσαυ oi άνεμοι, «al προσίκοφαν τη oi«içi «ek-y, «ai r,a«> «al -F - πτώσιε αύτήι μεγάλη.

28. Kal éy/wro ίτ< ονκτ/λ«Γ<« - ’Ιησού, τού, λύγον, τούτον», {<-πλ^σσοντο ol -χΧο. rl τρ -.-αχ-αύτού

21». Ίΐνγά/>ί.Μσ««ν a-το-, ώ, /{ουσίατίχωτ, «al ούχ ώ, ο! γραμματί.ι.

THE CHOOSING OF THE TWELVE APOSTLES

12. Έγ/τντο S? f ταΓ, ήμίραιε rairrait, ίξήλθεν th T-6ροι προσ-ιύξασθαι· «α! ήν όια-νυκτιρεύων f τη προστυχά τον θεού.

13. Καί -τ< γνττο ήμΖρα, προσεφώνησε τού.

24. Therefor® whosoever hear®th thee® uy-ing· of mln®, and doe th them. I will liken him unto * wie® man. which built hie house upon a rock:

24 Therefore whomever bears these words and fulfils them Is Ilk® a wise man who built bis house upon a rock.

». And th· rain descended. ami the floods came, and the winds blew, and i»eat noon that house; and It fell not: for It was founded upon a rock.

28. And everyone that hearetb these savings of mine, and doetn them not. shall t«e likened unto a fool I «b man, which built his house upon the sand:

27. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it:

28. And itcameto pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

29. For he taught them as one having authority, and not as the scribes.

Μσ Η. 12. And It camo to pass In those days, that ho wont out Into a mountain to pray, and continued all night in prayer to God.

13. And when It was day, he called onto him his disciple· I and of

». And the rain came down, and the brooks began to flow, and th® winds blew, and pressed against the house, and It did not fall: for It was founded on a rock.

26. And every one that understands these words and does not do what I tell him is like a foolish man who built bls bouse upon the sand.

27. And the rain came, and the brooks began to flow, and the wind blew and struck the house, and it fell, and there was a great noise;

28. And it happened that when Jesus finished his discourse, the people were delighted with his teaching:

29. For he taught them as a free man, and not as the scribes taught.

12. At that time Jesus wont into the mountains to pray, and ho prayed all night to God.

13. And when It was day, be called his disciples, and chose of them μαάητύε αντου-καί /«λ<-Ιάμκνοι άπ αυτών ύώ-δέκα, ok, καί άποστόλονε ώνόμασε.

14. Σίμωνα -F «·Ι ώνόμασε ΙΙ/τ ρον, καί ‘ λνύρίαν τύν άύελφύν αντου, Ιάκωβον καί Ίωάννην, Φίλιππον καί

15. Ματθαίον «al Οωμ&ν, ‘ Ιάκωβον τύν τού Άλφαίου καί Σίμωνα τύν καλούμινον Ζηλωτήν,

HI. Ίο Μα ν Ιακώβου, καί Ιούδαν Ίσκαριώτην, 6t καί -yvtro προδότην

17. Καί καταβάι μετ’ αντων, Ιστη ίπί τόπου πεύινού, καί -χΧο, μαθητών αυτού, καί irX-So, »·λύ τον λαόν άπό πάσηε τήι ’ Ιουδαίο, καί Ιερουσαλήμ, καί τ-, παραλίου Τύρου καί Σιδώνοι, οΐ ήλθον άκουσαι αυτού. them he chose twelve, whom also he named azOotleo:

(a) δυναμις means power. If we are not going to give to this passage a mystical significance, that is, to destroy its meaning, we shall get that men who profess the civil and church laws will say, We have established all that and the governmental powers for the good and to the glory of God, — precisely what they say.

THE LAW

John announced the coming of God into the world. He said that men must be purified in the spirit in order that they may know tho kingdom of God.

Jesus, who did not know his carnal father and who recognized God as his Father, heard John’s sermon and asked himself what this God was, how he came into the world, and where he was. And, departing into the wilderness, Jesus learned that the life of man was

14. HI mon, (whom be also named Peter,) and Andrew bls brother, James and John, Philip and Bartholomew,

15. Matthew and Thomas, James Urn son of Alphen», and Simon called Zelotc·,

16. And Judas th® brother of James, and Judas Iscariot, which also was the traitor.

17. And ho came down with them, and stood in th® plain, and the company of bis disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which camo to hear him. twelve and called them bis messengers:

14. Simon (whom ho had named a Kock), and Andrew bls brother, and James, and John, Philip and Bartholomew,

15. Matthew and Thomas, James tho son of AlphoiiH, and Simon called Zelolos,

16. And Judas tho brother of James, and Judas Iscariot, tho ono who became tho traitor.

17. And he came down with them, and «topped in the plain: and his disciples and a great multitude from Judea and from Jerusalem, and from the sea coati of Tyre and Sidon. They all cam® to hear him.

in the spirit, and having convinced himself of this, that man always lives through God, that God is always in men, and that the kingdom of God has always been and is always, and that men need only recognize that, Jesus left the wilderness and began to prophesy to men that God has always been and is always in the world, and that to know him we need be purified or regenerated in the spirit.

He announced that God wants no prayers, sacrifices, or temples, but that what he wants is serving him in the spirit, doing good ; he announced that the kingdom of God must not be understood in this way, that God will come at some particular time and in some particular place, but that in the whole world and at all times all men, having purified themselves in the spirit, may live in the power of God. He announced that the kingdom of God does not come in a visible manner, but that it is within men. To be a participant in the kingdom one must l>e purified in the spirit, that is, exalt the spirit within oneself, and serve it. He who exalts his spirit enters the kingdom of God and receives nontemporal life. The possibility of exalting the spirit and becoming a participant in the kingdom of God lies in every man, and ever since John announced the kingdom of God, the Jewish law has become unnecessary. Every man who understands the kingdom of God, by his own efforts, having exalted the spirit in himself and working for God, enters into the power of God.

To work for God and live in the kingdom, that is, to submit to him and fulfil his will, it is necessary to know the law of this kingdom. And so Jesus announces wherein the exaltation of the spirit and the work for God must consist, what is the law of the kingdom of God.

Jesus prays all night long, and choosing twelve men, who understand him completely, goes out to the people with them, and tells them what the exaltation of the spirit and the service of God consists in, what the law of the kingdom of God is.

The law of God’s power consists above all in this, that the whole man should give liimself over into the power of God, and Jesus, casting a glance at the people and pointing to the disciples, says :

Happy are you, vagrants, you are in the power of God. You are happy. What of it if you are hungry now ? After you have been hungry, you will oat. You are happy. Even though you are mourning and weeping now, you will have your consolation later. You are happy. Let men esteem you little and drive you away from everywhere. Be glad of it, for thus did they drive all those men who announced the will of God.

But unfortunate are you, rich men, for you have received everything winch you have wished for, and shall receive nothing more. If you are filled now, you will be hungry. If you are merry now, you shall be sad. Unfortunate you are, if all praise you, for all men praise only liars.

Happy are you, vagrants, for you are in the power of God; you are happy only when you are vagrants not only in appearance, but with your soul ; just as the salt is good only when it is salt not merely in appearance, but is salty in itself. You know yourselves that true happiness lies in being a vagrant. But if you are vagrants only in appearance, you are like unsaltcd salt, and are good for nothing. If you understand this, then show by your deeds that you want to be vagrants, and be not like others.

If you are the light of men, show your light, and do not hide it, so that men may see indeed that you know the truth, and, looking at your deeds, may understand that you are the children of the Eather your God.

Do not think that being a vagrant means being lawless. I do not teach in order to loosen your hands from

the divine law; ou the contrary, I teach you to fulfil the divine law. As long as there are men under heaven, the law as to what may be done, and what not, exists for men. There will be no law when men will naturally do everything according to the law. Here I give you some rules for the fulfilment of the law.

If a man shall not fulfil a single oue of them and shall teach you that it may be left unfulfilled, he will be farthest away from God ; but he who fulfils them all and teaches you to do so will be nearest to God. For, if in the fulfilment of the law by you there will not be more truth than in the fulfilment of the law of the Pharisees and the scribes, you will not unite with God.

Here are the rules:

First rule : The justice of the scribes and the Pharisees consists in this, that if a mao kills another, he must bo tried and sentenced to punishment.

But my rule is that it is as bad to grow angry with your brother as it is to kill. I forbid anger against a brother with the same threat with which the Pharisees and scribes forbid murder. Still more severely and with a greater threat do 1 forbid you cursing a brother, and still more severely and with a still greater threat do I forbid your insulting a brother.

1 forbid this, because you consider it necessary to go to the temple, to offer sacrifices, and you go and offer sacrifices and regard the sacrifices as important; still more important are |>eace, concord, and love among yourselves for the sake of God, and you cannot pray or think of God if there is oven one man with whom you are not at peace.

Second rule :

The Pharisees and scribes say, If thou committest adultery, thou and the woman are to be killed together, and if thou wan test to commit adultery, give thy wife a writ of divorcement

But I say, If thou lea vest thy wife, tnuu «… Uv. -…7 a dcliauchec, thou also causest her to commit debauchery, and him also who takes her up. If thou livest with thy wife and takest it into thy head to fall in love with another woman, thou art already an adulterer, and art worthy of having that done to thee which is done with an adulterer. And I forbid this with the same threat with which the Pharisees and scribes forbid committing fornication with another woman, because every debauchery causes the soul to perish, and it is better for thee to renounce carnal pleasure than to cause the ruin of thy life.

And so the second rule is: Satisfy thy lust with thy wife and do not think that love of woman is good.

The third rule is this :

The Pharisees and scribes say, Do not pronounce in vain the name of the Lord thy God, for jGod will not let go unpunished the man who uses his name in vain, that is, Do not invoke God in a lie, and again. Do not swear in my name in a lie, and do not dishonour the name of thy God. I am the Lord (your God), that is, do not swear by me in untruth, so as to defile your God.

But I say that every oath is a defilement of God, and so do not swear at all. Thou canst not promise anything, for thou art entirely in the power of God. Thou canst not make a single gray hair black, how then canst thou swear in advance that thou wilt do so and so, and how canst thou swear by God ? Every oath of thine is a defilement of God, for if thou hast to carry out an oath which is contrary to the will of God, it will turn out that thou hast promised to act against his will, and so every oath is an evil. Besides, an oath is foolish and meaningless.

So here is the third rule: Never swear to any one about anything. Say, Yes, when it is, Yes, and, No, when it is, No, and know that if thou art required to swear, it is evil.

Fourth rule :

You have heard that it has been said of old time, An eye for an eye, and a tooth for a tooth. The Pharisees and scribes teach you to do everything which is written in the old books as to how you are to punish for all kinds of crimes. It says there that he who destroys life must give his life, an eye for an eye, a tooth for a tooth, a hand for a hand, an ox for an ox, a slave for a slave, and so forth.

But I tell you, Do not struggle against evil with evil, and not only do not demand an ox for an ox, a slave for a slave, life for life, but do not even resist eviL If a man wants to get thy ox by a lawsuit, give him two; if a man wants to get thy coat away, give him also thy cloak ; if a man knocks a tooth out of one jaw, offer him also the other jaw. If they compel thee to do a certain amount of work, work twice as much. If they take thy property from thee, give it to them. If they do not return thy money to thee, do not ask for it, and so, do not judge and do not litigate, and do not punish, and you will not be judged and punished. Forgive everybtxly and you will be forgiven, for if you are going to judge men, they will judge you. Besides, you must not judge, læcause all of us men are blind and do not see the truth. How can I with dust-filled eyes see the dust in my brother’s eye ? First I must clean my own eyes, and whose eyes are clean ? If we judge, we are ourselves blind. If we are going to judge others and punish them, we are like the blind guiding the blind.

Besides, says Jesus, What do we teach ? We punish by force, with wounds, maiming, and death, that is, with malice, precisely what is forbidden in the commandment, Thou shalt not kill. And what comes of it t We want to teach men, and we corrupt them. What else can there be but that the pupil will lean» from the teacher and be exactly like him ? What will he do after he has learned everything ? The same that the teacher does : he will commit violence, and will kill.

And do not think that you will find justice in the courts. To turn the love of justice over to the courts is the same as throwing precious pearls before the swine, for they will tread them underfoot and will break them.

And so the fourth rule is: No matter how much they may offend thee, do not put out the evil by evil, do not sit in judgment or go to court, do not punish, and do not complain.

Fifth rule:

The Pharisees and scribes say, Make no war on thy brother in thy heart ; arraign thy neighbour, and thou wilt not bear his sins ; kill all the men, and take all the wives and the cattle from thy enemy, that is, Respect thy countrymen and have no regard for strangers.

But I tell you, Do good not only to thy countrymen, but also to strangers. Let strangers esteem you little, let them attack and offend you, respect them, and do them good. Only then will you be true children of your Father. To him all arc alike. If you are good to your countrymen alone, you are doing what all nations are doing, and that leads to wars. But be the same to all nations, and you will be the children of God. All men are his children, consequently all are your brothers.

And so the fifth rule is: Observe toward foreign nations what I have told you to observe among yourselves. There are no hostile nations, no different kingdoms and kings. All are brothers, all arc children of the same Father. Make no distinction among people according to nations and kingdoms.

So: (1) Do not Ims angry; (2) do not amuse yourself with the lust.of fornication ; (3) do not swear to any one about anything ; (4) do not sit in judgment and do not litigate ; and (5) make no distinction lætween the different nations ; know no kings and no kingdoms.

And here is another instruction, which includes all these rules : Everything which you wish that men should do to you, do you to them. When you will execute this, it is clear that your Like will be changed. You will have no property, and that is not necessary. Do not build up your life upon earth, but build it in God. The life on earth will perish, and the life in God will not perish. And do not think of the life upon earth, for if you will think of it, you will not be able to think of the life in God. Where the soul is, there is the heart also.

And if there is no light in your eyes, you are all in darkness. So if you wish and look for the darkness, you will enter the darkness. It is impossible to look with one eye upon heaven and with the other upon earth ; it is impossible to repose your heart in an earthly life and to think of God. You will work either for the earthly life, or for God. And so: Beware of every selfishness. Man’s life is not from what be has, but from God, so that if a man should take the whole world, there would be no profit to his soul from it. And foolishly will act the man who will cause his life to perish in order to obtain as many possessions as possible.

Consequently, do not trouble yourselves as to what you are going to eat and drink, and how you are going to clothe yourselves. Life is more important than food and raiment, and God has given it to you.

Look at God’s creatures, at the birds. They do not sow, nor reap, nor collect the grain, but God feeds them. And is not man as much as the birds before God Î If God has given life to man, he will be able to feed him also. And you know yourselves that no matter how much you trouble yourselves, you are not able to do anything for yourselves. You cannot lengthen your life for one little hour. (The thought is beyond the mountains, but death is behind the shoulders.)

And do not trouble yourselves so much about your

raiment. The flowers of the field do not work, nor spin, and yet they are adorned as Solomon never adorned himself. If God has so adorned the grass, which grows today ami to-morrow will he mowed down, will he not clothe you ?

Do not have any care and trouble yourselves ; do not say that you must think of what you are going to cat and what you will wear. All men need that, and God knows the need of every one.

Even so do not trouble yourselves as to what will be, as to the future. Live for the present day. Take heed that you are in the will of God. Desire only the one thing which is important, and the rest will come to you itself. Try only to be in the will of God, and you will be in it. He who knocks, to him it will be opened ; who asks, to him it will be given. If you will ask for what is present, what you need, it will be given to you.

Is there a father who would give his son a stone instead of bread, or a snake instead of a fish ? How, then, will your Father refuse to give you what you really need, if you ask him for it Î But what you really need is the life of the spirit, so ask for that alone.

To pray does not mean to do what the hypocrites are doing in the churches, or in the sight of men. They do so for men, and from them they receive their praise, and not from God. But if thou wishest to enter into the will of thy Father, go there where no one can see thee and pray to thy Father the spirit, and the Father will sec what there is in thy soul, and will give thee the true spirit. And do not uselessly wag thy tongue, as (he hypocrites do. Thy father knows what thou needest, before thou opeuest thy mouth.

This is the way you ought to pray : Our Father k Let me be in thy kingdom, that is, let thy will be in me. Give me such food as I need. And forgive me my faults, as I forgive them in others.

If you ask God for the spirit, find no fault with men, and God will forgive you your faults. And if you do not forgive men, God will not forgive you.

Do nothing to 1« praised by men. If you do so for men, you will receive your reward from men.

So if thou art compassionate toward men, do not sound thy trumpet about it More men, for the hypocrites do so, that men may praise them. They receive what they wish. But thou, if thou art compassionate to men, do good in such a way that no one may see it. And thy Father will see it, and will give thee what thou needest.

And if thou sufferest oppression for the sake of God, do not weep and complain before men, as the hypocrites do, that men may sec and praise them, for they receive what they want. But do differently: if thou sullerest for the sake of God, go al>out with a happy face, that men may not see, but thy Father will see, and will give thee what thou needest.

Such is the entrance into the kingdom of God. There is but one entrance to the will of God, and it is narrow. There is always but one entrance, and all around is a large and broad field, and if you walk over it you will not come to the haven. Only a narrow path leads into life, and only a few walk over it.

Do not lose your courage, though a little flock you be. You will enter into it, because the Father will teach you his will

CHAPTER V.

THE FULFILMENT OF THE LAW GIVES THE TRUE LIFE.

THE NEW TEACHING ABOUT GOD

The prophets promised the coming of God into the world. After the prophets John announced that God was already in the world, and that in order to know him it was only necessary to be reborn in the spirit. Where is God ? And going into the wilderness, Jesus learned that there was a life of the flesh, which was incomprehensible to him, and at the same time a manifestation of God, which was comprehensible to him (Chap. I.).

Having comprehended that, Jesus went away from the wilderness and announced that God was in the world, among men, but not the God imagined by the men of the world, but the God who is expressed by the life of men, God the spirit (Chap. II.).

The spirit of God is in every man. Every man, besides his carnal origin, besides his dependence on the flesh, knows in his freedom another origin and dependence on the spirit. This consciousness is God in the world. God, the beginning of everything, gave men this consciousness of himself and no longer takes part in the affairs of the world. Men may find God in themselves. Ho is in their soul. And so the coming of God depends on the will of men, on their making an effort to fulfil the will of the carnal life, or of the will of the spirit of God (Chap. III.).

The will of the spirit of God is good. And for the fulfilment of this good there is the law. This law consists of five rules: not to l>e angry, not to commit adultery, not to promise anything, not to struggle against evil, not to wage war (Chap. I V.).

From these rules follows the renunciation of wealth, of all property, of all honours, of violence against other men, — the renunciation of everything which has formed the aim of all carnal desires. Mendicancy and vagrancy is the only path for obtaining the true life. .

JESUS CHOOSES THE DISCIPLES AND DISCOURSES TO THEM

30. w rott βχΧαντ, ΖανλαγχνίσΛ) irtpl αντών, δτι frar Ικλβλυμίνοι καί ί&<μμί-XpAffaTt μή ξχοντα χοιμίνα.

28. Δ«ίτ< irpôt μΐ, wAvrtt ol κοχιύντιι καί χιφορτ ισμίνοι, κάγώ άναταύσν νμάι.

29. ‘Apart τδν Çvybv Μον ύμαι, καί μάθττι dr /μου, 6τι rpçôt ιίμι καί r arrivât τή καρδίφ· καί ιΰρήσιτι άνάταυσιν rail ψυχαΐΐ υμών.

30. Ό yàp fvybt μου χρηβτδt. καί τδ φορτία? μον Ιλαφρόν Ιβτιν.

Matt. it. 36. But when he mw the multitude·, he wm moved with compANiion on then., be-cauee they fainted, and were scattered abroad, a· Bheep having no ahenherd.

Matt. xi. 28 Come unto me, all yo that labour and are heavy laden, and 1 will give you rest.

29. Take my yoke upon you. and learn of me; for I am meek and lowlv in heart: and ye shall find rest unto your aoula.

30. For iny yoke Is easy, and my burden is light.

36. Jeaua was aorry for the people, because they did not understand what the true life consisted in, and were tormented without knowing why. like sheep without a shepherd.

28. And he Mid, Give yourselves to me. all you who are in labour, who are laden above your strength, and I will give you rest

». Take my yoke upon I ou. and learn of me; or I am meek and lowlv in heart, and you will find rest in life.

30. For my yoke is easy, and my wagon is light.

Men put on a yoke which is not made for them and hitch themselves to a wagon which is not according to their strength. Men live for the carnal life and want to find calm and rest. Only in spiritual life is there rest and joy. Only this yoke is made according to the strength of men, and it is this that Jesus teaches. Try it, and see how easy and light it is.

John viii. He who wants to know whether I am speaking the truth, let him do what I say.

1. Mrvd S? ravra i Κύριοι καί Jripout ίρδομήκοντά, καί άχΐχτιιλίν αύτούι άνά δύο ορό ττροσώα ου αντου, tit κάσαν κόλιν καί τόκον ol· ίμκλλιν aùràt ίρχτ-σθαι.

2. ‘EXr>«* oS-xpôt αύτούι, Ο μίν θ,ρισμδί ττολύι, οί Ai ipyàrai όλΐ-yot- δ·ήθητ< ούν του κυρίου του θιρ.σ μου, δτωι Ζκ£4Χλρ ipydrat tit τόν Ορισμόν αϊτού.

Luke χ. 1. After these thing· the Lord aj>-polnted other seventy also, and sent them two and two before his face Into every city and place, whither he himself would come.

2. Therefore said he unto them. The harvest truly is great, but the labourers are few : pray Se therefore the l ord of be harvest, that ho would send forth labourers into his harvest.

1. After that Jesus appointed other seventy men, and sent them two and two In his place Into every city and place, where ho himself bad to bo.

2. And he said to thorn. The field is great, but the labourer» are few. The master must send the labourers into the field.

7. Ποριυόμκνοι 3/ κη-ρύσσιτι, Xlyovrtt, ‘Ort HyrytKtv H βασιλιία των ουρανών.

8. Καί vap^yyttXtv αύτοΐΐ. ϊνα μηδίν αίρωσιν tit δδδν, ti μή pàfiSov μόνον· μή χήραν, μή Αρτον, μή tit τήν ζώνην χαλκόν

9. A XX’ ιατοδιδιμά-vout σανδάλια-καί μή όνδύσασθαι δύο χιτώναι.

10. Άξιοι yàp ό IpyA-rqt τήί τροφήί αντου ίστιν.

10. ‘Οκού tàv ιϊσίλ-ûqrt lit οίκίαν, Ζκ<* μί-vtrt Ιωΐ Αν ίξίλδητι όκιίθιν.

12. ΕΙσιρχόμινοι Ai tit τήν οίκίαν, άστάσα-σθι αύτήν.

13. Καί Ιόν μίν η ή οίκία Αξία, 1λ?4τω ή οΐρήνη υμών hr αύτήν ΙόνδΙ μή^ΑξΙα, ήιΐρήνη υμών ορόι νμάΐ ίτιστρα-φήτω.

11. Καί δα οι Αν μή δΐξωνται ύμάί, μηΑί

Matt. X. 7. A nd as re Ε», preach, say mg. The ingdoni of heaven is at baud.·

Mark vt. 8. And commander! them that they should take nothing tor their journey, save a staff only; no scrip, no bread, no money in their purse:

9. Put be shod with sandals; and not put on two coats.

Matt. t. 10. For the workman is worthy» of his meat.

Mark Η. 10. In what Clace soever vc enter in » a house, tnere abide till ye depart from that place.·

12. And when ye come Into a house, salute It.

13. And if the house be worthy,* let your Brace come upon It, but

It he not worthy, let you i peace return to you.

Mark H. 11. And whosoever shall not receive you, nor hear you, when

7. Go and proclaim, aaylng. The kingdom of God has come.

S. And commanded them that they should take nothing on their journey, save a staff; no serin, no bread, no money in their purse.

9. And put on bast-sboes and one coat.

10. For he who works Is worthy of bis coat.

10. And whatever house you enter, etay there till you leave that place.

12. When you enter a house, greet the host, saying. Peace be to your house.

13. If the hosts agree,

trace will be in that ouse, and If they do not agree, your peace will remain with you.

11. And if they do not receive you, nor listen to you, go away from

άκούσωσι» νμών, ίκπο-pfvbptroi «Mr «Ttvd-|ar< τό· χον· τόν î-iro-«drw rûr rodûr ύμών, fit μαρτύριο» a croît.

22. K al ls«»S, ματόν-M«»o« v»o rdkrw» S«â τό όΜομά μον· L W vropeirat •il rAot, o&rot eu9ij-9 irai.

23. ‘Οτα»>&ώώ«<ν?<ν νμαι t» τη »ÔX« ταντρ, φίύ^βτι «*i ri)· Αλλη».

IN. ‘ISo0. éyù d»o-στ/XXw ùpat ώι πρόβατα /· μίσψ λύκω*· ylrtaSf οδ» φρόνιμοι ώι oi S^«,t, καί Ακέραιοι ώι al *<ρι-ortpal.

V. Βλ/»«τ« 61 ùptît «αυτού». παραδώσουσι yàp ύμαι «il συ»4δρια. «ai «il ouraywyàt δαρή-σισθί, «ai ri η-μμόνω» «ai βασιλέων σταθήσισθι IvfKf» μον, fit μαρτύριο» avroît—

19. ’Οταν & παραδι-δωσι» ύμαι, μη μίριμνή-σητί πωί - τί λαλήσητ·· Αο0ήσ«ται yàp ύμι» ίν ΙκΐΙνη τη ωρΐ τί λαλή-σ«τ«·

20. Ού yàp νμ«Γ» /«rr« oi λαλονντίΐ, Αλλά τό Πιαΰμα τού πατρδι νμών τό λάλου* i* ύμΐ*.

23. Ού pif τ«λ/σητ« τάι <όλ«<ι τον ‘Ισραήλ, tut Αν /XSv δ νίόι τον ά »θρύπου.

20. Μ if ού» φοβηθήτκ αντούι·

22. Ού ?4ρ /στί τι κρυπτό». 6 là* pif φα»4-pwt»Ô’ ούδΐ tyt*oro Απόκρυφο*. Αλλ ira «il φα-ν«ρόν kXSy. yr depart thence, shako off the duot under your feet for a testimony against them.·

Matt. ». 22. And ye shall bo hated of all men for my name’s sake: but bo that endureth to the end shall be saved.

23 But when they persecute you In thio city, dee ye into another.

16. Behold, I send you forth aa sheep In the midst of wolvee: be ye therefore wise aa serpents, and harmless/ as

Mark xiil. 9. But take heed to vouraelves : for they shall deliver you up to councils; and In the synagogues ye shall lie beaten : and ye shall bo brought before rulers and kings for ray sake, for a testimony against them.

Matt. x. IS. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you In that same hour what ye shall s|>cak.

20. For It is not ye that speak, but the Spirit of your Father which speaketh in you.

23. Ye shall not have Kne over the cities of

»el, till the 8on of man be come.·

26. Fear them not therefore :

Mark tv. 22. Forthero is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. there, shake off the duet under your feet as a sign that you do not want anything from them.

22. And they will hate Ku for my teaching, t he who will lie firm to the end will bo sale.

23. And If they attack you In one city, Nee to another.

16. And so I send you like sheep into the midst of wolves: be therefore as wise aa serpents, and simple aa doves.

9. But take heed : for they will deliver you to the courts; ana they will flog yon in the assemblies, aud will bring !ou to the rulers and ings for ray sake, to show before them.

IS. But when they deliver you to the courts, take no thought bow and what you will speak ; for you will be taught at that hour what you shall speak.

20. Not you yourselves will speak, but the spirit of the Father will speak in you.

23. You will not have I»ne over the cities of ndea, when the son of man will appear.

26. Therefore do not fear them.

22. For In the soul is hid what will be manifested; everything which is kept, is kept In order that it may become manifest in the world.

3. ‘Κνθ’ ων δσα tv τν σκοτίφ ttxart, τψ φωτΐ άκοι·σΙhjfftrai-καί 6 xpàt τό οδι ΙΧαΧήσατι iv τοΐιταμιίοιι, κηρυχθή-σ(ται fvi rû»· δωμάτων.

4. Λ/γω δ? vpfr voir φίλοιΐ μου, φοβηθήτί dwd των άποκτανάντων τό αώμα, καί μκτά τούτα μή ίχάντων w<ρ<ασάτιράν τ< χοιήσαι.

6. ‘Τχοδ^ω S, «μΓ» τ/m φοβηθητι-φοβή-θητι τάν μ»τά τό dro-κτ<<»>α< ΙξουσΙαν ίχοντα ίμβαΧΰν dt τήν yitvvav val. Xéyw ύμΓτ, τούτο* φοβήθηττ.

0. ΟύχΙ »/*τ< στρου-ΘΙα τωΧ(ΐται άσσαρίων δύο ; καί b /£ aûrû* ούκ Ιστιν ίχιΧ(Χησμίνον ίνω-τιον του θ<οΰ·

7. ‘Αλλά καί ai τρίχα τηί κίφαΧήί υμών ττάσαι ήρίθμηνται. μή οδν φοβίΐσθί· τοΧΧων στρουθίων διαφίρίτι.

8. Λ/γ« δό ύμΐν, liât At &ν όμοΧοχήση tv ίμοί Ιμτροσθιν των άνθρύ-ττων, καί ό ulât τοΰ de-θρώττου άμοΧοιήσα tv αύτψ ίμχροσθτν των ày-ytXiov τοΒ Ο<ο0·

34. Μή νομίσητί δτι ήΧθον βαΧίΐν <Ιρήνην twl τήν y^v ούκ ήΧθον βα-λ<Γ>* (Ιρήνην, «Ιλλό μά-χα,ραν.

40. IIΟρ ήΧθον βαΧίΐν (It τήν yijv, καί τΐ ΘΙΧω <Ζ ήδη άνήφθη ;

60. IΙάιττισμα δί ίχω βαχτισθήναι, καί ιτώι συνέχομαι Ιωί ol· rtXt-σθη ;

Lukerli. 3. Therefore, whatsoever ye have spoken In darkness shall be heard hi the light; and that which ye have spoken hi the ear In closets shall be proclaimed upon the housetops.

4. And I say unto you my friends, Bo not afraid of them that kill the body, and after that have no more that they can do.

6. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell;* yea, I say unto you, Fear him.

β. Are not flve sparrows sold for two farthings, and not one of them is forgotten before God?

7. But even the very hairs of your head are all numbered. Fear not therefore ; ye are of more value than many sparrows.

8. Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

Malt. x. 34. Think not that I am come to send peace on earth: I camo not to send peace, but a sword.·

Luke Xii. 49. I am come to send Are on the earth; and what will I, if it be already kindled?

60. But I have a baptism to be baptized with; and how am I straitened till it be accomplished I

3. And everything which you have spoken in secret will be heard in the light; what you have spoken in the car in closets will he proclaimed from the housetops.

4. I toll you. my friends, Ho not afraid of those who kill the body, and beyond that can do nothing to you.

6 I will show you whom you shall fear. Fear him who kills and destroys the soul. Verily 1 tell you, Fear him.

6. Are not flve sparrows sold for a cent? and they are not forgotten by God, and not one will die without your Father.

7. Even the hairs of

[our head are all num cred. Therefore be not afraid: you are of more value than sparrows.

8. I tell you. Whoever will be with me before men, with him the son of man will be before the |»owere of God.

34. Do not think that I have brought peace upon earth : I nave not brought peace, hut discord.

49. I have come to send Are on earth; how anxious I am that it should burn up !

60. There Is a regeneration through which 1 must pass, and I languish till it be accomplished.

9. Ό δί Αρνησάμκνδι μ* ίνώπιον των Λνθρώ-κων dπαρνηθήστται ίνύ-vior των Λ-γγίΧων τού Ονον.

61. Δοκιΐτι δτι <lpήνην vaptyt κόμην δούναι iv rÔ 75 ; ονχΐ, λ/γω û/u*r, άλΚ H διαμιρισμόν.

62. Έσοκται γάρ dwô τοΟ vvv ιτ/ντί v οί«φ vl διαμιμκρισμ^νοι, rptît ri Jwl, «ai δύο ri τρισί.

63. Διαμίρισθήσιται νατήρ φ· viV, «ai vidt ri rarpl· μήτηρ rl SvyarpA, «ai (ivyirqp ri μητρί· rtvûtpà hrl rijy νύμφην αύτήι, «ai ►ύμφη /ri rip* rvvSvpàv ·Μ·-

33. Kai ίχθροί τον Ανθρώπου οΐ οικιακοί αν-τον.

21. Π αραδύσκι -/ άδκΧφδκ άδκΧφόν th θάνατον, καί πατήρ τίκνον «ai ίπαναστήσονται τ/«-•-α /ri yovth, καί θανα-τιύσουσιν αύτούι.

26. Et τιι Ιρχιται rp6t μί, «ai ού μισά τόν πατίρα /αντοβ «ai r^r μητίρα, καί τήν -γυναίκα «ai rd τίκνα, «ai rot»» άδνλφονν «ai rdf dZ.X-<pd«, Îr< W «ai τήνίαντού ψνχήν. ού δύναταΐ μου μαθητή tl„u.

37. *0 φιλών rar/pa - μΉρ· irr/p μ, ού, /an μου df<or «ai d φιλώ, vid, ή Svyaripa ύτip ίμί, ·ύκ trn μου df.or

23. Έλη· W rpAt πάνται, U rit ΘΨΧιι drirw μου ίΧθΰν, drap—

9. Rut be that denleth lue before luvn shall be denied before tbe angel· of God.

51. Suppose ye that I am coinc to give peace on earth? I tell you, Nay; but rather division:/

52. For from henceforth there shall lie live in one house divided, three against two, and two against three.

53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Matt. t. 36. And a man’s foes shall be they of his own household.

21. And the brother •ball deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

Luko Th’. 26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, be cannot be my disciple.

Matt. T. 37. lie that lovetb father or mother more than mo is not worthy of me: and he that lovetb son or daughter more than me is not worthy of me.

L*kf ir.. 23. And he ■aid to them all. If any man will come after me. let him deny himself.

·. And whoever will deny me before men will be denied i»efore tbo power· of God.

51. Or do you think that I teach peace upon earth? No, not peace, but discord :

52. For from now on five In one house will he divided, three from two, and two from three.

53. The father will be divided from bis son, and the son from his father: and the mother from the daughter, and the daughter from the mother : and the mother-in-law from the daughter-in-law. and the daughter-in-law from the mother-in-law.

36. And a man’s foes will be his own household.

21. And the brother will deliver the brother up to death, and the father the child; and the children will rise up against their parents, and will deliver them up to death.

26. If a man wants to be with me, and will not esteem little bis father, and mother, and wife, and children, and brothers, and sisters, and bis own life, he cannot be my disciple.

37. He who loves his father and mother more than me does not agree with me; and ho who loves bis son or daughter more than roe does not agree with me.

23. And be said to all. If any man wants to be my disciple, let him deny his desires, and let νησάσθω (αυτόν, καί Λράτω τόν σταυρόν αυτού καθ’ ήμίραν, «ai ΑκοΧονθιίτω μοι.

39. 0 κυρών τήν ψυχήν αυτού droX/rn αυτήν «ai δ droX/aai τήν ψυχήν αυτού Ινκκιν ίμού κύρήσκι αυτήν. and take up bis cross daily, and follow ins.

(α) I exclude the sixth verse from Matthew, which is wanting in Luke and which puts into the mouth of Jesus a thought which is foreign to his teaching.

The words heal the tick, etc. (Verse 8) are omitted, as external proofs of the truth, which arc unnecessary for the teaching.

(ά) άξιος means of equal weight, that which will equalize the scales. Here it means in conformity. In this passage the words mean this: a man who works cannot help but receive what he needs for his sustenance ; and so a man who wants and is ready to work is in no need of a supply of money and garments.

(c) Do not seek a place where it is better, but stay where you happen to be.

(rf) άξιος here again means in conformity, but I translate it by agreeing in this sense, that if the hosts will receive you in conformity with your view, that is, if they will agree.

(e) ας μαρτύριαν αύτοις as a proof to them. Λ proof of what? To shake off the dust under the feet as one comes out of a house one can do only as a proof that nothing belonging to the house is to be taken away.

(/) ακέραιος means simple, unmixed.

(g) έως &v έλθη can mean here nothing but to be exalted, what Jesus told Nicodemus, and said also in other places. Here is undeistood «ç φανερόν έλθρ, as in Mark iv. 22, ού yap ear( τι κρυπτόν, δ eàv μη φαι-e-ρωθρ-ού& èyevero απόκρυφου, àXX’ ϊνα «Ç φανιρου (λθη, and elsewhere. In any case, ehfy cannot be rendered, as

Matt. t. 3». He that flndetb bis life shall lose it: and he that I—th bis life for my sake shall Ond It. him at any hour be ready for the gallows, and then only will be be my dis dpi·.

». He who tales care of his life w iN cause bis life to perish, and ho who ruins his life for my sake will save it.

ill many other passages, by to come. The verb to come can 1x3 used only when somebody comes from somewhere. But here it says neither whence nor whither, and he who comes, the son of man, is an abstract principle, to which walking is not proper.

Verse 25 is omitted. The words about Beelzebub refer to the passage of the accusations of the Pharisees. The verse is wanting in Mark and in Luke.

(Λ) The expression to throw into Gehenna was met with in the parables. Its meaning is definite there. It is not only a carnal death, but a complete destruction, to which the tares were subject.

(r) In Luke we have in this passage διαμ^ρισμόν division, and so μάχαιρα has to be translated by discord, in which sense it is used in Rom. vii. 35.

(j) The sentence is without a verb, and so the verb must be in the same future in which the whole discourse is carried on. By these words a mysterious meaning is ascribed to the fact that a man’s household are always his foes. This verse has not this meaning ; in this sentence is expressed what was said before : They will divide and be as enemies.

(k) The words about the cross, which had no meaning before the crucifixion of Jesus, have to be omitted.

Nothing more clearly than this discourse of Jesus to his disciples before sending them out to preach, which is repeated in all three gospels, defines the actual significance of Jesus. If the significance of his preaching were only what the church acknowledges it to l>e, the whole discourse would be unintelligible. Why, indeed, are the disciples to be beaten and killed, if the preaching which they are to carry abroad is only a preaching about making peace with the brother, about bodily purity, alxrut not sitting in judgment over a neighbour, about forgiving the enemies, and about God’s sending his son down upon earth ? It is impossible to imagine sufficiently stupid and idle men who would take the trouble for this to drive away and Ireat people. It is impossible to imagine the causes which the oppressors could invent in order to torment, strike, and kill harmless preachers of good moral rules and of the invention alxrut the son of God. Whom could they offend ? Those who wanted, listened to them ; who did not want, did not listen to them. Why, then, were they to be hated Î If it had been a good, but ;»aradox ical, moral teaching, such as the freethinking historians represent it to have been, there would still 1x3 no cause for persecuting them. If this teaching was about God’s having sent his son down on the earth to redeem the human race, there were still fewer causes for being angry at men, who imagined that and found pleasure in it. If it was a rejection of the Jewish law, there was still no reason for ;x3rsecuting them, especially no reason for the Gentiles to do so, and then, as now, it was the Gentiles who persecuted them. If it had been a j>olitical doctrine, an opposition to the rich and the mighty, such opposition would have been suppressed by the rich and the mighty then and there, as such oppositions have been suppressed before and since. It was something else.

Only when we fully understand the teaching, as it is expressed in the sermon on the mount and in the whole Gospel; if we understand that Jesus forbids directly every kind of mu nier and even resistance to evil ; forbids oaths (that apparently unimportant affair which loads to most terrible violence); forbids courts, that is, punishments, every counteraction to violence and rapine, and so forbids property, as his first disciples understood it; forbids the aloofness of the nations, the famous love of country, — we shall be able to understand those i«rsecutions to which Jesus and his first and subsequent disciples were subjected, and we can understand the anticipation of Jesus as to the persecutions, an anticipation which was evidently shared also by his disciples, and we comprehend also the division which was to take place.

Naturally, if one man in the family, having grasped the teaching, refuses to make a promise under oath, or to be a judge, or to go to court, or to cooperate with the authorities, or to take part in war, or to collect taxes, or to carry out punishments, or neglects wealth, naturally a division must arise in the family, if the other members have not comprehended the teaching.

Jesus obviously knew that; he knew that it would be so and could not be otherwise ; he knew that his teaching was not a teaching, but a sj»ark, which kindled the consciousness of God in the hearts of men, and that, burning up, it could not be put out. It is for this reason that Jesus Christ knew that in each house five would be divided, and some of them would be against the rest. Some would be kindled, and the others would be putting out those who were burning up. And he was anxious to see the flame as quickly as possible. And the flame was kindled and burned later, and burns even now, and will always burn, as long as there are men.

If it were only a moral teaching about conduct in the existing order of things, it is evident that the preachers would not be in anybody’s way, and it would not be a flame which embraces everything, but a candle which would light up those who are near to it.

If it had been only a church teaching about God’s having come down into the world to save people, no one would have known the teaching, as we do not know the beliefs of the Zulus or of the Chuvashes, and nobody would have given it any thought It would not only have gone out, but would never have been kindled.

If it had teen a social-revolutionary teaching, it would have burned up and gone out long ago, as such teachings burned up and went out in China, in every place where there are men : the poor would have taken the property away from the rich and mighty and would themselves have become rich and mighty, or the rich and mighty would have crushed the poor, and the flame would have been extinguished. But the flame did not go out and will not go out, because Jesus does not speak of rules about how a man may live iu society in the best manner possible with the existing order of things, nor of the manner of praying to God, nor what God is, nor of the reorganization of society, lie tells the truth alx>ut what man is, and what his life consists in. And a man who comprehends what his life is will live that life. A man who understands the meaning of life can no longer see any meaning in anything else. When ho has come to understand what is life and what death, he cannot help walking toward the life and running away from death. And no matter what may stand on the path toward life, — moral rules, God, beliefs of men, the social order,—-a man who has come to understand life will walk toward it without paying any attention to anything, and in his forward movement will include all the phenomena of life: morality, and divine worship, and the social structure.

Jesus Christ has revealed his teaching not to inform men that he was God, not to improve the life of men upon earth, not in order to overthrow the authorities, but because in his soul, as in the soul of every man who comes into the world, he knew, lay the consciousness of God, which is life, and to which every evil is opposed. Jesus Christ know and kept repeating that he was saying what he was saying, and what was speaking in him was God, who is in the soul of every man. And, sending out his disciples, Jesus Christ says, Fear nobody; pity nobody, and do not worry in advance what you are going to say. Live the true life, — it is the comprehension of God, and when you will need to speak, have no care, the spirit of

God will speak for you. And your words, spoken to a few, will be borne ever)·where, because they are the truth.

17. ‘Tιτδστρ^ακ M ot 4βδομήκο?τα μβτά χα-pâî. X/>orT«t, Κύριι, καί τà ίαιμύνια ντοτάσσιται ^μίν Ιν τψ δνύματί βου.

18. S»« W ·άτΜ«,

20. Πλήν τβδτψ μή χαίρχτί, δτι τά νηδ-ματ a ύμίν ντστάσα «rar χαίρττί U μάλλον, βτ< τά δέματα ύμωκ ^Ρ*φη

Toit o^artîi*

21. Έχ αι>τ$ τρ ώ/>« ήγαλλιάσατο τψ τκύ-ματι ό Ιησού, καί <ϊτ<χ, ‘Εξομολογούμαι roi, τά-τ<ρ, <ήΜ« τον ονραχον καί TH, γήΐ, ίτ< άτίκρν—

ταντα άτδ σοφών καί συκτώχ, καί άτ<κ<£-Xv^ar avrà rrjrloiT rai, ό rarijp, δτι οϋτω» é/Λ ΜΤΟ «ύδοκία Ιμτροαβίκ βου.

27. Ildrra μοι ra/x-• δόάη ντδ τον τατρίη μου-καί ov&lt ηγιχώσκα τδν κδν, < μ-δ »ατήρ· ovW τδν rar/pa τι, »ι-γιχώσκα, <i μί)δνίδ<, καί V àv /SovXyTai δ â άτοκαΧό^αι.

/.à χ. 17. Ami the seventy returned ΛβΛίη with soy, Kiying, Lord, even the devil»· are subject unto us through thy name.

IK. And be said unto them,

». Notwithstanding, In this rejoice not, that the spirit·· are subject unto you; but rather rejoice, because your names are written in heaven.·

21. In that hour Jesus rejoiced in spirit, and said, I thank thee, Ο Father, Lord of heaven and earth? that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so. Father,· for so it seemed good/ in thy sights

17. And the seventy whom he sent out returned with joy, and said, Sir, the evil is van Xilsbed by us through y power.

18. And be said to them,

20. Hut do not rejoice that the evil Is vanquished by you; rather rvjuice, because you are in the kingdom of heaven.

21. Then Jesus rejoiced in his spirit, and said, I recognize thee, my Father, lord of heaven and earth, because thou hast hid this from the wise and prudent, and hast revealed it to children. Thou art truly the Father! In this has thy love been expressed.

Matt.ri. 27. All things are delivered unto me of mv Father: and no man knoweth the Son, but the Father; neither knowetb any man the Father, save the Son. and he to whomsoever the Son will» reveal him.

27. Everything has been delivered to me by my Father, and no man recognizes the son, but the Father; neither does a man know who the Father is, but the son, and he to whom the son will reveal biro.

(a) In Verse 17 it says τά δαιμόνια; in Verse 20 the same is called rà πλύματα. If the unintelligible Verses 18 and 19 did not exist, no one would think of translating δαιμόνια and πνεύματα by devil, but in the plural, that is, souls of men, that is, the meaning is that evil men, the evil itself, is being vanquished by his teaching.

Verses 18 and 19 are excluded, not because they express anything which does not agree with the teaching, but because in the form in which they have reached us they are unintelligible.

(ά) What are these spirits, πλύματα? This word is found in the gospels, in the epistles, and in the Acts, and always in the same sense, as immaterial powers, spirit, not the divine spirit, but false spirit. Thus the word is used in 1 Tim. iv. 1, and in many other places. It is ver)· easy to translate it by devil, and to say that those who wrote it believed in the devil. But the trouble is that, if we translate it so, we must throw out this passage, because devil means nothing to us. The meaning of the word is, however, clearly detined in all the passages, and esjiccially in the one under discussion: πνεύματα, means false spirit. The spirit is the comprehension, and so it means false comprehension, deception, false teaching, debauchery, in the general sense, evil.

(c) Names are written in heaven, can mean nothing but, Participation in the kingdom of heaven.

(rf) There ought to be a period here, since what follows is an explanation why Jesus recognizes his Father to be the Lord of everything. He recognizes him as the Father, because he has revealed the secret of the kingdom of God not to the wise and the prudent, but to all unthinking children.

(e) ο πατήρ is here by no means the vocative, either grammatically, or by the sense. It is the continuation of the discourse. There is a comma here, and for clearness’ sake I add thou.

(/) Mok ία good will, love.

(g) έμπροσθεν σου means before thee. According to the Hebrew meaning anything done before one is agreeable. The idea ί^όνετο ευδοκία έμπροσθεν σου has to be translated by love loved by thee.

The general meaning is that not wisdom and learning, but the direct relation of the son to the Father, which is revealed to all, gave that love for the spirit which is the

foundation of everything, and revealed the truth through this love, this turning of the son to the Father.

(A) Will is omitted in many texts.

No man can know the son, but the Father, and no man can know the Father, but the son. These words mean, what was said in the discourse of Nicodemus, that in man there is a spirit, which is incomprehensible to him, and that this spirit is the son of the spirit, and that is the last meaning of God. Here Jesus for the first time identifies himself with the son of man and, saying /, means not himself, Jesus of Galilee, but the spirit which dwells in man.

EVIL 18 NOT DESTROYED BY EVIL

20. Καί Ιρχονται th οίκον· καί σνν4ρχιται πάλιν βχλοί, ύστν δύνασθαι αντούι μήτι &ρτον ipayttv.

21. Kai άκούσαντιΐ ol παρ’ αύτοΰ 4ξήλθον κρατησαι αυτόν· tXtyov yàp. Όη 4ξ4στη.

22. K al ol y ράμματά ol άπό Ίΐροσολνμων κα—

ταβάντιι fXtyov, On

B«Xfv/tovX ίχ«, .ai, ‘On 4v τψ Λρχοντι των δαιμονίων 4κβάλλίι τά δαιμόνια.

23. Καί προσκαλισά· μ»νοι αύτούι, 4ν παραβολα«“τ frtytv αντοΓΐ, llûr δύναται Σατανάι Σατα-vâv 4κβάλλιινι

24. Καί 4àv βασιλιία 4φ’ 4αντΙ)ν μιρισθη. ού δνναται σταθηναι - βασιλιία 4κιΙνη·

2”. Kai Η & Σαταναι άνίστη 4φ’ 4αυτδν καί μιμ4ρισται, οι-Wrarai σταθήνιil, dXXà r/Xor <Χ«·

Mark Hi. 20. And they went into a house, and the multitude coinctb together again, so that they could not so much as cat bread.

21. And when his friends heard of it, they went out to lay hold on him : for they said, Ho is beside himself.

22. And the scribes which came down from

Jerusalem said. He hath Beelzebub.· and by the prince of the devils cast* etb he out devils.

23. And ho called them unto him, and said unto them in parables, How can Satan* cast out Satan?

24 And if a kingdom· Ik* divided· against It* self, that kingdom cannot stand.

20. And if Natan rise up against himself, and bo divided, ho cannot stand, but hath an end.·

20. And they cam· home, and again there was gathered a multitude, so that they could not dine.

21. And when his household heard of it, they went to seise him, for they said, Ho Is beside himself.

22. And the scrll.es came from Jerusalem and said that he was an evil spirit, and that be destroyed evil by evil.

23. And calling them up. he said to thorn In Erables, How can evil cast out by ovll?

24. And If a power Hees against Itself that power cannot Stand.

20. And If evil will go

against itself, it cannot stand, but has an end.

10. a δ4 4yt 4v R<-eXs^o0X 4κβάλλω τά δαιμόνια, M viol υμών 4v Tin 4κβάλλονσι·, διδ τούτο spiral νμύν αυτοί Ισοττα I.

20. Ε/ δΐ 4ν δακτύλιρ θτοΟ 4κβάλλω rd δαιμόνια, Αρα ίφθασιν 4φ’ νμαι if βασι Xtla row VseS.

2”. N rM δύναταΙ Tit tlotXAtîv til την οικίαν τον ισχυρού καί rd βκιύη αντον διαρπά-<αι, 4δνμΐι πρώτον δήση τδν Ισχυρόν, καί τότι τήν οίκίαν αύτοΰ διαρπά-σαιι

30. Ό μ^ι &ν μίτ 4μοΰ, κατ’ 4μου 4στι· καί δ μ)ι avvàyuv μιτ 4μου, σκορπίξα.

31. Διά τούτο λόγω ύμ»ν, Πάσα αμαρτία καί βλασφημία άφίθήσιται roît άνθρωποι!·

32. Kai Sr Αν ιίπη Xbyov κατά τον νίου τού άνθρωπον. άφιθήσιται «ι/τψ· Sr S’ Αν ιίπη κατά τον II m-μα Tor τον λγίον. ον. άφκθήσιτα, αντψ, οθτι 4ν τοντψ τψ alwn oCr< 4ν τψ μίλ-λοντι.

(a) In John δαιμόνιου e%a. Bκλζ’βούλ σχα means the same as Ζαιμόνιον σχα, as can be seen from the continuation of the discourse.

(A) Σατανάς again means the same as Ίτνσΰμα δαιμονίων.

(e) βασιλέα means here every power.

(d) μερίζομαι not only means to divide, but also io turn.

In Mark it reads, And if an house be divided against itself, the house cannot stand (Mark iii. 25) ; in Matthew : Every kingdom and every city divided against itself,

Lukt ri. 12. And If I II. If I cast out evil by Breltebub cast out with evil, how do you devils, by whom do your cast It out? Be there* eons cast them out? fore your own judges, therefore shall they bo your judges/

20. Hut If I with the finger of God cast out devils, no doubt the kingdom of God is come upon you./

Matt. Til. ». Or else, bow can one enter Into a strong man’s house, and simhI his goods, except he first bind the strong man? and then he will spoil bis house.*

30. Hethat is not with me Is against me ; and lie that gathcreth not with me scatteretb abroad.

31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men:

32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.*

20. But If I cast out the evil with the spirit of God, then the kingdom of God was before.

Î». Or else, bow can one enter into a strong man’s house and ruin him? First the strong man has to be bound and then only can his bouse be ruined.

30. He who is not with me Is against me. Ho who docs not gather, scatters.

31. Therefore I tell you. Every error, every false word is ieft to men ;

32. And if a man says a false word against the son of man, it will lie forgiven him: but If a man says something against the spirit of God, It will not be for

Slveu him, neither in He world, nor lu the world to come.

shall not stand (Matt. xii. 25). This verse has no sense in either gospel. There is no simile. In Luke the word οίκος stands in a different sense, ίρημοΰται «ai οίκος πώττίί. The same we 6nd in one Latin variant, so that ο<«ος is not a new comparison, but a strengthening of the first : the power will not stand and will fall, as a house from a house. Apparently the meaning of the verse is lost. In the form in which it is rendered it adds nothing and only confuses, and so has to be omitted.

(e) That is, if evil went against itself, there would be no evil, and yet it exists.

(/) If you acknowledge that I expel evil, I certainly cannot do so with evil, for then there would be no evil If you expel evil, you certainly do not do so with evil, but with something else, with good. Therefore, if I expel evil, I do so not with evil, but with good.

(g) If there were only Σατανάς and δαιμόνια, that is, deception and evil, deception would destroy deception, evil would destroy evil, and there would be no evil. But you yourselves expel evil with good. And if I expel evil with the spirit of God, that means that the spirit of God was in men, and even before me the divine will was in men.

(Λ) If I expel evil with the spirit of God, the spirit of God was already in men ; or else I should not be able to expel evil, just as a man cannot enter the house of a strong man and rob it, unless he first binds that man. But man is already bound by the spirit of God and by the consciousness of its power.

(t) The false interpretation of what is the son of man can do no harm, but the false interpretation of what is the spirit of God cannot pass by unpunished. A man who does not recognize the spirit of God, by that very fact is deprived of life.

The meaning of the whole place is this, that the learned, the lawyers, rebuked Christ that his teaching would lead to even greater evil than what he wanted to correct. Jesus says that it is not he who corrects the world with evil, but they, and that the world stands not through evil, but through something else. I, he says of himself, do not correct the world with evil, but with the divine spirit, that divine spirit which lives in you. If I corrected by means of evil, I should have no power; but I correct with the divine spirit, and that has power. Follow my teaching, and all the evil will be vanquished in the world, all the evil will be destroyed. The spirit of God is the only life. lie who does not live in the spirit of God is against it, in that he causes his life to perish, as a man causes his wheat to perish, when he does not gather it from the field, and thus the most important mistake for life is the false comprehension of the spirit of God. Those men who falsely interpret the divine spirit deceive men, and cause their own ruin and that of others. They are those through whom evil is disseminated in the world.

33. H ironware rd Μνδροv xaXdv, καί rd καρπό», avrov καλό», ή ποιήσατι rd Μνδρον σαπρδν, κα< rd» καρπόν αύτοΰ σαπρδν· /κ γάρ τον καρπού rd Μνδρον ΐινύσκιται.

34. Γ’^ματα 4χ.-δνύν. πύι δύνασθβ Αγα0Α \a\tiv, πονηροί Avril ·, ίκ γάρ roG ιτιρισσινμα-rot τηι καρδίαΐ τδ στόμα λάλοι.

36 0 Λγαθδι AvOpu-iroi /χ τού Aya0oû θησαυρού τήι καρδίαι ίκ-0dXX« τΑ Λγαθά κai 4 ποπηρδι Ανθρωποί ίκ τον πονηρού θησαυρόν ΙκβάΧΧα πονηρά

36. Aéyw Μ δμίν, Ατι παν Ημα ApyAv. 4

Malt. -il. 33. Either make the tree good, and his fruit good; or else make the tree corrupt, and hi· fruit corrupt: for the tree ie known by his fruit.

33. Either make the tree good, then its fruit will be good : or make the tree bad, and then the fruit will be bad: for the tree is known by Ito fruit.

31. O generation of 3» Tribe of snakes, vipers, how can ye, be-you cannot apeak good Ing evil, apeak good thing·, because you are thing·? for out of the evil. The mouth -peak· abundance of the heart what the heart wanta to the mouth sjieaketh. utter.

35. Λ good man out of the good treasure of the heart brlngeth forth good things: and an evil man out of the evil treaa-uro brlngeth forth evil thing».

35. Λ good man lets out of Ills heart whatever good he has treasured In It; and an evil man let· out whatever evil he has gathered In bls heart.

36. Rut I say unto you, 36. And I tell you.

That every Idle word Every Idle word which

H, XsX0wv<r si Mpp-vo«, ZroAwvoWi sizrsi λάγβ* Z-V0»

4V. Άιγομ/μΛΙ» 44 4 l^â»”), tlrt?,’ Evtvrd-ra, tlboplv rira Zri τψ WmîI ·<* «Μλλβχτα îâ Ss.^ns «si Λ·Α4 «αμ··Λντδ·. Jri Oka d«o-·· M·*’

ÛO. Kal «îrr v^4t ·4-ràU’Iw·*. N* wÀ4-·τ<·( 4t 70 ov« tari «atf’ 0wr, M/ 02-Jrviv.

that man shall apeak, tbev a hall give account thereof in the day of judgment.·

Lidefr. 49. And John anaurrod and «aid, Master, we saw ono canting out devils in thy name; and wo forbade him. bo-cauao bo followotb not with us.

a man speaks will be looked Into/to see why It has been said. In the day of the accounting.

49 And John said to him. Teacher, wo saw a man casting out ovll like thee, and we forbade him, because ho doos not go with us.

M. And Joons said

unto him, Forbid blm not: for he that is not against us is for us.·

SO. Jeans said to them. Do not forbid bim: bo who io not against ua is with ua.

(a) Verse 37, according to the received translations, means that Jesus says that with words one is justified, and with words condemned. Such a meaning of the verse is immoral and directly opposed to the whole teaching.

Jesus continually says, Work, and do not speak. This verse has to be excluded, as an interpolation, or has to be translated differently. I translate λσγ<κ in this place in the sense of the cause which impels a man to say a word. Such an interpretation is in harmony with what precedes.

(b) The disciples of Jesus think that there is a special teaching of Jesus, and that it is necessary to follow him exclusively, and that he who docs not follow him is in error. Jesus says, You have no reason to think so: he who expels evil does not act against us, but does what we are doing, and is for us.

L ‘Eer. 44 Zr reft ’ItpaaoXCuon Zei rj rpo-0ar,*ff aeX.^4-pM, 4 Ζιτ<Χ<7ομ/>-Π ‘ΚβραιατΙ !Μ<σδά. rZrr< a rod t Ιχουσα.

3. Έν ravrait aarZ-utiro wXrjffot roAd rûr àaGt?oCrrur, τυφλά?, XwX2f. fij/>wr, Ζ«4«χο-/*Zfwf τή? τοΰ Marot κίνησι?.

4. “AyytXot >0 κατά καιρό? lar^ainr Zr r j .oXv^Jto, «ai Zr4-paaat rb C4wp* 4 où? apCrrot ίμβάί per à τή? ταραχή? rev (bar at ùyà)t iyl?tro, ψ όήιτοτβ nartlxtro νοσήματι.

6. ’ll? <5/ rit Avtipwirot inti τριάκοντα όκτά ίτη Ιχο>? Z-τη dtrftreip.

0 Toûror ίδώ? 6 ’Τρσοντ KaraKtiptvo?, καί y?ovt Λτι πολύ? ήδη χρόνο? ίχ«. λΖ>’(ΐ αΰτψ, θ/-X«t v-y<0 ytrlfbai ;

7. *Αττικρ16η αύτψ 4 4<rS«-2-. Kvpit. &?4ρw-1ΤΟ- οί« Ζχα», r-u, 4rar ταραχή rô C4wp. /Μλλρ μ< <Zy τ0 κολνμβήβρα?· Zr ν 44 ίρχομαι Ζγώ, SXXot wpà ΖμοΟ «ara-βαΙ?<ι.

8. Aéyci αΰτφ» 4‘Ιρ-rsCt. Έγκραι. a per r4r κράββατ 4r rov, -al vrpirdrri.

9. Kal Z>Zr«ro V7«M 4 drtfpwvoi. «al

ràr κράββατor αύτον, «al r<p«irdr<i. salcm’by the Sheep rut· a pool, which Io called In tho Hebrew tongue Bethesda. having Svo pore boo.

3. In thee© lay a great multitude of impotent folk,of blind, halt, with-•rod, waiting for tho moving of the water.·

4. For an angel wont down at a certain eeaaoD Into the pool, and troubled tho water: wboso-over then Bret after the troubling of the water •topped In wao made whole of whatsoever dieeaoe ho had.

ft. And a certain man wao there, which had an infirmity thirty and eight rear·.

4. When Jeaue saw blm He. and knew that he had been now a long time In that case. bo •aith unto him. Will thou be made whole ?

7. The impotent man answered him. Sir, 1 have no man. when the water Io troubled, to put me Into the pools but while I am coming, another eteppeth down before me.

S. Jeaue ealtb unto blm. Rise, take up thy bed. and walk.

S. And Immediately the man was made whole, and took up bio bod. and walked. market a pool, wnicu Io called In Hebrew lletheeda. with five pore boo.

3. On these lay a great multitude of nick people: of blind, impotent, and lame. They wore all waiting for the motion of the water.

4. For they ouppooed that an angel went down at certain time· into tho MM, and stirred the water, and that If one was the Bret after tho stirring of the water to enter the pool, he would be made well, no matter what disease he bad.

ft. And there was there a certain man. who had been Infirm for thirtyeight years.

6. Jesus saw him lie. and learned that he bad been so for a long time, and said to him. l>oot thou wish to be made well ?

7. The feeble man said. Why should I not want it. sir? But 1 bave no man. when th© water is stirred, to put me in the pool: I am always too fate. When I rush in. another has leaped in before me.

I. And Jesus said to blm. Wake up. take thy bed, and walk.

». And the man awoke immediately, and took up bis bed. and walked.

THE IMPOTENT MAN HEALED

1. MrrA ravra 0 lapr*i τύν’ΙονδαΙν?. -al ivlfll A Ί^covt tit ‘Itpo—

JoAnv. I. After this there was » feast of tho Jew·; and Joaus went up to Jerusalem.

I. After thia there waa a feaat of the Jew·; and Jeaue went to Jerusalem

(α) ίκύτχομΛνων means who were waiting. The next sentence, An angel went down to stir the water, must be referred to όί&χο/χό/ωρ, that is, they waited for an

angel to come down and stir the water, and then, and 80 forth ; and so I translate, They waited for the water to be moved, supposing that an angel, and so forth, and to this sentence 1 add as if (they supposed that).

This is what the church says about it (Interpretation of the Gospel of John, p. 174):

Now at Jerusalem: Josephus, the Jewish historian, docs not mention this pool, but that does not weaken the authenticity of John’s narration about this pool ; Josephus does not mention many important things and circumstances.

There is: Either John in his vivid imagination transfers himself to the time when Jerusalem was not yet destroyed, and so says there is, as though he had the pool before his eyes; or at the destruction of Jerusalem by Titus this ;>ool with its buildings was spared, as a public charitable institution, and was still standing during the writing of the gospel, though it may have been in a different form from what it was in the lifetime of Jesus.

By the sheep gate : This is mentioned in the book of Nehemiah ; it was at the northeast of the city wall, on the road across the brook Cedron into Gethsemane and the Mount of Olives (now the gate of St. Stephen). It was called Sheep Gate, no doubt, because through it the sacrificial animals were driven to the temple, or because near it there was a market where these sacrificial animals were brought and sold, and whence they were driven to the temple to 1« sacrificed.

Pool: A small basin in which people washed or bathed. No doubt there was here a spring which formed this pool, from which the water again flowed into the ground. In Hebrew Bethesda means the house of pity or mercy, that is, God’s house, since the spring had a curative power, which God, in his mercy, had given to his nation.

Five porches: Galleries, on which the sick, protected against the inclemencies of the weather and against the heat of the sun, could walk, sit, and lie. ” Bit basa (Bithesda) it is called even at this day ” (Eusebius), and in the fifth century they still pointed out the five porticoes of the pool.

In these lay, and so forth : This medicinal spring attracted a great multitude of the sick of every kind (a diversity of diseases is indicated*, blindness, lameness, consumption), who were placed in galleries built for the purpose. Maybe they came or were led or carried there only at certain times, when they expected the troubling of the water; maybe some remained there for a long time in this expectation.

For an angel, etc. : The spring had curative properties not at all times, but only at certain seasons, namely, when an angel of the Lord went down into it and troubled the water, and was not useful for all people, but only for those who immediately after the troubling of the water stepped into it, consequently only for a short time, but then It cured all diseases. From the narration it does not appear that the angel came down in visible form into the pool and troubled the water; it was not visible for others, but it was an action which was contemplated with the spiritual eye of the apostle; the sick )»eople and others knew only by the troubling of the water that it was time to step into it in order to be cured. The holy writers and the Jews in general ascribed especial visible benefactions of God, which appeared in certain powers and actions of Nature, to an esjtecial ministration and action of angels, whom God has appointed as governors of such or such elements of Nature. What for others are the actions of the elements of Nature are for their enlightened vision actions of the angels who are in charge of the elements of Nature. The spring, like many mineral springs, cured all kinds of diseases which did not yield to the action of other customary means, and, like some of these springs, acted with particular force at certain times, periodically. It seems that at certain times the water in this spring welled up with especial force and in great abundance, and so was troubled, became turbid (or red, — bloody), as Eusebius says, and at that time became particularly powerful to cure all kinds of diseases. This welling up in especial abundance was the invisible action of the angel of God, which the apostle, the seer of secrets, interpreted in such a manner; but for others it was a usual action of the elements of Nature, as which, it seems, it appeared to the sick man who was here cured by Christ.

Whosoever first stepped in: The expression does not seem to indicate that only one was cured, the first who stopped in after its troubling; but that in general, the water immediately after the troubling exerted a special, unusual, curative power, and then lost its energetic action, and only those who managed to get in immediately after the troubling were cured; then the water lost its power and did not exert such an unusual action.

Wa$ made whole: From the account of the narrator it does not appear that the cure took place at once, suddenly, miraculously, as in the case of the healing of the sick by Christ; perhaps it was gradual, receiving only the first impulse irom the curative spring. In the latter case, the sudden cure of the impotent man who was lying there was the more striking.

IKAieA A ad an infirmity: It does not appear which; as can be seen from what follows, he could not walk freely, was infirm in his legs, and had been lying thirtyeight years, that is, had been sick for thirty .eight years, but was himself older. The long duration and apparent incurability of the disease made exceedingly striking the miracle of healing which was performed on him.

Knew .Aat he had been non· a long time in that cate : He learned it from others who were there, or directly through his divine omniscience ; had been, that is, in that disease.

Wilt thou be made whole f A question which has for its purpose to rouse the energy of the sick man’s faith. The very necessity of the question compiled the sick man to concentrate his thoughts and to turn them to the face of him who was asking, and to ex]«ct succour from him. But, evidently, the sick man did not understand to what the speech of his interlocutor was tending ; he turned in thought to the medicinal spring and seemed to be complaining because he could not make use of its curative power.

Sir: That is, I want to be well, but have no man who could help me to be healed in this pool, when the water is troubled.

While I um coming: The sick man could walk, but only slowly, and was not able to anticipate the others, while the others got ahead of him and snapped their cure away from him. He answers very meekly, without expressing any blasphemy, does not deny Christ, who seems to have proposed an irrelevant question, does not curse the day of his birth, as we of little faith do, even in the slightest indisposition, and answers meekly and timidly.

Jii<e, etc. : The Lord took pi tv on him who had suffered so long and, seeing the possibility of faith in him, cured him with his mighty word.

Take up thy bed : See note to Matt. ix. 6-7.

This is what Reuss says (Vol. VI., pp. 166-168):

Commo l’auteur ne précise pas l’époque de l’année où ce fait a dû se passer, il est inutile de se livrer à des conjectures pour déterminer la fête en question. Les copistes, qui ont biffé l’article, ont sans doute été du même avis (une fête quelconque). La fête, dans la pensée du rédacteur, pouvait être celle où les Juifs se rendaient à Jérusalem de préférence, une Pâque. Mais cela n’est pas absolument nécessaire; c’était toujours celle qui amena Jésus, et les récits de ce livre nous représentent Jésus comme ayant la coutume de se rendre axwz régulièrement aux fêtes. . On comprend que cet article gênait les lecteurs ; mais on ne voit pas pourquoi on l’aurait ajouté, s’il n’était ;ms authentique. Lu principale raison qu’on sait alléguer contre la Pâque, c’est qu’alors il y en aurait une de plus, et l’on a pointant souverainement décidé que Jésus n’a pu vivre et voyager aussi longtemps. Par ce motif, on se rabat ici sur la fête de Purim (les Saturnales des Juifs), célébrée en Février ou Mars.

Rien de certain sur l’emplacement et sur la construction du bassin de Bethetda. Le lieu qu’on nomme ainsi de nos jours no porte plus de tracée des anciens portiques et il n’y a plus d’eau. La porte du bétail a été probablement au nord-est, dans le voisinage du temple.

Quant au phénomène physique qui se produisait dans le bassin (ébullition locale intermittente de la source), il paraît qu’anciennement déjà l’explication que l’auteur en donne a soulevé des doutes. Il y a des manuscrits et autres témoins anciens qui omettent soit les derniers mots du v. 3 (oui attendaient, etc.), soit tout le v. 4, soit toutes ces parties du texte. Des critiques modernes, en grand nombre, ont jugé que ces témoingages étaient assez décisifs pour condamner les quatre’lignes en question comme étrangères à la rédaction primitive. On su,«pose alors qu’il y a là une légende judaïque ou chrétienne qui aurait fini par trouver place dans le récit pour expliquer ce que dit le malade au v. 7, et qui, à tout prendre, serait indigne de l’apôtre.

A première vue, cette manière de voir est assez plausible. Comme les Juifs et les chrétiens ne marchandaient nulle part l’intervention des anges dans les affaires de ce monde, on ne voit pas pourquoi elle aurait été effacée ici, si l’auteur en avait réellement parlé dans sa narration. Cependant il y a aussi des arguments à faire valoir dans le sens opj>osé. La question n’est |«as de savoir s’il y a moyen de donner une explication naturelle du Sénomène, ou si Jean a pu partager une opinion populaire ; il it voir si l’ensemble de son texte demande que les phrases suspectes y soient comprises, ou si l’on peut les omettre sans déranger le reste. Or, on voit plus loin que l’auteur parle de l’agitation de l’eau comme d’une chose connue de ses lecteurs; il met dans la bouche du malade des paroles qui supposent que le lecteur sait déjà do quelle condition tout exceptionnelle dé;»endalt la guérison. Nous demanderons donc si l’auteur, qui ailleurs explique à ses lecteurs des détails que tous les Juifs, et surtout ceux de Jérusalem. pouvaient savoir, et cela par la simple raison qu’il n’écrirait pas pour les Juifs, si l’auteur, disons-nous, a pu supposer que des étrangers connaîtraient la nature particulière de la source de Bétliesda, si différente pourtant, par les phénomènes qu’elle présentait, de toutes les autres qui servaient alors à des bains hygiéniques? Évidemment non I 11 a dû donner des explications préalables, et lo v. 7 reste inintelligible si l’on efface le

I. et la moitié du 3·. Nous admettons donc que ce retranchement s’est fait après coup, comme celui, non moins remarquable, des v. 43 et i l du 22· chapitre du Luc. Le phénomène en lui-même, tel que lo passage suspect le décrit, n’a rien d’étrange ; l’action de l’eau jaillissante peut parfaitement avoir été plus forte dans l’espace restreint de l’embouchure. On nous a reproché de vouloir maintenir la leçon vulgaire, uniquement pour le plaisir d’attribuer à l’apôtre une superstition. Mais si les apôtres, d’après ce point de vue, font preuve de superstition en croyant à l’intervention des anges dans le monde physique, il faut biffer bien d’autres passages encore pour leur épargner ce reproche.

Quoi qu’il en soit, le fait est raconté dans un tout autre but. Il s’agit de caractériser Faction bienfaisante de Christ dans le inonde, action sans doute essentiellement spirituelle, mais symbolisée par des guérisons du corps ; et action permanente, non soumise h des conditions de temps et de circonstances extérieures, telles que seraient l’assistance de quelque autre force, naturelle ou surnaturelle, en dehors de lui, ou bien encore une règle légale qui eût pu le gêner. C’est par cette dernière considération que le récit continue, ou plutôt qu’il passe de la narration d’un fait à l’exposition des vérités absolues, de l’histoire à la théologie. Jésus a voulu guérir un homme malade de paralysie depuis un temps immémorial ; voici la légalité traditionnelle qui se met en travers. Il n’est pas difficile de saisir le sens profond du récit qui nous est offert.

Le terme, dont l’auteur se sert pour motiver l’intervention de Jésus, a été traduit par le mot: tachant, et non: ayant apprit. Do fait, la première de ces expressions n’implique pas nécessairement l’idée du miracle, mais elle ne l’exclut pas non plus, et nous croyons devoir la maintenir précisément par cette raison. Il ne s’agit pas seulement de compassion et do miséricorde, mais de la manifestation d’une puissance supérieure.

To my way of thinking, the peculiarity of this miracle as distinguished from the others, is this, that in the other the miracle appears amidst what is natural, as a proof of the divinity of Christ ; but here, on the contrary, the natural appears amidst what is miraculous, as a proof of tho divinity of Christ. Λ sick man has been waiting for twenty years for a miracle to happen, and Jesus says to him, Do not wait for anything ; what is in thee, that will be. Wake up. If thou hast tho power to get up and walk, walk. Ho tried, got up, ^nd walked.

All this passage, which is taken as a miracle, is an indication of the fact that there can be no miracles, and that the man who is waiting for a miracle to happen is sick. That life itself is the greatest miracle, while the event itself is very simple, can frequently bo seen in our midst. I know a lady who lay in bed for twenty years and got up only when morphine injections were administered to her; after twenty years the doctor who administered tho injections confessed to her that ho injected water only, and when tho lady heard that she took up her bed, and walked.

The story about the pool is the same: it is narrated simply and clearly. Its significance is this, that mon wait for miracles, for God’s interference, but God is in them, God is life: so abandon thyself to it, believe it, and thou art alive. Tho whole subsequent discourse, save the interpolated ridicule of the belief in tho Sabbath, which strengthens the meaning of the story about the pool, is only an elucidation of tho idea that the one miracle, tho one truth, tho one power, is life, that life which is in every man and on which wo ought to rely.

9. ’Hr W <rd0/faror Iv vA ημίρφ

10. Έèryer oC, el ‘Ιουδαίοι τφ τ·θ<ρα*ιυ·

Σ400·νά, ért.r· ούκ fltvrl ro< àpa< rèr

Jnhn v. 9. And on the name day was the aab-batb.

10. The Jew· therefore •aid unto him that waa cured. It is the «abbath day; It la not lawful for thee to carry thy bed.

9. That happened on a Sabbath.

10. And the Jew· said to tho man. To-day la the Sabbath: thou •houldat not take up thy bod.

N. Ά*“ρίΦη αδτοά, 0 νοιήσαι μ» ίτ,ιή, /«<-vàt μο· tlvtv. Αρον τδρ κρΑββατόν σου, καί vtpi-rircu

12. Ίΐρώτ^α» οδρ «ύΓόρ. Τί» àrr.p4dH»p«e· »ο» δ dir ωχ σοι, *Λρορ rdr κρΑββατδν σου, -ai vrpurdru ;

13. *0 δ, iafltlt »…

ίδ«ι rit /rnr· à γάρ Ίησούι ΛχΧον

drref /p τψ τδ»ψ.

14. Mcrà reCre »ΰρί-CKtt αυτόν δ Ιησού p τψ ί<ρψ, -ai <hr<p οΰτψ, Ίδ«. üf-t ylyovat· μηκΑτι ΑμΑρτap<, Ipa li, X«>»p ri -0. ylvyvui.

15. ΑνήΧ&ρ ôdrtfpw-»ot, -ai àt^yytiXt tog Ίουδαίοιί, Sr. Ί*Τ»Λ »r.p ô roi^aat βΐτδρ

16. Kai Z.à τούτο Αδίωκον τδρ ‘lysovP oi ‘ Ιουδαίοι, -ai fijroi’P βύτόρ άτοκτύναι, δτι revra »oi«. /p oe0-fUrtp.

17. 0 M luaov, dv<<piparo a^roû, Ό

μου Iw» 4pr» /p>àf»r®<. «d>w /ργά-6>μοι.

IH. Διά τούτο o0p uâXXop Ιζήτουν αυτόν oi Ιουδαίοι Ανοκτιΐναι, Sri oé ρδνορ ίλυ< .rS -S—Sarop. όΧΧδ -ai rar/pa ίδ<ο p Arye τδρ (Mp. faop /αυτόν roiûp τψ θ*ν

, Ιθ· ΑντκρΙνατο o0p δ’Ιΐοον» -ai <l«p αυτοί», ’ AuJjp dp^v λ/γιο Wp, oi êùrera. s Uà» voir P 4? àoroÔ oSS/v, /Ap μή

11. He answered thorn, II. And he answered He that made me whole, thorn. The man who the same raid unto me, raised me told me, Take Take up thy bed, and up thy bed, and walk, walk.

12. Then asked they 12. And they asked him. What man Is that him, What man la it which “aid unto thee, who told the·, lake up Take up thy bed, and thy bed, and walk? walk?

13. And he that was healed» wist not who it was : for Jesus had convoyed himself away, a multitude being in that place.

11. Afterward Jesus flndeth him in the temple, and said unto him, behold, thou art made whole: sin no more, lest a worse thing come unto thee.

15. The man departed, and told the Jews that It was Jesus, which bad made him whole.

18. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.*

17. But Jesus answered them, My Father work· oth hitherto, and I work.

15. Therefore the Jews sought the more· to kill him. because ho not only had broken the sabbath, but said also that God wa« bin Father, making himself equal with Go<T.

IS. Then answered Jesus and said unto them. Verily, verily. I say unto you. The Hon can do nothing of him. self, but what be seeth

13. And the weak man did not know who he was. for Jesus b.d secretly mingled with the people. ·

II. Afterward Jesus met him in the temple, and said to him, Now thou art well; neo to It that thou makest no new mistakes, or thou, wilt fare worse.

15. And the man went and told the Jews that it was Jesus who had raised him.

IK. And the Jews attacked Jesus, for what he had done on the Sabbath.

17. Jesus answered them. My Father works without cessation, and so do 1.

1». And tho Jews tried tbo more to kill him. because he not only had broken the Sabbath, but also called God hie Father, and made himself equal with God.

19. And Jesus said, Do you not understand that the son of man can do nothing of himself, If he did not know what the Father is doing? n βΧΑνη τδν ιτατ/ρα voioûpra-A yàp àv Mi-rot voiy, ravra -ai S triât ύμοίωι vont.

20. O yàp νατήρ $«λ<ί rôp ià, -ai irdvra δίίκυυσιρ αύτψ d αΰτδ» voir?· καί μιίζοι·α τούτων διίξι « αύτψ Ipya, ϊνα ύμκΐί OavpAfrjrr.

21. ‘Goirr p yàp à •ατήρ Aytlpti τού» p, -poor -ai {Wovotfi, ο&τω -ai δ υίό» oSi W.\<» fwo-rouî.

22. QMi yàp à πατήρ -ptp«i ούδ/να, «iXXà ryv κρίσιp trairai-δ/δω« τψ υΐψ·

23. Ίνβ vAvrtt τιμώ-σι τδρ υΐύν -aSv» τιμώσι τδν varipa. à μη τιμών τδρ υίδρ, ού τιμφ τδρ πατίρα τδρ πίμφαντα αυτόν.

24. ‘Αμήν Αμήν λ/γω ύμΐν, δτι δ τδν Xô’jov μου Ακούων, καί πιστιύων τψ ιτίμψαντί μβ, Ιχίΐ {ψήν αιώνιον -ai tit κρίσιν ον-Ιρχιται, άλλδ μκταβίβηκιν /- τον Savd-του tit τήν {νήν.

25. Αμήν Αμήν Μγω ύμίν, δτι Ιρχιται ώρα *αί pûp Ιστιν, βτ< oi Vικροί Ακούονται τί}» φννηι TOC viov roC Ο»ον, »»i oi Ακοΰσαντιι f^op-Tai.

26. ‘Nea.p yàp à •ατήρ rx« {νήν p αντψ. oFrwt tàuKt «ai τψ υίψ (νήν ίχιιν p βυτψ—

27. Kai /Lov<r,ap,δω-Ktv αύτψ καί κρίσιν voitîv, δτι νΐδι άνθρώνου Αντί. the Father do: for what things soever he doetb, these also doetb the Son likewise.

an. For the Father lov-eth the Hon, ami shew, etli him all things that himself doo th : old he will “hew him greater works’ than these, that ye may marvel.

21. For as the Father raisetli up the dead,· and quickcuetli them; even so the Hon quickenclb whom be will.

22. For the Father Beth no man/ but committed all judgment-unto the Son :

23. That all men should honour the Hun,even as they honour the Father. He that bonouretii not the Hou honouretb not the Father which bath sent him.

24. Verily, verily.· I say unto you, He that Inarcth’ my word, and belicveth on him that sent mo, hath everlasting life, and shall not come Into condemnation/ but is passed from death unto life.

25. Verily, verily,Isay 25. Truly I tell you. unto you. The hour is The Imur has come, coming, and now is, when the mortals will when the dead shall understand the voice of hear the voice of the the son of God, and. Son of God: and they having understood, will that hear shall live. live.

25. For as the Father hath life In himself: so hath he given to the Son to have life in himself;·

27. And hath given him authority to execute judgment also; liecause ho is the Son of man.

What the Father Is doing, the son does also.

20. The Father loves the son, and has shown him everything. And lie will show him greater things, so that you will marvel.

21. For as the Father rouses the mortals and vieilles them, even so the son vivlties whom be will.

22. For tbo Father docs not choose, but has committed the choice to the son.

23. That all men should honour the son, as they honour the Father. He who does not honour the son does not honour the Father, who has sent him.

24. You understand that he who understands iny comprehension and relies upon him who has sent me has non-tcinporal life, and for him there is no death, but he has already passed from death to life.

25. For as the Father live· In himself, so has he given to tbo son life In him;

27. And han given him freedom to make a choice, and even by this he is a man.

28. Μ ή θαυμάζετε τούτο-δτι έρχεται ώρα, 4ν A κάντε t ci «» τοίΐ μνημείοιε à · οίβ ο vrai τηι φωνηι αυτόν,

2V. Καί 4κκορεΰβον-ra<, ol τά 4γα0ά <·<$-σαντει </» άνάστασιν ol Μ τά ψανλα »pd£apT«t rir dixitfraa·»’ κρίσεωι.

.“Ο. Ον δύναμαι 4yù ποιεΐν dir’ 4μαυτου ούδ4ν. καθωι dxovw, κρίνω· καί ή κρίοιΐ ή 4μ^ δικαία 4στίν· Sri ον frrô τδ 0Α»?μα τδ 4μδν, Αλλά τό Θ4λημα τον π4μψαν-τδε μ* κατρδε.

31. ‘ΪΆν4^ύ μαρτυρώ κερί 4μαυτοΰ, ή μαρτυρία μου ούκ 4στιν άληθήι.

32. Άλλοι 4στίν δ μαρτύρων ir<pl 4μον, «ai οίδα δτι άληθήΐ 4στιν η μαρτυρία ήν μαρτυρώ περί 4μοΰ.

30. Tà yàp tpya A Ιδωκ4 μοι δ πατ^ρ Ινα τελειώσω αυτά, αυτά τά tpya A tyù ιτοιώ μαρτυρεί περί 4 μου, δτι δ πατήρ μ» άπ4σταλκε·

87. Kai δ π4μφαι με πατ ηρ, αύτδε μεμαρτύ-ρηκε περί 4μού. ούτε φωνήν αυτού άκηκδατε ιτώποτε, ούτε είδor aSrov ίωράκατε.

38. Kai τδν XAyov αύτού ούκ Ιχετε μ/νοντα 4ν ύμεν, δτι δν άπ4στει-λ<* /κείνοι, τούτψ ύμείι ον κιοτεύετε.

311. Ερευνάτε rdf ypaφάε, δτι ύμείε δοκείτε 4ν αύταΐε ζωήν αίώνιον ίχειν. καί 4κείνα! είοιναί μαρτυρούβαι κερί 4μον—

28. Marvel not at this : for tlio hour la coniine, in the which all that ar· in the graves shall bear bis voice,

29. And shall come forth; thev that have done good, unco the résurrection* of life; and they that have done evil, unto the resurrection of damnation.

30. I can of mine own sulf do nothing: as 1 hear, I judge: ami my judgment is just; because I seek not mine own will, hut the will of the Father which hath sent me.

31. If I bear witness of myself, my witness is not true.

32. There Is another that beareth witness of me ; and I know that the witness which he witnessed! of me is true.

3β. For the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father bath sent me.

37. And th· Father himself, which hath sent me. hath born· witness of me. Ye have neither heard his vole· at any time, nor seen· his shape.

38. And ye have not his word abiding In you: for whom he bath sent, him y» believe not.

39. «earch th· Scrip-Hires; for In them y· think ye have eternal life: and they are they which testify of me

28. Do not marvel at this: for the hour has come, when all the mortals will understand the voice of the son of God.

29. And those who have done good will enter Into the awakening of life; and those who have done evil will enter Into the exile of death.

30. I can do nothing of my own self : as I understand, so 1 choose. My choice Is correct, for 1 do not seek my will, but the will of the Father who has sent me.

31. If I were the only one to give assurance of myself, my assurance would be false;

32. But there is another who assures concerning me that 1 am doing the truth. And you know that his assurance is correct as to my doing the truth.

36. For the works which my Father has taught me to fulfil, the same works that I do witness of mo that the Father has sent me.

37. And th· Father who has sent me, he shows and has shown concerning me. But you have in no way un. deratnod his voice, and you have not known who ho Is.

38. And you have not within yon the comprehension, such as would abide In you, for you do not believe him whom he has sent,

39. Read carefully the Scriptures: By them you think you bave eternal life; and they assure concerning me.

40. Kai oi Μλετε 4λθείν κρύε με, Iva ζωήν Jxr«

41. Δ«αν καρά άν-θρώτωνού λαμβάνω

42. ‘Αλλ tyvova ύμάε, δτι τήν άηάκην τον θ»·ν ον. ίχ«τ< 4ν 4αυτοίε.

43. ’Εγώ 4λήλυΑα 4ν τψ δνδματι τον πατρδε μου, καί ού λαμβάνετ4 με-4άν Αλλοι /XSy 4ν τψ δνδματι τψ ίδϊψ, 4κείνον λήφεσθε.

44. Πωιδίναοθε ύμείε ιειοτεύσαι, δόξαν καρά Αλλήλων λαμβάνοντεε, καί τήν δόξαν την καρά T9V μόνου θεοί ού ζητείτε ;

46. Μή δοκείτε δτι 4yù KaTyyaprp^ υμών κρδε τδν κατ4ρα· εοτιν δ κατήγορων υμών, Μω-σήι, είι δν ύμεΐε ήλπί-κατε.

40. ΕI yàp 4πιστεύετε Μωση, 4κισ τεύετε Αν 4μοί· περί yàp 4μου 4κείνοε typaÿiv.

47. Εί A4 τοΐε 4κείνου ypάμμaσιv ού κιοτεύετε, κωι τοΐι 4μοί ε Μ μαβί κιοτεύσετε ;

(«) A very important variation, accepted by Gricebach, reads, instead of talefr healed, ασθενών weak, as it stands everywhere.

(b) The man was as one dead because he believed in all the nonsense invented by the Jews, and was waiting for a miracle from without, and did not believe the life, which was in him. Jesus showed him that all the stories about the pool were nonsense and a mere invention, and that the only miracle was one’s own life. The man believed him and became alive. The superstition is proved,

40. And ye will not come to me. that ye might have lit·.

41. I receive not honour from men.

42. Rut I know you. that ye have not the love ok God In you.

43. I am come In my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.

44. Now can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

43. Do not think that 1 will accuse you to the Father: there is one that accuseth you. even Moses, In whom ye trust.

46. For had ye believed Moses, ye would have believed mo: for he wrote of me.

47. Hut if ye believe not his writings, how shall ye believe my words?

40. You will not b·-lieve me that you will have life.

41. Human judgments I do not receive.

42. But I have learned that in you there is no truth and no love of God.

43. I teach you In th· name of my Father, and you do not receive my teaching. And If another will teach you in bis own name, his teaching you will receive.

44 What can you rely upon, since you receive your teaching from men, and do not seek the teaching that comes from the only son. who is of the same birth with the Father.

45. I do not accuse you before the Father, but Moses, in whom you trust, accuses you.

46. If you had believed Moses, you would believe me too. for he wrote of me.

47. If you do not believe bls writings, how can you believe my words?

tho truth is proved, and the man is alive and walks. It seems there is no room for disputes here. No, men have some arguments to adduce. Why did he make a man alive ou the Sabbath ? On a Friday it was all right to be alive, but on a Sabbath it was not.

(c) In many texts μάλλον is wanting.

(d) Greater than the work of carnal healing.

(r) There does not seem to be any need of proving to any one who has read the gospels in Greek that νεκρός in the gospel language does not always mean dead. It is enough to remember Matt. vii. 22, Let the dead bury the dead, and Verse 24 of the chapter under discussion, where it seems to be defined what is to be understood by νεκρός.

(/) ού&να is wanting in many texts.

(y) κρίσις is in this discourse used in two meanings: in the sense of choice and of sentence of death. Such a use of synonyms is peculiar to the language of the gospel of John. Such synonymous uses are found here with the words χάρις, άνάστασις, and now with κρίσις. Here it is used in the sense of choice.

(h) In many texts the word αμήν is wanting.

(r) ακούω to hear, to understand, in the popular language.

(j) Here κρίσις is used in the sense of sentence of death.

(k) Many texts have iv αύτφ instead of iv Ιαυτφ.

(/) άνάστασις has the meaning of arousal, expulsion, destruction. In John these plays on words are common: χάρις άντϊ χάριτος, where χάρις is used once in the sense of love, and the other time in the sense of worship. Here, too, άνάστασις arousal is op|>osed to άνάστασις expulsion.

Only with such an interpretation do we get any sense at all. Άναστασις κρίσ^ως has no meaning, if άνάστασις means arousal, regeneration, resurrection ; the only possibility of explaining it is to give to άνάστασις ζωής the

meaning of arousal, and to άνάστασις κρίσ^ως the meaning of expulsion, destruction.

(wi) Many texts have οϊδατί.

Verses 33-35 and the beginning of 36 about John add nothing to the teaching and break the sense, Not only I am a witness, but also my works.

(η) I translate Ιωράκατί by you did not know him.

THK PARABLE OE THE INHERITANCE (THE TALENTS)

11. ‘λκουόντων Si αύτων ravra, *poaStlt tht ιταραβοΧήν, διά τό iyySt αυτόν «Irai ‘hpου-σαλημ. καί South aurait 6ri ταραχρήμα μΛΧκι - flaaiXtia του θ<ού άναφαίκσθαι—

12. Eire»· οΰν, ‘Av-Opvitbt rit tuytvyt ivo-ρ<ίθη tit χώραν μακράν λαβάν iaury βασιΧίίαν, καί ûiroarptyai.

13. KaXhat Si Sha SoiXovt ίαυτοΰ, (δωκίν αύτοί» Sha μν&ι,

13. Kai μίν (SuKf rivrt τάΧαντα, ψ Si Siο. ψ Si h. Ικάιττψ κατά ri)v iSlav 6ύναμιν·

13. K ai «r*· r pSt atroSf, Il pay ματ<ΰαααθ<

16. Kai AatSfawv «à,.

10. lloptvOtlt Si S rà Ifivrt τάλαρτα Xaflùv. tlpydaaro iv aiirait, καί ίιτοίησιν Αλλα irivrt rdXavra.

17. ‘ίίσαύτωι «ai à r à βι’ο. hipSqat «ai abrbt Αλλα δύο.

H. Oi Si roAîrai aSvoS ipLaovv αυτόν, «ai

Luka rlr. il. And λ» they heard tlu «ο things, he added nnd «pake λ parable, because be was nigh to Jerusalem,· and because they thought that the kingdom of God should immediately* appear.

12. He said therefore, Λ certain nobleman went into a far country to receive for himself a kingdom, and to return.

13. And he called his ten servants, and delivered them ten pounds.

Matt. rrt·. Ik. And· unto one he gave five talents, to another two, and to another one; to every man according to his several ability.

lukrtir. 13. And Mid unto them. Occupy Illi I come.

Matt. rrr. 15. And straightway took hie journey.

16. Then he that had received the five talents went and traded with the same, and made them other live talents.

17. And likewise he that bad received two, he also gained other two.

Lukvrlx. 14. Hut bis citizens hated him, and sent a message after

11. When they heard this, Jesus added and spoke a parable, that they might not think that tho kingdom of God would coûte without an effort.

12. He said. A certain nobleman received an inheritance and had to Kto a distant kingdom get it, and to return.

13. So he called his ten servants, and gave them his property.

15. To one he gave five talents, to another two, and to another one; to every man according to bis ability.

13. And said to them. Turn it to account.

15. And himself went away.

16. Then the man who had received tho five talents went and traded with them, and made other live talents.

17. And likewise did he who bad two talonto.

14. But the countrymen of the man had no use for him, ami an

άπίστιιλαν πρισβιίαν ύπίσω αύτοΰ, λ/γοχτ«, OS (Μλομιν τούτον βασι-\<ύαα< 4φ ήμάι.

16. Καί iyivtro tv τψ ίπαντλθιΐν αύτόν λαβόντα τήν βααιλιίαν, καί flirt φωνηθήναι αύτψ τού» δούλου» tout ονt oh ίδωκ« τό Αργύριο χ, Iva yvy rh ri Unir pay ματιύ-aaro.

10. Καί συναΐριι μττ αύτών λόγον.

20. Καί προαΛθών ό τά π4ντ< τάλαντα λα-βύν, προσή~γ.<ν Αλλα πίντκ τάλαντα, λ/γωχ, Κύρ««, </χτ< τάλαντά μοι παρίόωκαι-18«. Αλλα τ4ντt τάλαντα ίκίρόησα /τ’ αύτοΐι.

21. Έφη Μ αύτψ ό κύριοι αύτοΰ, Εύ. βούλ< ΑγαΜ καί τ«ατ4, /ri ΑλΙγα -r τ.ατόΐ, /rl πολλών at καταστήσω· (ΙσιλΟι tit τήν χαράν τού κνρίον σον.

22. ΙΙροσΜύν S/ καί 6 rà S.1 τάλαντα λα0ών «Ire, Κύρ.« S.» τάλαντά μοι rap/Awsar tit. Αλλα δύο τΑλαχτα .pS^aa /r adroit.

17. Kal «îr«x αύτψ, ES, àyafii Λούλι Sri /x ΙλαχΙστψ wiarôt γνον, 5aSi {ουσίαν ίχωνπά νω ί/κα ιτόλ<ων.

18. Kal -λ5.χ ύ διύ-rtpot, λ/γ«χ, Κύρ«. -μχα σου royot r/xr« μχαι.

23. Έ*ΐ) αύτψ S κύ-ρ»θί αύτού, ES, -ούλ« hiin, saying, Wo will not have this man to reign over us.

». Anil It camo to pa»s, that when ho was returned, having received the kingdom, then he commanded these servante to be called unto him, to whom he had given the money, that he might know now much every man had gained by trad

‘Sfatt. rrv. 10. And rockouoth with them.

20. And so he that had received tiro talents came and brought other five talents, saying. Lord, thou delivered»! unto me five talents: behold, I have gained beside them five talents more.

21. Hie lord said unto him. Well done, thou good and faithful servant: thou hast been faithful over * few things, I will make thee ruler over many things: enter thou into the Joy of thy lord.

22. He also that had received two talents came and said. Lord, thou delivered·! unto me two talents : be bob I, I have gained two other talents betide them.

Luke rlr. 17. And he said unto him. Well, thou good servant: because thou hast been faithful In a very little, have thou authority over ten cities,

1H. And the second camo, saying, !x»rd, thy pound hath gained five pounds.

Hatt. rrv. 23. Ills lord said unto him. Well done, good and nounced to him, Wo will not have thee as a king.

». And it camo to pa-s, that that man received the kingdom and returned home ami sent for the servants, to whom ho had given the money, that he might know how much each had gained.

19. Anil ho asked for their accounts.

20. And he who had received five talents came and brought other five talents, and said, Master, thou gavest me five talents: I have gained live talents more with them.

21. And his master said to him. Well done! Thou art a good and faithful servant: thou hast been faithful in little things, 1 will put thee in charge of greater thing». Rejoice with thy master.

22. Then came another, to whom two talents had l-een given, and said. Master, thou gavest me two talents, and 1 have gained two more with them.

17. And the master •aid to both, Well done I You are good and faithful servant·. You have been faithful In small things, and so I will put you in charge of greater things: Rejoice with the master.

1«. And another to whom one talent had been given camo, and said. Master, with thy talent 1 have gained five more. dyaOi καί rurrl, /»( όλίγα i)t πιστό», 4w I πολλών at καταστήσω· ttatXfa tit τήν χαράν τού κνρίον σον.

21. 1!ροσ«λ0ώχ S/ καί ά rôfv τάλαντονιίληφώι flat, Κύρη, fywv at Sri σκληρόι il Ανθρωποι, Of ρίζων 6πον ούκ ίσπιιpat, καί avvAyiov 60tv ού όΐίσκόρπισαν

26, Καί φοβηθώ, ΑπιλΟων 1 κρυφά τό τάλαντόν σου 4ν ry yy· tôt, ίχ««» τό abv.

2(1. Άτοκρ.ΛΙ» S/ ό κύριοι αύτού tlatv αύτψ, ΙΙοχιjpiôoûXt καί όκνηρί, yôtit ότι Λ ρίξω όπου ούκ Ισπιιρα, καί συνάγω SS«x ού όησκάρπισα—

23. Καί ΙιατΙ ούκ Ιδωκαι τά Αργύριό ν μου rl τήν τράπεζαν, καί γώ ΙλΟών σύν τόκψ Le ί>τραξα αυτό·,

24. Καί τοΐί παρί-στωσινιίπιν, “Apart άπ’ αύτού τήνμνάν. καί όότ« τψ ràt S/κα pvât Ιχοντι.

2-‘. (Καί «hror αύτψ, ΚύρΜ, 4χ«. S/κα pvât.)

2(1. Λ/γω yàp ύμΐν, ότι παντί τψ Ιχοντι όοΟήσκται· Από S/ τον μή ίχοντοί, καί Λ Ιχιι Αρθήσιται Απ’ αύτοΰ.

30. Καί τόν Αχριΐον δούλου ίκβΑλλίτβ tit τό σκότοί τό ίζώτιρον.

27. Πλήν τού, χ-Ορούι μου ÎKtlvovt, roùt μή θίλήσαντΑί μι βασι-λ«0αα< τ’ αύτού,. ΑγΑ-ytrt <Μ«, κα! κατασφά-(art Ιμπροαθίν μου. faithful servant; thou hast been faithful over a few things, 1 will make thOO ruler over many thing·; enter tlmu iuto tbu Joy of thy lord.

24. Then he which had received the one talent caino and said, laird, I knew thee that thon art a hard man, reaping where thou hast not aim η, and gathering where thou hast not strewed;

25. And 1 was afraid, and wont and hid thy talent In the earth: Io, thine thou hast that Is thine.

26. His lord answered and said unto him, Thou wicked and slothful servant. thou knewest that I reap where I sowed not. and gather where 1 have not strewed:

Luke rlr. 23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

21. And ho said unto them that stood by, Take from him the ■•onnd. and give It to dm that hath ten pounds

23. (And they «aid unto him. Lord, he hath ten pound·.)

26. For I say unto you. That unto every one which hath shall he Eon; and from him t hath not, even that he hath shall be taken away from him.

Mutt, ;iw, And cast ye the unprofitable sériant Into,inter dark-nesa.

Lukerlr. 27. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

24. And he to whom one talent had been given, came, and said. Master, here is thy talent. I knew that thou art a hard num, taking where tlmu hast not placed, and reaping whore thou hast not sown.

25. And I was afraid of thou, and wrapped It in a cloth, and hid It in the earth. Hero it is, take it.

26. And his master said to him. Thou art a bad and laxy servant. According to thy speech will 1 judge thee. Thou knewe-t that I am a hard mau, taking w here I do not place, and reaping where I do not sow:

23. Why, then, didst thou not turn iny money to account? Then l should have received it with usury at my coming.

24. Ami the master said to his servants. Take from him the fuient. and give it to him who has ten.

25. And they said. Master, he has already ten.

26.1 tell you, A surplus will be given to him who saves; and from him who does not save, even w hat hr has will betaken from him.

30. And take the useless servant and throw him out.

27. But my enemies, who did not want me to be their king, shall not exist for me.

(a) I omit the words, Because he was nigh to Jerusalem, as in no way connected with the meaning of the parable. If they are to be understood as they are generally understood, that Jesus is denying the opinion of his disciples, that the kingdom of God will soon be made manifest in .Jerusalem, the whole parable becomes senseless. Therefore I prefer to throw out the above words, and to retain the profound meaning of the ]>arab)e, which is directly connected with the preceding parables. That this parable is accidentally and arbitrarily referred by Luke to the expectation of the accusation of the king is proved by the fact that by Matthew this parable is referred to the elucidation of the idea that we must always be prepared for the coming of the son of man.

I choose the parable according to Luke, because it includes the parable according to Matthew.

(δ) ?ταραχρημα I translate by without effort.

(c) I combine the parable of Matthew and of Luke into one, since they complement one another, and have the same significance, except that something is omitted in one, and something in the other.

The nobleman who departs from his house to become a king is God, the comprehension, the spirit. His departure from the world, which at the same time is his house, expresses the same idea which is expressed in Mark’s parable of the sower who until the harvest does not trouble himself about the seeds, and the pirn bio of the leaven. Having endowed men with the comprehension, God leaves them to live alone. The possessions which he distributes to his servants are the comprehension. The varying quantities of the talents given to each are the different degrees of the comprehension, — a repetition of the parable of the seeds which fell by the wayside, on the stones, and in the thorns. Here there can no longer be any doubt as to the increase depending on God, on external causes. Hero it says outright that the entrance into the kingdom of God depends directly on the effort exerted by each person ; only the degree of the comprehension depends on external causes. The countrymen of the nobleman, who do not wish to acknowledge him as their king, are the men who have not the comprehension, the men of darkness, of that which does not exist for God. It is that which is expressed by the tores in the parable of the sower and the tares. The return of the nobleman is the completion of the whole life, what is expressed in the parable of the tares, their burning ; the same that is expressed in the parable of the drawnet ; the same that is expressed in John by the word death.

The accounts of the servants are the condition of those who have had the comprehension, as a seed. The accounts of the first two servants are the condition of those who have retained the comprehension, as the seeds on the good ground; their reward is the union with the master. The account of the last servant is the condition of him who, having the comprehension, has not retained it, like the seeds by the wayside, on the stones, and in the thorns. He is a useless servant, he does not exist for the comprehension. The countrymen who have not acknowledged the king are the men outside the comprehension,— they, too, do not exist for the comprehension.

The talent is the comprehension in man. The servant who worked with it gained something and fulfilled the will of his master. The master received him as his companion, — he united with his master.

The comprehension and life remained comprehension and life. But the bad servant hid his talent ; he said to himself, I do not want to know the master, I want to work for myself; but the master’s talent accused him, and so he buried the talent, so as not to think of the master. The life of the comprehension is given to the servant, but he does not want to work for it ; he thinks that it is foreign and useless to him, and he hides it from himself, so that he may work for the flesh, for bodily food, and not for the fulfilment of the master’s will. The bad servant did not understand that the life of the comprehension is not given for the master, but for himself, lie said to liimself, The master wants to take from me what he has not given me, my carnal pleasures; but I will not give them to him, — i will live for them. But the life of the comprehension will be such as it is. And the master came and, seeing that the life of the comprehension did not grow in this man, took it away.

The seed of the divine spirit is planted in all hearts alike, and every man may increase in himself this seed of the spirit. God has given to each the spirit Some, having received this spirit, took a liking for it, made it grow, doubled it, and brought forth fruit, each according to his ability ; but the others, like those who informed the lord that they would not be under his power, like that last servant, said to themselves, Why shall I give up the life of the flesh, the carnal pleasures, for the sake of the spirit, which is not mine? He wants me, for the sake of the spirit, to give up to him what he has not given me,— my carnal life. I shall do better to hide as far as possible from me this germ of the spirit, which is given to me, and I will live the life of the flesh. But he lost even the last germ of the divine spirit, and his carnal life ended in death.

Life is abroad in all men. He who recognizes in himself the son of man will live the true life, will acquire the true life. The true life can be neither more nor less. If in the earthly life some men appear to us to have more, and others less, some five talents, and others two or one, they arc all alike for the true life, they all exist for the master’s joy. Only he who has hid this life away deprives himself of his own accord of life, and passes out of the sphere of life into the darkness.

This parable expresses also this, that the human conceptions about justice are inapplicable to the question of life and death.

The conception of the Old Testament, that God rewards for such and such works, and punishes for such other, is false. There are no rewards, no punishments. He who holds on to life gets even more ; he who does not hold on to life has life taken from him. As in the beginning of the Gospel, so also in the discourse with Nicodemus, and so in all the ]>arables and discourses, Jesus says the same, that life is only the comprehension. IJfe is only life to the extent to which it is the comprehension. The animal life Jesus calls death, and he calls it so since it is indeed but a moment which ends in eternal death. And so we must not think that man with his feet and hands is all alive. Alive is only that which recognizes its divinity. Men must not look upon themselves as living beings only because they move, eat, breathe, but because they acknowledge themselves to be the children of God. We do not know and cannot know where the beginning of all this terrestrial world is. All that we know is the comprehension which is given to us, and by it alone can we live. The Lord gave his talents to men and left them in their possession, and went away. God has implanted his comprehension in men and left them in the world of death. Even if men do not feel the power of the Lord over them, they none the less have those talents of the Lord, which have been given to them, and they have to do something with them. The comprehension is given to men. It is given in varying degrees, but it is given to all, and they have to do something with it. And every man does with this comprehension what he pleases. One works much, another less, a third does nothing, a fourth does not recognize it at all. But the question is not as to what he has worked, but as to whether he has comprehended that witbin him is life and whether he

OU U

*111A r vu η uuorfiLa

has worked over that which is life, has striven to increase life.

And with men does not take place what we are accustomed to regard as just, that is, that for great work there should be a corresponding reward, that a man who has done nothing harmful should not suffer, that a man should be responsible for what ho is guilty of.

All that is so when we represent to ourselves some human power which punishes for what we consider bad, and rewards for what we consider good ; but that is not so when we contemplate the essence of life itself.

From the very beginning to the end Jesus says that there can be no rewards ami no punishments, either from men, or from God. The comprehension is in itself the true good, and the aim, and the means, and the life. Consequently, he who has the comprehension and has transferred his life into it has life. He who has it not and does not place his efforts in it has no life.

From a general point of view : Though many seeds will fall on the stones and by the wayside, the other seeds which fall on the good ground will make up for them, and there will be a harvest. The seeds which have fallen on the stones and by the wayside are not guilty and are not punished, and those that have fallen on the good ground are not rewarded; but in order that there should be a harvest, the seeds that have fallen on the good ground must bring forth fifty-fold and more. The comprehension in the world in general returns to God, though many human beings live without this comprehension ; many bear this comprehension and increase it.

From the personal point of view : To each a talent is given, and it is not possible to forget it. If thou forgettest it, thou showest that thou dost not need it, and it will be taken from thee. If thou forgettest like that servant, and wilt assert thy justice, thou wilt accuse thyself. What good will it do thee, if thou hidest it in the ground ? It must be given to him who has gained something by his. The comprehension is in all men, it is life.

If thou dost not wish to go toward life, life will get away from thee. There are no rewards and no punishments for men. Men do not live for themselves. If they did, there would be rewards and punishments for them. Men do not live for themselves, but God in men lives for himself.

If a man lives for God, he lives. If he lives for himself without God, he does not live, and as it is impossible to live more or less, it is impossible not to live more or lees, — man lives, or does not live. There is no punishment, no reward, but there is life and death.

Christ’s teaching is only a teaching of what life and what death is. Life is comprehension, everything else is death.

OF THE BREAD OF LIFE

31. Έν Al τψ μτταξν ήρώτων oirrAv ol μαθη-ral, λ/γοί-τ», ‘Ραββΐ, tiyt.

32. ’OWdwaùroh, ‘Εγώ βρώαι» ϊχω $ay<îv — ύμ<<* à οΓδατί.

33. Έλο·* -δ” <Ί μαίητοΛ nph άλλήλβν», Mijrw αντφ φα >«<”J

34. Myfi aéroû ύ Ίτροΰΐ, ΈμΛ» βρώμά hr in, Fra *ο«ώ rd ΘΙλη-μα τοΰ κίμψανrôt μ<, καί τίλαώσω αύτοΟ τΑ fpyor,

35. Ούχ ύμιΐτ Xlytre, 8τι tn πτράμηνύν lari, καί ό ΟιρισμΑt ίρχΐται; Ιδού, Xlyu ύμΐ», Iwipart τούι ΛφΟαλμούι νμω», «ai fadaaaOi ràt χώροι, Ατι λ<ν«αί </<. vpàt ^ριαμΛτ

John 1ν. 31. In the meanwhile his disciples prayed him. saying, Master, oat.

32. nut ho said unto them, I have meat to eat that ye know not of.

33. Therefore said the disci,de» one to another. Hath any man brought him aught to cat?

31. Jesus sal th unto them, My meat Is to do the will of him that sent me, and to finish his work.

31. Once his disc I ides asked him, Teacher, hast thou eaten?

32. And be said to them, I have food that you know not of.

33. And the disciples said to one another, lias any one brought him something to cal?

3». And Jesus said to them, My food I» this, that I do the will of him who has sent me, and fulfil his works.

M. Ray not ye, There are yet four months, and then comoth harvest? behold, I say unto you, l ift up your eyes, and look on the fields; for they are white already to harvest.

35. Do not say, There are four months yet, and then comes the harvest. 1 tell you, Lift up your eyes and look on the fields: they are white already for the harvest.

36. Καί 4 ΟτρΙζων μισθύν λαμπάκι, καί evvàyti καρ*4ν tit ftof βίώηof· fra καί à s»«i-pwr 4*iev χ-tpv ««i * •VÎNr.

37. ‘Er và/» reéry 4 λ4γοι /*tJf ό 4λη4ι»4ι, βτ» d.Woi d^rlr 4 e««i-pw». aal dXXor 4 Otpl{Ur.

38. Έγύ dr/er.iX· VM«« ΟιρΙζίι, Λ ούχ vpilt κίκοκιάκατΓ άλλο» KtKO-vid»a<7«, καί ύμιΐί fit t4f «4tof αΰτώχ ίϊσίληλύ-Oart.

(α) iva is used hero in the sense of ώστ<.

(ό) Your carnal life.

These verses are not clear. By the church they are explained more obscurely still. The church understands this to be said of the Samaritans who are roused to the teaching. In my opinion the meaning of this passage is this: having told his disciples that his food is the fulfilment of the divine will, the same that he told himself in the wilderness, the same that ho told the woman of Samaria, Jesus says, The fulfilment of God’s will must not be put off, as one puts off the harvest to the time when it is ri|>e. This harvest is always ripe, that is, the execution of God’s will is always possible, when the food of this execution is your carnal life, and there is always something to reap, to offer as a sacrifice to the spirit. Ho who reaps receives his reward, — nontemporal life. And this is an equal joy to him who reaps and to him who sows, that is, the man who reaps is he who lives in the spirit, and God the Father is ho who has implanted his spirit in men. And so the proverb is correct, What one sows, another reaps. God sows, and man reaps. I teach you to reap, to cut down what you have

M. And he that reap· etli reedveth wages, and Eatlierrth fruit unto fe eternal : that· both ho that aowetb and be that reapetli may rejoice together.

ST. And herein is that

31 ng true. One eow-. and another reap-other reaps.

etb.

». I sent you to reap that whereon ye bestowed no labour:* other men laboured, and ye are entered into their labours.

36. And he who reaps I” paid, and ho gathers fruit for the non temporal life, so that he who has sowed rejoices with hiiu wbo reaps.

ST. For the proverb is true, One sows, and an-

». I teach von to reap where you did not labour. Others laboured, but you participate in the labour of others,

not laboured on, for God has made for you your carnal life.

Verses 39-42 have no meaning, and so I omit them. They tell about how the Samaritans believed him.

27.

r^r βρώΐι, r^r dvoX-Χυμ/nr 4XX4 r V #»w-tf<F tJ)f μ/ι-βιααν fit Mf a/ÛFcCF, f), 4 d4r row άνθρωπον νμΐν άώαη· rovroF yàp 4 iτατήρ ίσ-•ppày<«f 4 θ<4».

28. Ebror oCf »p4f avrÔF, Τί ττοιωμιν, Τ»>α ίργαζώμιΟα rd tpya τον θ<οΰ;

2V. Av.xpiSy 4 Ίη-aovt καί tlrtv aurait, Touri tari rd tpyov row θ<ον, Γνα πιβτιύαητί tit iv dirlarctXcF ίκΰνοt.

30. EFitof ούν αύτψ, Tl oCf irottît σί> σημάον, Tfo Ιύωμιν καί irlartu-σωμίν σοι ; τΐ ,

Jo*η ri. 27. l^lM.ur· not for the meat which periabetb, but for that meat* which eudureth unto everlasting life, which the Son of man •hall give unto you : for hnn hath God the Father Healed.

28. Then mild they unto him. What Hhall wo do, that we might work the work, of God?

29. Jesus answered and said unto them, This I, the work of God, that ye believe on him whom he hath sent.

30. They said therefore unto him, What sign nhewest thou then, that wo may see, and believe thee? what dost thou work?

27. And Jeaua said to

the multitude, You are caring for your earthly food, but 1 tell you, Earn not the perishable …….. but the ιιηοΐιι. h will enduro Into ever

lasting life, which the ■on of man will give you: on him in God a ■eal.

28. And they said to him, What must we do that wo may do the works of God?

29. And Jesus replied to them, Thia I, the work of God, that you trust him whom ho has ■ent.

30. What examide will thou give us that we may believe thee? What art thou doing?

(α) Ιργάζω with the «accusative means to earn, lay by. (b) βρωσις food, in either sense.

The church understands these words of Jesus to mean that Jesus commands them to believe in himself. Jesus says nothing of the kind ; he exhorts them to believe in what he says, and the answer of the Jews shows that they do not even mean to understand him in such a way. Thou commandest us to believe in him whom he has sent. Well, what art thou doing ?

31. 01 rarÔMt 4mwf JoAn H. 31. Our father· 31. Our father· at· .. », - did eal manna in lb· mama In tbe deaert. a·

το μα,,a tpayo, <f rp de^rt; M ,» >, written II la written. II· gave •Piw. **θωτ <<r« “>·· He gave them bread them bread from heaven ypap^vof, ·Άpro, /> from heaven to eat. to eat τον ούρα veê Î4wxef aurait $«7«<f·

In order not to get mixed in tbc comprehension of the subsequent words about the eating of the body and blood of the son of man, which have called forth so many idolatrous explanations, we must not lose sight of the sense of the whole discourse, and must remember that the first idea of Christ’s teaching during the temptation in the wilderness presented itself to him in the comparison of the earthly food with the divine food, and that άρτον is not exactly food, but eating, and so has the meaning both of food and of rearing. In response to the temptation with food, he replied to himself that man is not satisfied with bread, but with the divine spirit which proceeds from the mouth, that is, not with the flesh. In his conversation with the woman of Samaria he expressed in the same way the essence of his teaching (John iv. 14): If thou knewest the gift of God, thou wouldst thyself ask me to drink not the water of the earth, after which one wants to drink again, but such as satisfies one completely, after which there is no more thirst. In the sermon on the mount he again expresses the same in the form of food, when he says that the soul is more than food.

To his disciples he says, My food does the will of him who has sent me, and his works.

Mere the discourse begins with the same: Jesus says, Have no care for the perishable food, that is, do not think that the bread which you put into your belly gives you life, but have a care for the food which does not perish, for the comprehension. Our life is the comprehension, and the comprehension is more than food, — it alone is life. This real life is given to you by the son of man, with God’s seal on him, that is, the son of man who lives according to the law of God.

The i.copie ask him, What must one do in order to work for the true life, for this comprehension? Jesus replies that for this one has only to believe, to be fully convinced that life is comprehension, to live by that comprehension, and to rely on the life in the comprehension. To this the Jews adduce Verse 24 of Psalm Ixxviii. : And had rained down manna upon them to cat, and had given them of the corn of heaven, thus uniting into one the idea of manna as food with the corn of heaven. But the corn of heaven άρτος ίκ too ουρανού has an entirely different meaning from what is meant by carnal food. The meaning of άρτος is expressed in Hebrew in the following verses of the Book of Sirach and of the Proverbs of Solomon:

Sirach xv. 3. Gives him the bread of reason to eat, and the water of wisdom to drink.

xxiv. IS. I have spread my branches, like a terebinth, and my branches are the branches of glory and of grace.

20. I am like a gra|>evine which bringeth forth grace; and my flowers are the fruit of glory and of riches.

21. Approach unto me, ye who want me, and still your hunger with my fruit.

Proc. ix. 5. Come, eat of my bread, and drink of the wine which I have mingled.

32. Ehrcr ot>v avrof. h Ίησονί. ’Αμήν Αμήν λ/7» ύμΐν. Ov

δίδω*tv ΰμΐν τύν Αρτον 4κ τον ουρανού-άλλ’ ό πατήρ μου δίδωσιν ύμίν τδν Αρτον ίκ τον ούρανοδ τδν Αληθινόν.

33. *0 yàp Αρτοι τον Οΐου Ιστιν ό καταβαΐνων ίκ τον ούραμον, καί ζωήν διδούι τψ κδσμφ.

John Η. 32. Theo Jrout -aid unto them. Verily, verily, 1 say un. to you, Moara Rave you not that bread from liMtvsn; but my Father Klveth you th· true broad from heaven.

32. And Jastis »aid to them, You know yourselves that it wai not who Rave you thia bread from heaven, hut my Father Riven you true bread from heaven.

33. For the bread of find Im ho which cometh down from heaven, and glvoth lllu unto the world.

33. For the broad of God lit that which oomox down from heaven, and given life to the world.

Jesus at ouce corrects the misunderstanding which may arise from mixing up the two kinds of food, the manna from heaven with the bread of heaven, that is, with the law received by Moses from God in heaven. He says, the bread from heaven is not bread from heaven, that is, the law of God, because Moses gave it, but because it is

from God and gives life to the world. If the manna were under discussion, there would not in Verse 32 be a perfect, which designates that God has given and gives the true bread, that is, the comprehension to the world, and there would not be a present tense in Verse 32.

Έξο/χολογοήμίΐΌί, according to the dictionary, means

having united with some one.

(e) In many texts which destroys the sense, is wanting. Without this μι it is clear that Jesus is referring to what he said about the men who hear and do not understand, and who look and do not see.

34. Eire* »s-αντόχ, Kvy>««, wdrrore Mi W ràr Αρτον τούτο*.

35. E!r< W αντοΓι i Ίησοΰι, ‘ν.ΐώίΙμιόΑρrot rrfi fwflr à Ιρχόμβνοι ιτρόί ού μή ιτβινάση. καί ό κισηύων tit 4μΛ ού μή διψήση ιτώποτι.

36. ’Αλλ’ thov ύμιν δτι καί ίωράκατί μι, καί ού τιστίύιτί.

John vi. Μ. Then said they unto him, Lord, evermore give us Ibis broad.

35. And Jesus said unto them, I· am the bread of life* he that cometM to me shall never hunger;* and he that believeth on me shall never thirst.

3d. Hut I said unto you. That ye also have seen me,· and believe not.

M. And they said to him. Then give us that bread.

» And Jeaus said to them. I am the bread of life: he who gives himself to me win never be hungry ; and he who will believe me, will never thirst.

36. But I have told you already, and you have seen and do not believe.

37. NS* 6 SiL^i μο* à rari,/». rpht ipi «<.· «al τΜ ίρχύμίνον irpbt μ< Ού μη isflih* if-·

John ri. 37. All that the Father glveth me shall come to iuo; and him that cometh to me 1 will iu uo wise oast out.

37. Everything which the Esther gives me will come to mo: and him who gives himself to me I will not cause to perlob.

(α) I, — my teaching.

(ό) The bread of life, — the law of life.

(c) irtivd» means to hunger,to be unsatisfied,suffer with a desire. ‘Die same is meant by διψάω.

(d) Again the verb ίρχομαι, which is with incredible stubbornness translated by to go. What can to go to me mean here? It cannot mean to walk, so what does it mean ?

Luke »i. 47. Whosoever cometh to me. and heareth ray Hayings. and doeth I hem, I will shew you to whom he is like.

John Hi. 20. For every one that doeth evil hateth *he light, neither cometh to the light, lest his deeds should l>e reproved.

21. But he that doeth truth cometh to the light, that hit deeds may be made manifest, that they are wrought in God.

John v. 10. And ye will not come to me, that ye might have life.

John xiv. 0. Jesus saith unto him, I am the way, the truth, and the life : no one cometh unto the Father, but by me.

Acts riz. 18. And many came, and confessed, and shewed their deeds.

Everything which my Father has given in my charge, as the king gave the talents, will come back to me, as the talents given for increase came back, and ho who follows me, my example, will not be cast into the outer darkness, will not be destroyed. In this verse, as also in the following one, two ideas are expressed side by side : one, as to what the teaching of Jesus consists in ; the other, what the consequences of his teaching will be. Παν is of the neuter gender (and so it is translated by all) and refers to the principle of life which is received from the Father. Τον (translated by who) refers to him who follows the teaching. In the same way, all in Verse 39 designates the comprehension which the Father has given me, and ττάς in Verse 40 designates every man who follows the teaching.

38. ‘Οτι «ατα0/0η«α ίκ τον ούρανοΰ. ®ίχ ϊνα το»ώ τ-θίΧηνα τ-i/thv, 4ΧΧΑ τ-9/Χημα τού νίμψηττύι μβ.

à Τοντβ Μ Ζττ« τΑ 91\ημΛ τον νίμψοντύΐ μ* trarpùt, b-α irfiv A S/-AuiJ μοι. μ) droX/aw Zf avrov, dXXS Αναοτήνω αύτό /* τρ ίβχάτη w*-

John H. 33. For I came down from heaven, not to do mine own will, but the will of him that eent me.

D And this is the Father*· will which hath aent me, that of all which ho hath given me 1 ahould lone nothing, but should raie® It up again at the last day.

3·. Because I have comedown from heaven, not to do my will, but the will of the Father who eent me.

39 And th® will of my Father who has eent me Io thio, that 1 should not cause to perish anything of what ho has given me, but should keep It alive to the last day.

40. Tevro W Ιιτι r* 40. Aod thl, i, tb· will ·**■ Λ a.rïjÿ’oS’wSfi —. r-a <«’ i Λ-VW* rd· »e«th lb· Hon. and b·-U4r E»i ».<r<iwr <i| -Ü-lievrtboublm mayhav· -A. fw_ x,k_ •vrrlaating life: and I

,’ … ’ wl11 raiM bim up at the Eli άναστήνω αυτόν /γώ foal day.

rj /«x4ry

40 For thia is tbs will of bliu wbo bas seot rue. So that •very one who has com· to know tbs sou of mao and believe· Io him has Ilfs And I will keep him awake until the last day.

(a) Here ought to be It period. The ΐνα which follows has to be translated as though it were ώστί, for which it is frequently used in John.

which is made in Luke after his preaching in Nazareth. Otherwise their words have no meaning. The fact that he is the son of Joseph or not, and their acquaintance with his relatives, do not elucidate or obscure the statement that he is a piece of bread that has come down from heaven. The surprise that he, the son of a carpenter, should give them the law of God is only natural.

The Jews ask, Show us what kind of food it is which gives life. He replies, That you may see in me. I live on this food alone, and this food is the execution of the Father’s will. My life is the comprehension of God, and so I do his will. But the will of the Father is this, that every man should comprehend the Father within him, and should to his last day live by this comprehension alone.

41. ‘F.ytyyvfov otv ol ‘ Ιονδαΐαι irtpl αύτοΰ, δτι tlirtv. ’Εγώ tlfu ό άρτοι i καταβά t ht τού ούρα tou.

4L. Καί ίλτγον, Ούχ o&rôf άχτι* Ίησοϋϊ δ i>lôt Ίακτηφ, οδ Hp<«r οίδαμιν τδν κατίρα καί την μή-τίρα ; rût οδν λ/γ« οδ-rot, ‘Οτι /κ τού ούρανοΰ καταβίβηκα ί

John νί. 41. The Jews then murmured at him, because be said, I am the bread which came down from heaven.

4’.’. And they said,. Is not this Jesus, the son of Joseph, whose father and mother we know? how Is It then that he aaith, I came down from heaven?

41. And the Jews began to dispute, because hs •aid, 1 am the bread who came down from heaven.

42. And eaid, Is not this Jesus, the son of Joseph? We know bi, father and his mother. How then doss ho say that he camo down from heaven?

43. ‘λιπκρίθη οΰν δ ‘ΙησούI καί tlwiv αΰτού, Μ* yorriftvr μβτ άλ-λήλ«κ.

44. OMdftfmnuA-θ<ΐν ρδΐ μι. à» μή 4 κατήρ δ τίμψαι μ» Α· κύαη αύτδν, καίγώ dm-στήσω αύτδν tq ίσχάτη Μ.

45. Εστι y ty ραμμένου iv τοι! ιτροφήταιι, ‘ Καί ϊσονται iràvrtt διδακτοί τοΰ θίοΰ.’ irât οΰν ό άκούσαι καρά του rarpit καί μαθών, Ιρχ<ται vpbt μ*·

46. Ούχ ίτι τδν τα-rlpa Tit iûpaKfv, fl μή δ ων καρά τοΰ Θ<ο0, οδ-γο! Ιώρακί τδν iraripa.

John il. 43. Jasus therefore «nswvrcd and said unto them, Murmur not among yourselves.

44 No man can come tome, except the Lather which hath sent me draw him : and I will raise him up at the last day.·

43. And Jesus answered and said to them, Do not dispute among yourselves.

44 No man can l>elleve me, If the Father who has sent me doc· not draw him. And I will keep him awake to the last day.

45. It Is written In the prophets, Ami they shall be all taught of (tod. Every man therefore that hath heard, and hath learned* of the Father, cometh unto me.

46. Not that any man hath seen the Father, save he which Is of (tod, he hath seen the Father.·

45. It la written In the prophet·, And you will be all taught by God. He who knows about the Father and has learned the truth will give himself to me.

46. Not that any ma· has seen the Father; but he who Is In God has

seen the Father.

Reuss says that the character of the discourses of John consists in letting the interlocutors intentionally understand the words of Jesus in their coarsest sense. This remark is not always just, and in the present case the Jews know well what he is speaking about. The words, The bread from heaven, they understand precisely in the sense of the law of God. Their remark that he is the son of Joseph and that they know his relatives is the same

(fl) The words, I will wake him at the last day, seem to me to Ire interpolated here. These words arc a repetition of what was said More and introduce here an irrelevant thought about the consequences of following the teaching, and break the connection between Verses 44 and 45. These words are not clever and make no sense, and may be left out.

(b) Many texts have μαθών την άΧήθιιαν having learned the truth.

(c) This verse is almost a repetition of a verso of the first chapter. This verse answers directly the doubts of the Jews and their objections.

Their objections may be expressed as follows: What law of God canst thou, a simple carpenter, reveal to us ? The law of God was revealed by Moses, who saw God himself.

To this Jesus replies and speaks of God the spirit who is revealed in the souls of all men through the comprehension. Not man in the flesh and blood sees the Father, but the comprehension knows the Father.

47. ’Αμήν Αμή, λ/γα» û/mv, Ό irιστιΰων th Ιμί Ιχιι Jwi)»’ αΐώηοτ.

48. Εγώ il μι i Αρτοι τί)1 Μ«·

49. Οί naripti ύμωο ίφαγον τό μά»να h τη /ρήμψ, καί άκίθανον·

60. Οδτάι ίστιν ό Αρτοι ό ίκ του ούρανοΰ καταβαΐνων. Για τιΐ /£ αΰτον φάγυ καί μη dirο—

61. Εγώ «ί-« 4 ά/>τ·ι ô Jûf, ô κ τού ούρα row καταβάι- dr rit φάγρ κ τονταυ τού άρτου, Γήστταχ «ι τ-r aiûra. καί ό άρτοι -, -r γώ ίώσ« - οάρξ μου στί”. ήκ γώ όώσω ύ»ίρ τήι τον κόσμον Μ<·

/οΛη ri. 47. Verily, verily, 1 s*y unto you, He that belleveth on mo bath everlasting life.

4». 1 am that broad of I if·.

49. Your father* did eat mam,a In the wilder· nee·, and are dead.

50. Thia la the bread which cometh down from heaven, that a man may eat thereof, and not die -

47. Verily I tell you, He who believes has non temporal life.

44. 1 am the bread of life.

49. Your fathers ate manna In the wilderness and died.

60. I am the bread from heaven, and be who eats of it does not die.

51. I am the living bread which came down from heaven : if any man eat of this bread, be shall live for ever: and the bread that I will give Is roy flesh,» which I will give for the life* of the world.

51. 1 am the bread of life which came down from heaven. If any man eats of this bread, he will live forever: and the bread which 1 will rve Is my carnal life;

have given it In place of the life of the world.

(a) Jesus again corrects the mistake which the Jews made in the beginning of the discussion, when they called the manna the bread of heaven. The bread of heaven is a spiritual food, which gives life that is not subject to death.

(δ) σαρξ means carnal man.

(c) ζωή at times means the spiritual life, and at others the carnal life; but in John always, without exception, means the temporal, carnal world, as opposed to the life of the spirit, and so must be translated by life of the world. The sentence is obscure, and cannot help being obscure, since in the sentence Jesus by the accepted comparison of the bread with the teaching expresses a new idea, which is, that his teaching consists in this, that we must live by the spirit and neglect the carnal life, which has several times been said in a different form, He who does not renounce his life, does not take the cross, and so forth ; but even from the idea of the author of the goepcl the sentence must be obscure. The Jews do not understand a thing, and Jesus proceeds to make the idea clear. And on this obscure sentence whole dogmas have been reared. Leaving out of consideration the absurdity and abomination of the dogmas, we cannot help but observe that this sentence, on which the dogmas are based, is translated quite incorrectly in the sense of a dogma. *Tττόρ cannot mean for; τού κόσμου ξωής cannot mean the life of men; if we forget the incorrectness of the translation, it is, as translated, a conglomerate of words without any meaning.

This is what the church has to say about it (Interpretation of the Gospel of John, p. 135, and addition to this interpretation) :

The bread is my flesh, etc. : Such is the essential complement of the previous discourse about the bread by a new elucidatory feature. The Lord suddenly solves his enigmatic discourse with this feature, which absolutely startles his hearers.

Heretofore he spoke under the image of the bread of his own person in general, as of a subject of faith, but now he speaks clearly, precisely, and definitely : the bread of which I speak is MV flesh. ” He speaks here clearly of the mysterious communion of his body.” (Theoph.) The flesh, the same as the body, the bodily composition of the God-man, is a word which must bo understood hero strictly in its literal sense, as there is no reason for taking it in a transferred meaning. The word brood has in this whole discourse apparently a metaphorical, or improper, meaning, since by it is expressed Christ’s person in general, and by the word flesh a definite, concrete meaning is given to him ; as the word manna, which concretely defines the general meaning of the bread which anciently gave sustenance to the Jews in the desert, here has obviously a literal meaning, so also the word flesh defines the general meaning of bread. Consequently, the bread which we partake of in the communion is not a representation of the Ix>rd’s body, but the Lord’s flesh itself ; for he did not say, The bread which I give you is a representation of my flesh, but, It is my flesh (Theoph.).

Which I will nice for the life of the world : An allegorical expression about the Messiah’s sacrifice on the cross. The Lord’s flesh was offered up by him on the cross, as a true sacrifice to God for the redemption of the sins of this world, as a transforming sacrifice for the sin of him who brought it. Since this sacrifice on the cross on Golgotha is still ahead, the Lord sjteaks of it in the future. I will give for the life of the world, that is, that the world may be spiritually alive in union with God who is reconciled through this sacrifice. A means for attaining this life is the faith in the redeeming death of Messiah, the God-man ; by dint of this faith the whole world would receive this life, if the whole world believed in it, since the redeeming sacrifice was brought by Christ for all men, for the whole world, for the life of the whole world, which heretofore was estranged from God and consequently abided in spiritual death on account of the sin for which the conciliating sacrifice had not yet been brought by the son of God. Here we already see clearly an indication by the Lord of the paschal lamb, which his hearers were soon to eat on the approaching feast of the passover ; in the next division this indication is even clearer and more determined. The Ix>rd teaches about himself as the paschal lamb which has taken upon itself the sins of the whole world ; the paschal lamb was only an emblem of this lamb. The Ix>rd now, before the passover, explains to his hearers that the time of figures has passed, that truth itself is at hand; the partaking of the paschal lamb would give way to the partaking of the body of Christ, which was offered as a sacrifice for the sins of the whole world. In view of this contention, the Lord confirms the discourse, defining it much more clearly by private features, and pointing to the necessity of what he has been speaking, but without replying to their question how, for with the carnal tendency of their spirit it would be impossible for them to understand it.

Except you eat, etc.: The answer, by its external composition, resembles the answer to Nicodemus about the regeneration (iii. 3-5). As there the expression, Born again, in response to the question how? is explained by a complement, Born of water and of the Spirit ; so here the expression, The bread is my flesh, is explained by the complement, Eat my flesh, and drink my blood, and in neither case is the indication of the necessity of the action explained by how it is to be. The connection of the answer with the question is this: You do not comprehend how I will give you my flesh to eat? You will not understand it now; but I tell you an incontestable truth (verily, verily), that the eating of my flesh and the drinking of my blood are absolutely necessary for the attaining of the eternal life; he who will not do so will not have eternal life.

The expression, To eat my flesh, with the complementary, To drink my blood, more clearly still than before («oints to his death, as a sacrifice for the sin of the world, and at the same time to the paschal lamb, which was shortly to be eaten. It is true, the blood of the paschal lamb was not a part of the paschal supper, but in the event which was memorized by the paschal supper, and in that which was transformed by it, the blood had an essential significance. Upon leaving Egypt the door-posts and thresholds of the Jewish habitations were smeared with it as a sign that their firstborn were saved from the hand of the destroying angel, and at the killing of the paschal Iamb in the temple, the horns of the altar, which reminded men of the door-posts and thresholds of the Jewish houses, were sprinkled with its blood. At the paschal supper the blood was symbolically represented by the wine. Since the paschal lamb was emblematic of Christ, as the liberation of the Jews from Egypt was an emblem of the redemption of the world, we must see in the words of Christ, Is meat, and, Drink his blood, a substitution of Christ’s flesh for the allegorical paschal Iamb, and of the blood of Christ for the symbolical wine at the paschal supper. It is a new passover which the Lord prophetically foreshows in the present discourse. The blood, as protecting against death, as a symbol of which was the preservation by the blood of the paschal lamb of the firstborn of the Jews from the hand of the destroying angel ; the flesh, as sustaining life, the symbol of which was the partaking of the flesh of the paschal lamb, consequently, in general, the preservation from death and the communication of life, — in these two facts is the whole idea of the redemption realized. Consequently, he who wants to apply to himself the redemption, which was accomplished by Christ in his death on the cross, must eat his flesh and drink his blood, or else he will not be a participant of this redemption, or, in other words, he will not have life, that is, eternal life, and will remain unredeemed, that is, will abide in eternal death, in estrangement from communion with God.

He that eateth myjlesh, etc. : The same idea as in the preceding verse is expressed, only in a positive sense, as a promise.

And I will raise him: The Lord turns the vision of the believers to the last aim, to which this promise of giving the eternal life through the eating of his flesh and blood is to extend, — to the resurrection, after which there will be the eternal, that is, the blessed life. The relation of these words, I will raise, etc., to what precedes is as follows: lie who eats my flesh and drinks my blood has in him eternal life, by dint of which I will not cause him to perish, but will raise him in the last day.

For myjlesh, etc.: A foundation both of a negative and a positive assurance of the necessity of eating the flesh of the son of man, and of drinking his blood. This is necessary, because this, and this alone, is the true meat and the true drink, that is, communicates true life to men, eternal life. He who eats every other meat, and drinks every other drink is subject to death; the Lord’s body and blood give immortality. With these words he wants to assure them of what he has said, so that they may not regard his words as a riddle or parable, but shall know that it is absolutely necessary to eat his body.

Tliis is what Reuss says (Vol. VI., pp. 190-192):

Comme il y est question de manger la chair et de boire le sang de Christ, il s’est trouvé de tout temps des commentateurs qui y ont vu une allusion directe à la sainte-Cène. Les théologiens réformés surtout insistaient sur ce rapprochement parce qu’ils y voyaient la confirmation directe (v. 03) de leur conception du sacrement. Nous ne saurions cependant admettre qu’il puisse y avoir dans notre texte une allusion directe à la sainte-Cène, parce que celle-ci n’était pas encore instituée et que Jésus parle d’une condition du salut qu’il s’agissait de remplir dès ce moment-là; les deux phrases: celui qui croit a la vie éternelle (v. 47), et : celui qui mange de ce pain (qui est ma chair) vivra éternellement, sont absolument identiques pour le sens, malgré la diversité de la forme ; manger la chair de Christ, est la formule figurée et symbolique pour croire en lui, par la raison que croire, c’est s’unir, s’ussimilier intimement, entièrement. Entre la simple chair (v. 51) et la chair et le sang (v. 53), il n’v a pas la moindre différence. La seconde phrase est plus complète ; c’est une locution usuelle pour désigner l’homme, soit d’après sa nature physique seule (1 Cor. xv. 50), soit comme personne (Matth. xvi. 17. Gai. i. 16), mais ici elle n’introduit aucun élément nouveau ; toutes les deux équivalent au seul mot pain, au commencement (v. 51) comme à la fin (v. 58) du morceau. Du reste, l’évangéliste ne parlant nulle part de la Cène dans son livre, aurait été volontairement inintelligible pour ses lecteurs, pour ne pas dire que Jésus l’aurait été bien davantage si telle avait été son arrière pensée. Il peut être permis à la théologie de se servir de notre texte pour l’appliquer, par analogie, au sacrement, et pour jeter, par ce rapprochement, quelque lumière sur une institution au sujet de laquelle les textes scriptuaires sont extrêmement peu explicites. Mais l’exégèse ne |>eut que constater que le nôtre n’est pas écrit dans ce but spécial. (A l’occasion do la Cène, il est parlé du corps de Christ et non de sa chair.)

Une opinion plus généralement répandue parmi les commentateurs, est celle qui voit dans notre 51· verset une allusion à la mort de Christ considérée comme base, cause ou moyen du salut. Ou trouve la prouve directe de cette interprétation, d’abord dans la mention expresse du sang, ensuite dans la phrase : que je donnerai (au futur). Que le Nouveau Testament, d’un bout à l’autre, considère la mort sanglante du Christ comme la condition du salut des hommes, cela ne saurait être l’objet d’un doute, et s’il en était question ici, il n’y aurait là rien qui dût nous surprendre. Nous pensons même qu’avec le texte vulgaire, qui dit: lo pain que je donnerai, c’est ma chair que je donnerai pour la vio du monde, l’allusion à la mort serait trop directe pour pourvoir être contestée. Mais ce second : que je donnerai, manque dans d’anciens témoins et pourrait bien avoir été ajouté pour compléter une phrase en apparence défectueuse. Or, le reste donne un sens parfait sans cette allusion spéciale, qui est étrangère à tout le discours. Nous avons déjà dit que chair et sang ne disent pas plus ici que chair tout court ; cette dernière locution n’est jamais employée pour parler de la mort de Christ ; le futur du v. 51 (le pain que je donnerai) ne se rapporte pas à l’événement unique de sa mort, mais à la communion de foi qui se reproduira pour chaque individu en son tempe. Les phrases: manger la chair du Fils (v. 53), me manger (v. 571, manger ce pain (v. 58), sont évidemment synonymes, et signifient: demeurer en lui, et le faire demeurer en soi (v. 58), c’est-à-dire croire, et avoir ainsi la vie en soi (v. 53), une vie désormais |>ermanentc, qui implique la résurrection (v. 51). Dans tout cela il n’y a pas un mot do la mort de Christ. Et s’il était vrai que le sang doit être spécialement rapporté à cette mort, il s’en suivrait quo les phrases des v. 57 et 58 seraient incomplètes et insuffisantes.

This discussion is correct in its analysis of the church teaching, but is faulty in that it recognizes the trausla—

lion, I will give for the life of the world, as having no meaning whatsoever, and still more, in that it ascribes to these words the meaning of the redemption, that is, in assuming that Jesus is talking nonsense.

52. Έμάχοντο οδν πρόι άΧΧήλουι el ’Ιουδαίοι, htyovrtt, Πώτ δδ-ναται o&rot ήμιν δούναι ri,»’ σάρκα φα’/tîv,

63. E5r<v eSv αύτοίι ό Ίησοΰΐ, Αμήν άμήν λ/-γω ΰμΐν,‘Κόυμήφάγητι τήν σάρκα τοΰ υΙον του άνΟρώπου, καί ινίητι αύ-του τό αίμα, οδκ /χίτ« ζωήν iv Ιαυτοΐι.

64. Ο τρώγω» μου τήν σάρκα, καί πίνων μου τό αίμα, !%ti £ωήν αιώνιον, καί όγω άνα-στήσω αυτόν τρ ίσχάττ)

55. Η γ&ρ σάρξ μου άληβώι ίστι βρώσα. καί τό αίμά μου άληθώι ίστι πόσα.

56. 0 τρώγων μου τήν σάρκα, καί πίνων μου τό αΓμα. Ιν Ιμοί μί-vti, κάγώ Ιν αύτψ.

67. Κα0ώ< άιτ/στ<ιλ/ μ* ό (ών πατήρ, κάγώ f<2 διά τόν πατέρα· καί ό τρύγων μι, κάκάυοι ξή-σ»ται δι’ ?μό

68. Ο5τό« Ιστιν δ άρτοι ό Ικ τοΰ ούρανοΰ καταβάι-ον καθωι Ιφα-γο» oi πατίκι υμών τό μάννα, καί άτίθανον-ό τρύγων τούτον τόν άρτον {ήσιται tit τόν αΙώνα.

(a) Before this Jesus Mid that the bread which comes from heaven, that is, the law of God, is for him this, that

John νί. 52. Tho Jo*o therefore elrove among themtelvoa,laying, How can thio man give u· bio neoh to oat?

53. Thon Jcmio nah! unto them, Verily, ver. Ily, I oay unto you, Except ye eat the Nvoh of the Son of man, and drink bin blood, yo have no life in you.·

54 Whoso eateth» my· flesh and drlnketh my blood, hath eternal life; and I will raise him up at the last day.·

55. For mv flesh is meat 55 For my flesh Is indeed, and my blood is food indeed, and my drink indeed.· blood is true drink.

5«. He that eateth my flesh, and drlnketh iny blood, dwelleth in mo, and I in him./

57. As the living Father hath sent me, and I live by the Father; so he that eateth me. even be shall live by mo.

M This Is that bread which came down from boavent not as your fathers did eat manna, and are deadt he that eateth of this bread shall live for ever.·

52. And the Jew· do-Sn to murmur among emoelves, and said. How can he give uo meat to eat?

53. And Jesuo said to them, Verily, I toll you, If you do not eat tho flesh of the son of man, and drink bis blood, there will be no life iu you.

54. He who eats his flesh and drinks bis blood has non temporal life.

55. He who eats my flesh and drinks my blood Is in me, and I a tn in him.

57. And as the living Father has sent me, and I live by the Father; so he who eats mo Is spirit, and ho will live only by my will.

58. Such is the bread which camo down from heaven; not as your fathers ate the manna, and died He who will chew this bread. wiU live a non temporal life.

he gives his carnal life for the life of the spirit, — this is the heavenly bread which he teaches. Flour bread is tho food of the life of the world ; the bread, the carnal life itself, is the food of the spirit. And now he says that the flesh and the blood, in which, according to the conceptions of the Jews, life was, must serve as food for the spirit. Food, bread, is needed for the carnal life, but the whole carnal life is only food for the nontemporal life.

(6) τρώγω, to gnaw, chew.

(c) An interpolation.

(d) Many texts read αύτον, and not μου.

(e) My body and blood arc indeed only food and drink of the spirit.

This comprehension is the consciousness of my life.

Every one who lives, lives only by expending his bodily life, whether he wishes, thinks, or works ; every action of life is the eating up of his flesh and blood, a movement in the direction of annihilating the flesh.

(/) He who eats my flesh, that which wears out my body, — what is it ? this is the source of everything, this is God. This is the comprehension, the beginning of everything, and I myself. I am in it, and it is in me.

(g) And as I live in the flesh by the will of somebody, — of the Father of life, as he calls the source of everything,— even so this comprehension will live by my will, by my comprehension. This idea is expressed in the following :

24. Αμήν άμήν λ/γω υμίν, ’Εάν μ ή ό κόκκοt τοΰ σίτου πτσών tit τήν γί}ν άποθάν^, αύτόι μόνοι μ/ν<<· iàvôi άποθάνη, »ολύν καρπόν φίριι.

25. Ό φ»Χών τήν ψυ-χήτ αυτού 4νολ/*«< αό-τήν καί ό μισών τήν ψυ-X V αυτού (ν τψ κόσμιρ τούτψ. th Μ» αιώνιον φυλ4(«ι αυτήν.

John rii. 24. Verily, verily, I «ay unto you, Except λ corn of wheat fall Into the ground and die, it abldrth alone: but if It die, Il bringetb forth much fruit.

25 He that lovetb hie life ahall Io·· it; and he that hateth hl· life Io thia world ahall keep It unto life eternal.·

24. You know your· aelve· that If a kernel of wheat i.ii” Into the ground and dor· not die, it remain·. But if It dlr·, it bring· forth a greatIncreaae.

25. He who love· hl· ■oui will cau·· It to pariah ; and he who doe· not love bl· «oui In thia world will keep It for •ver.

(a) These verses from the farewell discourse directly explain the idea of what precedes, and so I place them here.

69. Tavra tlvtv iv vvvayuyy διδάσκων iv K απιρναούμ.

00. lloXXoi oV” άκού-eavrtt ίκ των μαθητών αυτού thτον, Σκληρά toriv ο trot δ λάγον rit Wmrai αύτοΰ άκούαν;

61. ^Sàt lyooût iv ίαυτψ. Sri voy^iifoiVi rtpi τούτου ol μαθηταΐ αύτοΰ. thrtv aurait, Τούτο ΰματ σκανδάλιζα ;

62. *Eàr οίιν θτωρητβ τδν Uiv του άνθρωπον άναβαίνοντα δπου ήν τά vpbrtpov ;

63. Τό πντΰμά ίστι τδ ζωοποιούν, ή σάρξ ούκ ύφτλα ούΜν τά ρήματα â éyù λαλώ ΰμιν, πνΐΰμά ίβτι καί ζωή Ιστιν.

John Η. W. Those tiling» Mid he in the eynagogue, a» he taught in Capernaum.

60. Many therefore of hi» disciples, when they had heard this, Mid, This is a hard saying; who can bear it?

69. He spoke these things, as he taught In an assembly in Capernaum.

60. Many of his disciples heard it, and said, This is a hard saying. Who can understand it?

61. When alosus knew in himself that his disciples murmured at It, ho said unto them, Doth this offend you’.*·

62. What and if ye shall see the Son of man ascend up where he was before?

63. It is the Spirit that quickeneth; the flesh proflteth nothing: the words that I speak unto you, they are spirit, and they are life.

61. And Jesus divined that his disciples were murmuring about it, and he said to them, You are disturbed,

62. Because you see that the son of man is becoming what he was before.

63. The spirit lives, bnt the body is not good for anything. The words which I told you are that there is spirit, and there is life.

(a) There ought to be no punctuation-mark here. Έαρ is used by John in the sense of when, that. Jesus says, What offends you is that you see that the son of man is God.

THE EXECUTION OF THE LAW GIVES TRUE LIFE

And Jesus was sorry for men, because they perished not knowing wherein the true life was, and suffered and were harassed, themselves not knowing why, like abandoned sheep without a shepherd. And Jesus says to the people, You worry about the life of the flesh : you are hitched to a wagon which you cannot pull, and have put on a yoke which was not made for you. Comprehend my teaching and follow it, and you will know rest and joy in life. I give you another yoke and another wagon, — spiritual life. Hitch yourselves to it, and you will learn of rest and bliss from me.

You must be meek and humble, and then you will find bliss in your life, for my teaching is a yoke which is made for you, and the execution of my teaching is a light wagon, made according to your strength.

And Jesus went through cities and villages, and taught all the blessedness of life according to the will of God. Then he chose seventy men from among those who were near to him, and sent them to those places where he wanted himself to be. He said to them, Many men do not know the good of the true life, — I am sorry for all of them and wish to teach all, but as the master is not able to attend to the harvest of the whole field, so I cannot attend to it. Go to different cities, and in all places announce the coming of God and the law of God. Say that to be blessed one must be a vagrant, and that the law is all in five rules against evil : (1) not to be angry ; (2) not to commit debauchery ; (3) not to swear, to make no promises whatever ; (4) not to resist evil, not to go to court ; and (5) not to make any distinction between men, and to disregard kings and kingdoms.

.And so execute these rules yourselves. First of all, be mendicants, vagrants. Take nothing with you, neither scrip, nor bread, nor money. AU you must have is raiment on your body, and footgear. Announce the blessedness of the mendicants, and so, above all, be an example of mendicancy. Choose no hosts to stop with, but stay in whatever house you enter first. When you come into the house, greet the hosts. If they receive you, all is well ; and if not, go to another house. You will be hated for what you will say, and they will attack and drive you away. And if they drive you away, go to another village ; and if they drive you from it, go to another still. They will drive you, as wolves drive the sheep, but do not lose your courage and do not weaken to the last hour. And they will take you into court and will judge you, and flog you, and take you before the officers, that you may justify yourselves before them. Aud when they will take you to court, do not lose your courage, and do not think what you are going to say. The spirit of God will tell you what to say. Before you will have gone through all the cities, men will understand your teaching, and will turn to you.

Be not afraid. What is hidden in the souls of men will come out What you will tell to two or three will be scattered among thousands. Above all, do not fear those who may kill your body. What of it if they kill your body Î They can do nothing to your soul. So do not fear them. Fear this, that your body and soul may not perish, if you depart from the law. This is what you want to fear.

For one cent you can buy five sparrows, and even they do not die without the will of G<xl. And a hair of the head will not fall without the will of God, so what are you to fear, if you are in the will of God ? God will be with him who before men will be one with the will of God ; but who before men will renounce the will of God, him God will renounce also. Not all will believe in my teaching, that it is necessary to be a mendicant, a vagrant, not to be angry, not to commit débaucher)-, not to swear, not to judge or go to court, not to wage war. And those who will not believe will hate it, because it deprives them of what they like, and there will be dissension.

My teaching will, like a tiro, burn up the world. And so there must be dissension in the world. There will be dissension in every house. Father will be against son, mother against daughter, and the housefolk will be haters of those who will understand my teaching. And they will kill them. For he who will understand my teaching will see no meaning in his father, or mother, or wife, or children, or all his property. He who thinks more of his father or mother than ot my

hended my teaching. He who is not at all times ready for all kinds of su Herings of the flesh is not my disciple. He who will care for this carnal life will cause the true life to perish, and he who will cause this carnal life to perish according to my teaching will save his life.

The seventy disciples went out over the cities and villages, and did what Jesus had commanded. When they returned, they told Jesus with joy, The devilish teaching about anger, adultery, oaths, judgments, and wars is everywhere giving way before us.

And Jesus said to them. Do not rejoice because the evil is yielding to you, but because you are in the will of God.

And then Jesus rejoiced on account of the power of the spirit, and said, From the fact that my disciples have understood me and that the evil is vanquished by them, I see that thou art the highest spirit, — the beginning of everything, truly the Father of men, — because what the wise and learned men could not understand with all their learning, the unreasoning have comprehended by recognizing themselves to be the children of the Father. And thou, as the Father, hast disclosed everything to them, through the love which is between a father and his son. Everything which a man needs to know is disclosed to him through the love of the Father for the son and of the son for the Father. Only him who recognizes himself as the son does the Father recognize.

And the people of his house came and wanted to bind him, for they thought that he was mad.

And the Pharisees and the lawyers came from Jerusalem, and said. He is mad : he wants to mend a lesser evil with a greater evil. That there may be no mendicants, he wants to make all men mendicants, and he wants nobody to be punished, and the robbers to kill everybody, aud to have no wars, though then the enemies will kill ever) body.

And he eaid, You say that my teaching is evil, and at the same time you say that I destroy the evil That cannot be, for evil cannot be destroyed by evil. If I destroy evil, my teaching cannot be evil, for evil cannot go against itself. If evil went against itself, there would be no evil You cast out the evil according to your law. I low do you cast out the evil ? By the law of Moses, and this law is from God. But I cast out the evil with the spirit of God, which has always been in you. It is only for this reason that I can expel the evil And the fact that I expel evil is a proof to you that my teaching is true, and that the spirit of God is in men and is stronger than the carnal lusts. If that did not exist, it would not be possible to vanquish the lust of evil, as it is impossible to enter the house of a strong man and rob it To rob the house of a strong man, it is necessary first to bind the man. And thus are men bound by the spirit of God.

He who is not with me is against me. He who does not harvest in the field only loses the corn, for he who is not with me is not with the spirit of God, — he is an adversary of the spirit.

And so I tell you that every human mistake and every false interpretation will be forgiven, but the false interpretation about the spirit of God will not be forgiven. If a man says a word against another, that will pass ; but if he will say a word against what is holy in man,— against the spirit of God, that will not pass unnoticed ; scold me as much as you please, but do not call evil the good which I am doing. Man will not be forgiven for calling the good evil, that is, the works which I do. One has to be with the spirit of God, or against it.

Either consider the tree good, and its fruit good, or consider it bad, and its fruit bad, for by its fruit is the tree esteemed. You see me expel evil, consequently my teaching is good. Every man who expels evil, no matter what his teaching may be, cannot be against us, but is with us, for one can expel evil only with the spirit of God.

After that Jesus came for the holiday to Jerusalem. And there was then a pool in Jerusalem. And they said about this pool that an angel stepped into it, and that caused the water of the pool to well up, and if one leaped into the water immediately after it began to well up, he was cured from whatever disease he may have had.

And there were porches built around this pool. And on these porches lay all kinds of sick j>eople, waiting for the water in the pool to well up, in order to leap into it.

Jesus came to the pool, and saw a man lying on a porch. Jesus asked who he was. The man told him that he had been ailing for thirtyeight years, and that he had been waiting for a long time to be the first to leap into the pool, after the water had begun to well up, but that he could never succeed, for others got in before him.

Jesus looked at him, and said. In vain dost thou wait here for a miracle from the angel. There are no miracles. There is one miracle, and that is, that God has given life to men, and it is necessary to live with all one’s powers. Do not wait for anything at this pool, but take thy bed, and live according to the divine law, according to the strength which God will give thee.

The sick man obeyed him, and got up and went away.

Jesus said to him, Thou seest thyself that thou hast the strength. See to it that thou wilt not believe again in all this deception. Do not make this error again, but live according to the power which God gives thee.

And the man went and told everybody what had happened to him. And all those who had been working the deception of the pool and were making a living thereby grew angry, and they did not know how to wreak their vengeance and to annoy the sick man and Jesus for having disclosed their deception. They found a pretext for doing so in its being a Sabbath, for on the Sabbath it

was not permitted, according to their law, to work. At first they attacked the sick man, and said, How didst thou dare take up thy bod on the Sabbath Î It is not lawful to work on the Sabbath.

The sick man said to them, He who raised me up told me to take up the bed.

They said, Who ordered thee to do so ?

He said, I do not know. A man came up to me and went away again.

The Pharisees made their way to Jesus, and, finding him, they said, How couldst thou order the man to rise and take up his bed on a Sabbath ?

To this Jesus said to them, My Father never stops working, and so I will never stop working, whether it be a week-day or a Sabbath. The Sabbath did not make man, but man made the Sabbath.

Then the Jews grew angrier still, because he dared to call God his Father. And they attacked him, and Jesus replied to them, A man could not do anything of himself, if God the Father — the spirit of God in man — did not point out to him what to do. God, the Father of man, lives and works always, and man lives and works always. God the Father gave men reason for their own good, and showed them what is good and what bad.

Just as God gives life, so also the spirit of God gives life. God the Father does not choose and decide anything himself, but, having taught men what is good and what bad, he leaves everything to man to do, so that men may honour the spirit of God and obey it within themselves, as they honour and obey God. He who does not honour the spirit of God in himself does not honour God. You must understand that he who has completely abandoned himself to my teaching has exalted the spirit in himself, and in it reposes his life, he has nontemporal life and is already freed from death. It is clear that now the dead, having comprehended the meaning of their life, that they are the sou» v. m—, alive in himself, so is the son alive in himself. The freedom of the choice is the same as that the spirit of God is in man, — it is the whole man.

Do not marvel at this teaching ; the time has come when all mortals will be divided. Some, who do good, will find life, and those who do evil will be destroyed.

I cannot choose anything of myself. What I have comprehended from the Father, that I choose. My choice is correct, if I do not hold to my own wish, but to the meaning which I have comprehended from the Father. If I were the only one to assure you that I am right, because I want it to be so, you might not have believed me. But there is another who gives the assurance about me, — that I am doing right. That is the spirit of God, and you know that this assurance is true.

You see by my works that the Father has sent me. God the Father has shown concerning me in your souls and in the Scriptures. You have not comprehended his voice, and you have not known him. You have not his firm comprehension within you, for you do not believe that which he has sent, — the spirit of God in your souls.

Try to comprehend it: you expect to find life in your souls, and you will find there within you the spirit of God.

But you will not believe me that you will have life.

I esteem little your praying in your temples, and your observing the fasts and the Sablwiths according to human laws ; the true love of the true God is not in you.

I teach you in the name of my Father and of yours, but you do not understand me. If a man will teach you in his own name, you will believe him. What can you rely upon, since you receive your sayings from one another, and do not seek the teaching as to the Father of the son. I am not the only one who shows you that you are wrong before your Father. That same Moses, in whom

you trust, shows you that you are wrong aud do not understand him. If you relied on what Moses said, you would rely also on what I tell you. If you do not rely on his writings, you will not believe my teaching, either.

And that they might understand it, that they might understand that it is possible to enter into the will of God without an effort, he told them a parable : A king received an inheritance. In order to receive this inheritance, the king had for a time to depart from his kingdom. And so the king went away.

But before his departure he distributed his possessions among his subjects, giving to each according to his ability : to one live talents, to another two, to a third one, and lie commanded them to work without him and to gain by these talents as much as each could.

When the king went away, each man did with his property whatever he could. Some worked, and he who had five talents earned other five talents; another with his one talent gained ten more; others with their two talents gained two, or with their one gained five more or only one more ; and others again did not work with the money given to them by their master, but hid the money away in the ground. Those who had taken five talents had the five talents left ; those who had taken two had two, and those who had taken one had one left. And others again, who did not work with the master’s money, did not want to appear before the king, but sent word to him that they did not wish to be under his power.

When the time came, the king returned into his kingdom, and he called all his subjects to give accounts of themselves, what each had done with what had been given him.

And one servant came, the one to whom five talents had been given, and he said, With the five talents I have gained five more. And another came, to whom one talent bad been given, and he said. Here, with the one talent I have gained ten more. And then came he who had received two talents, and he brought two more, and the one who had received one brought five more. And still another to whom one talent had been given brought one more.

And the master praised them all alike and rewarded them alike. He said to all alike, 1 see that you are good and faithful servants: you have worked over my possessions, and so I receive you as equal participants in what is mine. We shall rule together.

After that came those subjects who had not worked over the master’s possessions. And one of them said, Master, thou gavest me a talent at thy departure. I know that thou art a hard man and wantest to take from us what thou hast not given us, and so I was afraid of thee and from fear hid away thy talent. Here it is in full. What thou hast given me I return to thee. And others who had received five talents, and those who had received ten talents, brought back the master’s talents, and they said the same to him.

Then the master said to them, Foolish people! You say that out of fear of me you hid your talents in the ground and did not work with them. If you knew that I was a hard man and will take what I have not given, why did you not try to do what I commanded ?

If you had worked with my talent, your possessions would have been increased, and you would have done my will, and I might have hail mere)’ on you, and you would not have fared worse. But now you have not got away from my power anyway.

And the master took the talents away from those who had not worked with them, and told his servants to give them to those who had gained more.

And the servants said, Master, they have enough as it is. But the king said, Give to those who have earned for me, for to him who looks after his own it shall be added, and from him who does not look after his own even the last shall be taken from him.

But drive away these foolish and lazy servants. Let them not l»e here. And drive away those also who sent word to me that they did not want to be in my power, and let them not be here.

This king is the beginning of life, — the spirit. The world is the kingdom, but he does not himself govern the kingdom, but, like a peasant, he casts out the seed and leaves it alone. And the field brings forth blades, ears, and kernels of its own accord. The talent is the comprehension in every man. God the spirit has put the comprehension in every man, and leaves men to live according to their will.

God himself decides nothing, but having instructed man in everything, leaves it to every man to decide for himself. Not all have the same talent, but each receives according to his ability. Not to all is the same comprehension given, but it is given, and for God there is no greater and no lesser. All God needs is work over the comprehension. Some work with the talent of their master; others do not work for their master; others again do not work and do not acknowledge the master. Some men live by the comprehension ; others do not live by it; and others again do not acknowledge it. The master comes l«ck and asks for an account. That is the temiMiral death and accounting of life. Some come and say that they have worked with the talent, and they enter into the life of the master. And the master does not count who has worked more, and who less. All become alike jMirticipants in the life of the master. He who accepts the comprehension has life.

He who has the comprehension and relies on him who has sent it has nontemporal life and knows no death : he has passed into life. Others come and say that they have not worked with the talent : they do not refuse the talent ; they only say that there is no sense in working, for, whether they work or not, they will meet with punishment. They know the severity of the master. Other men have the comprehension, but do not rely on it. They say to themselves, Whether I work or not, 1 shall die, and nothing will be left, and so there is no sense doing anything with it. To this the king says, If thou knowest that I am severe, thou oughtest so much the more to have done my will. Why did you not try to do it ? If men know that temporal death is inevitable, why should they not try to live by the doing of the will of God, — by the comprehension ? And the king says. Take the talent from them, and give it to those who have. It makes no difference to the king where the talents are, so long as they are, just as it makes no difference to the peasant what kernel will bring forth ears, so long as he has a harvest. If the comprehension gives life to men according to their will, then those who do not hold it cannot live and stand outside of life. And after the temporal death nothing will be left of them. And of the men who do not acknowledge the king’s power, the king says, Throw those men out. These other men not only fail to work with the comprehension and life, but even despise the Father of the spirit who has given it to them, — they, too, cannot live, and are also destroyed with death.

CHAPTER VI

THF. FOOD OF LIFE. MAN LIVES NOT BY BREAD ALONE. OF THE CARNAL AND THE SPIRITUAL KINSHIP

4β. *Er< S-αάτον Χαλονττο « τ·Λ Αχλοκ, Za©d. vy «al ol

άδτΧφο! aντον «Ιατφιη-rar IJw, fvyTovwrer α&τψ λα λ nr at.

47. Eire W rtf aihy,

160S. n rov «ai

ol ά&αλφοί rov I(w 4ar4-«arc, fnTovrr/, roc Xa-X|rau

48. O W dwoxptMt •Ire τψ elrôrrc avr<p, Th Zrrcr μήτηρ μου i «al rirer flair ol «tSeX^oi pout

4Û. Kai «rerav r^r X«t>a avroS Zrl rode μαθ^τά i avrov elrer, 160S 4 MO* «ai

ol άόιΧφοί μου.

60. Orrcf >A^ 4r ro<4rn rà Μλημα τοΰ rarpôt μου τοΰ r ούρα-roct. avrôt «ον <Μ«λφΑ« «al ά&βλφή «ai μήτηρ /arZr.

A/Ott τίί. 48 Whllo ho yet talked to the pro. pie. behold, bl· mother ami bi· brethren stood without, desiring to •peak with him.

47. Then one uid unto him. Heboid, thy mother and thy brethren aland without. desiring to •peak with thee.

4*. Rut he answered and eaid unto him that told him. Who is my mother? and who are my brethren?

49. And he stretched forth hi· hand toward hie disci, h a. and said. Behold my mother and my brethren!

60. For whosoever shall do the will of my » atber which i· in heaven, the same is my brother, and sister, and mother.

between men than the union in the will of God, which is one for all The nearness of men to the kingdom of God depends only on the oneness in the will of God.

4Λ. And while be talked, hi· mother and hi· brother· came up and stood at a distance, wishing to apeak with him

47. A man saw them, and said to him. Thy mother and thy brother· are standing a little wav off : they want to Si>cak with thee.

48. And he said. Who is my mother? and who are my brother· ?

49. And be pointed with his hand to bis disci, les and said. Here are my mother and my brother·.

M. For be who does the will of God my Father I· my brother, and my sister, and my mother.

Before this it mid that for the true life then? can be no place, no other care than life; there can be no considerations of what is done, of the past, of the temporel; now it says that there can be no other communion

27. ’E-Wmts A4 b vy Xéyeiv ·νΗν ravr·, bâpooà Vif

b rod 6χλ·ν elver avry, Maaafla η <wXl« * 0a-οτάσααά re, sal μοοτοί oCt ZSiJXacrar.

28. Aür-, Ai else, Merovr μακάριο* ol 4«αό-•rret vie λά>·» row Ονοι’ sal ^vMovorret αντόν.

57. Έγ/κτ· Si Ro ptvopbwt αύτύτ, b rA Ô-V -f-I nt opb abb, ‘AmXov^^tw roe 6rov Av ArfpXj, riÿa.

58. Κ·Ι eîrev avr^ i lyrovr. Al AXwTiKet^w XmS, Ιχοντ., cal ri rtTtirà του ούρα tou *αταο κηνώοιιν ό Si vtb τοΰ ά>4ρύτον ον< ίχβι τον r-v κιφαΧήτ cXivy.

AaAr ri. 77. And it earn· I·· pass. >< bo »|ak· the·· thing·, a certain woman of ths company lifted up trer voir·, ami •aid uuto him. Hie·*·I i· the womb that laro thee, and th· l ip· which thou hast sucked.

». Hut ho «aid, Yea, rather, bleated are they that hear the word of God, and hoop H.»

Ltdtf it. 67. And It camo to pact, that, ai they went in ths way, a certain man said unto him. Lord. I will follow the* whithersoever thou foot.

&· And Jesut aaid unto him. Fuies bars hide·, and birds of the air have neata: but the Son of man hath not where to lay his bead.*

r. Am! Il happened, at be wd this, a woman from among the people lifted up her voice, and said to him. Hleaasd it th· womb Hut bore lbw. and lbs trait which tbou heat tucked.

». Hut he aild, Me··· ed ia he, wb«i under· aland· the mmprehrn· alun of God aud krepa it.

67. And on the nay a man aaid to Jetua, I will follow thee everywhere, my matter.

M And Jetua aaid to him, Foie· have boles, and birds have neata; but the aon of mao has do abiding place.

(a) The good of life cannot depend on anybody; nobody can transmit his good to another. The good is only the life of the comprehension.

(b) There is a double meaning to this verse: one, that the son of man, in the sense of man, must not trouble himself about the place where he is; it wakes no difference where he is, provided he does not regard any particular place as peculiarly his own. He must be a vagrant.

The other, that the son of man — the spirit of God in man—is outside space, and that it is impossible to bo where the son of man is, because it is everywhere and nowhere.

22 Kai Ζγ/Kf. to fui TÔ» ήμκρ wv, «al avr4« «It «Im> «ai «I μα*ητΛ1 αυτού· «ai «hr« νρύ, avrovt, â<A0wp«r rit rà r/par rijl λίμνη»· «®* «ivijx—

23. HMrrwt W aS-tût 4φνν·Όσ«. «ai «ar/-ÜW XalXa^ 4r/^>v «it

M/mj», «*i συκσλη-poirro, «ai toitiûrtioe.

24. Ι1ροσ«Μόντ«» W 4<4*>«<ραν αντάν, λ/>·«-r«f, ’Ewire, /»»-στάτα, άτολλύμκθα. i W Λ«ρΛΙ»

25. EZ»« W ai/rott, IIoG άττίν y triant ΰμώχ;

2··. KaiXéÿn avraZt, Ti &*ιλοί l«n, Ιλιγάτι· στ* ; t6t« tortpStlt tore-τίμησ» rot» àetpoit «ai rÿ SaXd»»s. «ai Αγ/χτο 7«M*W μτ)άλη.

THE STORM 05 THE LAKE

Luke HH. 22. Now It came to |»m on a cot tain day. tb*t bo wont Into a «bip with bio dis-ClplM: and bo aald unto tbom, Lot ua go over unto tbe other aldo of tbo lake. And they launched forth.

23. Rut aa they «ailed, be fell aaleep : and there camo down a atorru of wind on tbo lako; and they were filled with water, and were In jeopardy.

24 And they came to him, and awoke him, eaying. Master, Master, we perish. Then be arose,

25. And be said unto them. Where is your faith ?

aaith unto them. Why are ye fearful. O ye of little faith? Then be

arose, and rebuked tbe winds and the sea; and there was a great calm.

happened to go Into a ship with bio disables, aud bo aald to them.

Ml us sail to the otbor side of tbo lako. and they sailed away.

23. And as they sailed, there rose a groat storm, and came over tbo lake; and they wore drenched, and they were in danger; but bo slept in tbo stem.

24. And bis disciples camo to him and awoke him, saying. Teacher, teacher, we perish. Then be rose,

25. And said to them. Whero is your faith?

2S. And bo said to them. Why do you lose your courage, you of little faith ? And bo rebuked tbe wind and tbe sea; and the winds died down, and there was a calm.

34. U-oto μ,ρψυή-·ητ« tit Ttje aCpotr -γάρ afp»or μβριμνήΐίι rd «αντη». άρκιτό* rjj Ww η κακία atotfi.

59. Eire U opto totpoe, Άκολούθτι pot. i W the. Κόρα, tolrpe-/to pot άπλθόττι »pô-ror θά/αι rto oartpa μου.

<J0. Efir< &i αντψ i ’Ιησού». Αφοί rovt κ-«ρούι θά/at τού» Ιαυτύν “κρούν ον W d»«X-wr iiàYjtXXt Ttzr Attar τον θ«ον.

61. Elrt καί totpot, ‘Ακολουθήσω σοι. κύριβ-κρωτον Μ torlrpe/to pot άποτάζασθαι rois tit TÔr οϊκόν μου.

62. Eire & wpto atoto i Ιησον», OvS«t, ίπιβαλωκ την χορα αυτού tor Αροτρο*, καί βλίτωτ tit τά totΙσω, «Wrrô» /στ«ν tit Ttzv βασιλιία* τον OtvG

Matt. W. 34. Take therefore no thought for the morrow-;· for the morrow shall take thought for the things of itself. Sufficient unto the day is the ovll thereof.

Luk’ ix. 50. And bo said unto another, Follow me. Hut he aald, Lord, suffer mo first to go and bury my father,·

GO. Jesus said unto him. Lot the dead bury their dead : but go thou and preach the kingdom of Uod.

Cl. And another also said. Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.

G2. And Jesus said un. to him. No man. having put his hand to the Sigh, and looking k. is fit for tbe kingdom of God.

Μ. IX» not trouble yourselves about the future. Sufficient Is the evil for tbe present.

5·. And to another Jesus said. Follow me. And that man said. Allow me first to and bury my father.

GO. And Jesus said to him, Let the dead bury the dead, but you follow me, and announce the gospel of tbo Lord.

Cl. And another man said, I will follow thee but let me first attend to luy house.

G2. And Jesus said to him. He who has taken hold of the plough and looks back is not fit for tbe kingdom of God.

Jetas expresses no fear before earthly dangers. He sleeps, while the storm strikes against the ship and the rain washes it. When he is wakened and told that they arc perishing, he is surprised and rebukes them. They said that they believed in the true life outside of time and space, and at the first opportunity they showed by their timidity before earthly calamities that they did not believe in it. As the cares for the burial of the fathers and for the order of the house, as the ties of kinship, as the relations to other people cannot affect the life of the spirit, so also the danger of earthly death, and earthly death itself, cannot interfere with the life of the spirit. And Jesus sleeps and, on awakening, remains calm.

(a) In many texts, Take no thought for the morrow, is omitted. This verse is mentioned for the second time. It was given in Chapter IV. (The sermon on the mount)

(ft) Again two meanings : one, that all worldly cares, even the most important, such as burial seems to be. are works of death and of darkness. The one work of life is life, the dissemination of life.

The other, the main meaning is: for him who lives by life there is no death.

The last utterance includes the meaning of tbe first two, and in it lies the chief thought of this passage. The

meaning of it is, that he who has come to know the kingdom of God, the life of the spirit, and yet cares for anything carnal, by this care for the carnal life acknowledges that he does not live by the life of the spirit If a man, living by the life of the spirit, has a care for the carnal life, he will succeed as little in the life of the spirit, as he who ploughs and looks behind him, instead of looking before him.

This comparison has also another meaning. A man who imagines that he lives by the spirit and who at the same time reflects on the consequences which that which he is doing in life might have, is like the ploughman who, in his desire to make a furrow, looks, not forward at what he is doing, but backwards, at what he has done already.

JESUS AT THE HOUSE OF MARTHA AND MARY

31. Πλήν 0)r<»r< τήν flaaiXdav τον O«ov, καί ταντα πάντα προσηθή-atrat υμιν.

88. Έγ/wro δό δντψ iroptltaOai αύτούι, καί αύτδί ιίσήλθίν cir κώμην τινά· yυνή δδ Tif όν^ιματι Μάρθα ΰπιδδξατο αύτδν tit τδν οίκον αυτήί.

39. Καί

Φ’η καΧουμδνη Μαρία, ή «ai παρακαθίσασα παρά τούι πόδαί τον’Ιρ-αον ήκουι τδν Xôyov αδτοΰ.

40. Η δδ Μάρθα «. ρασπάτο rtpl πολλήν διακονίαν· δπιστάσα δδ flirt, Kiipic, ού μδλιι σοι ότι ή Αδίλφή μου μόνην μι κατδλιπι βίακοκίν; tlvi οδν αύτ ρ tva μοι συν-αντιλάβηται.

41. Άιτοκριθιίι δδ «L Wtv αύτηόΊησοΰί, Μάρ—

Luke Tit. 31. Hut rather seek yo the kingdom of God ; and all these things shall bo added unto you.»

Luke x. 38. Now it came to pass, as they went, that ho entered Into a certain village: and a certain woman named Martha received him Into her house.

39. And she had a sister called Mary, which also sat at Jesus* feet, and heard his word.·

40. Hut Martha was cumbered about much serving, and camo to him, and «aid, Lord, (lost thou not caro that my “later hath loft mo to nerve alone? bld her therefore that sho help mo.

41. And Jesus answered and said unto her, Martha, Martha,

31. Seek only to be in the will of God, and everything else will be given you.

38. Jesus happened one day to bo walking with his disciples, and they entered a village. A woman named Martha Invited them to their house.

39. And she had a sister named Mary. Mary sat down at Jesus’ feet, and listened to bis teaching.

40. But Martha was busy preparing a good reception for them, and she went up to Jesus, and said, Evidently thou dost not caro that iny sister has left me to servo alone. Toll her to help mo.

41. Hut Jesus said to her In reply. Oh, Martha, Martha, thou art trouble, MMl, μ<ρ, «ai r vpfidfrwtpl ro.XXd

42. EsH, δδ ten XPtla. Μαρία δδ τήν àfaâijv ptplia /(«Mfare, #·**» ούκ άφαιριθήσιται dr’ αϋτήι.

23. Έλ<7< δδ πρδ» ràvrat, Ef ni Μλη όπίσω μου δλθΰν, drαρ-νησάσθω δαυτδν, καί άράτω τδν σταυρόν αν-τον καθ ήμδραν, «ai d«o-λουθ<ίτω μοι.

24. ‘Or yàp A» S/Xp τήν ψυχήν αντον σώσαι, άκοΧδσα αυτήν· δΐ δ’ άν άπολδση την ψυχήν αντον tvtKtv δ μου, οδτοι σώσ<ι αυτήν.

25. Τί yàp ύφιΧάται άνθρωποί, κιρδήσαι τδν κόσμον SXov, δαυτδν δδ άπολδσαι ή ζημιωθιίΐ ;

26. ‘Or yàp &ν δπαι-σχυνθη μ( «ai τούι δμούr XAyovr, τούτον δ viàr τον άνθρώπου δπαισχυν· θήσιται, όταν ίλΟρ δν τρ δό£ρ αντον «ai τοΟ ττατρδι «ai των Αγίων Αγγ/λωκ thou art careful and troubled about many things:

(a) This verse was given in Chapter IV.

(b) λά/ον means teaching, as generally in Luke.

(c) The word cross I translate in the sense which is ascribed to it by all the interpreters. I do not use the word cross itself, because historically it has no meaning in the mouth of Jesus. Even if he knew that he was going to be crucified, his disciples could not have known it, and so the word had no meaning for them.

PARABLE OF THE RICH MAN

15. Eire δδ πρδι at-Luke. xll. >5. And he 13. And ho said to Toth, ‘Opart «ai φυΧάβ- •M,d unl° *hom, Take them, Take caro. and bo—

42. Hut one thing is needful : and Mary bath chosen that good part, which shall not betaken away from her.

Luke ir. 23. And ho said to them all. If any man will come after me, let him deny himself, and take up his cross dally, and follow me.

24. For whosoever will save his life shall lose it: hut whosoever will lose his life for my sake, the same shall eave it.

23. For what la a man advantaged, if he gain the whole world, and lose himself, or be cast away?

26. For whosoever shall he ashamed of me and of my words, of him shall the.Son of man be ashamed, when ho shall come in his own glory, and in his Father’s, and of the holy angels. ling thyself about many things,

42 But one thing is needed, and Mary has chosen what Is best. What «he has chosen will not be taken from her.

23. And he said to them all, If you wish to follow me, renounce yourselves and bo prepared for everything at any limo, and then follow mo.

24. Ho who wants to save his life, will lose It. And he who causes bls life to perish for my sake, will save it.

23. What profit is it to a man. if he should gain the whole world, and cause hie ruin or bis harm?

26. Ho who is ashamed of my word», of him the ■on of man will be ashamed, when ho ai>-Ptars in tho sense of the nther and the powers of God. a ta St άπό τη» πλίονκ-£ία«· ov« iv ry x<-p«—«<v.» nri ή αύτβύ rr<r « τύ» vxap-χόντων aéroC.

16. E/r< M xapa^o-X*e rpà» αυτού», λ/γω», Ανθρώπου rivât χλο*-rtov «ύ^δρησί»’ - χώρα—

17. Καί SuXoylftro iv ίαυτιρ, Χ^ων, T( ποιήσω, βτ< ούκ ίχω που συνά^ω τού» καρποί μου;

18. Καί cire, Τούτο ποιήσω-κα0<λώ μου τά» Αχο-^κα». καί μΰζοναί οίκοόομήσω. καί συυά£ω /Mt νάττα τά ηιννήματά μου καί rà άγα0ά μου,

1» Καί /ρώ Tj ψνχζ μου, Ψυχ^, ίχ«» χολλά dyaSd κίίμινα «ί» Ιτη κολλά-άταχαύου. φάηι, π It, ίύφραΐνου.

20. Eire Si αύτψ ο θ<δ», Άφρων, ταύτη τη νυκτί τήν ^υχήν σου άχαιτούσιυ άχό σου- & Si ήτοίμασαί, τίνι tarai ;

21. ΟΓ’Τωτ ό θησαυρίζω* Ιαντψ, καί μ-tit (Μν πλουτών.

1. Παρησαν W rivtt iv αύτψ τι} καιρν dray-y/XXosr tt αύτιρ πιρί των Γαλιλαίων, ών rà αίμα Ιΐιλάτο» Ιμι£ί μ«τά τών θυσιών αύτών.

2. Καί άποκριθ^ 6 Ιησού» ιϊπνν αυτοί», Δοκ<·τί βτι οί Γαλιλαίο· οίττοι Αμαρτωλοί χαρά χάται τού» Γαλιλαίου» h ivovto, Sri τοιαντα πνπόνθασιν; heed, and bo ware of cov-etousnoss: for a man’s life consistent Doi In the abundance of the things which he posaMB-etb.

1·. And he B| ake a Grable unto them, say—

r, The ground of a certain rich man brought forth plentifully:

If And he thought within blmaelf, Baying, What shall I do. bo< au«e 1 have no room w hore to bestow my fruits?

W. And ho said, This will I do : I will pull down my barns, and build greater; and there Will I bestow all my fruits and my goods.

1». And I will sav to my soul, Soul, thou ha»t much goods la,d up for many years; take thine ease, eat. drink, and be merry.

20. But God said unto him, Thou fool, this night thy soul shall bo required of thee: then whose shall those things be, which thou hast provided?

21. So Is ho that layeth up treasure for himself, and Is not rich toward God.

THE PARABLE OF THE FIG · TREE

Luki xlU. 1. There were présentât that season some that told him of the Galileans, whoso blood I’ilato had mln-Sled with their sncrl-cos.

2. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they sulferod such things? ware of every abundance, for there can be no life in what he possesses.

re. And he told them a parable. There was a rich man, whose land brought forth good harvests,

IT. And he thought, What shall I do? I have no room to put my fruits away.

1*. And he said, This is what I will do: I will null down my barns, and build new ones; and I will take all my corn and all my possessions there.

IS. And I will say to my soul. Soul, thou nasi large possessions to last for many years. Sleep, eat, drink, and bo merry.

20. And God said to hi in. Thou fool, this night thy soul will be taken from thee, so of what good aro thy provisions?

21. So it happens with him who lays up for himself, and doos not grow rich In God.

1. There wore some [resent, and they told Im of tlio Galileans, whom Pilate had killed.

2. And Jesus said to them In reply, !>o you Imagine that those Galileans were more sinful than tho rest, that thio happened to thorn?

3. Ούχί, λ/yw ΰμΐν dXX’ iàv μή μίτavorjrt, ird rrtt ώσαυτωί dxoXci”-Hs.

4 Ή Mvt οί Siva καί Ακτώ. ίφ’ oSt Ιπνσιν ύ rvpyot iv τψ Σιλωάμ, καί diriKTtivtv αυτού», iontîvt Sri οΰτοι ύφκιλά-τα< iyivovro παρά xde-τα» άνθρώπουί τού» κατοικοϋνταί iv Ι,ρου-•αλήμ I

6. Ούχί, λ/γω ύμίν άλλ’ iàv μή μιται-οητί, πάντιΐ όμοίωΐ άπολασθι.

6. ‘EXryc δ? ταυτήν τήν παραβολήν Συκήν <Ιχ/ τι» iv τψ άμπίλώνι αΰτου πίφντίυμίνην καί -XS, καρπόν ζητών iv αυτή, καί ούχ tlptv.

7. E/x< Si τράτ τόν άμπνλουρηόν, Ιδού, τρία Ιτη ^ΡΧΟμαι ζητών καρπόν iv τη συκη ταύτη, καί ούχ ίΰρίσκω-ϊκκο-ψον αυτήν ΙνατΙ καί τήν yήν Karapytî ;

8. Ο Si άποκριθιΐι λ/yri αΰτψ, Κύρι», Λφίΐ αύτήν καί τούτο τό trot. Ιωι βτου σκάψω irtpl αυτήν, καί βάλω κοπρί—

V. KL, μίν ποιήση καρπόν-tl Si μήη<. tit τδ μ/λλον iKKtytit αυτήν.

(a) iàv μη μντανοητζ if you do not change your ideas about what life is.

Death, the loss of the possibility of living a true life, by the comprehension of God, is More us at any moment, as it came to the rich man in the night, when he was getting ready to live more; as it came to the men who

3. I toll you, Nay: but, except ye repent,· ye shall all likewise perish.

4 Gr those eighteen, upon whom tho tower in Hlloam foil, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

6. I tell you,Nay: but, except ye repent, yo shall all likewise perish.

6. He spake also this Kruble; A certain man

il a tig tree planted In bis vineyard; and be camo and sought fruit thereon, and found none

?. Then said he unto tho dresser of his vineyard. Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbcroth it tho ground?

N. And he answering said unto him.I.ord, let It alone this year also, till I shall dig about It, and dung it:

». And if It bear fruit, well: and if not. then after that thou sbait cut It down.

3. Not at all. Hut If you do not come to your senses, you will all |Kir-Isb in the same way.

4. Gr those eighteen, who were killed by the tower falling ui*on them, do you think that they desurvod that more than all the other Inhabitants of Jerusalem?

6. Not at all. But If you do not come to your senses, you will all perish in the same way.

6. And he told thorn this parable: A man had an apple-tree growing in his garden, and ho camo to see whether there was any fruit on it, and he found none.

7. And he said to tho gardener. Three years I have been coming hero and looking tor fruit on this apple tree, and there is none. Cut it down; why should it spoil tho ground?

8. But the gardener said, Master, lot It alone for another summer, and I will dig about It, and manure it,

». Perhaps It will bear fruit; and if It does not bear then, cut it down.

were killed by Pilate, and to those who were killed by the tower. Every moment of our life is a happy accident, as the gardener’s prayer to wait cutting down the tree, as it might bring forth fruit.

Verse 9 John the Baptist had said before, calling men to change their life.

M. ‘Κλτγν W «si raft ίχλΜΐ/Ora» τήυ wfAjr 4»trAWe» drô δυτμύτ. riWwr λό 7<r<, ΌμΑ*ι Ιρχιτηι· «al flnrai ούτμ—

66. Kal ira* fAtof t door a, λ/γ<τ<, ‘On •ai«tfwr farai- «ai γίχ-rai.

KL ‘Trttpiral, rô rfr γηί «ai rai svpareû ofSarr -»«.-Mdff.r ràrW.a^r rav-ver râr ai 4a«yâfer< ;

67. Tl W «ai d§’ laurwr ©v tplrtrt rà U* awr:

MrrN. M And ha •aid also lo the people, When ye area cloud rise out of th· «rat, straightway ye any, 7here someth a shower; and so it <·.

M, And when ya see the south wind blow, yo say, Thar· will ba heat; and it cometh to pass.

56. Yo hypocrites, ya can discern th· fac· of the sky sod of the earth ; hut how ta It that ye do but discern this litu·?

57. Yea, and why even of yourselves judge ya not what is right?

M And ho said to the people. When you see a cloud from the west,you say at one·, Thera come· a shower, and so it is.

M. And when It blows from the south, you say, It will lie hot; and io it happens.

M. You can guess by the looks of the earth and the sky; how then do you not guess in regard to your present condition?

57. Why do you not see io yourselves what Is right?

This place is repeated here in another significance. In Matthew it answered the question of the Pharisees about proofs. Here it points to this, that the destruction through death is as evident to men as the coming of the storm is by certain signs. How is it that you know and remember that there will be a storm, and you do not know and remember that there will be death ?

26. Συοττορτύουτο W •fry ίχλαι roXXol· «al arga^lr <lr< τρδί aà-tab.

20. ET ni fuirai •Mt W, «ol ού pttfl TÔS var/ga JsvraG «al rtzr W<pa, «ai tV Yvraiea «ai rà r/«»a, «al ro-h

Lukr vic. 25 And tbera want great multi· Hides with him - and ha turned, and said unto them.

M. If any man com· to me, and hat· not his father, and mother, and wif·. and children, and brethren, and slaters, yea, and his own Ufa

23. And a great multitude went with him: and b· turned, and said lo them.

«. He who comes lo mr. and does not esteem little Ills father, and mother, and wife, and children, and brothers, and sisters, and bis car—

καί ràt dûta-φά». In SI καί τηυ 4αυ-τού ψνχ >/», où δΰυαταΐ μου μαθητή? float.

27. Καί Irrir ού fia-τδυ σταυρδυ αύ-

reG, καί Ιρχιται δτίτυ» μου, ού δύυαταΐ μου float μοθητήτ.

28. Tir yàp 4ξ ΰμάυ, ΝΧωυ »ύρ~ιον οίκοδομή-··«, οθχΐ τράτου καθίοα« ψηφΙ&< τήυ δατάυηυ, d Ιχ·, τΛ τρδί άταρτι-τμδυ;

20. ‘Ira μήτοττ (Ηυ· τοι αυτού Θτμ4\ιου, καί μή Ισχύουτοι όττ«λ/·α*, rd Fret ol Qtupoûvrtt Λρ(ωυται 4μταΙζίΐυαντψ, .‘Μ. AéyoFTrv, Οτ< ο 6-Tot δ άτρωτοι ήοζατο οίκοδομ44 F, «αΐ ούκ Ισχυ-9ΐυ ίκτιXia at.

31. “Η rit βατιλκύτ. τορ<υδμουοτ συμβαΧίΐυ irlpv βατιλίΐ tit îSXr-μου, ούχΐ καθίοατ τράτου βουλίύτται tl δυυατδΐ 4ττιυ 4υ Mot χ<λ«4*4* Λταυτήααι Τψ μκτά ft-κοβ4 χιΧιάδνυ Ιρχομίυψ 4τ αύτδυ ;

32. ΕI SI μ*γ<, Ιτ· αύτού τδ^ο δυτοι. τpt-τβτίαυ άτοαττΙΧαι Ipwr ? rà τρδτ ΐΐρήυηυ.

83. or-rwt our war Η Μυ. St oS« drorda-OfTai ταοi Tott lαυτού ôrdpxou·rr, aS δύυαταΐ μου «ίνα4 μαθητή «

34. Καλάν rS dXat· lie M rà âXa, μνρα,θ^ 4υ rire dpru^rra» j

36. (HJrt rit γη* eSr« fit κοτρίαυίΜττόυ /tri»’ l(w βάΧΧουοιυ αΰτδ. S ίχω* «ira d«oG«r d«ouïr w.

disciple.

27. And whomsv»r doth not bear tiia cross, and coin· after ni·, cannot be my disciple.

». For which of you. Intending In build a tower, sltceih not down first, and oounleth the coal, whether he liav· •unicioiit to finish It 7

22 I^st hanly, after he hath laid the foundation. and Is not able to finish it, all that behold Il begin to mock him,

» Saying, This man began to build, and was not able to Nnlsh.

31. Or what king, going to make war against another king.sitleth not down first, and consult* eth whether he l»e able with ten thousand to meet him that cometh against him with twenty

33. Or else, while the other Is yet a great way off, he sendelh an am bassage, and desireth conditions of peace.

33. Ro likewise, whoso, ever he be of you that forsaketh· not all that he hath, ho cannot be my disciple.

34 Rail Is good; but If the salt have lost his savour, wherewith shall It be seasoned 7

35. It is neither Nt for lb· laud, nor yet for the dunghill; but men cast Il out He that hath ears to bear, let him hear.

77. And he who doe· not drag his cross and do the um* as I do. cannot be Instructed.

». For each of you, wishing to build a house, will first alt down and flguro out hi· expenses, to see whether bo can Nnlsh it.

29. T«est, having begun without finishing It, men might mock him.

30. Here io a man who has begun to build and was not able to Nnlsh.

31. Or a king, going to wage war against another king, sits down first and thinks whether he is able with ten thousand to fight against twenty thousand.

3? Or else, be will send ambassadors from a distance, to mako peace.

33 So none of yon can be taught by me, unless you have first made your accounts.

34. Ralt Is good; but If II Is not aalted, It cannot be corrected.

3Λ. It Is neither dirt, n<.r dung, and has to be thrown out. lie who has sense will understand.

(λ) αποτάσσομαι I translate by to make an account.

Jesus says, To be taught by me the true life, which saves from death, it is necessary to renounce everything. And that a man may not lx) sorry for the renunciation, be needs only figure out the advantages and disadvantages of the carnal and the spiritual life. Consider your condition here, in this world, as ho who builds a house and a king getting ready to wage war consider theirs.

Very well, thou lovcst thy father, mother, children, thy life. Very well, if thou canst finish this life as thou finishest building a house; if thou canst stave off death, which goes against thee with all its host; if thou canst, or thinkest thou canst, then build thy life. But if thou seest that thou canst not, that thy house will remain unfinished, that thou canst not conquer the king who is going against thee, then stop building, make peace, and follow me to that life which I am showing you. There can be no middle. If thou belie vest that only that life which gives the comprehension is life, then live by that comprehension, and then thou wilt not be sorry for anything, but wilt gladly give up thy carnal life; but if thou dost not believe and art sorry for the carnal life, thou hadst better not follow me. The meaning of my teaching is the renunciation of the carnal life. If thou wishest to be my disciple, and hast not renounced everything, and art sorry for something, thou art like unsalted salt, which is not lit for anything.

16. 0 bi tltrtv αύτψ, ‘AeSpwrL, rit iroiyee beîwvov μϊγα, «ai 4ά—

reXXevr

17. KalieiettiXe τόν bovXov αντον rp ύρφ τον btlwvov tlrtîv voit «<«λη-μίνοιι, Έρχιβθί, άτι -Sp Ιτοιμά Ιβτι ràvra.

18. Kai IfpfavTO dr* μιάι rrapaivtïeOai κάν-rtt. ύ rpÛrrot tltrtv αύτψ, Άypèv Αγόρασα, «al Ιχω dνάρκην i£tX-ûiîv «al Ibtîv avrbv tpuvà et, Ιχο μι rapv-τημάνον.

1β. Thon said ho unto him, Λ certain man made a groat supper, and bado many:

IT. And sont his serrant at supper time to say to them that were bidden, Como; for all things are now ready.

16. And Jesus said, A man prepared a groat feast, and invited many.

IT. And sent bls servant to tell the guests, It is time for the supper. Go, It is ready now.

IS. And they all with one consent began to make excuse. The first said unto hlm. I have bought a piece of ground, and 1 must needs go and see It: 1 pray thee have mo excused.

18. And they began one after another to excuse themselves. The first said, 1 have bought a piece of ground, and 1 must go and see It.

(a) The meaning of this verse is a doubt in the very kingdom of God. Tins man says, Very well, we shall divide everything up, but how if there is no kingdom of God?

This parable resembles the parable in Matthew, but has a different meaning. In order not to make a mistake in its significance, we must clearly understand the occasion on which it was said. Doubt is expressed whether there will be the kingdom of God, for which the carnal life is to be given up. The parable expresses an answer to the doubt. Jesus says, There can be no doubt. You are called, and you know that there is a feast, but you do not come, not because you are in doubt, but because you are busy with your false wealth.

16. Άκούσαι S/ rtf των σννανακιιμίνων ταν-τa direr αντψ, Μακάριοι, 6t φά-yirai άρτον iv rp βαοιλιΐ^ τον Μ.

THE PARABLE OF THE SUPPER

Luke rlv. IS. And when one of them that ■at at meat with him beard these thine·, he ■aid unto him, Blessed 1» ho that shall eat bread Id the kingdom of God.·

15. When one of those who were with him heard it, he said to him, Blessed is he who eats bread in the kingdom of Ood.

10. Kai Irtpot flirt, βαύν 1frbpaea irtvrt, «al νοριύομαι ύοκιμάσαι αύτά· Ιρωτω et, l*t μ» rαργτημίνον.

20. K al It .pot thtt, Γνναικα ίγρμα, «al bià τούτο ον ίύναμαι Ιλθιΐν.

Luke rlv 1». And another «aid, I have bought five yoke of oxen, and ! go to prove them: I pray thee have me excused.

» And another eaid. I have married a wife, and therefore I cannot come.

1» Another said, I have bought five yoke of oxen, and 1 go to try them: pray, have ino excueed.

20. A third eaid, I have uet married, and tbere-bre 1 cannot come.

21. Kai rapaytrApt-

i δούλο» «<WÎ d»»h· γ«ιλ· τφ «ιρ«ψ αυτόν ταύτα. Τδτ< Apyiafalt δ θί«οδ«σινδτη» tltrf rip βούλφ αυτόν, Έξ<« ταχωι ·ί· τά» rXartlat «ai /\ύμα» τ-, ιτδλ»ωί, «al τού» πτωχού» «ai dvan->>povt «al χωλού» «al τυφλού» tlaàyayt à

22. Kal fin» à -ούλο,. Kupir. yiyonv ώι /•r/raja«ai ίτι τόνο, /στι.

211. Kal rhrrv 6 «lyno» irpà» τδν δονλον, ‘Ε*λ* <1, ràt οδούt «ai φραγ-μον». «al ά»άγ«ασον «ισ-fXetir. Ira y ιμισθί) à ol’K /mv.

24. Λ/γω γδρ ύμΓν, Ατι ούδ<ΐ» των άνδρων ÎKtlrwv των κίκΧημ&ω» ytôatral μου του Atl-irvou.

The meaning of the parable is transparent and clear. In the sermon on the mount it said, Blessed are the poor, woe to the rich. And now we get the explanation why the poor are called, and they are glad, and come : they have nothing else to think of. But the rich are detained by their cares : one has to attend to his field, another to his oxen, a third to a wedding. All the poor come, and there is still room left for any one who wants to come. And it says what a man has to do, in order that he may be able to come: ho has to leave behind worldly cares about his wealth ; there is always room left for those who want to come, that is, to give up their wealth ; but those who do not want to do so, who are busy with their oxen, their field, and their wives, cannot come, and they will not see the supjier.

31. So that «errant came, and «hewed bls lord these things. Then the master of the bouse being angry Mid to bls serrant. Go out quickly Into the streets and lanes of the city, and bring In hither the poor, and the maimed, and the halt, aud the blind.

22. And the servant said, Lord, it is done ah thou hast commanded, and yet there is room.

23. And the lord said 23. And the master unto the servant. Go out said to the servant, Go Into the highways and out into the streets and hedges, and iomi>el sou a res, and persuade them to come in. that all to come, that my my house may be Oiled, bouse may be filled.

24 For I say unto you. That none of those men which were bidden shall taste of my supper.

21. And th· serrant came and told everything to bls master. The master grew angry, and said to his servants. Go out at once Into the streets and into the square, and bring In the poor, and the needy, and the lame, aud th· blind.

22. And the servant •aid, Master, I have done everything as thou hast commanded, and yet there is room left.

24. For I tell you. None of those who were invited will eat my supper.

2. ‘1μο.ώδ, - float-Xtla των ουρανών άν-Ιρύτψ flaaiXtî, torn

·*Ή· fApott TV Uy abtoi

3. Kal dv/ar<<\< τού, δούλου» αύτον «αλ/σαι τού» «(«λημ/νου» <ίt τού» γάμου»· «al ον« IffftXor Mtïv.

4. Πάλιν άπ/στιιλιν Λλλου» δούλου», λ/γων, ΕΓιτατ» τοΓ» ««»λημ/νοι», Ιδού, τδ Λριστόυ μου Ετοίμασα, οI ταύροί μου «α! rd σιτιστή τ<0υμ/να, «al »άντα Ιτοιμα-δ«ΰτ< tit τού» γάμον».

6. ΟΙ Μ ά«<λ4σαντ<» άσ-λδον, i μί» à Tàr Γδων άγρδν, à M th τ-ν ίμσορία» αυτού—

β. ΟΙΜ λοι roi *ρα-τ4σαντ<» τού» δούλου, αυτού ύβρισα» «al άπ/-«Tcivav.

7. * Α«ούσατ δ? δ βασι-λίύ, ùpylffOr}, «al κίμψαι τά στρατ«ύματα αυτού άιτόλ<σ< τού, φοντίι ««-rov,, «al τ-ν πάλιν αυτών rrpyo».

8. Tàrr Xfytt τοι, δούλο., αυτόν, Ο μ/ν γάμο, Iτοιμδ, στιν, οΙ Μ «<«λημνοι ούκ -σαν âL—-

5. Πορο’νσδν οδν rl τδ, δι.ίδδον, τών δδών, «al δσοι « Αν,Γ’ρητ» «αλ-σατ» tit τού, γάμου,.

10. Καί φλδδντπ οI δούλοι /««ΐ»οι tlt ràt δδού,. σνν-γαγον πάντα» δσον» cf’por, πονηρού» rt «al άγαίού» * «al πλ-σ0η à γάμο, άνα,,ιμνων.

11. E WM» W à flaaiXtùt διάσασδαι τον,

Matt. rril. 2. Th· kingdom of heaten I· like unto a certain king, which made a marriage for bit aoo,

X And moi forth bls •errant· to call them that were bidden to the wedding I and they would not come.

4. Again, he aent forth other a«rvanta, laying, Tell them which uro bidden, liehold, I have prepared my dinner : my oxen and my fulling» aro killed, and all thing» are ready : co mo unto the marriage.

5. But they made light of it, and went their way», one to hi· farm, another to hi· merchan-dlae:

C. And the remnant took hi· servant·, and entreated them spitefully, and slew them.

7. But when the king heard thereof, ho wan wroth: and ho eent forth his armies, and destroyed those murderers. and burned up their city.

·. Then Mlth he to bis servants. The welding is ready, but they which were bidden were not worthy.

». Go ye therefore Into the highways, and as many as ye shall find, bid to the marriage.

10. So those servants went out into th· highway·. and gathered to-Kther all as many as •v found, both bad and good : and the wedding was furnished with guest·.

II. And when the king came In to see the guests, he saw there a man

2. Th* kingdom of God I· like tbia: a certain king made a marriage for bl· ·οη,

3. And aent out bla servants to Invite the Kata to the feast, aud y would not come.

4. Again ho lent other servant·, saying, Tull the g uct i that the dinner In prepared; all the failed oxeu are killed. Everything la ready, come to the team.

S. But the guests did not accept the call : one went to the field, and another to the market,

β. And others again seized the servants, treated them badly, and beat them.

7. The king was offended, and he sent his soldiers against them, and destroyed them, and burned their city.

S. Then the king said to his servant·, The dinner I· ready, but the guests did not agree.

». Go now to the lanes, and whomsoever you find Invite to the feast

10. And the servants went along the roads and gathered a· many as they found, both bad and good, and the room· were full of guests.

II. And the king came out to see the feast, and be saw a man who bad

άνακίιμίνονι. ιΐδι* ίκ·ΐ ArOpwwov vwr /rôcôvjW-«» ΙνΙνμο γάμον—

12. Καί Kéyti βντφ, M^rXwrlr4v|M>4>Mv; i

IX Thrt thtviflœi-Xtvt τΛ Δ4—

garret ovrov rôdai «al χ·</>αi. dpar« aûrôr «al 1κ0άλιτ< fit rô axôrof rà ilùrtpov· IkiÎ levai i κλανβμόΐ ■·! 6 frtryM« rû» ôôôrrwr.

11. UoXXêl γί, tie. κλητοί, ολίγο* W Ικλικ-which hail not on » wedding garment:

12. And b· aaith unto him. F riend, how cameot thou in hithor not baring a wadding garment?· And b· was «prcchle··.

13 Than .aid the kin? to the narrant», Kind him hand and foot, and take him away, and cast him Into outer darknea·; there ahall he weeping and gmiahlng of teeth.

14. For many are called, but few are cboeen. not on a wedding garment .

12. And be tald to him.

Friend, bow dldat thou come here without a

wedding garment? The gueat waa «lient.

13. Than the king aald to the narrante. Hind him hand and foot, and take him and throw him into the darkneaa away from hero.

14. For many are called, but few are chosen.

(a) He who came to a wedding had to put on a garment furnished by the host. He who did not put it on showed his contempt for the master and did not do his will.

John vi. 44 No man can unite with me, if the Father who liai sent me did not draw him to himself. And I will raise him by the last day.

Matt. nii. 21. Not every one who says to me. Lord, Lord, will receive the kingdom of God, but he who does the will of the Father iu heaven, who has sent me.

The parable of the wedding of the king is only an explanation of these thoughts. The parable of the wedding and of the feast is repeated in Luke. In spite of the close resemblance of the ^rabies themselves, their application is different. Both the idolatrous and the free churches acknowledge this fact. But both see in these two parables only an indication that the Jews will not be saved, while the Gentiles will

It scorns to me that that idea is so simple and so poor that, if Jesus really had such a thought, he would not have given himself the trouble to elucidate it by parables.

Reuss (Vol. I., p. 486):

Ι/β maître de la maison, c’est Dieu; le festin, c’est la félicité du royaume de Dieu ; l’invitation a ôté faite, il y a îongtenqw déjà; enfin le moment du festin arrive, tout est prêt: cela su rapporte à l’Evangile, à la bonne nouvelle que le royaume est 1>roche, et qu’avec le repentir et la foi on y entrera directement; e serviteur qui va prendre les invités, c’est Jésus s’adressant aux Juifs, à ceux qui connaissent la loi et les prophètes, aux gens d’école, aux riches.

For him who reads the Gospel straight, as it is written, these parables are an elucidation of one and the same thought, as expressed in the parable of the talents, in the whole teaching, and in all the other parables, but with new shades. These parables most closely resemble the parable of the talents. What is new here is that, while the parable of the talents elucidates the verse which says that the Father’s will is that I should not waste anything he has given me, this one explains the idea that no one can come to me, if the Father did not draw him. The Father draws to him, as the king calls all to supper and wishes to have as many guests as possible. The Father calls and draws all to him. If some will not come, others will. If some seeds fall by the wayside, on the stones, and into the thorns, others will fall on good ground, and there will be finit. The Father does more than sow the field and wait: he has prepared the good and calls to him. But to some people it seems that the affairs which occupy them are more important, and some simply fail to come, while others, like the inhabitants of the city, in the parable of the talents, who do not at all wish to acknowledge the king, offend the servants and kill them.

The king destroys these and fills his rooms for the supper with those who want to come.

The comprehension calls all. Some hear and understand it, but do not wish to abandon themselves to it, — and they remain, such as they were, with the possibility of life ; others simply do not acknowledge the comprehension and are hostile to it, and so they are destroyed ; others again unite with the comprehension.

One part of the thought is expressed, but another is still left, namely, about those who acknowledge the comprehension. Some guests do the master’s will and receive the good which he gives to them, — the wedding garment. The comparison of the doing of the master’s will with the garment given by the master shows that the execution of the master’s will is not dillleult, and that, indcjændently of the doing of the master’s will, it is a good in itself.

Matt. xi. 28. Come unto me, all ye that labour, and are heavy laden, and I will give you rest. 29. Take my yoke upon you, and learn of me: for I am meek and lowly in heart ; and ye shall find rest unto your souls. 30. For my yoke is easy, and my burden is light.

Others did not do the master’s will, did not accept the garment, and these the master had thrown out. With them happened what had happened with those who beat the servants. Some unite with the comprehension and fulfil it, others do not. Those who do not are destroyed, like those who are hostile to it.

This is the way the church interprets Matthew’s parable. One gets horrified as one reads these careless interpretations. It is as though the whole matter concerned some pope. They write anything that passes through their head. To John Chrysostom it occurred that it means that the Jews received it, and the Gentiles did not, and he writes at haphazard, not noticing that it says, Some refused, and some killed, lie writes, They did more than that, — they killed. And this nonsense and incorrect deviation from the meaning has been repeated a thousand years.

Here is the interpretation of the church (pp. 400-402):

This parable evidently represents the rejection of the Jews and the calling of the Gentile*. The (io*pel was first of all intended for and preached to the Jew* as a chosen people; but in their blindness they rejected it; then it was turned to the Gentiles, and they accepted it, —such is the idea which is lying al the foundation of the parable. As regards the detail* and particular points, — many of them serve only as an adornment of figurative language and do not contain any mysterious significance.

To call them that were bidden : Consequently, these bidden guests were called before, that is, they had been informed that there would l»e a (east at the house of the king at a given time, and they were invited to be present ; the calling by the servants is merely an invitation to come to the feast which was ready. The Jews had indeed been prepared by the law and the prophets about the kingdom of Messiah which was to be opened, and had been called by them to take part in it. Then, when this kingdom of Mcssias was opened, the Jews had been called by John to take I «art in it, and he sent them to Christ, saying, To him it will l»e added, but from me it will be taken; then by the Son himself, for he says, Come unto me, all ye that labour, and arc heavy laden, and 1 will give you rest (Matt. xi. 28), and again, If any man thirst, let him come unto me, and drink (John vii. 35). He called them not only with words, but also with work*.

And they would not come: Of course, not all refused ; many 1 relieved John and believed in Christ. But here reference is had to the majority of people in general, for it says in general that the Jews denied Christ, though many believed in him.

Sent forth other tenante : From the context these other servants might be the apostles who, filled with the Holy Ghost, were witnesses of the Gospel in Jerusalem and in the whole of Judea according to the promise of the Lord (Acts i. 8). They again solemnly called the formerly bidden Jews into the opened kingdom of Christ, when, according to the previous expression, the dinner was fully prepared.

Made light of it : By disregarding the invitation of the king, the guests expressed their contempt for the king who bade them come.

To hie farm, to his merchandise : They were so buried in their selfish affairs, that for their sake they neglected the king’s invitation. Thus the attachment for worldly goods deflects us from the gratification of the higher spiritual needs. The worldly, selfish considerations kept the Jews, in the persona of their representatives, from entering into the kingdom of Christ. And not only the fact that they did not come i* bad, but what i* most *euseless and terrible is this: they received very badly

those who came, and killed … they killed Stophen, put to death James, and offended the apostles.

PARABLE OF THE RICH MAN AND THE STEWARD

1. * λνόρωπ At rif -v » λούσω,, όι κίχκν οίκονό-μονκαί olrot όιφΧήΦη αύτψ ùt διασκορπίζων rà υπάρχοντα αύτον.

2. Καί φωνήσα! αύ-ràv tbrtv αύτψ, Tl τούτο Ακούω πκρί σου ; Από-δοϊ τόν λόγον τήι οικονομία! σου· ού yàp δυνήση tn οίκονομκΐν.

3. EIr< δό iv όαυτψ ό οίκονόμκη, TI ποιήσω, Λτι ό κύριό! μου άφαιρκϊ-^ ται τήν οικονομίαν Απ’ όμου ; σκάπτ·:ιν ούκ Ισχύω, όπαιηΐν αίσχύ-νομαι.

4 Έγνων τI ποιήσω, Λα, όταν μβτασταθω τη! οικονομία!, δ^ωνταί μκ tit root οίκου! αυτών.

5. ΚαΙτροσκαλκσάμκ-νοί Ινα Ικαστ ον των χριωφκιΧκτών τον κυρίου /αυτόν, ίλ«7< τψ πρώτψ. ΙΙόσον όφκίλιΐ! τψ κυρίψ

Luka τι·Ι. 1. There wag a certain rich man, χ* I»ici» had A “Coward ; and the same was acCUsed unto him that ho had wanted hi· good·.

2. And ho called him, and aald unto him, How is It that I bear thia of th··? Give an account of thy stewardship; for thou auyest b« no longer steward.

X Then the steward said within himself. What shall 1 do? for my lord taketb away from me the stewardship: 1 cannot dig; to beg 1 am ashamed.

4 I am resol re-1 what to do, that, when I am put out of the stewardship, they may receive me into their bouses.

X So be called every one of bi· lord’s debtors unto him, and said unto the tirst. How much owest thou unto my lord?

I. There was a rich man, who had a stew* •rd; and the steward was accused of wasting the master’s goods.

2. And he called him, aud said, There are rumours about thee. Give me an account of thy stewardship, for thou const no longer be a steward.

X And the steward

•aid to himself, Wbal •hall I do when the master takes away from me the stewardshin? I have no strength to plough; to beg 1 am ashamed.

4. I know what to do that, when I am put out of the stewardship, good people may receive me in their houses.

5. So be called every one of bis master s debtors, and said. How much dost thou owe my master? όποίησκν ότι ο I Uol τον α/ώΐΌΐ τούτου φρονιμώτι-ροι ύπίρ τού» νΐούι τοΟ φωτδαΐ! τήνγκνκόν τήν /αυτών ιΐσι.

V. Κάγώ ύμίν λ/γω, ΙΙο«4σατ< /αυτοί, φΛουι ίκ του μαμωνά τήι Λδικί-α». Γη», όταν όκλίπητκ, δίξωνται ΰμάι til τάί αιωνίου! σκηνάί.

10. *0 πιστό· όν /λα-χίστψ καί ΙνπολΧψ πιστό! 4στι· καί ό 4ν όλαχΐ-στψ άδικοι καί ίν πολλψ άδικόι όσην.

11. Είοόνόντψ άόί-κψ μαμωνη πιστοί ούκ tyivtaùi, τό Αληθινόν τΐι υμΐν πιστιύσκι ;

12. Καί tl όν τψ άλλοτρίψ πιστοί ούκ γ-νκσθί. τό ύμίτιρον τίι ύμίν δωσα ;

18. ΟύόκΙι οϊκότνμ δυνατοί δυσΐ κιρίοιΐ δον-Xtvtiv ή yàp τόν Ινα μισήσιι. καί τόν Irtpov Αγαπήσκι· ή ivôt Avôî(t-ται, καί τον τρον κα-ταφρονήσα· ον δύνασθκ θ<ψ δουΧίύκιν καί μαμω-children of this world a to in their generation* wiser than the children of light.

». And I say unto you. Make to yourselves friends of the mam

mon of unrighteousness; that, when ye fail, they may receive you Into everlasting habitations.

10. Ho that Is faithful· In that which is least Is faithful also In lunch:

•nd be that is unjust In the least Is unjust also in much.

11. If therefore ye have not been faithful

In the unrighteous mammon. who will commit to your trust the true riches?

12. And If ye have not been faithful In that

which is another man’s, who shall give you that which is your own?

IX ho servant can serve two masters: for either be will bate the one. and love the other : or else bo will bold to the one. and despise the other. Ye cannot serve God and mammon. done wisely: for the children of tills world ar· wiser than the children of light among their own.

». And I tell yon. Make for yourselves friends of the wealth of uurigbt* evtisness, that, when It will fall you, you may lie received under the everlasting roofs.

10. He who does right In little things will do right In great things. And be who does wrong In little things will du wrong in great things.

11. If therefore you do wrong iu the unrighteous wealth, who will commit to your trust the real wealth?

12. And if you do not right in what is another’s, who will give you what is your own?

IX No servant can serve two masters : either be will esteem the one little, and will please the other, or be will work well for the one. and will neglect the other. You cannot work for God and for wealth.

6. Ό 0i thtv, ‘Εκατόν βάτουι λαών καί ιίπιν αύτψ, Δ(αι σου τό γράμμα, καί καόίσα! ταχίωι γράψον πιστή-κοντά.

7. *Er«ira èrΙρψ tht, Σύ Μ πόσον όφκίλκι! { ό δί ιίπιν, ‘Εκατόν κόρου· σίτου, καί Xéyti αύτψ, Δ/ξαι σου τό y ράμμα, καί γράψον όγδοήκοντα.

β. Καί όπήνκσκν ό κύ-ρω» τόν οίκονόμον τη! Αδικία !, ότι φρονίμω! β. And be said, A hundred measures of oil. And he said unto him. Take thy bill, and sit down quickly, and write Ûfty.

7. Then said be to another. And how much owest thou? And he •aid, A hundred measure* of wheat. And he said unto him. Take thy bill, and write fourscore.

». And the lord commended the unjust* steward, because he bad done wisely: for the β. And be said. A hundred palls of oil. And be said to him. Take thy bill, and sit down and write quickly ûfty.

7. Then be said to another. How much dost thou owe? A hundred measures of bread. Aud ho said to him. Take thy biU. and write eighty.

ft. And the master commended the stew, a rd of the Irregular wealth, because be had

(a) Top οικονόμον της αδικίας is translated by the unjust steward. This translation is incorrect, for then it would gay άδικον, and not της άδικίας, as indeed it says in Verse 10; since της άδικίας refers in the next verse to τον μαμωνά, and the meaning is here the same, that is, that the steward was a steward over ill-gotten wealth, I put in the word wealth.

(b) More correctly 0/ his kind.

(e) πιστός has here the meaning of believing, as in:

John XT. 27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy

lia nd, and thrust it Into my side; and be not faithless, but believing.

Acts xri. 15. And when she was baptised, and her household, she I ►esought us, saying, If ye have judged mo to bo faithful to the Lord, como into my house, and abide there. And she constrained us.

1 Tim. ir. 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to l*e received with thanksgiving of them which believe and know the truth.

This parable is regarded as the most incomprehensible and offensive parable. It has been explained in every imaginable way, without getting anything out of it. But wo need only refrain from giving any interpretation to this, that only the mendicant vagrants are in the kingdom of God ; that he who has possessions will not be admitted, will not even be able to enter through the gates of the kingdom of God ; that the first condition for entering into the kingdom of God consists in rejecting possessions; that it is impossible to serve God and mammon, as it is impossible with one eye to look upon the sky, and with the other upon the earth, — we need only refrain from interpreting all that, which has been said so many times before from all sides, and the parable is so clear and simple that there is no need for any interpretations.

This is the way our churchmen interpreted it (Interpretation of the Gospel of Luke, pp. 473-475):

I say unto you : Of course, this is said to all hearers and followers of the Lord without exception; but in the present case the discourse is more particularly directed to the publicans, for the parable is especially adapted to them, to the correction and proper direction of their manner of acting. It is as though the Lord said. You publicans can in some way make use of the example of the unjust steward; with the projterty of his master he gained friends for himself, who will receive him into their houses, when he has lost his place. And so will you, if you are guided in business by selfish ends, if you make dishonest use of everything which the Lord has entrusted to you, be compelled sooner or later to give an account of your misdeeds, which could not be unknown to the Omniscient One. Ought you not to have a thought for this, that you should not be left without a roof in misfortune, and, while the wealth is in your hands, use it for the advantage of your souls, for the acquisition of an eternal home? Here is the means for it: use it for the advantage of your neighbours, the poor, the needy. The discharged steward by his inventiveness, though it was connected with the deception of his master, acquired for himself friends and a home in misfortune.

Emulate this inventiveness of the children of this life (of course, without the use of deception), succour your neighbours with your wealth, and these ]>oor will prepare for you an everlasting habitation, as the friends prepared a temporary abode for the unjust steward.

Unrighteous mammon: Mammon is the same as wealth; the wealth is called unrighteous in the same sense in which the steward is called above an unjust steward, and as farther down it is opposed to righteous mammon, that is, in the sense of its unrighteousness and deception. Wealth furnishes causes and pretexts and means for an unjust, unscrupulous, and dishonest manner of actions, as is shown by the example of the allegorical steward; in that sense it is unrighteous, in that it leads to an unrighteous, incorrect, and unjust manner of acting. On the other hand, it is unrighteous even because it is false, deceptive, transitory, in contradistinction to true, spiritual wealth, the wealth of the virtues, the everlasting, incorruptible wealth. With this unrighteous wealth it is none the less possible, by using it correctly, to make friends of the poor, the needy, in general of those who demand aid and succour here on earth, and they will get for us everlasting habitations in heaven, since such a use of wealth is a virtue, for which will follow the reward in the kingdom of heaven.

Reuss interprets it much letter. His whole interpretation would be quite correct, if only he did not misinterpret the chief teaching of the GosjmjI about possessions l>eing incompatible with the kingdom of God (Reuss, Vol. I., pp. 496-501):

Cet homme administrait mal ; les intérêts de son patron souffraient entre ses mains, il détournait l’argent à son profit, ou ne le faisait pas valoir (sect: 105), etc. Le maître apprend cela et lui enjoint de rendre ses comptes. L’économe sait qu’il perdra sa place, parce qu’il ne pourra pas se justifier ; il va se trouver anna moyens d’existence, et ne se sent pas disposé ù gagner sa vio par le travail manuel. Il imagine donc do so créer des resources on faisant «les arrangements avec les débiteurs (fermiers?) de son maître. Comme toutes les affaires ont été entre ses mains, cotte intrigue peut réussir; le maître ne pourra pas faire intervenir les tribunaux, les billets (contrats, obligations) qui lui seront remis, seront les seuls qui existent, les seuls qui puissent obliger les débiteurs, lesquels, déchargés (frauduleusement, il est vrai, nu point de vue du créancier ; mais de gré à gré et valablement, en tant que l’économe avait procuration) d’une bonne partie de leur dette (fermage?), devaient se trouver disposés λ accorder des avantages à l’homme qui leur avait fait celte gracieuseté. Toute l’histoire revient donc à dire que l’homme de la parabole s’assura ce qu’on appelle aujourd’hui des |«ots de vin ; seulement ces |K)ts de vin, d’après le but de la parabole, devaient se payer en nature, par d’autres services à rendre. Le maître pouvait eu être fâché comme propriétaire; mais ici, où il s’agit de l’appréciation d’un acte, considéré au point de vue de celui qui en est l’auteur, et non d’une réalité historique, le maître ne |»eut s’empêcher de reconnaître que c’était un moyen ingénieux de parer aux éventualités. Si cet individu, dit-il, n’a pas soigné mes in’érêts à moi, il a du moins pourvu aux siens propres. Et la manière dont il a été trompé lui arrache, malgré lui, sans doute, un aveu que le narrateur j«eut tri-s-convenablement appeler un éloge.

2° L’application (v. 8, 9). Ici il faut avant tout bien se pénétrer de deux choses: du sens du mot de prudence, et de la portée du comparatif et de la comparaison, contenus dans le v. 8. La prudence n’est pas une qualité morale (Matth. x. 16, sect. 40) ; c’est l’aptitude de l’esprit à trouver et ù disposer les moyens de manière à atteindre le but et à éviter ainsi 1rs chances contraires. Cette qualité, est-il dit, les enfants du siècle la possèdent généralement ù un plus haut degré que les enfants de la lumière. Le terme d’enfants (fds), d’après un trope hébreu bien connu et souvent employé dans le Nouveau Testament (Luc x. 6, Marc iii. 17, Eph. ii. 2, etc.), sert à circonscrire l’adjectif de qualité; les enfants du siècle, du monde, sont donc les mondains, ceux qui se préoccupent avant tout ou exclusivement des intérêt* matériels; les enfants de la lumière (Jean xii. 36, 1 These, v. 5, Eph. v. 8) sont ceux qui, éclairés |»ar l’esprit de Dieu, dirigent leurs regards et leur activité vers le ciel et les biens qu’il nous réserve. Or, l’expérience prouve que les premiers ont plus de savoir faire que les seconds, nous voulons dire qu’ils montrent une plus grande intelligence des conditions de la réussite dans ce qu’ils se proposent. Dans l’application spéciale à l’argent, cela veut donc dire que les premiers savent très-bien s’en servir pour arriver à leurs fins, qu’ils savent faire leurs affaires, tandis que les seconds ne font pas aussi bien les leurs, et ne tirent pas des moyens dont ils dissent tous les avantages qu’il serait possible de réaliser, dans leur intérêt tel qu’ils le conçoivent. (La phrase accessoire : dans leurs rapports avec leurs senddaldes, applicable dans la |»eii*ée de l’orateur aux enfants du siècle seuls, et non pas également aux enfants de la lumière, découle directement de la parabole, l’économe ayant su faire ses affaires avec des gens qui le valaient, qui étaient de sa trempe, qui savaient trouver leur avantage à lui faire trouver le sien.)

Il est donc entendu que ai Jésus à son tour, prenant la parole après le maître de la parabole (v. 9 : Et moi je rous dis… .), présente l’économe comme une es]>èce de modèle, il n’est jos question d’un jugement moral à porter sur cet homme, tout aussi peu qu’il sera question d’approuver moralement la conduite du juge qui fait son devoir pour ne pas être importuné (sect. HO), ou celle de l’individu qui oblige son ami à contre cœur (sect. 62). On peut apprendre quelque chose, et même beaucoup, de ceux qui, à bien des égards, ne suivent pas le bon chemin ; si eux, par exemple, songent à l’avenir et se ménagent, avec les moyens dont ils disposent aujourd’hui, une position sûre pour des éventualités difficiles, pourquoi vous, à plus forte raison, n’agi riez-VOUS pas d’une manière analogue, et cela avec des intentions plus pures, dans un but plus noble et plus élevé?

Or, cet avenir était, pour l’économe, le jour où il pouvait trouver un asile dans les maisons des débiteurs de son maître; pour les disciples, enfants de la lumière, c’est la perspective des demeures éternelles. Il reste donc à examiner les deux autres points de la comparaison, les amis et le mammon.

Par les amis, la plupart des commentateurs entendent assez naturellement les hommes pour le bien desquels on aura employé sa fortune. Mais cette interprétation n’est z«ourlant pas K l’abri de toute objection. Comment Jésus peut-il dire, comme si cela allait de soi, que les hommes auxquels on aura fait du bien seront morts avant leurs bienfaiteurs, de manière à recevoir ceux-ci dans le séjour des bienheureux, quand ils y arriveront à leur tour? Et puis, sont-ce donc les hommes qui assurent une place à leurs semblables dans ce séjour-là, comme les débiteurs de la parabole le font à l’égard de l’économe? Nous croyons donc plutôt que les omû sont des personnes ou puissances qui disposent de ces places; le pluriel, qui a engagé quelques interprètes à songer de préférence aux anges, ne nous gênera pas ici,

Earce qn’il est tout simplement emprunté au récit parabolique, ‘amitié qu’on doit songer à gagner par un bon emploi des biens de la terre, c’est celle de Dieu (Luc xix. 17, sect. 90), et s’il fallait absolument aller plus loin pour justifier le pluriel, le Christ se présenterait immédiatement à notre esprit pour l’expliquer (Matth. xxv. 31 suiv., sect. 100).

Cette question s’est compliquée par suite d’une variante fort curieuse dans notre texte. La leçon vulgaire est traduite assez convenablement: lorsque vous viendrez à mourir (litt. : à manquer) ; mais dos témoins anciens et respectables ont une leçon beaucoup moins facile et par conséquent très-digne d’attention: quand IL (le mammon) viendra à manquer, quand vous n’en aurez plus. Cette leçon convient très-bien à la parabole : l’économe m fit des amis j«ur le moment où ses ressources antérieures lui feraient défaut; le disciple de Christ doit en faire autant pour le moment où les biens matériels n’y peuvent plus rien (Matth. vi. 20, sect. 14, Luc xii. 33, sect. 66).

Nous arrivons à une dernière expression du v. 9, qui est bien la plus difficile de toutes et qui a le plus dérouté l’exégèse. L’objet avec lequel on doit se faire des amis est appelé (littéralement) le mammon de l’injustice. Que le mot hébreu, que nous avons conservé avec l’évangéliste, signifie la richesse, l’argent, l’avoir pécuniaire qu’on amasse, cela n’a plus besoin d’être démontré (Matth. vi. 24, sect. 14). Que le génitif {de Γ injustice) provienne d’un idiotisme de la langue hébraïque et doive être rendu par l’adjec. tif, cela ne souffre pas de difficulté, l^e juge de Γinjustice (Luc xviii. 6, sect. 80) est certainement un juge injuste; dans notre texte même, deux lignes plus haut, il était question de Véconome de Γinjustice ; et deux lignes plus bas (v. 11), l’adjectif remplace le génitif dans la phrase dont nous noua occupons. Mais qu’est-ce donc que la richesse injuste 1 S’arrêtant à la signification ordinaire de l’adjectif, on a souvent pensé à un bien mal acquis, quoique, à vrai dire, le mot injuste qualifie celui qui agit contrairement à la justice, ce qui est autre chose. Mais enfin, devons-nous donc croire que Jésus supposait à scs disciples des biens mal acquis? Et si cela peut avoir été le cas pour quelques-uns, pourquoi no leur dit-il pas de rendre à qui do droit co qu’ils ont mal acquis? Ou bien, si cela n’était pas toujours possible, les aumônes faites avec de l’argent mal acquis effacent-elles le premier tort, de sorte que les amis au ciel n’y regarderont plus? Et puis, l’économe de la parabole était-il donc injuste (comme l’appelle la bible allemande)? Il manquait à son devoir, il trompait, il était infidèle, comme l’appelle très-bien la bible française. Enfin, on remarquera qu’au v. 11, l’opj»osé de la richesse prétendue injuste, est la richesse véritable, lo rrai trésor, ce qui nous fait voir clairement que le premier adjectif est mal traduit. Et au v. 10, le contraire d’injuste est fidèle, ce qui semble devoir de nouveau nous recommander de remfûacer lo mol injuste par infidèle.

Par ces diverses raisons, on a été amené à donner au mot grec du texte le sens d’infidèle. Pour l’économe, cela allait de soi ; la richesse infidèle devait être celle qui tronq>e son possesseur, parce qu’elle n’est pas assurée ; elle peut être enlevée, |>erdue do diverses manières, et en tout cas elle ne nous suit pas dans l’autre vie, elle est passagère. On a même signalé cet emploi du terme dans la littérature rabbinique. En apparence, cette seconde interprétation est do lieaucoup préférable à la première ; à y regarder de près, elle donne également prise à la critique. L’économe et l’argent peuvent être appelés infidèles tous les deux, mais chacun dans un autre sens. L’un a |»ositiveinent et méchamment trompé son maître, l’autre peut manquer accidentellement au sien. La différence nous semble assez grande pour rendre douteux l’expédient exégétique tout entier.

Mais ce qui nobs détermine surtout à abandonner cette explication, c’est quelle ôte à l’adjectif, dans l’un des deux cas, toute valeur morale, tandis qu’elle la lui conserve dans l’autre cas. Jamais, dans le Nouveau Testament, cet adjectif, d’un usage d’ailleurs si fréquent, n’est dépouillé de toute portée morale ; il indique toujours un vice, c’est-à-dire une qualité positivement mauvaise, et non pas seulement un défaut, c’est-à-dire l’absence d’un avantage matériel. Voilà pourquoi nous avons hardiment rois dans notre traduction, à la place du terme inqtossible d’in-Î’uste, et du terme insuffisant de trompeur, le mot mauvais, et si on veut passer en revue tous les passages de l’évangile où Jésus parle de l’argent, on verra bien que nous n’avons pas eu tort. La parabole de l’économe prouvait une fois de plus que l’argent peut être une cause de péché. Et comme malheureusement il exerce sur l’homme une puissance d’attraction telle, que celui-ci y résiste bien difficilement, Jésus était autorisé à le qualifier comme il le fait, lors même que nous voudrions pas faire valoir ici sa coutume d’employer partout les termes les plus absolus, quand il s’agit de juger soit les hommes, soit les choses.

D’après cela, nous ramènerons sa pensée à cette thèse, que personne ne contestera: L’argent est un mal, tant qu’il est un but ; il peut devenir un bien, quand il est employé comme moyen pour arriver à un but élevé et salutaire. Ce résultat sera confirmé par les maximes oue Luc ajoute après la paraltok*.

38 Maximes détachées (v. 10-13). Nous ne tenons pas trop à cette désignation. Si l’on insistait |>our les faire regarder comme partie intégrante de la morale de la fable, nous ne ferions pas opposition. En tout cas, Luc a été très-bien inspiré en les plaçant ici. Seulement le passage parallèle de Matthieu fait avoir qu’avec les moyens fournis |«ar la tradition, ce n’était pas la seule combinaison possible.

Ces maximes sont, quand on y regarde bien, au nombre de deux: l’une (v. 13), que nous avons déjà rencontrée ailleurs, ne nous arrêtera pas ici; l’autre reproduit une seule et même pensée sous trois formes différentes (v. 10, 11, 12) ; celle-ci, en effet, est dans un rapport plus intime avec la parabole. Le disciple de Christ est aussi une espèce d’économe, l’administrateur d’un bien qui ne lui appartient pris en propre, qu’il doit faire valoir dans l’intérêt de son maître (comp. la parabole des talents). Or, la qualité essentielle, unique même, qu’on est en droit d’exiger dans l’économe (outre l’intelligence des affaires dont il n’est pas question ici), c’est la/<///ûe (1 Cor. iv. I). C’est de cette qualité quo parle notre texte: Celui qui n’est pas fidèle à l’égard de la chose moindre, ne le sera pas à l’égard de beaucoup; celui qui ne l’est pas à l’égard de la richesse mauvaise (fausse, prétendue, corruptrice), ne le sera pas à l’égard de la vraie richesse ; celui qui ne l’est pas à l’égard de ce qui ne lui appartient pat, ne recevra pas ce qui (autrement) lui était réservé. Ces sentences n’ont pris besoin de commentaire. L’une des séries d’épithètes s’applique aux biens de la terre, l’autre aux biens spirituels. La première sentence, toute figurée, se borne à présenter leur valeur respective so us forme d’un simple rapport de quantité; la seconde énonce ce rapport d’une manière propre et directe; la troisième, enfin, fait ressortir cet élément important, que les biens célestes sont destinés à devenir une véritable propriété, tandis que les biens de la terre, même dans le cas le plus favorable, no sont jamais qu’un prêt.

One can see that only the opposition to the teaching by not recognizing property as an evil, is keeping the parable from being entirely clear. From this follow such circumlocutions as : L’argent at wn mal, tant quit at un but ; il peut devenir un bien, quanti il at employé comme moyen ; and to be fidèle à Γargent de la richesse mauvaise. Nowhere does it say that money can be a good ; everywhere and at all time the opposite is said, and here wealth is called the wealth of unrighteousness, and to be true in relation to unrighteousness is not to have unrighteousness. From this conventional comprehension of the parable, from these circumlocutions there follows, besides the obscurity, the low and fragmentary comprehension of the parable, which has a profound significance and is connected with the whole teadung.

The meaning of .the parable, if we are to believe the words of the Gospel, is very simple: to secure his life, a man gives to others his false possessions, which do not belong to him. This man has secured himself through the false possessions which are not his own, that is, he has given what is false and not his own, and receives in return what is real. Jesus says, And you do the same: Give up your imaginary property, your carnal life with everything which is supposed to belong to it. But if you do not give up this false property, which is not in your power, how are you going to get the real life? The carnal life is expressed by property, and the word living even has the meaning both of possessions and of life. Give up your property that you may receive life.

This parable is only an elucidation from another side of the feast of Chapter XIV. Chapter XV. speaks of something else. Chapter XVI., the parable of the steward, is only an elucidation of the parable of the supper and is in its thought directly connected with it.

PARABLE OF THE RICH MAN AND OF LAZARUS

14. Ή«over — ταΰτα rdrra καί ol Φαρισαίοι ψιλάρ-,ιφοι ίπάρχο,τ<», «al ^μυκτήριζα* αυτόν.

16. Kai <Ir«r aéreû, ‘Τμιΐι tort ai i.«a.ovrr<t ta vrai* /vtirio» rûv dr-bwrv», 0 L-Ocàt <«« ràt tapiiat υμών Sri rd 1* dvdpwrotf ù^if-Ur, 03Aν,μ* irwrxr rav θ<ον ίση».

Luke rvt. 14. And the l’har leece also, who were covetous, heart! all these (hinge ! and (hey derided him.

15 And be aaid onto (hem. Ye are they which Justify rourwhr» before men; but God kooweth your hearts: for that which i· highly esteemed among men is abomination in th· eight of God.

14 And (ho Pharisee·, who arc fond of money, heard (hla, and began to deride him.

IS. And he aald to

them. You justify your-ache· before men; but

God know·your heart·: what ie highly eetermed among men i· an abominai ion in the eight of God.

10. *0 νόμοt «α< οI rροφίμαι lut ‘luàvror-άαό rôrt H βαοιΧιΙα τον θ<·ν <ναγγ<λ^»τα4, «αί rit fit air^v βιάζιται.

19. ‘A**pur οι 04 th

V νλοώηοτ, «al MM-r«to <d

roF, <ν^ραι»·όμ«»οι «ack’ Wp·’ X<M*rpwr.

20. Πτωχά» 14 nt 5r Mpari Adfapot, -, /#-^λψτ· Vfc ràr ννλύνα •όταν r)\tup4 vot.

21. Καί Ιηβομΰν χορτασάη,αι irô TÛv ψίχίνν τύν wirrôvruv drà TH, τparlât toC vXovo/ov «tXXà «ai ol «Mt Ιρχόμινοι drA<i-Χ·» τέ ÎU, avtον

LL. Ey/wro W ira-ίβκΓτ τ-» ντωχάτ, «ai άνο^^ναι αντότ vrà twf àyylXuv tlt τ-r «6Xror toC ‘Αβραάμ-àrttavt Si «ai - ινλοό-<40,. «al Ιτάφη.

23. K al Zr ry ,‘S» irapat t<x, όψβαΧμοίι αντον. vrdpxwr /» βα-fàvnt. opv TÔT ‘Αβραάμ άτό μακρόθιν, «ai Adfa-por Zv τof, «6λνο<, αόταν·

24. Καί αότά, rat tire. Ildrtp ‘Αβραάμ. iXiytbv **4, «ai ν/ρW» τά d«por τοό Sa«T«)Xov αότον k-ατο,. «ai «ara-^vfD rtjv yXûttâv μον-ότι «ντύμα. iv τρ φΧο>1

25. Είνι Η’Αβραάμ, ΤΛ»ΟΤ, μν^σβητι Sri drAaS« <0 tà dyaft <ov Zv τρ fwp <ov, «al Adfapot opolwt rd «aid

20. And there waa a certain hetfgar named Lazaro·, which was laid at bii gate, full of oores.

21· And desiring to be fed with the crumb· which fell from the rich man’s table: moreover· the doge came and licked hie sores.

22. And it came to pass, that the beggar died, and was carried by the angels into Abraham’s boson:: the rich man also died, and was burled;

2». And in bell be lifted up hie eyes, being in torments,· and see th Abraham afar off, and Lazarus in bis bosom.

M. And he cried and said, Father Abraham, have mercy on me, and •end lAxarus, that he may dip the tip of bls finger in water, and cool my tongue; for I am tormented In this Name.

». Rot Abraham said, Aon, rememlter that thou In tby lifetime reooiv> edst thy good things, and likewise Lazarus evil things: but now he

M. The hr and the prophet· were until John: since chit time che kingdom of God ii I rri, bed, and every man preaMth Into it.

19. There μι· a certain rich man, which was clothed iu purple and hue Iid.ii and fared sumptuoualy every day:

Id. The law and the S.rophets were until ohii ; since then the kingdom of God is announced, and every man goes into It by force.

19. There was a rich man, who was clotbed Io silk and velvet, and bo made merry every day.

20. And there was a Cr vagrant named a rue. And Lazarus was full of sores and lav at cite galo of the rich man.

21. Lazarus wanted to live on the remnants from the rich man’s table ; but the dogs camo and oven licked his sores.

22. And the poor vagrant died, and the an-gels carried him to Abraham; the rich man also died, and he was hurled.

23. A nd in hell he lifted up his eyes, and saw Abraham afar off, and Lazarus with him.

34 And the rich man spoke, and Mid. Father Abraham, have pity on me, and send Lazarus to me, that be may dip bls finger in water, and cool my throat; for it Is hot in this tiro.

». And Abraham said. Remember, mv son, that thou recelvedst in thy lifetime as many good things as Lazarus received evil things: he

eve Si Me rapaiaXtlvai, <ό S4 Mi ratai

20. Καί fri ινάτι rov-νοι», μιταξό ό^μύν καί ύμύν χάσμα piya itr/f-ρκται. Arut et SZXorv», όιαβήναι Zrrtvdre rpôt νμαί M Sérurrai. μη# el Zcrtfcv rpôt ήμάι Sia-rtp^t ι,

27. Kfirs Si, ’Ερωτώ <e, rdrep, Ira *4μ—

Ÿyt avrôv «/, rir ohor rou rarpàt μον,

28. ‘Εχω yàp rivrt άόιλφοιι Srut όιαμαρ-τύρηται αότoit, fra μή «al αότοΙ iXOutiv tit τόν τότον roirov ryt βασά-eov.

29. Aiyoi αντψ ‘Αβραάμ, Έχονσι Μωτ/α «al rout τροφήταν άκουσά-rutar αότύν

30. Ό Si tlrtr. ΟύχΙ. ιτάτιρ’ Αβραάμ-άλλ’ 4άν nt άιτό νίκρων τορννΘτ) rrpàs avroùt, ptrανοήσον-σιν.

31. Ehr Si αΐπψ, El Mut lut καί τύν νροφτ)-τύν ον· άκοίονσιν. οHi 4άν τι, Ζ« rtrpûv à rat τη πισθήσονται.

• » ν ……–

art tormented.

2β. And (mills all this, between us and you there is a great gulf fixed: ■<» that they which would pass from hence to you cannot; neither can they pass to ua, that would come from thence.

27. Then ho said, I pray the., therefore, father, that thou would eat send him to my father’s bouse :

». For 1 have five brethren; that he may testify unto them, lest they also come Into this place of torment.

». Abraham aaith unto him, They have Mooes and the prophets; let them hear them.

» And be said. Nay. father Abraham: but if one went unto them from the dead, they will repent.

31. And be said unto him. If they bear not Moses and the prophets, neither will they be persuaded. though one rose from the dead

(a) Moreover has here the meaning that Lazarus did not have a chance to eat the remnants, for the dogs ate them ; they ate them up so clean that they even licked the sores of Lazarus.

(b) Is wanting in many texts.

The parable, or rather fable, which stands directly after the parable of the steward explains the same simple idea that the poor are blessed, for they receive blessedness, and woe to the rich, for they have received everything

». And more than all that, between us and Sou there is a great gulf.

ven if one wauled to pass from us to you, ho could not do so.

27. And the rich man said, I pray thee, father, send Lazarus to my bouse :

». I have five brothers. I-et him explain things to them, lest they come to thia place of torment.

». And Abraham said to him. They have Moses and the teachers: let them hear them.

». Rut be said. No, father Abraham : if one went to them from the dead, they would come to their sense*.

31. And Abraham said to him. They have not heard Moses and the prophets; neither will they obey, though one rose from the dead and went to them.

which they wanted, and since this gospel truth is avoided by the church, this fable, like the parable of the steward, represents itself as very diilicult.

This is what the church babbles about it (pp. 481-484) :

By all these features are designated the luxury of the rich man and the poverty of Lazarus, and we must assume that this rich man was not compassionate toward the poor man and did not wish to console him and lighten his sufferings, but lived for his own pleasure. It does not appear from the parable that the rich man was stingy, but only that he was pitiless and heartless toward the poor man.

Was carried by the angels: That is, his soul was carried by the angels. It was the belief of the Jews that the souls of the righteous are carried to heaven by angels, and the Lord affirms this belief. There is no need of seeing here a figurative expression, but we must accept it in a literal sense. If the angels are ministering spirits, who are sent out to serve those who wish to inherit salvation, they, serving man as guardian spirits, during his lifetime, naturaby cannot leave him in the most important moments after death.

Into Abrahan t bosom: Tha’ is, to the kingdom of heaven. The figure of speech is taken from the accumbent attitude at feasts, when to recline on the breast was a sign of the particular nearness of the accumbent jærsons. Since the Jews had no doubt but that Abraham was God’s friend and lived in bliss in heaven, the statement that Lazarus reclined on Abraham’s bosom is the same as though it said that Lazarus was deemed worthy of bliss in the kingdom of heaven.

And was buried: This is not said of the beggar; it is to be assumed that the beggar’s funeral was jioor and there is nothing to be said about it ; but the burial of the rich man was magnificent and so it is mentioned, in order to show that in life and at death the rich man received all the goods of this earth. But the rich man’s and the beggar’s condition after death are represented in a reverse relation : the beggar is in the bosom of Abraham, while the rich man is in hell in torments. Hell is represented in the parable with the following features : (1) it is a place removed from the blessedness of the righteous; (2) a place of torments; (.’!) separated by a great gulf from the abode of the holy souls ; (4) the torments in it are great.

Seeth Abraham afar off, etc.: This, of course, increases his torments, but at the same time gives the unfortunate man some hope of getting an alleviation of them. Thus the spiritual contemplation of the bliss of the righteous no doubt increases the sufferings of the sinners in hell and can rouse in them hope of alleviation, however vain such hop· might be.

Have mercy on me: Have mercy on my sufferings and lighten them. Send Lazarus, that same læggar who in his lifetime lay on the ground before his gale, in the hope of getting something to eat from the crumbs of his table. What a striking contrast, es|»ecially for the rich Pharisees, who heard the Lord and derided his teaching about the proper use of wealth.

That he may dip the tip of his fnger, etc. : This shows that with a glutton the organ of gluttony, the mouth, suffers most; his tongue is parched from the strong thirst produced by the heat, and he asks Abraham to command Lazarus to lighten his torments at least a little. The flame, the fire, is a symbol of the Ereatest torments ; the figure is taken, no doubt, from the pun-hment of burning, so common with the ancients.

Son: A hint at the prejudice of the Jews in regard to their supposed rights, as the descendants of Abraham, to the kingdom of Messias, a hint which still more increased the sufferings of the rich sinner.

Receivedest thy good things : All the good, all the pleasures and joys of the world, which only riches can give.

And likewise Lazarus evil things: Poverty, contempt, vital sufferings.

He is comforted, and thou art tormented: It is represented that Lazarus is in bliss only because he suffered on earth and that the rich man suffers torment only because he lived in comfort on earth. But, no doubt, the answer has to be complemented here by the idea that Lazarus with his calamities was righteous, while the rich man with his riches was unrighteous, as he did not know how in a proper way to make use of his wealth.

There is a great gulf fixed, etc. : No doubt, in the literal sense the place of torment of the sinners is separated from the place of bliss of the righteous ; but also a moral gulf is meant, a moral condition of both, by which those who have been confirmed in evil cannot become righteous and vice versa. This does not deny the teaching of the church, according to which those who die in repentance, but have not become perfect in the struggle, may, by the prayers of the church, pass from the condition of torments into a condition of bliss. Sinners and righteous are taken here in an unconditional sense.

This is what Reuss says (pp. 505, 506) :

2° La (orme de la parabole laisse beaucoup λ délirer au point de vue éthique. En effet, le v. 25 dit simplement et froidement : Toi, tu es tourmenté, parce que tu as reçu ta part de bien sur la terre; lui, il a eu su part de maux, donc il est consolé. La rémunération future est ainsi présentée comme une simple compensation matérielle, et le mérite moral n’y entre pour rien. On peut dire, à la rigueur, et l’on ne manque jamais de dire dans l’usage homilétique qu’on fait de lu parabole, que le riche a été un homme sans pitié, parce qu’il a laissé le pauvre mourir de misère à sa porte mémo; on peut ajouter que le v. 30 parle, après coup, de conversion. Mais on ne peut pas nier que d’après le texte, tel que nous l’avons, l’unique vertu de Lazare a été d’être pauvre autant qu’on peut l’être. Il n’est pas dit le moindre mot jour expliquer que cette pauvreté n’était pas l’effet naturel et mérité de sa propre conduite, comme c’est le cas, neuf fois sur dix, dans le monde des réalités; il n’est rien dit des qualités morales qu’il aurait eues dans sa pauvreté. Son entrée au paradis n’est motivée en aucune façon, et au point de vue do la morale, l’exégèse est forcée d’amplifier le récit pour tourner cette difficulté. On est ainsi amené à penser qu’au gré de Jésus la pauvreté par elle-même est un avantage et la richesse un désavantage, en vue du but final de la vie terrestre, et l’on ne manquera pas de passages parallèles à citer en faveur de cette thèse. Cependant cela ne nous paraît pas suffire pour expliquer le texte.

3° La difficulté est précisément celle que nous avons dû chercher à écarter dans le récit précédent. 11 faut donc insister sur ce fait que Jésus, pas plus ici que la première fois, n’a voulu inculquer la vérité que nous avons l’habitude d’y chercher de préférence, celle de la rémunération; mais une autre, que nous n’y cherchons point ordinairement, savoir celle de la nécessité de songer à temps à l’avenir au-delà de la tombe, en face des biens terrestres. C’est l’homme riche seul qui est en vue; Lazare appartient uniquement au cadre ; ou bien il sert à mettre en relief le portrait principal. Sa personne n’est pas plus importante dans le tableau que celle des cinq frères. Or, pour songer à l’avenir, l’homme est suffisamment instruit: il a Moïse et les prophètes. S’il ne veut pas les écouter, il n’écoutera pas non plus les ressuscités. Jésus savait par expérience que les miracles mêmes n’arrivent pas à vaincre la mauvaise volonté (sect. 28, 03^. Vous êtes riches; usez de vos richesses, non pour votre plaisir seul, mais pour le bien commun; les nécessiteux sont à vos portes. Qu’ils soient toujours méritants au même degré c’est là une question secondaire. De nos jours, un pareil principe est bien plus important et plus fécond qu’autrefois, l’aumône individuelle est le plus souvent stérile, n’étant plus le seul moyen d’exercer la charité.

C’est d’ailleurs la seule parabole dans laquelle un personnage fictif soit désigné par un nom propre. Cela a fait penser à quelques-uns qu’il s’agit ici d’une histoire véritable.

Reuss’s conscientiousness and stupidity in this place throw a peculiar light on the matter. He says naively : ” La difficulté est — ” He might have added that ho tries to find the same difficulté in the sermon on the mount and in many other passages. He is surprised to read “ parce que tu as reçu la part de bien sur la terre,” etc. Yes, the same is said in the sermon on the mount; the same makes us recognize that poverty is regarded as a good according to the Gospel. ” Mais on ns peut pus nier que d’après le texte, tel que nous l’avons, l’unique vertu de Lazare a été d’étre pauvre autant qu’on peut l’être,” and, ” On est ammené à penser qu’au gré de Jésus la pauvreté par elle mime est un avantage et la richesse un désavantage.” It is laughable and pitiful.

The whole teaching of Jesus consists in this alone, that indeed man cannot otherwise express his faith in his teaching than by the renunciation of property, and that is all the teaching consists in, while the interpreters find in surprise that he regarded poverty as an advantage, and wealth as a disadvantage.

The theoretical meaning of the parable is this, that the lifetime is given to exalt the son of man, to give up the carnal life, in order to receive the true life. Death will come, and man will be deprived of this possibility. Christ expresses in a most material, derisive manner the thought, on the one hand, that when life comes to an end and death comes, all worldly affairs will be useless, and, on the other, that it is impossible to turn back the possibility of life. And he adds that it is not necessary to look anywhere for the proofs of the insufficiency of the mere earthly life, and that it is clear to everybody that a

dead man cannot come back to tell what has happened to him, after he is dead, as the rich man is suggesting.

The practical meaning of the parable is the same, but it says directly what has to I» done in order that one may attain the true life. It is possible to give up the carnal life, not in words merely, by not retaining riches, so long as there are men who are poor and suffer cold. And so die retention of jKissessions, as long as there are poor people, is incompatible with life. To give up life, it is necessary first to give up property, and he who does not give it up cannot receive life.

This whole jMirable is remarkable for its ironical tone. The last remark, that if the dead rose they would not be believed, hints at the fable of the resurrection of Jesus.

THE CHIEF COMMANDMENTS

things by the aid of the law. Consequently, Love God and thy neighbour, as the chief commandment, is not Moses* thought, but that of Jesus, and the lawyer, in agreeing with him and repeating these commandments, repeats only what Jesus has said before. In the discourse with the youth, Jesus, counting out the commandments, at the end of the most common commandments mentions as the completion of them all the commandment to love the neighbour, and repeats only what is already known; consequently this discourse (the rules which Jesus gave) ought to stand first.

35. Καί érijpôτησβ» tit If avrû» νομικόt. χ<«-ράζων aùràr, καί Xtyur,

36. ΔιδάσκαΧί, χοία

JrroXq O’ τψ

ϊόμψΐ

This discourse with the lawyer must be placed before the discourse with the rich youth. We must remember that according to the law of Moses, as the lawyers understood it and as we understand it, it is by no means possible to say that to love God and your neighbour is a great commandment.

Dfut. vi. 5. And thou “halt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

Lev. rix. 18. Thou “halt not avenge, nor bear any grudge against the children of thy people, but thou “halt love thy neighbour as thyself : I am the Lord.

In the law there are many rules, and it is possible to select any two rules, that is, to say a thousand different

Matt. ττίί. 35. Then one of them, which was a lawver, aaked him a question, tempting him, and saving,

36. Master, which is the great commandment in the law ?

35. And one of the lawyers, tempting him, asked him,

36. Teacher, which la the great commandment in the law ?

37. ’ΟΝΊ^ΛίΙπ» αάτψ, ‘’A>ax^«r Kv-fHor ràv tMr oov. Ir Λ5 rÿ «opSi- «ai lv SXj rj ψνχη aov. «ai

6Xj r j Stavolç aov.’

38. λίπη iarl τρύτη καί μτ/άΧη Ιϊτολή.

31». ïtvripa S, όμοια ai/rj, ‘’A7axjJa«t tôt νΧησΙον σονώτ σίαυτό*’.’

40. ‘Et raûrait raît Jvrk /rroXaû 8Xot i

«al ol rpo^jra* κρίμα vrai

32. Kai th ta α£τφ i ΐραμμαtti*. KaXwf, S.Sd-.αΧ., h’ dXjfMar that, Sri <k ίβτι Oràt, «al ούκ terιν dXXor xXjsv αύτού.

33. Kai τό àyairp,» alnàv 7f ΛΧηι rtz, καρδίαΐ, καί If ΒΧηι rfy evehtut, καί If δΧητ rf)t ψνχήι, καί If fiXijr rfjt Ισχύοt. καί τό àya-ιτφν τδν τΧησΙον ώί Ιαυ-τά»<, χλοόν fort xd ptw» xûf όΧοκαντωμάτων καί rû>* θναιων.

34. Kal L ‘lyxoLi. UAe αύτύν βτί ΜουΜχώί

37. Jomm Mid unto him. Thou ahalt love the Lord thy God with all thy heart, and with all thy «oui. and withall thy mind.·

3”. Thia la the first and 3”. This Is the drat great commandment. great commandment.

39. And the aecond is like unto it. Thou «halt love thy neighbour as $Τθη these two commandments hang all the law and the prophets.

32. Andtheacrll*aaid unto him. Well. Matter, thou hast said the truth : for there la one God; and there is none other but he:

33. And to love him with all the heart, and with all the understanding,» and with all the soul, ami with all the strength, and to love his neighbour as himself, Is more than all whole burnt ollerings and sso-riiices.»

34. And when Je«u· 34. And desus. looking saw that be answered at him, said to him,

37. Jeaua aald to him. Thou ahalt love the Lord thy God with all thy heart, with all thy aoul, and with all thy power.

39. The second la like it: Thou shalt love thy neighbour as thyself.

46. In these two commandments is all the law and the prophets.

32 And the lawyer aald again, Well bast thou said, teacher, that he is one, and that there is no other but he.

33. And to love him with all thy heart, with all thy understanding, with all thy life, and with all thy strength, and to love thy neighbour as thyself, is more important than all the services.

ΛτικρΙ^η. tirer avrp, Oi μα.μά’ ‘I r»§

0afiM« rw Owi

(a) «ai τώι» θυσιών is wanting in many texts and is superfluous.

(b) In Deuteronomy the words and with all thy mind arc wanting, and so I omit them.

The continuation of the verse in Deuteronomy says, And these words which I command thee this day, shall be in thine heart : And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkcst by the way, and when thou liest down, and when thou risest up. And bind them to thine hand to be a deed for thee, and bind them to thine eyes, to look through them.

And so the idea is that it is not enough to love God with words, but we must love him in such a way as to do his will His will is expressed in the following, Love thy neighbour, and so Jesus answers directly the lawyer’s question as to which is the greatest commandment, Honour God so as to love thy neighbour as thyself.

OF THE KICK MAN ANN OF HICHF.S

17. Καί ttroptvopl-rav av-rov elt 4M». sp·»-ipauwr tit <·! ytv-rtr^oat avrfl Ικηρύτα •*fl. Δ44«·Μ >·· fl, rl r»«4w 7»a fwlJr alunar ;

is. 0 fl ‘iw* <r-»«r afly, Tl μα X4>«f 4>aMr; «Aflii fl μ*1 tit, 4 (kfa.

17. E/flflX«i dr<X-fliF (à r|v ri)p»p W» »έι Μ·Μι.

18. Λ4γ«ι ·4τφ, ΙΙοί-•t; à Μ Ίι^ούι tlrt,

discreetly, b· said unto Ιι I in, Tbou art not far iron lb· kingdom of God.

Thou art not far from the kingdom of God.

Mark t. 17. And when h· w·· gone forth Into th· way. there cam· ne ruoning, and kneeled to him, and aak«d him. Good· Master, what shall I do that I may Inherit eternal life?

1» And Jesus said unto him. Why calleet thou me eoodT there Is none rood but one, that Is, God.»

Malt. rtr. IT. Nut If thou wilt enter Into Ilf·,· keep the commandments.

IS. II· aaitb unto him. Which? J mus said,

IT. On· day a com· mand«r cam· running up to Jeans, and kneeled liefore him, and asked him. Good teacher, tell me what food I must do that ! may Inherit eternal life?

1·. And Jesus said to him, What Is the ns· of talking about th· rood? There la none good, but God.

IT. If thou wilt have life, keep the command-menu.

Ik. M· said to him. Which? J mus eaid.

TÔ, oi> </-oretcet ν ού

μοιχ«νσ«κ· ού *X4^<«r.

I©. OO.vSeMMTv^ <·<·’ Τ Ιμα vie rar (μα <·· ■·! **1’ Virlp·· καί, dyar^rnt rôr rX»y-σΐοο σου ώ< aeayrôr.

20. Alytt αύτψ ό rtarlonot, lldrra ταυτα ΙφυΚαξάμητ 4κ rtbTiyrbt μου· τI ίπ ύστ»ρώ ;

21. Ό 64 Ιηαονι 4μ-βλίψαι αντφ ήyάrησtr avrôr. καί tirer αύτψ, Έ» ··· ygrtptl·

21. Ε4 ck/Xr.r rA<«x elssu, Orayt,

σου rà ùrdpxorra, καί 6fl στνχοΪΓ αί_ l(tet θησαυρό ir ούρανψ· «ai flvpo, àaoXovOti μοι.

22. Ό fl aruyràaat hrl τιρ Xhyip dry\0t XvTOi’pcvof* ήτ yàpΙχωτ κτήματα roXXd.

23. Kai r<ρφΧκφίμα-rot i Ίησούί X4*><· μαθηταϊι avrov, Il «λ 6i*«ôXwt oi rd χρήματα ίχοττιι «lt Tiff βασι-Xtlar reL Ürov <hreX<6-σουται.

24. ΟΙ fl μ«^τ·Ι ΙΗμβοΰττο tri Toît X6-γ·ί< nürev. 4 64 ‘liyeovt rdX.e dvM^flh X4t« aùroîi, T4«ra, rit 66-•«•X4»4<r< refl rtrot&i-rat 4»l rest χρήμασιυ fit τήυ flae.Xcia, row Ο<·ν «ie.Xfl.V

25. K6«er wripôv 4·τ· «dnijXov 6«à ryf τρυμα-X»âf τήι ^αφί&οι 6»«XS«?v, ή rXedeM»· <l« vf>» ^n«r.-X<Ur reS O<eG doXflîr.

20. 01 64 rtpeaoZrt

Thou shall «Io no murder, Thou allait not commit adultery, Tliou ah alt not steal. Thou «halt not bear false wlluess.

11 Honour thy father* and thy mother: and. Thou shall love tbv neighbour as thyself. (Ei. ii. I3-Wi Lev. »i»-N»)

20. The young man salth unto him. All these things have I kept from my youth up : w hat lack I yet?

Alark r. 21. Then Jesus beholding him loved him, ami said unto him, <>ue thing thou lackest.·

Matt. rig. 21. It thou wilt be perfect, go and sell that thou hast, and K*ve to the poor, and ou shall have treasure In heaven: and come and follow me.

Mark t. 22. And he was sad at that saying, and went away grieved : for he had great possessions.

2X And Jesus looked round about, and «aitb unto his di-ciples. How hardly/ shall they that have riches enter into the kingdom of God!

24. And the disciples were astonished at his words. Hut Jesus an· swereth again, and aaitb unto them. Children, bow hard Is II for them that trust In riches to •nier Into the kingdom of God I

TIIOU snail II·’» “I··. ……. shall not commit adultery, Thou shalt not steal. Thou Shall not bear false witness.

I». Honour thy father and k»v· thy neighbour as thyself.

20. And the commander said to him. All that I hav· kept from my youth. What do I lack—

21. Jesus looked at him and smiled, and said. One thing tbou lackest :

21. If thou wilt fulfil everything, go and sell everything which thou hast, and give to the Kor, and thou shall

ve treasure In God: then come and follow mo.

22. The man was sad al these words, and went away : for he had great possessions.

23. And seeing how he wa« saddened, Jesus looked round and said to his disciples. Now v«»u see how incompatible it Is for those who have possessions to enter into the kingdom of God!

24. The disciples were frightened at these words. But Jesus turned to them and said. Yes. children, I tell you again. It Is Incompatible for those who have possessions to enter Into the kingdom of God I

M. It Is easier for a camel to go through the eye of a needle, than for a rich man to enter Into the kingdom of God.

2β. And they were aa—

25. Il Is more possible for a camel to go through the eye of a needle, than for a rich man to enter Into the kingdom of God.

2β. They were even

^«vXi^aorro λ/γοκτ«ι iavroùt, Kai rit δνπιταί α*βη»αι ;

27. ’E^X^at « αί-»ώ L ‘ I η*οΰ λ/γ<<, Ila^à ά*ρύ*9” âsc.a rar. <έλλ’ OV rapà τψ v»v vivre >4# 4v»ard ίστ< rapà τψ ϋ<ψ.

tonistie<l out of mean ure,sayingamonE them ••he·. Who then can tx

aaved?

27 And Jeeua looking upon them aaitli. With men, it la imi«saibls. but not with «tod: for with tiod all thing· are poeaible.

mor· frightened, and said to one another. Who then can vreserve hi· life?

r. And Jeeua looking at them aald. According to the human under •landing It aeeme im )>■>··ible. but according toliod it la possible.

(α) αγαθός cannot have here the meaning of good, nor virtuous, for from the context it appears that Jesus does not deny these qualities in himself, but points out to the young man that he and his disciples are not blessed, that they do not experience and do not give earthly happiness, but, on the contrary, are subject to even greater discomforts than other people. The meaning of αγαθός in the sense of happy, blessed occurs in 1 Peter iii. 10: For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.

’Αγαθός has the meaning of good, without the distinction of whether it is communicated by another, or experienced by oneself, that is, beneficent and good. The young man asks in general about the good, about happiness, how he may obtain the good, happiness, comfort. And Jesus says, good, that is, satisfied, is God only. We cannot attain the good, meaning by it what is agreeable for us, but we can acquire life.

(6) In many texts we find πατήρ or πατήρ Iv τοις ουρανοϊς instead of God, and this seems to me to be better, liecause, in my opinion, the last words, Honour thy father, refer to God the Father.

(c) Jesus is not talking of eternal life, but of life in general.

(d) In many texts and mother is omitted. 1 take and mother to be an interpolation, and that the father is here God, and that with the last words are repeated the commandments which were said to the lawyer, Honour God and love thy neighbour.

What confirms us in this supposition is this, that the commandments, Thou shaft not kill, commit adultery, steal, and lie, are given in the order in which they are given in Moses. But the commandment, Honour thy father and thy mother, is mentioned last, though it stands before. I assume that Jesus counts out the four commandments in order to say that he does not reject the commandments of Moses, but at the end adds his own, of which it was said before that it contains the whole law and the prophets. Ho says, Dost thou acknowledge the commandments, those of Moses and the last, in which everything is contained, Love God and thy neighbour ?

(e) One thing thou lackest, is apparently said in derision. Jesus repeats his words, and says, Thou lackest one little thing, and that is, to fulfil these commandments.

(/) δνσκολως really means uncomfortably passed ; it is generally used in the sense of uncomfortably, improperly, incompatibly. These words express the same as what was said in the sermon on the mount about it being impossible to serve two masters, God and mammon.

(y) παρά with the dative has here the meaning of what depends on anybody’s judgment. 1 Peter ii. 20, Rom. ii. 13, Gal. iii. 11, and elsewhere. This meaning is especially clear with θ<ώ, where it signifies to hare power, the possibility. It seemed to the disciples that it was impossible, and so he said. According to human judgment it is indeed impossible, but according to God it is possible.

The sense of the discourse is this, that a rich and important personage comes to Jesus and says, Thou art a teacher of the good and of happiness, so tell me what good and happiness dost thou teach Î

Jesus says, I do not teach any good or happiness, for God alone is good and happy, but I teach life, how to attain life. And to attain life, it is necessary to do

the command menu, and the commandments are these, In addition to the old ones about not killing, not committing adultery, also these, Honour God in such a way as to love thy neighbour as thyself.

The rich man replied, I have fulfilled all these commandments. Jesus says, If thou hadst fulfilled the last two commandments, or even one of them, thou wouldst not have any possessions.

If thou didst really fulfil this commandment about loving thy neighbour as thyself, thou wouldst not have anything of thy own ; thou wouldst have distributed everything to those who have not; if thou wishest to fulfil the commandments, go and distribute thy possessions.

The important personage frowned and went away. Then .Jesus said to the disciples, You see that it is true, as I have said, that the kingdom of God belongs to the poor, that you cannot serve God and mammon. It is utterly impossible for him who has possessions to enter into the kingdom of God.

The disciples were frightened. But he said to them. It is impossible for him who has possessions to enter into the kingdom of God ; it is easier for a camel to go through an eye of a needle, than for him who has possessions to enter into the kingdom of God. They were frightened more than ever, and they said, How is this possible? But he said, Judging in human fashion it is impossible, but judging according to the spirit, according to God, it is not only possible, but you cannot even think differently.

No parable, it seems, has given its interpreters more trouble than this one.

This is what the church says (pp. 352 and 355) :

If thou wilt be perfect: Such λ man ns for the acquisition of the eternal life has nothing unfinished, nothing lacking, for whom there are no obstacles to overcome in order to obtain eternal life.

Go and fell that thou haft, etc.: The young man boast* of having kept the commandments of the law. Now the law demanded that he should love his ncighl>our as himself, and that he should lore the Lord his God more than all. The Lord says to the young man that if he really has gained such lore or wishes to gain it, if he loves and wants to love God and his neighbour as the law demands, he must devote to God and to his neighbour both himself and everything which he has, consequently also his wealth. Sell your j Obsessions, distribute them to the poor, and follow me.

Follow me: lie my disciple.

Thou thaï I hare treasure in hearen: Such is the reward for this exploit. Jesus commands the youth to leave his wealth, showing him that he not only does not deprive him of his wealth, but even adds more to it, which surpasses that which he commands him to distribute, which surpasses it as much as heaven surpasses earth, and even more. At the same time he calls this treasure an ample reward, singular, and such as no one can take away, offering this to the young man as much as is in the power of man. And so it is not enough to contemn riches, they must also be used for the good of the poor, and one must, iu particular, follow Christ, that is, do everything which he may command, be prepared for suffering, even for death. (Chrys.) This commandment about distributing one’s possessions to the poor is given conditionally : if thou wilt be perfect. We may say of it what was said above of celibacy : All men cannot receive this saying.

How hardly thall they that have riches, etc. : Christ with all his power rebukes, not the riches, but him who is addicted to the riches.

The danger of riches in the matter of salvation or of the moral perfection does not lie in them, but in this, that to the sinful nature of man they present many temptations and obstacles in obaerving the commandments of the law and of the will of God, when man loves them inordinately.

It ϋ easier for a camel, etc. : This was a popular Jewish proverb, which is still current among the Arabs. To show that a certain thing was impossible or exceedingly difficult of execution, they used to say, that it was easier for a camel or an elephant to |»as8 through an eye of a needle than for the thing to happen. However, some people do not understand an animal by the camel, but a thick rope which is used by boatmen in thro*-

ing out the anchors with which to steady the ships. In neither sense can the words be taken in their literal sense; all that is intended is to show the impossibility or unusual difficulty. But why did Jesus tell his disciples that it is difficult for a rich man to enter into the kingdom of heaven, since they were poor and had nothing? Of course, in order to teach them not to be ashamed of their poverty, and, as it were, in order to justify himself for having advised them before not to have anything.

Who Men can be eared f If it is so difficult for a rich man to l>e saved, who has the power and the means to do so much good, who can after that l«e saved? the conclusion of the disciples is from the greater to the lesser.

Or: if it is so difficult for the rich to I* saved, who of them will be saved?

Beheld them: This is noticed also in St. .Mark, as a peculiarity during this answer of the Lord. With his meek and calm glance he soothed their agitated thoughts and destroyed the doubt, for this is meant by the evangelist’s remark, He beheld.

With men tbi» ù impwudlde, etc.: It is impossible for men, with their human means, to have a rich man saved ; men are powerless to do so, but God is all-powerful, and for him nothing is impossible. His loving and saving grace is able to do that which man is absolutely unable to do with all his strength and means. But in what manner will the impossible be made possible? If thou renounces! thy possessions, distributes! them among the poor, and abandonee! thy evil lusts ; for the words of Jesus Christ do not ascril* the works of salvation exclusively to God, but at the same lime express the difficulty of thia exploit for us, as can be seen from what follows.

This is what Reuss says (pp. 527-530):

Dans.cette («éricope, le fond de la narration est le même chez les trois évangélistes cl les différences ne portent que sur des détails peu importants. Néanmoins ces différences sont de nature i nous faire reconnaître des rédactions plus ou moins libre, ou indé|>endantvs l’une de l’autre.

Le personnage qui est min en scène est désigné par .Matthieu comme un jeune homme, par Luc comme un chef (de synagogue ou magistrat?); les deux versions peuvent s’accorder à la rigueur. La question qu’il pose à Jésus parait avoir été inspirée par un sentiment louable, à moins qu’on ne veuille supposer gratuitement qu’il était venu pour entendre dire qu’il ne lui restait plus rien à faire. Il ne se connaissait ni vices, ni péchés graves ; mais

il pensait qu’il fallait quelque cnose ur ,__

gaire pour aspirer K la félicité éternelle ; et su représentant les conditions de l’entrée au royaume de Dieu comme une certaine quantité de choses à faire, il demandait à connaître ce qui pouvait encore lui manquer. Il aborde Jésus fort poliment avec une formule caressante: Mon bon maître!

C’est à cette formule, prononcée sans aucune arriéra-pensée, que Jésus l’arrête pour lui faire comprendre que la chose dont il s’enquiert est infiniment plus sérieuse qu’il ne (tense : Pourquoi ni appelles-tu bon f II n’y a de bon que Dieu .n ul. Le Seigneur a parfaitement compris que cet homme ne doutait pas le moins du inonde qu’il ne fût lion lui-même; qu’il no se faisait pas de souci au sujet de la portée idéale de ce terme ou de cette notion, qu’il n’avait aucune idée de la grandeur des devoirs, mesurés d’après la sainteté absolue <ie Dieu et les besoins infinis de l’humanité. Eh bien, il doit apprendre avant tout à mesurer la distance qui le sépare du but, ou plutôt, à entrevoir un but sur lequel il n’avait jamais jeté un regard. Le grand prophète auquel il parle, qu’il a cru devoir consulter, de préférence à tout autre mortel, au sujet des conditions du salut, décline lui-même l’honneur d’être ap]>elé bon ; à plus forte raison, tout autre se gardera d’être trop présomptueux à cet égard. Dieu seul est bon, parfaitement, invariablement. L’homme ne doit pas être appelé bon, ni surtout s’estimer tel, non pas seulement parce qu’il a réellement des défauts et qu’il peut faire une chute, mais par une raison dont on parle moins souvent : le meilleur peut et doit toujours progresser, il lui reste toujours quelque chose à faire, chaque jour amène pour lui de nouveaux devoirs. Il n’y a pour lui jamais de sabbat réservé à la contemplation joyeuse d’une œuvre parfaitement achevée (Jean v. 17 ; ix. 4). Dans ce sens-là, nous pouvons reconnaître, sans que notre sentiment en soit blessé, sans que nous ayons à reprocher h Jésus une affectation de fausse modestie, qu’il a pu et dû refuser la qualification que cet homme lui donnait, pour l’éclairer en même temps sur sa propre valeur morale et pour détruire les illusions qu’il se faisait. On comprend que certains lecteurs aient été offusqués d’une phrase qui paraissait contredire la thèse de l*inq»eccabilité de Jésus. Aussi voyons-nous dans le texte de Matthieu, tel que la critique l’a rétabli, un essai de faire disparaître cette difficulté. Mais il n’en est que plus sûr que les deux autres textes nous ont conservé la forme authentique du discoure.

Après cela, Jésus, répondant au fond de la question, commence par renvoyer son interlocuteur à la loi (comp. Luc x. 25, sect. 60). Il n’a pas pu vouloir dire qu’une observation plus ou

moins rigoureuse et littérale de certains préceptes, pour la plupart négatifs, suffisait jour gagner le ciel et mériter le titre de bon. Le sermon de la montagne nous préserverait au besoin d’une pareille erreur. Mais il pouvait vouloir faire faire à son présomptueux interlocuteur un retour sur lui-même, l’amener à sonder sa conscience, et en général Je préparer, par cette catéchisation basée sur la loi, à des instructions plus s|>écialement évangéliques. Le bon Israélite est à toute épreuve, il subit l’examen avec une entière assurance et à sa grande satisfaction. 11 a tout fait, tout observé, et depuis sa jeunesse. Ne faudrait-il rien de plus?

Il fait parade de ses illusions avec tant de candeur, que Jésus le prend en affection. Evidemment, comme Juif, il était ce qu’il pouvait et devait être. La loi, la règle traditionnelle, ne lui demandait rien de plus. Jésus va donc élargir le cercle du devoir, et se sert à ce propos d’une formule très-énergique, étonnante et même, si l’on veut, absurde, au joint de vue du bon sens pratique (Luc xii. 33, sect. CO), mais parfaitement propre à rendre palpable l’idée qu’elle devait représenter. La pierre de touche qu’il applique à l’or de cette vertu légale, c’est tout simplement la question de savoir si elle irait jusqu’à l’abnégation des intérêts terrestres legitime*, en vue de biens suj»érieurs, mais purement spirituels. S’il >«cuvait rester le moindre doute à cet égard, le fait que Marc explique lui-même l’invitation de Jésus par cette autre formule : te charger de *a croix (sect. 40, Matth. x. 38 ; comp. xvi. 24, sect. 50), et puis l’interprétation donnée plus bas par le v. 29 des trois textes, prouvent que nous aurions bien tort de ne voir dans la phrase que nous avons sous les yeux, que le conseil positif et direct de jeter l’argent par la fenêtre. La vertu chrétienne ne doit pas se tracer des limites. L’amour de l’argent est une des mille pierres d’achopjxment contre lesquelles la faiblesse morale vient se heurter, un des écueils qui en révèlent la fragilité. 11 n’est signalé ici qu’à titre d’exemple, cl l’on aurait tort de croire que cette histoire ne doit pas avoir une portée plus générale, ou qu’elle doit signaler la richette elle-même, objectivement, comme un mal. (Voyez surtout l’explication donnée par Marc, v. 24, et qui est incontestablement juste, bien qu’elle puisse avoir été ajoutée par le rédacteur, de son propre chef.)

Cette seconde épreuve, le jeune homme ne la soutient pas. 1-e royaume de Dieu, la vie éternelle, telle qu’il l’a conçue, ne vaut pas ce prix, à son gré. Jésus le voit partir à regret, et il proclame avec douleur devant ses disciples une vérité qu’il a bien souvent déjà répétée sous des formes diverses [Matth. vi. 19 ss. (sect. 14) ; xii. 49 (sect. 29) ; xiii. 44 ss (sect. 34) ; x. 9 ss 37 ss. (sect. 40) ; xvi. 24 ss. (sect. 50). Luc ix. 02 (sect 58) ; xii. 22 ss. (sect GG) ; xiv. 26 ss. (sect. 73), etc.], mais qu’il trouvait bien difficile à inculquer aux hommes, celle, qu’il n’y a de sauvé que celui qui sait au liesoin renoncer ; qu’on vue du ciel, il faut savoir sacrifier les biens de la terre ; qu’il y a des moments décisifs oh il faut choisir entre 1 un et l’autre. L·*» hommes sont si peu disposés à faire ce choix dans le sens qui leur serait salutaire, que Jésus hasarde le mot impotiiUe, qu’il semble désesj»érer de trouver chez eux l’héroïsme moral qu’il réclame. L’image du chameau et du trou de Γaiguille a le même sens que celle de la montagne transportée par la simple paroi·· ; c’est l’expression figurée do l’impossibilité On n’a pas besoin pour cola de substituer (comme on l’a proposé) au chameau un câble, ou au trou de l’aiguille une étroite poterne, au risque d’amoindrir la force du dicton proverbial. Les talinudistes et les Arabes l’ont aussi et renchérissent même sur le chameau en le remplaçant par l’éléphant.

Les disciples comprennent si bien la portée des paroles de leur Maître qu’ils s’écrient tout consternés : Qui donc peut être taunî Cela ne veut pas dire : Si les riches risquent de manquer le ciel, eux qui ont tant «le moyens de bien faire, à plus forte raison les pauvres, qui n’ont rien à donner, u’y arriveront pas. Ils veulent dire : Si ce que tous les hommes désirent le plus, est un empêchement dans la voie du salut, comment espérer que quelqu’un arrive jusqu’au bout? Nous ajouterons dans le même sens: Riche et pauvre sont des termes extrêmement vagues et purement relatifs; la quotité matérielle de la fortune terrestre ne détermine pas le degré d’attachement du cœur aux choses d’ici-bas, ni les chances plus ou moins grand··* que peut avoir un homme de réussir dans ses efforts à le vaincre. Seulement le cas particulier, qui donne ici lieu à la réflexion du Seigneur, présentait cette vérité sous la forme la plus palpable et la plus populaire. Voilà pourquoi cette forme est acceptée et employée par lui.

Aussi ajoute-t-il un autre mot qui fait voir clairement que la portée du premier s’étendait bien au-delà de ce que l’on appelle vulgairement l’aisance et la richesse. Si le salut, la certitude de la vie éternelle, l’entrée du royaume de Dieu, était le fait des hommes seuls, de leurs efforts constants et infatigables, de leurs forces et do leur volonté, aucun n’y arriverait. 11 leur faut à tous l’appoint des forces divines, l’assistance du saint esprit, l’appui de là grâce. Pour Dieu et par Dieu tout est possible. Ce passage est l’un de ceux qui prouvent do la manière la plus directe que la théologie évangélique, telle qu’elle a été dévelop-pée par Paul, a ses racines dans l’enseignement de Jésus lui-même. Plus haut (Luc xvii. JO, sect. 77), nous lisions que l’homme n’a point de récompense à réclamer, lors même qu’il aurait fait tout son devoir ; ici nous apprenons qu’il ne peut pas même le faire sans que Dieu lui vienne en aide. Ces deux textes se complètent l’un l’autre.

They have to interpret everything in such a way as to prove that one may be rich, knowing that the poor are starving, and yet be a Christian. And they distort the teaching, and misinterpret what has so clearly and with such insistency been said so often.

The Gospel begins by saying that John runs into the wilderness, becomes a mendicant, preaches that he who has two garments should give one to the poor, and he who has food should also give it, and reproaches the rich for their riches and their cruelty.

According to the interpretation of the church it means only that John the Baptist smeared people for the kingdom of Jesus, but that what is said about wealth and poverty is only for an adornment of speech.

Jesus goes into the wilderness as a mendicant and struggles against the temptation of wealth, — this means nothing, — it is only the devil who is tempting God.

Jesus returns into the world, renounces his home, his family, his property, and keeps the company of mendicants, and preaches to mendicants, — all that means nothing. All that shows only the meekness of God.

Jesus says that God is displeased with rich sacrifices, that he rejoices only in the love and compassion toward one another, — that is only a quotation from the prophets.

Jesus explains that the kingdom of God consists in renouncing the life of the flesh and in living by the spirit, — that is only an explanation of the relations of the persons of the Trinity, and has no other significance.

Jesus, replying to the disciples of John, says that the mendicants will know of his good, — that is again an adornment of speech. Finally, Jesus delivers his sermon in clear words, which are accessible to everybody, saying directly what men have to do that they may fulfil his teaching. This sermon is regarded both by the learned and by the unlearned as the brightest and clearest place in the Gospel. And this sermon Jesus begins with the words, Blessed are you vagrants, for yours is the kingdom of God, and unfortunate are you rich men, for you esteem the reward of the flesh. To these words is added the little word r<j> πυνύματι, which has no connection with anything, and these words are interpreted as sentimental phrases, which have reference to meekness; of the fact that riches and possessions are the source of evil, are cruel, Jesus does not say a word. Not Jesus said that, but Proudhon ; and Proudhon is a liar, — he is a socialist and an infidel. In the whole sermon nothing but this teaching about disinterestedness is elucidated and confirmed. In Chapter V. the rules are given which lead to the impossibility of possessions. If all offences are to bp forgiven, and one is not to defend bis own, nor to go to court, nor to resist the enemy, then all property is unthinkable. All these rules are rejected and are taken to be nothing but sentimental phrases.

In Chapter VI. it says, Collect nothing, do not lay up treasure, that is, have nothing, and, If you lay by, you will not be the children of God. It is impossible, it says so outright, it is impossible to connect the service of God and of mammon. It is clear that if thou hast collected and laid by, thou wilt not give to the poor from what thou hast laid by. But the poor always exist ; and so it is impossible to lay by, for thou art in the power of God. If thou layest by, thou wilt die. Have no care for the morrow. This seems precise and clear.

But Jesus seems to foresee that men will try to conceal this, and will misinterpret it, so he adds a few parables: about the feast to which only the poor come ; about the

unjust steward; about the rich man and Lazarus; be expresses from every side the idea that it is impossible to enter into the kingdom of God with possessions. No, he is speaking of everything but of my money-bags, and wealth does no harm ; on the contrary, it is very nice.

More than that. In the discourse with the young man the same thing is expressed with such simplicity and clearness that it is impossible to discover any new interpretation for it. But they interpret and invent for Jesus such rules as will allow the money-bags to remain untouched. Terrible efforts of glibness of mind and tongue are directed toward the proof of this j>ossibility. They invent an Ebion, who has never existed, and who is supposed to have founded a sect which recognized the necessity of poverty as a condition for entering into the kingdom of God. Ebion means πτωχός, that is, precisely what Jesus commanded, and the disciples called themselves ebions. The Ebionites, that is, those who executed his teaching, are a sect, and those who invented the Trinity and the sacraments and admit riches, courts, wars, are the true followers. But the first disciples of Jesus, the apostles, did not understand the teaching of Christ.

Act» ii. 41. And all that believed were together, and had all things common;

45. And sold their jossessions and goods, and parted them to all men, as every man had need.

40. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

47. Braising God, and having favour with all the people. And the Lord added to the church daily such as should l>e saved.

AcU ir. 32. And the multitude of them that ! relieved were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own ; but they had all things common.

33. And with great lower gave the apostles witness of the resurrection of the Lord Jesus : and great grace was upon them all.

34. Neither was there any among them that lacked; for as many as were possessore oi lands or houses sold them, and brought the prices of the things that were sold,

35. And laid them down al the apostles’ feet: and distribution was made unto every man according us he had need.

But no, they want to retain the money-bags and yet be regarded as children ok the kingdom.

God be with them and with their money-bags. Let them keep them, if they will only leave the teaching of Christ in peace. This teaching cannot 1« followed just a little : they say themselves that it is the truth. If it is the truth, there can be no little truth, — it is either the truth or a lie. In order to understand a truth just a little, one has to become mad, as the men of the so-called science have gone mad, such as Renan, Strauss, Baur, Reuss, and all those who consider religion from the rhetorical standpoint.

Thus Renan says (Les Apolrcs, p. 381):

La foi absolue est pour nous un fait complètement étranger. En dehors des sciences positives, d’une certitude en quelque sorte matérielle, toute opinion n’est à nos yeux qu’un à peu près, impliquant une part de vérité et une jert d’erreur. La part d’erreur peut être aussi petite que l’on voudra ; elle ne se réduit jamais à zéro, quand il s’agit de choses morales, impliquant une Îuestion d’art, de langage, de forme littéraire, de personnes.

elle n’est pas la manière de voir des esprits étroits et obstinés, des Orientaux par exemple. L’œil de ces gens n’est pus comme le nôtre ; c’est l’œil d’émail des personnages de mosaïque, terne fixe. Ils ne savent voir qu’ … etc., etc.

That is, he says, We do riot believe in anything, and we judge about everything. We are right, and we judge those who believe. We are so much used to this learned rigmarole that we are even not struck by such utterance, but if we were to analyze it, we should find it to be the delirium of an insane man, who says, I am the king, and all those who do not accept my rule are mistaken.

A man who does not believ’e in anything does not

know anything, — he is a spiritual patient. But the learned man shows and proves it throughout the book In all his books he frequently sjæaks sympathetically of Christ’s teaching, and then he suddenly condemns Christ’s teaching from the height of some unuttered principle. If a man says something, be must know something, so what does he know ? In vain will you look for an answer : La critique ft la science. But what is this la critique ct la science I Expressing myself in elevated style, — as they would speak of their own business,— science, history, and historical criticism are one of the sides of the universal, traditional human knowledge, which is constantly growing and illuminating humanity. The branch with which we busy ourselves is the history of the life of humanity, of the formation of its popular, governmental, social, cultural relations. The division to which we devote ourselves is the history of the evolution of the religions. The special case to which we devote ourselves is the evolution of Christianity. Very welt The first question : Is the tradition of human knowledge one or several ? The Hindoo, the Chinese knowledge does not seem to have entered into our tradition, and it denies our own. I shall be told : Ours includes or will include everything, for it is free and seeks only for light. The Chinese say differently ; but, all right, I shall agree with you.

Second question : Is not the life of humanity too great a subject for knowledge ? Since the labours of one thousand men will not be enough to describe the life of one man, how can the life of all humanity be described ? I shall be told : There are generalizations of the form of the life of humanity ; we find these, and then we classify under them the phenomena of life, compare, find new laws, verify them by facts, and such a doctrine forms the science of history.

I ask: Are these generalizations of form, in which human life appears, always one and the same, unchangeable, absolute Î

I am told: Yes, these forms are the evolution of nationalities, states, their institutions, laws, culture, religion.

Very well. I understand these forms, but do not see why those forms interest you so much. I know other forms also : agriculture, industry, commerce.

I am told : We include these too, so far as we have material for them.

All right. I know still other forms: education, domestic life.

We include them, too.

I know also entertainments, attires.

We include them, too.

I know also the relation to animals, to the home folk, to savages ; I know also the building of houses, the preparation of food ; I know also the relation to space, whether people live in one spot, or whether they move about, and whether much or little ; I know also how labour is distributed; I know also about relations in friendship and enmity, and an endless number of other things.

If only the known forms have been chosen and up to the present only the forms of the existence of the state have been chosen and successfully studied, this is not due to the fact that these forms interest us so much, but because we consider them important, and because we consider certain forms of the state better and others worse, so that the historical investigations in this sense arc made on the basis of an ideal which we had concerning the life of the state.

The investigation of the others consists in the verification of this, to what extent the phenomena under discussion agree with those which we have regarded as good, and all that is possible in relation to all the phenomena of human life as long as we have the ualve conviction that in the given case we know what is best. But hero the historians met with a little unpleasantness. In the heat of their game they began, like a child throwing all its toys into a basket, to throw* into theirs everything which camo their way : commerce, and culture, and customs, and the historical evolution of life (they are very fond of this expression): though it did not all go into their basket, it in no way interfered with their game. If these men are convinced that the Paris of the year 1880 is an ideal of the historical evolution of life, they find it possible to take this as an ideal and describe every other historical evolution of life, by comparing it with this ideal ; but in the heat of the game they have also snapped up religion. Why, there are all kinds of religions and they act differently on the lives of the nations, and they arc a toy, so pick it up. But this game was a hot coal It burned all the toys, and nothing was left

Indeed, take any phenomenon of human life! If I know for certain how to view this phenomenon in the liest manner possible, I am able to describe it in all cases and to follow its development and decay ; but what is to be done with religion (in Russian — faith) ? Faith is not a relation of man to country, market, or the franchise, but something which he knows well, and on which bis whole life is l<ased, from which flows his relation to all the manifestations of life, — to the state, to the family, to property, to amusements, to the arts, to the sciences, to everything. And so it is, in the first place, impossible to gobble up faith and chuck it into the basket, and if you do, you cannot do anything with it, for the structure of the state may be judged by what 1 consider to be the best state, and of culture and the laws I can judge only by those which I consider to be the best, and so I can say something about religion, because 1 know the best, but nobody knows such.

And suddenly it turns out that the historian says that there is no faith now though there was before ; but faith is the foundation of life, that is, the historian acknowledges that he really does not know wherein the meaning of life consists, and so the meaning of what he said before of other things disappears, and all the toys burn up.

But the historians do not see that. Without knowing any real religion, they most naively judge of religion, of that from which flows the life of men, on the basis of small manifestations of public life, that is, on the basis of governmental, economic, and other manifestations.

Thus Strauss criticizes the whole teaching of Christ, because the German life would be destroyed, whereas he is used to it

Strauss (p. 622) :

Es ist nichtzu verkennen, dass in dem Muster, wie es Jesus in Lehre und I-eben darstellte, neben der vollen Ausgestaltung einiger Seiten, andere nur schwach umrissen, oder auch gar nicht angedcutet sind. Voll entwickelt findct sich Alles, was rich auf G ottos-und Nachsten-liebe, auf Reinheit des Herzens und hbeni des Einzelnen bezieht ; aber Schon das he ben des Menscben in der Familie tritt bei dem selbst fainilienlosen Lehrer in den Hintergrund ; dem Staatc gegenûber erschcint sein Verhaltniss als ein lediglich passives ; dem Erwerb ist er nicht bios für sich, seines Berufs wegen, abgewcndet, sondern auch sichtbar abge-neigt, und Alles vol lends, was Kunst und scbônen Lcl»ensgenuss betrifft, bleibt vôllig auuerhalb seines Gesichtskreiscs. Dass dies wesentlicbe Liicken sind, dass hier eine Einscitigkeit vor-liegt, die theils in den besondercn I^ebensverhAltnissen Jesu ihren Grund hat, sollte man nicht laugnen wollen, da man es nicht laugnen Kann. L’nd die Liicken sind nicht etwa der Art, dass nur die vollstlindige Durchführung fold to, wllbrend dcrregelnden Grundwtz gegeben ware, sondern für den Staat ins besondere, den Erwerb und die Kunst, fohlt von vornherein der rechte Negri II. und es ist ein vergebliches Unternehinen, die Thiitigkeit dos Menschen als Stantsbürger, dns Bemühen um Bereicherung und Verschûnerung des Lobens durch Gewerbe und Kunst nach don Vorschriften oder dom Vorbilde Jesu bestimmen zu wollen. Sondern hier war eine ErgAnzung, sowohl ans anderen Volks-to see Jesus, and evidently Jesus, seeing him in such a perilous position, and noticing the expression of his face, and maybe hearing the words which expressed this love for his teaching, addressed him. Just so we must assume that Jesus spoke with him in his house, and that Zaccheus’ words as to giving away half his property were an answer to Jesus’ teaching.

4L Kai καΟίσαι ό’Ιη-σούι κατ/ναντι το£»γα£ο-φυλακίον. ίθιωριι πωι ύ όχλοι βάλλει χαλκό** til τδ ιαζοφυλάκιον. καί πολλοί πλούσιοι ίβαλλον πολλά·

42. Καί ίλθοΰσα μία χήρα πτωχή ίβαλΐ λίίττά δύο, δ /στ* κο-δράντηι.

43. Καί προσκαλισά-μινοι τούι μαθητδΐ αν-τοό, λ/γ« αντοΊι. ‘Αμήν λ/γω ύμ2ν, δτ* ή χήρα θύτη ή πτωχή πλιΪον πάντων βίβλ·ηκ< των βαλδντων di τδ “γα^οφν-λάκιον.

44. Πàvrtt yàp ίκ τον πιρισσιύοντοι αντοίι (βαλον αύτη W /κ τήι ύστίρήσιωι αντήι πάντα δσα ιίχιν ίβαλιν, δλον τδν βίον αντήι.

Mark τίΙ. 41. And J®· nun «at over again·! the treasury, ana beheld how trie people catt money Into the treasury: and many that were rich cast In much.

41. And Jesus sat down opposite the money-box and watched the people put the money Into the box ; and many rich people passed oy and throw in much money.

42. And there came a certain poor widow, and she threw in two mites, which make a farthing.

43. And he called unto him his disciples, and saith unto them, Verily 1 say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:

42. And there came a certain poor widow and she put into the box two mites, which make a farthing.

43. And be called his disciples, and said to them. Verily. I tell you. This poor widow has put more than the rest into the box.

44 For all they did ca«t in of their abundance: but she of her want did cast in all that she bad, even all her living.

44. For they threw In of their abundance: but she of her want threw in everything she bad, — all her living.

Men are in the habit of measuring by the use which the sacrifice brings, and so Jesus, pointing to the two mites of the widow, said that she who gave up ever) thing which she had, her whole life, was the only one who really gave ; but the rest gave nothing, for they gave what to them was superfluous.

This little parable is ver)· important. It simply confirms from another side the statement that in order to be able to do the will of God, it is absolutely necessary to be poor. In order to give something, it is first necessary to give up everything, to have nothing. To give up three-fourths of one’s projierty and yet not to deprive oneself of anything in life means not to give up anything.

As a rule people who do not like this demand and interpretation of Jesus, and no rich men like it, say, We are commanded to give up everything, and this no one does, or can do, consequently it is untrue ; and yet it is better to give up at least a little of one’s abundance, — at least the poor will be filled and the naked clothed.

But such a reflection is based on a want of comprehension of the teaching. Jesus Christ nowhere commands men to give to the poor, so that the poor may be filled and satisfied ; he says that a man must give everything to the poor, in order that he himself may be happy. He does not command or say what each must give, but announces the true good to men and says that a man who has attained the true good and who is seeking the true life will by all means give up all his possessions and thus find happiness. It is impossible to serve God and mammon, is not a rule, it is a reality : not that it is not fit to do so, but it is impossible.

He who will not leave his house, possessions, and family, and will not follow me, cannot be my disciple, that is, has not comprehended me: he who has comprehended me will do so for the very reason that he has comprehended.

The young roan who boasted of observing the commandments, even the commandment about loving his neighbour as himself, was convicted by this very fact. He had not yet entered into the possibility of keeping the commandments, if he had not got rid of his riches. Riches are an obstacle to entering into the kingdom of God. Consequently those who assure us that, if it is impossible to do what Jesus Christ commands, it is better at least to give something for the benefit of the poor, are

speaking of something different from what Jesus says. Jesus not only fails to speak of the material use, he does not even know it. lie commands us to give away our possessions that they may not be an obstacle to life; after a man has given away his possessions, he teaches us that a man’s happiness consists in pitying and loving men.

Consequently, in order to obtain the possibility of giving up his life, a man must first of all give up his unrighteous wealth, and so those who give or establish a mite for the poor must leave Jesus Christ and his teaching in peace. He does not command it. If they do so, they do it for their amusement ; and let them say so. But giving of one’s abundance Jesus Christ considers as a matter of indifference, that is, he says nothing about it, though he distinctly forbids giving in such a way that others should see it.

TUR MEASURE OF GOOD

3. Καί Svrot αύτοΰ tv Βηθανίφ, tv τρ οίκΐφ Σί-μωνοί του Xtirpoii, κατα-καμ/νου αότον, -X6< yvrtj Γχονσα άΧάβα-στρον μύρου νάρδου »ι-ατικίμ ιτολντίλοότ καί συντρίψασα τδ άΧάβα-στρον, κατίχαν αυτού κατά τηχ κιφαΧηΐ.

Mark χίν. 3. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman having· an alabaster box of ointment of spikenard very precious: and she brake* the box. and poured it on bis head.

3. Jesus happened to be in the house of Simon the leper. A woman came up to him: she was rich in the possession of a pitcher of [>recious oil. She broke he pitcher, and poured the oil on Jesus’ bead.

(a) In Matthew and in Mark we find the same expression, ίχουσα αλάβαστρου μύρου, which ought to be translated by had in her possession a pitcher of oil, and which I translate by she was rich in the possession of a pitcher of oil. From the meaning of what follows, especially from the words ίχουσα μύρου, she had in her possession, we must understand that she was a vender of oil, and that that was everything she had, at least at that moment. If the woman did not always carry that oil, then she would have to go with the set puqiose of fetcliing the oil, and then the chief significance of the passage would be lost ; besides, if it had not been so, it would have said so. Instead of ίχουσα, having the oil, it would have said bringing the oil. But it says ίχουσα, and so we must inevitably assume that this woman always carried the precious oil with her. And if she carried it, she did so for the purpose of selling it, or transferring it from one place to another. In any case, the woman was carrying a precious thing and not only did not have in mind wasting it, but carried and watched it as a precious thing. This we must keep in mind, in order that what follows may be clear. The word precious is given in all three ‘ gospels, in order to accentuate it.

(b) The fact that she broke the pitcher shows that she could not open it quickly, and, above all else, that she esteemed little the preciousness of the oil.

The detail about wiping it off with her hair is out of place and evidently mixed up with the incident with the harlot.

3. N W olvla twXy-ρύϋη tn τηι όαμηι του μύρου.

8. Ίδδντιι δί 0I μαθηταΐ αυτού ^ΓΤανάκτη-σαν, Xtyovrtt, EZr τί ή άχώΧιια αύτη ;

V. Ήίότατογάρ τούτο τδ μύρον νραΟήναι »οΧ λον, καί δοθήναι τού ιττωχοά.

4. Aéy<* οδν tit /« τύν μαθητών αύτοΰ, Ίούδαι Σίμωναt Ίοκα-Ρ*ότη<, δ μίΧλων αύτδν ταραδιδδναι,

δ. Δ<βτI τούτο τδ μύρον οΰκ ίχράθη τ/χακο-σίων δηναρίων, καί ίδδθη ιττωχοά ;

John rd. 3. And the boute WM tilled with the odour of the ointment.

Matt. xxH. ». Hut when bi· disciple» saw it, they had Indignation, saying. To what pur|x»e I» thia waste ?

9. For this ointment might have been sold for much, and given to the poor.

JoAnrii. 4 Thensalth one of his disciples, Judas Iscariot. Simon’s son, which should be tray him.

3. And the whole room wm filled with the pleas-aut odour of the oil.

». And the disciples were displeased, and they said to one another, To what purpose la this waste of the precious oil?

V. Thl· oil might have been sold for much, and given to the pOOT.

4. Then one of his disciples, Judas Iscariot, the one who betrayed him, said,

». Why was not this ointment sold for three hundred pence, and given to the poor?

». It ought to have been sold: the oil is worth three hundred Kice, and It ought to given to the poor.

6. Elir< δί τούτο, ούχ Sri *fpl των »τωχώκ Ιμ«λ<χ αΰτφ, 4λλ’ Sri κΧΙκτηι καί τόγλωσ-σάκοΜβχ <ίχ<· καί τά βαΧλόμ»να tpàeraftv.

10. IW»W όΊ^ονι «k»«K avTOÎ», Τί κάιτουι ταρίχτττ τ g γνκκκί ; ίρνοχ >άρ καλό* tlpyà-σατο th Ιμ4.

7. ΙΙάι-τοτκ yàp τούι πτωχού» ίχ«τ< μ<0’ ?αι>· τώκ, καί βται* (ΜΧητί δΰνασΟί airroôt «d iro<-ησαι· Ιμί δί ού κάντοτι ίχιτί.

Κ. 0 τΐχίν αΰτη, ΙιτοΙ-ηαν po1Xafit μυρίσαι μου τώ σώμα th τδν ίντα-φιασμόν.

0. ’λμη» λ/γω ύμ&. ’Οίτου &υ κηρυχΟη τά ο/αγγ/λιον τούτο th δΧον τδν κόσμου, καί δ ΙτοΙη-otv αΰτη ΧαΧηθήσττ α< th μνημόσυνου αύτηι.

Λ. Thin h· eald, not that ho caret! for the poor: but because ho waa a thief, and had the baj;. and bare what wm put therein.

6. Tie said this, not that he cared for the 1»oor; but because he was a thief, and bad the box for the poor upon him.

Malt. rrH. 10. When Jenua underatootl it, he said unto them, Why trouble ve the woman? for «lie hath wrought a good work u|«on me.

Mark rh>. 7. For ye have the poor with you al way, and whensoever ye will ye may do them good; but me ye have not always.·

10. Jesus understood it, and said. Why do you trouble this woman? I .eave her alone, for she bas doue a good act on me.

7. You always have the poor among you, and you can do them good whenever you please: but I am not always with you.

8. She hath done what she could: she is come «forehand to anoint my body to the burying.

V. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

8. What she had she Îave away: she has be->relia nd anointed my body for the burial.

9. Verily I tell you. Wherever in the world the true good will be told, a word will be said of what she has done.

(») If to the words, Ye have the poor with you always, there were not added, But me ye have not always, the meaning of Jesus would be this, Do not rebuke the woman for not having given to the poor whom you do not see, but having given to mo; the poor are always before you ; whomever you pity is poor. I am poor and she has pitied mo, and has done well. But the words, Me ye have not always, and the next verse about her having done it as a preparation for the burial, shows that he is hinting at his death. In my opinion, Jesus, replying to Judas’ reflection in regard to the profit, says, There is no profit in a good deed, and every deed may be interpreted as being useful or useless, as you may wish. It is impossible to do a more reckless act than what this woman has done, but even this act may be interpreted in the sense of profitableness.

She has poured the oil over my body. You say, In vain has she done so. How do you know? 1 shall die soon, and then it will appear that she did well, — she has prepared my body for the burial.

Oil is poured over Jesus as it is poured over a dead body, and he jestingly expresses his thought that no one can know what is useful, and what not.

But after the jest in response to the expression of the usefulness of the act, Jesus speaks of the significance of the deed in the sense of the good, and here says that this act is the best expression of the good which he teaches.

The disciples measure the good by its use, and so condemn the woman and trouble her, and she does not know whether she has done well or not in taking pity on Christ and in having given him everything of value which she had. Judas in particular is dissatisfied.

Christ says, Do not trouble her, — she has done the greatest good which she could do. Do not speak of the poor, whom you do not see, nor pity, nor love. She saw me, and she pitied me and gave me everything she had.

Nothing better can be done. The woman wasted three hundred pence, liecause she pitied Christ and wanted to do him some good. Is it a good act, or not ? We are so accustomed to live according to the law of Judas Iscariot, that there is not a single man who, seeing such a deed, would not say that it is a senseless and even bad act. The example is exceedingly striking. The vessel with the precious oil is wasted. For what? Who profits by it?

There, in the street, there are hundreds of the poor. Would it not be better to give it to them ? It could not have caused Jesus Christ any pleasure. Ho himself pities the poor, so how can he help condemning the foolish

woman ? Judas condemned her, and all the disciples after him. And the reflection, why the woman is foolish and has done a foolish act, is so simple and so clear, that nothing can be said. But Jesus Christ did not condemn her; on the contrary, he praised her, and said, Everywhere, in the whole world, where the true good will be announced, they will tell of what she did. She rejected her riches in the name of pity. She did something senseless as far as the children of this world are concerned, for the sake of pity. In her act she united both foundations of Jesus’ teaching, Give up ever) thing which thou hast, and pity and love thy neighbour. With one act she gave away and showed pity : she broke the vessel with the oil, lost everything which she had, and anointed Jesus’ head, because she pitied him. What would come of it, Judas thought and knew. He said that the oil was wasted. But we, who are among those to whom the true good has been announced according to the foolish act of this woman, understand the meaning of the Gospel. It is easy to condemn, not only this act, but any other act of love and compassion. It is always possible to do something more useful, but every act of love and compassion calls forth, not in Judas, but in the sons of God, a desire to imitate such an act, to do something greater or even the same; only in Judas it produces a reflection about usefulness.

But John the Divine has explained the meaning of Judas’ reflection. He said, It was not because be had any care for the poor, but because he was a thief and carried the lx)x for the poor. It is incomprehensible how after these simple, clear, apposite words there can be any charitable institutions in Christian societies. They are directly based on the reflection of Judas, and directly contradict the words of Jesus Christ, You have always the poor with you. The explanations of John the Divine leave no doubt as to the significance of the men who establish such institutions : They do it, not because they care for the poor, but because they carry the money-boxes, and because they are thieves.

The thieves are unfortunately too often to be taken in the direct sense, and always in the transferred sense : not the care of the poor, but the care for worldly advantages and combinations, and vanity make them judge like Judas, and do the same as he did.

31. ·ΕΜα*« -ràp ntt μαθητάι αντον, καί ίλι-ytr αντοιι, ’Οτι ό Udf τον άνΰρώιτον καραδίδο-ται fit Xttpat άνθρώπων, καί àtroKTtvοΟσιν αύτδν· καί άιτοκτανΜί. τρ τρΙ· τρ ημίρϊ dmoTiJffιται.

32. 01 W ift»4ovr rd ^ημα, καί ΙφοΡοΰπο αύ-τόν ίιτβρντήσαι.

if ark ir. 31. For be taught hia diaclpli-·, and Mid unto them, The .Hon of man I» delivered into the hand» of men, and they Khali kill him; and after that he in killed, ho ehall rino the third day.

32. But they understood not that Raying, and were afraid to ask him.

31. And ho taught hie disciples, anil said to them, I hl· >1111 of man is delivered Into the power of men, and he will be killed, and ho will rise on Um third day after he Is killed.

32. Hut they did not understand bis saying, and were afraid to ask him.

Jesus tells his disciples and the people that, although his whole teaching is an announcement of the true good, which gives life to all men, one must bo prepared for all earthly sufferings, in order to follow this teaching; that the elders, priests, and learned men will not accept this teaching about the son of man and will reject him ; that the son of man, that is, all men, who will confess the consciousness of God, will have to experience many persecutions and torments. The words about the son of man rising on the third day either has this sense, that, in spite of all persecutions, the son of man cannot lie destroyed and will soon rise again, or they have no sense. The first meaning must be the correct one, for immediately after this Jesus says that soon, so soon that many who were present would not yet have died, the teaching of the son of man will take possession of men, and will appear not in persecution, but in force.

But why suffer? Why should men who profess the teaching of love suffer? Is it not possible to avoid suffering, to obviate what causes suffering? Is it not possible to conceal that which will agitate and infuriate people ? says Simon Peter. And Jesus angrily replies to him, Away from me, tempter ! Thou th in best of human, and not of divine things. For divine things there are no sufferings, no torments. He who wants to follow me, he who has comprehended the teaching must renounce this earthly life and must not be ashamed and afraid to show the truth before men.

Verse 31. The son of man, the consciousness of God, is given into the power of men.. Men have oppressed it and will oppress it, but it will rise up again.

33. Πωλήσατί τά I’/τάρχοντα ύμων, καί 66rt ίλίημθ9ύνην. κοιή-eart «αυτοί* βαλάντια μή ταλαιοΰμ/να, Θήβαν-ρδν Αν4κΧίΐττον, Ιν roil otparotf, 6τον <λ/»τ ηΐ ·ί< énifr.. ·«* βήΐ διαφθιΐρκ ι.

11 Έλ<γ« W «Ü τψ κικληκδτι αντόν. Όταν roipt Αριβτον ή διιτναν, μη φώ”ι τον » φίλου* σου. μηδΐ τού* άδιΧφονι ο ον, μηδί του* evyyinii βον. μηδί γτίτοναι τΧον-σίοντ μήτοττ καί αυτοί βτ άντ ικαΧ4βω9ΐ, καί γ/νγταί 909 άντατΜομα.

13. ’Λλλ’ Αταν rotgi 4οχ-τ, Αλτι κτωχονι, άνακήρουτ, χωλού, τυφλού*·

14. K al μακάριοι !βη άτι ούκ ίχουαιν Ανταιτο-ΛονναΙ 9ο<· άντανοδοθή-99ται y άρ a οι Ιν τρ Ανα-9τά99ΐ τύν δικαίων.

Luke rii. 33. Sell that ye have,and give alma; provide yourselves bags which wax not old, a treasure in the heavena that failcth not, where no thief approaches, neither moth corrupt—

friends, nor thy breth ren. neither thy kins

Luke rlv. 12. Then aald be also to him that ba<te him, When thou makeat a dinner or a supper, call not thy men, nor thy rich net I-ours; lest tt.ev also thee again, and a recompense be made thee.

!3. Rut when thou makest a feast, call the poor, the maimed, the lame, the blind i

. 14. And thou shall be blessed; for they cannot recompense thee: for thou shall be recompensed at the resurrection of the just.

33. Sell yonr eatatea, and give alms. Provide yourselves with l»aga which do not grow old, an inexhaustible treasure with God, where no thief can approach and no moth can fly.

12 And if thou wlshest to give a dinner or a supper. do not call thy friends, brothers, relatives, or rich neighbours, for the purpose that they may call you also and pay you back.

13. Rut when thou makest a feast, call the poor, the maimed, the lame, the blind:

14. And thou wilt be happy; for they cannot pay you back, but thou wilt be recompensed at the restablishment of the Just.

Life consists in doing tlie will of God.

In order to do the will of God it is necessary to give up the carnal life as a food for the life of the spirit, lb who does the will of God gives the carnal life for the life of the spirit. The fulfilment of the will of God is possible only by giving the carnal life as a food for the life of the spirit. In this consists the complement and the fulfilment of the worship which Jesus has given ; in this lies the new divine worship, as comjiared with the old. Such is the difference between the law as given by Moses and the worship by deeds ns given by Jesus Christ ; in this does the serving of God in the spirit and with works consist.

Jesus said, In the kingdom of God will be the vagrants, the mendicants, and not the rich and mighty, because the will of God consists in fulfilling the law. But the whole law is in five rules, Not to offend, not to commit debauchery, not to swear, not to judge, not to wage war. He who fulfils this law will not be rich and mighty: he will be what men call a vagrant, a mendicant ; he will give up his carnal life and will be in the power of God. To be in the kingdom of God and to fulfil the law of God, one must do so in fact, by giving the carnal life for the life of the spirit. In this consists the peculiarity of the teaching of Jesus, — in this is the revelation of the comprehension.

28. Τί Μ ύμίν So,..-; Ανθρωτοί <Τχ< τ/«>α Soo, » al κροβτλθύν τψ

τψ elre, ΤΎβνον, Cray*, βήμκρον tpyà{ον Ιν τψ (ίμννλωκ μου.

29. 0 W Auοκρ,θ,Ιι 9ÎU9V, Ού A/λω Certpov Μ μτταμτληθ’Ιι, 4»«λ*.

30. Καί 9ρο99\θύν τψ δτντίρψ eliriv ώσαντω». S U dreaptMi <hr»r, ‘Εγώ, κύρκ-καί ούκ 4»9λ*.

MatLrri. 2*. Rut what think yo7 A certain man had two tons; and ho came to the flrat, and aald. Ron. go work today in my vineyard.

», He anawered and aald, I will not; but afterward be repented, and went.

». And he came to the second, and aald like wlae. And be anawered and aald, 1 go, air; and went not.

». What do you thlnkT A man had two aona ; and he came to the flrat. and aald, Go work to-day in the garden.

». He replied, and ■aid. I will not; but af. terward he thought It over, and went.

came to the aecond, and aald the same. Rut ho

». And the father aald in reply, Yeo, father; and he did not

»oSI. T It h νύ» K· thftt rè Ηλημ» rev *arpAt i Λéyeveir avry, 0 »Awr»t.

» Whether of them twain did the will of bin father7 They eay unto dim, the fl ret.

31. Which of the two did hie father’s will? They aay to him. The Im.

This parable is only in Matthew, and is introduced into the discussion of John’s meaning. Its significance is there very obscure, and it adds nothing to what has been said without the parable. However, the meaning of this parable refers to V erse 21 of Chapter VII. and to what follows, and elucidates the idea which is expressed in those verses.

21. Oi vit <r Xéywr -i”. Xcvacrai tit ri/o βααι-Xrlar jûr ουρανών 4λΧ* ό iroiwr rd (ΜΧημα roi varpàI μου roi h ούρα-κχΊ.

Malt. tri. 11. Not •very one that saitli unto me. Lord. Lord, shall enter into the kingdom of heaven, hut he that doeth the will of my Father which is in heaven.

21. Not every one who says to me, Ix»rd, Lord, will enter th· kingdom of God. but lie who dose the will of my Father Io heaven.

TO RECEIVE THE TRUE LIFE MAN MUST RENOUNCE THE FALSE LIFE OF THE FLESH

For the life of the spirit there can be no difference between relatives and strangers. Jesus says that his mother and brothers signify nothing to him as mother and brothers: close to him are only those who do the will of the common Father.

Man’s blessedness and life do not depend on his domestic relations, but on the life of the spirit Jesus says that blessed are those who keep the comprehension of the Father. For a man living by the spirit there is no home. Animals have homes, but man lives by the spirit, and so cannot have a home. Jesus says that he has no definite place for himself. To do the will of the Father one does not need any definite place, — it is everywhere and at all times possible. Carnal death cannot be terrible to men who give themselves to the will of the Father, for the life of the spirit docs not depend on the death of the

flesh. Jesus says mmv …..

spirit cannot be afraid of anything. No cares can keep a man from living by the spirit. To the words of the man, that he will later fulfil the teaching of Jesus, but that first he wants to bury his father, Jesus replies. Only the dead can trouble themselves about burying the dead, but the living always live in the fulfilment of the will of the Father.

The cares about family and domestic matters cannot interfere with the life of the spirit. He who troubles himself to find out what his carnal life will profit from doing the will of the Father, is doing the same that the ploughman does, when he ploughs and looks backward, and not forward. The cares for the joys of the carnal life, which seem so important to people, are a dream. The only real work of hfe is the announcement of the will of the Father, the attention paid to it, and the fulfilment of it To Martha’s rebuke that she is attending herself to the supper, while her sister Mary is not helping her, but is listening to his teaching, Jesus says. Why dost thou rebuke her ? Look after thy cares, if thou needest that which thy cares give thee, but let those who do not need carnal pleasures do that one thing which is necessary for life. Jesus says. He who wants to attain the true life, which consists in doing the will of the Father, must first of all renounce his ]»ersonal wishes : be must not only keep from arranging his life as be wishes, but must also be prepared for all privations and sufferings. He who wants to arrange his carnal life as be wishes will lose the true life of the fulfilment of the will of the Father.

There is no advantage in acquiring for the carnal life, if this acquisition causes the life of the spirit to perish. Nothing causes the life of the spirit to perish so much as selfishness, the acquisition of wealth. Men forget that, no matter how much wealth and how much property they

may acquire, they are liable to die at any moment, and their possessions are not needed for their life. Death hangs over every one of us: sickness, murder, unfortunate accidents, may at any second cut our life short. Carnal death is an inevitable condition of every second of life. If a man lives, he must look at every hour of his life as at an hour of grace, given to him by somebody’s favour. We must remember this, and not say that we do not know it We know and foresee what happens in heaven and on earth, but we forget the death which, we know, is lying in wait for us at any second.

If we do not forget this, we cannot abandon ourselves to the life of the flesh, — we cannot count on it. In order to follow* my teaching, a man must count up the advantages from serving the carnal life of his will and the advantages from doing the will of the Father. Only he who has clearly figured that out can be my disciple. He who has made the correct account will not be sorry to give up the seeming good and the seeming life in order to obtain the true good and the true life.

The true life has been given to men, and men know and hear its call, but deprive themselves of it, as they are distracted by momentary cares. The true life is like a feast, which a rich man gave, when he invited the guests. He called the guests, just as the voice of the spirit of God calls all men to him. But some of the guests were busy with commerce, others with their farms, and others again with domestic matters, — and they did not come to the feast. But the poor, who have no carnal cares, came to the feast and were made happy. Even so men, being distracted by the cares of the carnal life, deprive themselves of the true life. He who will not completely renounce all cares and terrors of carnal life cannot do the will of the Father, for it is impossible to serve oneself a little and God a little. It is necessary to figure out whether it is advantageous to serve one’s flesh, whether it is possible to arrange life as one wants to arrange it. We must do the same that a man docs who wants to build a house or go to war. He will make his account, to see whether he can finish building, or whether he will obtain a victory. When he sees that he cannot, he does not waste his labours, nor his army. Or else he will waste it and will become a laughing-stock of z«copie. If it were possible to arrange the carnal life as one wants to arrange it, one ought to serve his flesh ; but, since it is impossible to do so, it is better to abandon everything carnal, and to serve the spirit, or else it will be neither this nor that. You cannot arrange your carnal life, and the life of the spirit you will lose, and so, to do the will of the Father, it is necessary completely to renounce the carnal life.

The carnal life is that seeming wealth which is entrusted to us by others, and which we must use in such a way as to obtain the true wealth. If a steward is living with a rich man, and knows that, no matter how much he may serve his master, the master will discharge him and leave him without anything, the steward acts wisely if, as long as he is still in charge of the wealth, which is not his own, he will do good to people. If then the master will abandon him, those to whom he has done good will receive him and will feed him.

The same ought men to do with their carnal life. The carnal life is that foreign wealth of which they are in charge for but a short time. If they make good use of this wealth, they will receive their own true wealth. If we do not give up our false possessions, we shall not receive the true possessions. It is impossible to serve the false life of the flesh and the spirit, — one has to serve the one or the other. One cannot serve wealth and God. What is great More men is an abomination before God. Before God wealth is evil. The rich man is guilty for the very reason that he eats much and luxuriously, while the poor starve at his door. Everybody knows that the property which thou dost not give up to others is a non-fulfilment of the will of the Father.

An Orthodox rich chief once came to Jesus, and began to boast of keeping the commandments of the law. Jesus reminded him that there was a commandment to love all men as oneself, and that in this consisted the will of the Father. The chief said that he kept also this commandment. Then Jesus told him, That is not true. If thou wantest to do the will of the Father, thou wouldst not have any possessions. It is impossible for thee to do the will of the Father, if thou hast any property which thou hast not distributed to others. And Jesus said to the disciples, People think that it is impossible to live without possessions, but I tell you, The true life consists in giving to others what belongs to one.

A man named Zaccheus heard the teaching of Christ and believed him. He invited him to his house, and said to him, I give half of my possessions to the poor, and I will give fourfold to whomsoever I have offended. And Jesus said, Here is a man who does the will of the Father, for there is not any one position in which a man does the will of God, but our whole life is its fulfilment, and this man fulfils it.

The will of the Father is that all men should return to it.

The good cannot be measured : it cannot be said who has done more, who less. The widow who gives away her last mite gives more than the rich man who gives away thousands. Nor can the good be measured by its being useful or useless. As an example of how the good ought to be done may serve the woman who pitied Jesus and senselessly poured three hundred pence’ worth of oil on his feet. Judas said that she acted foolishly, that with that money the poor could have been fed. But Judas was a thief : he lied and, speaking of the carnal profit, was not thinking of the poor. What is needed is not profit, not quantity, but the doing of the will of the Father : to love and to live for others.

One day Jesus’ mother and brothers came to him, and could not see him, for there was a great multitude about him. And a man, seeing them, went up to Jesus and said :

Thy family, thy mother and thy brothers, are standing outside : they want to see thee.

My mother and brothers are those who understand the will of the Father and do it.

And a woman said, Blessed is the womb that l»ore thee, and the teats which thou hast sucked. To this Jesus said, Blessed are always those who have comprehended the comprehension of the Father, and who keep it.

And a man said to Jesus, I will follow thee, wherever thou mayest go. And Jesus said to him, There is no place for thee to go to, for I have no home, no place, where 1 live. Only animals have lairs and dens, but man is spirit, and he is everywhere at home, if be lives by the spirit.

One day Jesus was sailing in a ship with his disciples. He said, Let us sail to the other side.

A storm rose on the sea and began to drench them, and they were almost drowned. But he was lying at the stern, and sleeping. They awakened him, and said, Teacher, does it not make any difference to thee that we are drowning? And when the storm subsided, he said, Why are you so timid, and have no faith in the life of the spirit ?

Jesus said to a man, Follow me. And the man said, My old father has died. Let me first bury him, and then I will follow thee. And Jesus said to him, Let the dead bury the dead : and if thou wishest to be alive, do the will of the Father and proclaim it.

And another man said, I will be thy disciple, and will do the will of the Father, as thou commandest, but allow me first to arrange matters at home. And Jesus said to him, If a ploughman looks back, he cannot plough. No matter how much you may look back, you cannot plough. Λ man must forget everything but the furrow which he is making, and then only will he be able to plough. If thou discussest what it will profit the life of the flesh, thou hast not comprehended the real life, and thou canst not live by it.

After this it once hap|>ened that Jesus and his disciples entered a village. And a woman named Martha invited them to her house.

And Martha had a sister Mary, and she sat down at the feet of Jesus and listened to his teaching. And Martha was trying to give them a good entertainment. And Martha went up to Jesus, and said, Thou dost not even care that my sister has left me alone to serve. Tell her to work with me.

And Jesus replied to her, Martha, Martha, thou carest and troubles!, thyself about many things, but there is only one thing necessary, and Mary has chosen the one thing which she needs and which no one will take from her. For life nothing but the food of the spirit is needed.

And Jesus said to all, He who wants to follow me must renounce his will and must be prepared at all times for all privations and for all sufferings of the flesh, and then only can he follow me.

For he who wants to care for his carnal life will lose the true life. But he who loses the carnal life, doing the will of the Father, will save the true life; for what profit is it to a man if he has the whole world, and loses or injures his life?

And hearing this, a man said, It is well, if there is a life of the spirit ; but how if we give up everything, and there is not that life ?

To this Jesus said, You know that the doing of the will of the Father gives life to all ; but you are drawn away from this life by false cares, and you reject it. You do like this: a man prezmred a dinner, and sent out the servants to call the guests, but the guests excused themselves.

One said, I have bought a piece of land, and I must go and see it. Another said, I have bought some oxen, and I must go and try them. The third said, I have married, and I am going to have a wedding.

And the servants came, and told their master that no one was coming. Then the master sent the servants out to call in the beggars. The beggars did not excuse themselves, but came. And when they came, there was still room left.

And the master sent the servants to invite more men, saying, Go and tell them all to come to my dinner. Let there be as many as possible at the dinner; but those who have refused on the ground of being busy will miss it.

Everybody knows that the doing of the will of God gives life, but they do not come, because they are distracted by the deception of wealth.

And Jesus said, Beware of riches, for thy life does not depend on having more than others have.

There was a rich man, and he had a good harvest of corn. And he said to himself, I will build new bams, I will make them large, and will gather all my wealth in them. And I will say to my soul, Here, soul, is everything in abundance for thee: eat, drink, and live for thy pleasure.

And God said to him, Fool ! This very night will thy soul be taken, and everything which thou hast gathered will be left for others. Thus is done to all who prepare for the carnal life, and do not live in God.

And Jesus said to them, You say that Pilate killed the Galileans. Were these Galileans worse than other men, that this has happened with them ? Not at all. We are all such men, and all of us will perish in the same way, if we do not find salvation from death. And those eight* een men who were killed by the tower, when it fell in, were they some special men, worse than the rest of the inhabitants of Jerusalem ? Not at all If we do not save ourselves from death, we shall die in the same way, if not one day, then another.

If we have not yet perished like them, we ought to think in this manner: a man has an apple-tree growing in his garden. The master comes into the garden to look at the tree, and sees that it has no fruit on it. So the master says to the gardener, I have been coming here these three years, and the apple-tree is still barren. It has to be cut down, for it wastes the ground. And the gardener says. Let us wait awhile, master. I will dig it round, and will put manure all about it, and we shall see whether it will give fruit next summer. If it does not, we shall cut it down then.

Even so we are a barren apple-tree, as long as we live in the flesh and do not bear the fruit of the life of the spirit. Only through somebody’s favour are we left until the next summer. If we do not bear fruit, we shall perish like the one who built the barns, like the Galileans, like the eighteen men killed by the tower, and like all who do not bear fruit, dying an everlasting death.

In order to understand this, no wisdom is needed, for anybody can see it. Not only in domestic matters, but in everything which is going on in the world we are able to reflect and guess in advance. If the wind is from the west, we say, It is going to rain, and so it happens. How is this? The weather we can predict, and yet we cannot foresee that we shall all die and perish, and that the only salvation for us is the life of the spirit, the doing of its will.

And a great multitude went with Jesus, and he once more said to all, He who wants to be my disciple must esteem little his father, mother, wife, children, brothers, sisters, and all his property, and must at al! times be prepared for everything. Only he who does what I am doing follows my teaching, and only that man will be saved from death.

For each man will figure out, before he begins anything, whether what he is doing is profitable, and if it is, ho will do it ; and if not, ho gives it up. Every man who builds a house first sits down and figures out bow much money he needs, how much he has, and whether he will have enough with which to finish building it, lest he begin and do not finish it, and men laugh at him.

Even so he who wants to live the carnal life must first figure out whether he can finish what he has begun.

Ever)’ king, who wants to wage war, first considers whether he can go with ten thousand against twenty thousand. If he figures out that he cannot, he will send messengers to make peace, and will give up the idea of fighting. So let. each man, before giving himself up to the carnal life, consider whether he can wage war against death, or whether death is stronger than he. And if it is, let him make peace with it in advance.

Thus every one of you must first settle with what he considers to be his own, his family, his money, his zOs-sessions, and when he figures out what advantage he will derive from them, and understands that there is none, he will be able to be my disciple, and not before.

The kingdom of heaven does not come in an external manner. Of the kingdom of heaven, which saves from death, we cannot say that it has come, or that it will come ; that it is here, or there ; it is within you, in your souls.

For, if the time comes and you want to find salvation in life and you look for it in a certain time, you will not find it. And if they will tell you, Salvation is here, salvation is there, do not look for it anywhere, but within yourselves, for salvation is sudden, like lightning, and everywhere; there is no time and space for it, — it is in your souls.

And as salvation was for Noah and for Lot, so it is always for the son of man. Life remains the same for all men : all eat and drink and got married, but some perish, and others are saved.

There was an evil judge, who feared neither God nor man, and a poor widow begged him ; but the judge did not decide in her favour. The widow begged the judge day and night The unjust judge said, What shall I do ? I will decide as the widow wishes, for she gives me no rest

You must understand that even the unjust judge did what the widow asked him to do. How, then, will the Father refuse to do what men ask him for day and night without cessation ?

But besides the Father there is the son of man who is seeking the truth, and we cannot fail to believe in him.

He who will give up the false, temporal wealth for the true life according to the will of the Father will do the same as did the wise steward.

Λ man was a steward of a rich master ; he saw that his master would discharge him, and that he would be left without bread and without a home.

And the steward said to himself, This is what I will do: I will quietly distribute the master’s goods to the peasants and will cut down their debts ; then, if the master sends me away, the peasants will remember the good I have done to them, and will Dot abandon me.

And so the steward did. He called up the peasants, those who were in debt to the master, and rewrote their bills. Instead of one hundred he wrote fifty, and instead of sixty he wrote twenty, and so he did to all.

And the master heard of it, and said to himself, Indeed, he has done wisely, for else he would have to go a-begging. He has caused me a loss, but he has calculated well, for in the carnal life we all understand bow to calculate correctly, but in the life of the spirit we do not wish to comprehend.

Even so we must do with the unjust wealth : we must give it away in order to receive the life of the spirit. If we shall regret giving up such trifles as wealth for the life of the spirit, it will not be given to us. If we do not give up the false wealth, our own life will not be given to us. It is impossible to serve at once two masters, God and wealth, — the will of God and our own will. Either the one, or the other.

When the Orthodox heard that, they laughed at Jesus, for they love wealth.

And he said to them, You think that because men respect you for your riches, you are really resected. No, God does not look without, but within, into the heart. What is high before men is insignificant before God. The kingdom of God is now on earth, and great are they who enter into it ; but it is not the rich, but the poor, who enter. That has always been so according to your law, and according to Moses and the prophets. Hear what the rich and the poor are according to your faith.

There was a rich man. He dressed himself in costly garments and made merry every day. And there was a vagrant named Lazarus, who was scurfy. And I^zarus came into the yard of the rich man, thinking that he might get the remnants from the rich man’s table, but he did not get even those; for the rich man’s dogs ate the remnants clean and even licked the wounds of Lazarus.

And both Lazarus and the rich man died. In hell the rich man saw Abraham a long way off, and Lazarus the scurfy was sitting with him.

The rich man said, Father Abraham, Lazarus the scurfy is sitting with thee: he used to wallow at the gate of my house. I dare not trouble thee. Scud Lazarus the scurfy to me: let him dip his finger in water and refresh my throat, for I am burning in fire. But Abraham said, Why should I send Lazarus to thee, in hell ? Thou hadst everything thou wantedst in the other world, while Lazarus saw nothing but sorrow there. It is time for him to have pleasure now. Even if he wanted to do it for thee, he cannot, for between you and us there is a great gulf, and it is impossible to cross it. We are living, but you are dead.

Then the rich man said, Father Abraham, at least send Lazarus the scurfy to my house : I have five brothers, and I am sorry for them: let him tell them how dangerous wealth is, or else they will have to suffer torment themselves. But Abraham said, They know, as it is, that wealth is dangerous, for Moses and all the prophets have told them that.

But the rich man said. Still it would be better if one risen from the dead came to them, for that would bring them to their senses. And Abraham said. If they do not listen to Moses and the prophets, they will not listen to one risen from the dead.

All know that we should divide with our brother and do good to men, and the whole law of Moses and all the prophets say nothing else. You know it, but do not wish to do it, because you love wealth.

And a rich Orthodox chief went up to Jesus, and said to him, Thou art a good teacher I Tell me what I must do that I may receive eternal life.

Jesus said, Why dost thou call me good ? Good is only the Father. If thou wishest to receive life, do the commandments.

The chief said, There are many commandments ; which must I keep? Jesus said, Do not kill, do not commit debauchery, do not steal, do not lie, and also honour thy Father and do his will, and love thy neighbour as thyself.

And the Orthodox chief said, All these commandments I have been keeping from childhood ; but I ask what else I must do according to thy teaching.

Jesus looked at him, at his rich garments, and he smiled and said, Thou lackest one little thing : thou hast not fulfilled what thou sayest. If thou wishest to do these commandments, Do not kill, do not commit debauchery, do not steal, do not lie, and, above all, the commandment, Love thy neighl>our as thyself, go and sell thy estate and give it to the poor, and then thou wilt do the will of the Father.

When the chief heard this, he frowned and went away, for he was sorry to part from his possessions.

And Jesus said to his disciples, You see that it is al»olutely impossible to be rich and do the will of the Father.

The disciples were frightened at these words. But Jesus repeated, and said. Yes, children, he who has wealth cannot be in the will of God. Much easier it is for a camel to pass through the eye of a needle than for a rich man to do the will of the Father.

And they were frightened more than before, and said, If so, it is impossible to save one’s life.

And he said, To a man it seems impossible to save one’s life without possessions, but God will save a man without possessions.

One day Jesus happened to pass through the town of Jericho. In this city there was a rich farmer of taxes named Zaccheus. This Zaccheus had heard of Jesus’ teaching and believed in it. When he heard that Jesus was in Jericho, he wanted to see him. There were so many people all about him, that it was not possible to make one’s way through them.

Then he ran forward and climbed a tree, that be might see Jesus as he passed by.

And indeed, as Jesus went by, ho saw Zacchcus, and, having learned that Zacchcus believed in his teaching, he said, Climb down from the tree and go home, and 1 will go to thy house. Zacchcus climbed down, ran home, and prepared a reception for Jesus.

The }>eoplc began to judge and to say about Jesus, He has gone into the house of a tax-collector, a rascal.

In the meantime Zacchcus said to Jesus, Sir, this is what I will do : I will give half of my possessions to the poor, and from the rest 1 will pay all whom I have injured.

And Jesus said, Now thou ait saved. Thou wert dead, and art alive ; thou wert lost, and hast found thyself, for thou hast done like Abraham, when he wished to sacrifice his sou, in order to show his faith. For the whole life of man consists in finding and saving what is perishing in one’s soul.

It is impossible to measure a sacrifice by its size. One day Jesus and his disciples hap|>ened to sit opposite a money-lox. Men were placing what they had into the lox for God. And rich men walked up to the box, and placed a great deal in it. And then a poor widow came up and placed two mites in it.

And Jesus jointed to her, and said to his disciples, you saw the joor widow put in two mites : she has put in more than the rest, for the others put in what they did not need for life, while she put in everything she had, her whole life.

Jesus happened to be in the house of Simon the leper. And a woman entered the house. This woman had a pitcher with precious oil worth three hundred pence.

Jesus said to his disciples that his death was near. When the woman heard this, she took pity on Jesus, and wanted to show him her love and anoint his head with oil And she forgot everything, how much her oil cost. and broke the pitcher, and anointed his head and feet, and spilled all the oil.

And the disciples began to judge her, saying that she had done badly. And Judas, the one who later latrayed Jesus, said, How much has been wasted !

The oil could have been sold for three hundred pence, and so many poor might have profited by it. And the disciples began to rebuke the woman, and she was troubled and did not know whether she had done right or wrong.

Then Jesus said to them, In vain do you trouble the woman, for she has truly done well. Why do you mention the poor ? If you wish to do good to the jMior, do it : they are always present, so there is no need of speaking of them. If you pity the poor, go and pity them and do good to them. She has pitied me and has done me a real good, for she has given me even thing which she had. Who of you can tell what is needed, and what not ? How-do you know that it was not necessary to pour the oil over me ? She has at least jxnired oil over me, so as to prepare my body for burial, and so it is necessary. She has truly done the will of the Father : she forgot herself and pitied another : she forgot the carnal calculation and gave away everything which she had.