# verses

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In the course of their second visit, Joseph revealed himself to his brothers, and his family became known to Pharaoh.


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Then Joseph sent an urgent invitation to his father Jacob and to his relations, seventy-five persons in all;


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and their bodies were removed to Shechem, and laid in the tomb which Abraham had bought for a sum of money from the sons of Hamor in Shechem.


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As the time drew near for the fulfilment of the promise which God had made to Abraham, the people increased largely in numbers in Egypt,


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This king acted deceitfully towards our race and ill-treated our ancestors, making them abandon their own infants, so that they should not be reared.


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It was just at this time that Moses was born. He was an exceedingly beautiful child, and for three months was brought up in his own father’s house;


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So Moses was educated in all the learning of the Egyptians, and proved his ability both by his words and actions.


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and, seeing an Israelite ill-treated, he defended him, and avenged the man, who was being wronged, by striking down the Egyptian.


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He thought his own people would understand that God was using him to save them; but they failed to do so.


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The next day he again appeared on the scene, when some of them were fighting, and tried to make peace between them. ‘Men,’ he said, ‘you are brothers; how is it that you are ill-treating one another?’


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But the man who was ill-treating his fellow workman pushed Moses aside saying — ‘Who made you a ruler and judge over us?


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At these words Moses took to flight, and became an exile in Midian; and there he had two sons born to him.


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Forty years had passed when there appeared to him, in the desert of Mount Sinai, an angel in a flame of fire in a bush.


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When Moses saw it, he was astonished at the vision; but on his going nearer to look at it more closely, the voice of the Lord was heard to say —


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‘I am the God of your ancestors, the God of Abraham, Isaac, and Jacob.’ Moses trembled, and did not dare to look.


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Then the Lord said to him — ‘Take your sandals off your feet, for the spot where you are standing is holy ground.


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I have seen the oppression of my people who are in Egypt, and heard their groans, and I have come down to deliver them. Come now and I will send you into Egypt.’


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This same Moses, whom they had disowned with the words — ‘Who made you a ruler and a judge?’ was the man whom God sent to be both a ruler and a deliverer, under the guidance of the angel that had appeared to him in the bush.


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He it was who led them out, after he had shown wonders and signs in Egypt, in the Red Sea, and in the desert during forty years.


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This was the Moses who said to the people of Israel — ‘God will raise up for you, from among yourselves, a prophet, as he raised up me.’


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He, too, it was who was present at the assembly in the desert, with the angel who talked to him on Mount Sinai, and with our ancestors, and who received living truths to impart to you.


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Yet our ancestors refused him obedience; more than that, they rejected him, and in their hearts turned back to Egypt,


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while they said to Aaron — ‘Make us Gods who will lead the way for us, since, as for this Moses who has brought us out of Egypt, we do not know what has become of him.’


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That was the time when they made the calf and offered sacrifice to their idol, and held festivities in honour of their own handiwork!


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So God turned from them and left them to the worship of the Starry Host, as is written in the book of the prophets — ‘Did you offer victims and sacrifices to me, house of Israel, All those forty years in the desert?


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You took with you the tent where Moloch is worshipped And the star of the god Rephan — The images which you had made to worship. Therefore I will exile you beyond Babylon.’


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Our ancestors had the tent where they worshipped God in the desert, constructed, just as he who spoke to Moses had directed him to make it, after the model which he had seen.


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This tent, which was handed down to them, was brought into this country by our ancestors who accompanied Joshua (at the conquest of the nations that God drove out before their advance), and remained here until the time of David.


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David found favour with God, and prayed that he might provide the God of Jacob with a place to reside.


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 ‘The heavens are a throne for me, And the earth a stool for my feet. What manner of house will you build me, saith the Lord, Or what place is there where I may rest? 


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Stubborn race, heathen in heart and ears, you are for ever resisting the Holy Spirit; your ancestors did it, and you are doing it still.


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Which of the prophets escaped persecution at their hands? They killed those who foretold the coming of the righteous one; of whom you, in your turn, have now become the betrayers and murderers —


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He, filled as he was with the Holy Spirit, fixed his eyes intently on the heavens, and saw the glory of God and Jesus standing at God’s right hand.


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At this, with a loud shout, they stopped their ears and all rushed on him, forced him outside the city,


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Falling on his knees, he called out loudly: “Lord! Do not charge them with this sin;” and with these words he fell asleep.


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Saul approved of his being put to death.On that very day a great persecution broke out against the church which was in Jerusalem; and its members, with the exception of the apostles, were all scattered over the districts of Judea and Samaria.


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But Saul began to devastate the church; he entered house after house, dragged out men and women alike, and threw them into prison.


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Now those who were scattered in different directions went from place to place proclaiming the good news.


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The people, one and all, listened attentively to what Philip told them, when they heard of, and saw, the miracles which he was working.


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For there were many instances of people with foul spirits, where the spirits, with loud screams, came out of them;


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and many who were paralysed or lame were cured, so that there was great rejoicing throughout that city.


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There was staying in the city a man named Simon, who had been practicing magic there and mystifying the Samaritan people, giving himself out to be some great being.


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Everyone, high and low, paid attention to him. ‘This man,’ they used to say, ‘must be that power of God which people call “The Great Power.”’


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However, when they came to believe Philip, as he told them the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.


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Even Simon believed, and after his baptism attached himself to Philip, and was in his turn mystified at seeing signs and great miracles constantly occurring.


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 When the apostles at Jerusalem heard that the Samaritans had welcomed God’s message, they sent Peter and John to them;


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(As yet the Spirit had not descended on any of them; they had only been baptized into the faith of the Lord Jesus).


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 When Simon saw that it was through the placing of the apostles’ hands on them that the Spirit was given, he brought them a sum of money and said:


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“Give me also this power of yours, so that, if I place my hands on anyone, he may receive the Holy Spirit.”


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 “A curse on you and on your money,” Peter exclaimed, “for thinking that God’s free gift can be bought with gold!


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Therefore repent of this wickedness of yours, and pray to the Lord, that, if possible, you may be forgiven for such a thought;


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 “Pray to the Lord for me, all of you,” Simon answered, “so that none of the things you have spoken of may happen to me.”


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 Peter and John, having borne their testimony and delivered the Lord’s message, returned to Jerusalem, telling the good news, as they went, in many Samaritan villages.


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 Meanwhile an angel of the Lord had said to Philip: “Set out on a journey southwards, along the road that runs down from Jerusalem to Gaza.” (It is now deserted).


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So Philip set out on a journey; and on his way he came on an official of high rank, in the service of Candace, Queen of the Abyssinians. He was her treasurer, and had been to Jerusalem to worship,


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So Philip ran up, and he heard the Abyssinian reading the prophet Isaiah. “Do you understand what you are reading?” he asked.


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“How can I,” the other answered, “unless some one will explain it to me?” and he invited Philip to get up and sit by his side.


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The passage of scripture which he was reading was this — ‘Like a sheep, he was led away to slaughter, And as a lamb is dumb in the hands of its shearer, So he refrains from opening his lips.


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He was humiliated and justice was denied him. Who will tell the story of his generation? For his life is cut off from earth.’


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“Now,” said the Treasurer, addressing Philip, “tell me, of whom is the prophet speaking? Of himself, or of some one else?”


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 Presently, as they were going along the road, they came to some water, and the Treasurer exclaimed: “Look! Here is water; what is to prevent my being baptized?”


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So he ordered the carriage to stop, and they went down into the water — both Philip and the Treasurer — and Philip baptized him.


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But, when they came up out of the water, the Spirit of the Lord caught Philip away, and the Treasurer saw no more of him; for he continued his journey with a joyful heart.


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But Philip was found at Ashdod, and, as he went on his way, he told the good news in all the towns through which he passed, until he came to Caesarea.


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Meanwhile Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest,


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and asked him to give him letters to the Jewish congregations at Damascus, authorising him, if he found there any supporters of the cause, whether men or women, to have them put in chains and brought to Jerusalem.


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 While on his journey, as he was nearing Damascus, suddenly a light from the heavens flashed around him.


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He fell to the ground and heard a voice saying to him — <J>“Saul, Saul, why are you persecuting me?”</J>


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 The men traveling with Saul were meanwhile standing speechless; they heard the sound of the voice, but saw no one.


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When Saul got up from the ground, though his eyes were open, he could see nothing. So his men led him by the hand, and brought him into Damascus;


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Now there was at Damascus a disciple named Ananias, to whom, in a vision, the Lord said: <J>“Ananias.”</J> “Yes, Lord,” he answered.


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 <J>“Go at once,”</J> said the Lord, <J>“to the ‘Straight Street’, and ask at Judas’s house for a man named Saul, from Tarsus. He is at this moment praying,</J> 


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 <J>and he has seen, in a vision, a man named Ananias coming in and placing his hands on him, so that he may recover his sight.”</J>


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 “Lord,” exclaimed Ananias, “I have heard from many people about this man — how much harm he has done at Jerusalem to your people there.


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And, here, too, he holds authority from the chief priests to put in chains all those who invoke your name.”


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But the Lord said to him: <J>“Go, for this man is my chosen instrument to uphold my name before the Gentiles and their kings, and the people of Israel.</J> 


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 So Ananias went, entered the house, and, placing his hands on Saul, said: “Saul, my brother, I have been sent by the Lord — by Jesus, who appeared to you on your way here — so that you may recover your sight and be filled with the Holy Spirit.”


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Instantly it seemed as if a film fell from Saul’s eyes, and his sight was restored. Then he got up and was baptized,


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and, after he had taken food, he felt his strength return. Saul stayed for some days with the disciples who were at Damascus,


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All who heard him were amazed. “Is not this,” they asked, “the man who worked havoc in Jerusalem among those that invoke this name, and who had also come here for the express purpose of having such persons put in chains and taken before the chief priests?”


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Saul’s influence, however, kept steadily increasing, and he confounded the Jewish people who lived in Damascus by the proofs that he gave that Jesus was the Christ.


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 On his arrival in Jerusalem, Saul attempted to join the disciples, but they were all afraid of him, as they did not believe that he was really a disciple.


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Barnabas, however, taking him by the hand, brought him to the apostles, and told them the whole story of how Saul on his journey had seen the Lord, and how the Lord had talked to him, and how in Damascus he had spoken out fearlessly in the name of Jesus.


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After that, Saul remained in Jerusalem, in close intercourse with the apostles; and he spoke fearlessly in the name of the Lord,


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But, when the followers found this out, they took him down to Caesarea, and sent him on his way to Tarsus.


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And so it came about that the church, throughout Judea, Galilee, and Samaria, enjoyed peace and became firmly established; and, ordering its life by respect for the Lord and the help of the Holy Spirit, it increased in numbers.


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Peter, while traveling from place to place throughout the country, went down to visit the people of Christ living at Lydda.


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“Aeneas,” Peter said to him, “Jesus Christ cures you. Get up, and make your bed.” Aeneas got up at once;


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and all the inhabitants of Lydda and of the Plain of Sharon saw him, and came over to the Lord’s side.


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At Jaffa there lived a disciple whose name was Tabitha, which is in Greek ‘Dorcas’ — a Gazelle. Her life was spent in doing kind and charitable actions.


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Just at that time she was taken ill, and died; and they had washed her body and laid it out in an upstairs room.


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Jaffa was near Lydda, and the disciples, having heard that Peter was at Lydda, sent two men with the request that he come to them without delay.


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Peter returned with them at once. On his arrival, he was taken upstairs, and all the widows came round him in tears, showing the coats and other clothing which Dorcas had made while she was among them.


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But Peter sent everybody out of the room, and knelt down and prayed. Then, turning to the body, he said: “Tabitha! Stand up.” She opened her eyes, and, seeing Peter, sat up.


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Giving her his hand, Peter raised her up, and, calling in the widows and others of Christ’s people, presented her to them alive.


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At Caesarea there was a man named Cornelius, a captain in the regiment known as the ‘Italian Regiment,’


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A religious man and one who reverenced God, with all his household. He was liberal in his charities to the people, and prayed to God constantly.


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One afternoon, about three o’clock, he distinctly saw in a vision an angel from God come to him, and call him by name.


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Cornelius fixed his eyes on him and, in great alarm, said: “What is it, Lord?” “Your prayers and your charities,” the angel answered, “have been an acceptable offering to God.


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 When the angel, who had spoken to him, had gone, Cornelius called two servants and a religious soldier, who was one of his constant attendants,


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 On the next day, while these men were on their way, just as they were nearing the town, Peter went up on the housetop about midday to pray.


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He became hungry and wanted something to eat; but while it was being prepared, he fell into a trance,


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and saw that the heavens were open, and that something like a great sail was descending, let down by its four corners towards the earth.


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Again he was aware of a voice which said — <J>“What God has pronounced ‘clean’, do not regard as ‘defiled’.”</J> 


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 While Peter was still perplexed as to the meaning of the vision that he had seen, the men sent by Cornelius, having enquired the way to Simon’s house, came up to the gate,


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Peter was still pondering over the vision, when the Spirit said to him: “There are two men looking for you at this moment.


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Peter went down to the men and said: “I am the person you are looking for. What is your reason for coming?”


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 The men replied: “Our captain, Cornelius, a pious man who reverences God and is well spoken of by the whole Jewish nation, has been instructed by a holy angel to send for you to his house, and to listen to what you have to say.”


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So Peter invited them in and entertained them. The next day he lost no time in setting out with them, accompanied by some of the Lord's followers from Jaffa;


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and the day following he entered Caesarea. Cornelius was expecting them, and had invited his relations and intimate friends to meet them.


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So, when Peter entered the city, Cornelius met him, and, throwing himself at Peter’s feet, bowed to the ground.


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 Talking with him as he went, Peter entered the house, where he found a large gathering of people, to whom he said:


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“You are doubtless aware that it is forbidden for a Jew to be intimate with a foreigner, or even to enter his house; and yet God has shown me that I ought not to call anyone ‘defiled’ or ‘unclean.’


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That was why I came, when I was sent for, without raising any objection. And now I ask your reason for sending for me.”


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 “Just three days ago this very hour,” Cornelius said, “I was in my house, saying the Afternoon Prayers, when a man in dazzling clothing suddenly stood before me.


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Therefore send to Jaffa, and invite the Simon, who is also known as Peter, to come here. He is lodging in the house of Simon the tanner, near the sea.’


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Accordingly I sent to you at once, and you have been so good as to come. And now we are all here in the presence of God, to listen to all that you have been instructed by the Lord to say.”


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God has sent his message to the Israelites and told them, through Jesus Christ, the good news of peace — and Jesus is Lord of all!


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You yourselves know the story which spread through all Judea, how, beginning form Galilee, after the baptism which John proclaimed —


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The story, I mean, of Jesus of Nazareth, and how God consecrated him his Christ by enduing him with the Holy Spirit and with power; and how he went about doing good and curing all who were under the power of the devil, because God was with him.


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We are ourselves, too, witnesses to all that he did in Judea and in Jerusalem; yet they put him to death by hanging him on a cross!


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not indeed to everyone, but to witnesses chosen beforehand by God — to us, who ate and drank with him after his resurrection from the dead.


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Further, God charged us to proclaim to the people, and solemnly affirm, that it is Jesus who has been appointed by God judge of the living and the dead.


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To him it is that all the prophets bear witness, when they say that everyone who believes in him receives through his name forgiveness of sins.”


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 Before Peter had finished saying these words, the Holy Spirit fell on all who were listening to the message.


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Those converts from Judaism, who had come with Peter, were amazed that the gift of the Holy Spirit had been bestowed even on the Gentiles;


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“Can anyone refuse the water for the baptism of these people, now that they have received the Holy Spirit as we did ourselves?”


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And he directed that they should be baptized in the faith of Jesus Christ; after which they asked him to stay there a few days longer.


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The apostles and the followers throughout Judea heard that even the Gentiles had welcomed God’s message.


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“I was in the town of Jaffa,” he said, “and was praying; and, while in a trance, I saw a vision. There was something like a great sail descending, let down by its four corners out of the heavens; and it came right down to me.


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Then a second time there came a voice from the heavens. <J>“What God has pronounced ‘clean’,”</J> it said, <J>“you must not call ‘defiled’.”</J> 


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At that moment three men, who had been sent from Caesarea to see me, came up to the house in which we were.


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The Spirit told me to go with them without hesitation. These six companions also went with me. And, when we came into the man’s house,


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he told us how he had seen the angel standing in his house, and how the angel had said to him — ‘Send to Jaffa and fetch the Simon, who is also known as Peter;


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for he will tell you truths, which will prove the means of salvation to you and all your household.’


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I had but just begun to speak,” continued Peter, “when the Holy Spirit fell on them, exactly as on us at the first;


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and I recalled the saying of the Master — <J>‘John baptized with water, but you will be baptized with the Holy Spirit.’</J> 


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Since then, God had given them the very same gift as he gave us when we became believers in Jesus Christ the Master — who was I that I could thwart God?”


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 On hearing this statement, they said no more, but broke out into praise of God. “So even to the Gentiles,” they exclaimed, “God has granted the repentance which leads to life!”


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Now those who had been scattered in different directions, in consequence of the persecution that followed the death of Stephen, went as far as Phoenicia, Cyprus, and Antioch, telling the message — but only to Jews.


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Some of them, however, who were men of Cyprus and Cyrene, on coming to Antioch, addressed themselves also to the Jews of foreign birth, telling them the good news about that Lord Jesus.


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The power of the Lord was with them, so that a great number who had learned to believe came over to the Lord’s side.


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On coming there he saw to his great joy these tokens of the loving kindness of God, and encouraged them all to make up their minds to be faithful to the Lord —


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For Barnabas was a good man and full of the Holy Spirit and of faith — and a large number of people took their stand on the Lord’s side.


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and, when he had found him, he brought him to Antioch. And so it came about that, for a whole year, they attended the meetings of the church there, and taught a large number of people; and it was in Antioch that the disciples were first called ‘Christians.’


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One of them, named Agabus, came forward and, under the influence of the Spirit, foretold a great famine that was to spread over all the world — a famine which occurred in the reign of Claudius.


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So the disciples, without exception, determined, in proportion to their means, to send something to help the followers living in Judea.


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and, when he saw that the Jews were pleased with this, he proceeded to arrest Peter also. (This was during the Festival of the unleavened bread.)


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After seizing Peter, Herod put him in prison, and entrusted him to the keeping of four Guards of four soldiers each, intending, after the Passover, to bring him up before the people.


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So Peter was kept in prison, but meanwhile the prayers of the church were being earnestly offered to God on his behalf.


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Just when Herod was intending to bring him before the people, on that very night Peter was asleep between two soldiers, chained to them both, while there were sentries in front of the door, guarding the prison.


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Suddenly an angel of the Lord stood by him, and a light shone in the cell. The angel struck Peter on the side, and roused him with the words: “Get up quickly.”


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The chains dropped from his wrists, and then the angel said: “Put on your girdle and sandals.” When Peter had done so, the angel added: “Throw your cloak round you and follow me.”


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 Peter followed him out, not knowing that what was happening under the angel’s guidance was real, but thinking that he was seeing a vision.


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Passing the first Guard, and then the second, they came to the iron gate leading into the city, which opened to them of itself; and, when they had passed through that, and had walked along one street, all at once the angel left him.


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 Then Peter came to himself and said: “Now I know beyond all doubt that the Lord has sent his angel, and has rescued me from Herod’s hands and from all that the Jewish people have been expecting.”


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As soon as he realized what had happened, he went to the house of Mary, the mother of John who was also known as Mark, where a number of people were gathered together, praying.


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She recognized Peter’s voice, but in her joy left the gate unopened, and ran in, and told them that Peter was standing outside.


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 “You are mad!” they exclaimed. But, when she persisted that it was so, they said: “It must be his spirit!”


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Peter signed to them with his hand to be silent, and then told them how the Lord had brought him out of the prison, adding: “Tell James and the others all this.” Then he left the house, and went away to another place.


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And, when Herod had made further search for him and failed to find him, he closely questioned the Guard, and ordered them away to execution. Then he went down from Judea to stay at Caesarea.


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 It happened that Herod was deeply offended with the people of Tyre and Sidon, but they went in a body to him, and, having succeeded in winning over Blastus, the Chamberlain, they begged Herod for a reconciliation, because their country was dependent on the king’s for its food supply.


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On an appointed day Herod, wearing his state robes, seated himself on his throne, and delivered an oration.


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 Instantly an angel of the Lord struck him, because he did not give God the glory; and he was attacked with worms, and died.


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When Barnabas and Saul had carried out their mission, they returned to Jerusalem, and took with them John, who was also known as Mark.


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<n>The Church and the Gentiles</n> <TS2><i>Doings of the Apostle Paul</i><Ts2>Among the members of the church at Antioch there were several prophets and teachers — Barnabas, Simeon who was known by the name of ‘Black’, Lucius of Cyrene, Manaen, foster-brother of Prince Herod, and Saul.


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While they were engaged in the worship of the Lord and were fasting, the Holy Spirit said: “Set apart for me Barnabas and Saul, for the work to which I have called them.”


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Barnabas and Saul, sent on this mission, as they were, by the Holy Spirit, went down to Seleucia, and from there sailed to Cyprus.


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On reaching Salamis, they began to tell the message of God in the Jewish Synagogues; and they had John with them as an assistant.


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After passing through the whole island, they reached Paphos, where they found an astrologer who pretended to be a prophet — a Jew by birth, whose name was Barjoshua.


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He was at the court of the Governor, Sergius Paulus, a man of intelligence, who sent for Barnabas and Saul and asked to be told God’s message.


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But Elymas, the astrologer (for that is the meaning of the word), opposed them, eager to divert the Governor’s attention from the faith.


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“You incarnation of deceit and all fraud! You son of the devil! You opponent of all that is good! Will you never cease to divert ‘the straight paths of the Lord’? Listen!


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The hand of the Lord is on you even now, and you will be blind for a time and unable to see the sun.” Immediately a mist and darkness fell on him, and he went feeling about for some one to guide him.


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When the Governor saw what had happened, he became a believer in Christ, being greatly impressed by the teaching about the Lord.


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After this, Paul and his companions set sail from Paphos and went to Perga in Pamphylia, where John left them and returned to Jerusalem.


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The others went on from Perga and arrived at Antioch in Pisidia. There they went into the Synagogue on the Sabbath and took their seats.


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After the reading of the law and the prophets, the President of the Synagogue sent them this message — “Friends, if you have any helpful words to address to the people, now is the time to speak.”


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So Paul rose and, motioning with his hand, said: “People of Israel and all here who worship God, hear what I have to say.


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The God of this people Israel chose our ancestors, and during their stay in Egypt increased the prosperity of the people, and then ‘with uplifted arm brought them out from that land.’


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For about four hundred and fifty years. In later times he gave them Judges, of whom the prophet Samuel was the last.


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And, when they demanded a king, God gave them Saul the son of Kish, a man of the tribe of Benjamin, who reigned for forty years.


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After removing him, he raised David to the throne, and bore this testimony to him — ‘In David, the son of Jesse, I have found a man after my own heart, who will carry out all my purposes.’


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It was from this man’s descendants that God, in accordance with his promise, gave Israel a Saviour — Jesus;


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John having first proclaimed, before the appearance of Jesus, a baptism on repentance for all the people of Israel.


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As John was drawing towards the end of his career, he said what do you suppose that I am? I am not the Christ. But there is “one coming” after me, whose sandal I am not worthy to untie.’


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Brothers and sisters, descendants of Abraham, and all those among you who worship God, it was to us that the message of this salvation was sent.


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The people of Jerusalem and their leaders, failing to recognise Jesus, and not understanding the utterances of the prophets that are read every Sabbath, fulfilled them by condemning him.


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and, after carrying out everything written about him, they took Jesus down from the cross, and laid him in a tomb.


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and he appeared for many days to those who had gone up with him from Galilee to Jerusalem, and who are now witnesses for him to the people.


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That our children have had this promise completely fulfilled to them by God, by his raising Jesus. That is just what is said in the second Psalm — ‘You are my Son; this day I have become your Father.’


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As to his raising Jesus from the dead, never again to return to corruption, this is what is said — ‘I will give to you the sacred promises made to David;’


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And, therefore, in another Psalm it is said — ‘You will not give up the Holy One to undergo corruption.’


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David, after obediently doing God’s will in his own time, ‘fell asleep and was laid by the side of his ancestors, and did undergo corruption;


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I would, therefore, like you to know, friends, that through Jesus forgiveness of sins is being proclaimed to you,


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and that, in union with him, everyone who believes in him is absolved from every sin from which under the law of Moses you could not be absolved.


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 ‘Look, you despisers, and wonder, and perish; For I am doing a deed in your days — A deed which, though told you in full, you will never believe’.”


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As Paul and Barnabas were leaving the Synagogue, the people begged for a repetition of this teaching on the next Sabbath.


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After the congregation had dispersed, many of the Jews, and of the converts who joined in their worship, followed Paul and Barnabas, who talked with them and urged them to continue to rely on the loving kindness of God.


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But the sight of the crowds of people filled the minds of the Jews with jealousy, and they kept contradicting Paul’s statements in violent language.


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Then Paul and Barnabas spoke out fearlessly, and said: “It was necessary that the message of God should be told to you first; but, since you reject it and reckon yourselves not worthy of the eternal life — we turn to the Gentiles!


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For this is the Lord’s command to us — ‘I have destined you for a light to the Gentiles, A means of salvation to the ends of the earth’.”


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On hearing this, the Gentiles were glad and extolled God’s message; and all those who had been enrolled for eternal life became believers in Christ;


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But the Jews incited the women of high social standing who worshiped with them, and the leading men of the town, and started a persecution against Paul and Barnabas, and drove them out of their neighbourhood.


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The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish Synagogue, and spoke in such a way that a great number of both Jews and Greeks believed in Christ.


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But the Jews who refused to believe stirred up the Gentiles, and poisoned their minds against the Lord's followers.


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Therefore Paul and Barnabas spent a long time there, and spoke out fearlessly, relying on the Lord, who confirmed the message of his love by permitting signs and wonders to take place at their hands.


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and, when there was an attempt on the part of both Gentiles and Jews, with their leaders, to resort to violence and to stone them,


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the apostles heard of it, and took refuge in Lystra and Derbe, towns in Lycaonia, and in the district round,


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 In the streets of Lystra there used to sit a man who had no power in his feet; he had been lame from his birth, and had never walked.


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This man was listening to Paul speaking, when Paul, fixing his eyes on him, and seeing that he had the faith to be healed,


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and the crowd, seeing what Paul had done, called out in the Lycaonian language: “The Gods have come down to us in human form.”


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and the priest of Zeus-beyond-the-Walls, accompanied by the crowd, brought bullocks and garlands to the gates, with the intention of offering sacrifices.


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But, when the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd. “Friends, why are you doing this?” they shouted.


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“We are only people like yourselves, and we have come with the good news that you should turn away from these follies to a living God, ‘who made the heavens, the earth, the sea, and everything that is in them.’


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Yet he has not failed to give you, in the good he does, some revelation of himself — sending you from heaven rain and fruitful seasons, and gladdening your hearts with plenty and good cheer.”


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 Presently, however, there came some Jews from Antioch, and Iconium who, after they had won over the people, stoned Paul, and dragged him out of the town, thinking him to be dead.


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But, when the disciples had gathered round him, he got up and went back into the town; the next day he went with Barnabas to Derbe.


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After telling the good news throughout that town, and making a number of converts, they returned to Lystra, Iconium, and Antioch,


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reassuring the minds of the disciples, urging them to remain true to the faith, and showing that it is only through many troubles that we can enter the kingdom of God.


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They also appointed officers for them in every church, and, after prayer and fasting, commended them to the Lord in whom they had learned to believe.


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From there they sailed to Antioch — the place where they had been committed to the gracious care of God for the work which they had now finished.


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After their arrival, they gathered the church together, and gave an account of all that God had helped them to do, and especially how he had opened to the Gentiles the door of faith;


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But certain persons came down from Judea, and began to teach the Lord's followers that, unless they were circumcised, in accordance with the custom required by Moses, they could not be saved.


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This gave rise to a serious dispute, and much discussion, between Paul and Barnabas and these people, and it was therefore settled that Paul and Barnabas and others of their number should go up to Jerusalem, to consult the apostles and officers of the church about the matter under discussion.


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 The church, therefore, sent them on their journey, and they made their way through Phoenicia and Samaria, telling the story of the conversion of the Gentiles, to the great joy of all the followers.


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On their arrival at Jerusalem, they were welcomed by the church, as well as by the apostles and the officers, and gave an account of all that God had helped them to do.


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Some of the Pharisees’ party, however, who had become believers in Christ, came forward and declared that they were bound to circumcise converts and to direct them to observe the law of Moses.


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After much discussion, Peter rose and said: “You, my friends, know well that long ago God singled me out — that through my lips the Gentiles should hear the message of the good news, and become believers in Christ.


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Now God, who reads all hearts, declared his acceptance of the Gentiles, by giving them the Holy Spirit, just as he did to us.


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Why, then, do you now provoke God, by putting on the necks of these disciples a yoke which neither our ancestors nor we were able to bear?


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No, it is through the loving kindness of the Lord Jesus that we, just as they do, believe that we have been saved.”


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 Every voice in the assembly was hushed, as they listened to Barnabas and Paul, while they gave an account of all the signs and wonders which God had shown among the Gentiles through them.


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After they had finished speaking, James addressed the Council. “Friends,” he began, “hear what I have to say.


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Simon has described the manner in which God first visited the Gentiles, in order to take from among them a people to bear his name.


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 ‘“After this I will return; And I will rebuild the house of David which has fallen — Its ruins I will rebuild, And will set it up once more;


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That so the rest of mankind may earnestly seek the Lord — Even all the Gentiles on whom my name has been bestowed.” 


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In my judgment, therefore, we should not add to the difficulties of those Gentiles who are turning to God,


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but we should write to them to abstain from food that has been polluted by being sacrificed to idols, from impurity, from eating the flesh of strangled animals, and from blood.


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For in every town, for generations past, there have been those who preach Moses, read as he is in the Synagogues every Sabbath.”


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 It was then decided by the apostles and the officers, with the assent of the whole church, to choose some of their number, and send them to Antioch with Paul and Barnabas. Those chosen were Judas (called Barsabas) and Silas, who were leaders among the community.


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They were bearers of the following letter — ‘The apostles, and the followers who are the officers of the church, send their greetings to the followers of the Lord of Gentile birth in Antioch, Syria, and Cilicia.


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As we had heard that some of our number had upset you by their assertions, and unsettled your minds — without instructions from us —


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We met and decided to choose certain men and send them to you with our dear friends Barnabas and Paul,


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We are accordingly sending Judas and Silas, and they will tell you by word of mouth what we are now writing.


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We have, therefore, decided, under the guidance of the Holy Spirit, to lay no further burden on you beyond these necessary conditions —


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That you abstain from food offered to idols, from blood, from eating the flesh of strangled animals, and from impurity. If you guard yourselves against such things, it will be well with you. Farewell.’


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So the bearers of this letter were sent on their way, and went down to Antioch. There they called a meeting of all the followers,


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Judas and Silas, who were themselves prophets, further encouraged the them by many an address, and strengthened their faith.


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After some stay, they were dismissed with kind farewells from the followers, and returned to those who had sent them.


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 Paul and Barnabas, however, remained in Antioch, where they taught and, with the help of many others, told the good news of the Lord’s message.


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Some time after this, Paul said to Barnabas: “Let us go back and visit the Lord's followers in every town in which we have told the Lord’s message, and see how they are prospering.”


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but Paul felt that they ought not to take with them the man who had deserted them in Pamphylia, and had not gone on with them to their work.


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This caused such unpleasant feeling between them that they parted ways, Barnabas taking Mark and sailing for Cyprus,


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while Paul chose Silas for his companion and, after he had been committed by the followers to the gracious care of the Lord,


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Among other places Paul went to Derbe and Lystra. At the latter place they found a disciple, named Timothy, whose mother was a Jewess who had become a believer in Christ, while his father was a Greek,


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Wishing to take this man with him on his journey, Paul caused him to be circumcised out of consideration for the Jews in that neighbourhood, for they all knew that his father had been a Greek.


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As they traveled from town to town, they gave the followers the decisions which had been reached by the apostles and officers of the church at Jerusalem, for them to observe.


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 They next went through the Phrygian district of Galatia, but were restrained by the Holy Spirit from delivering the message in Roman Asia.


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When they reached the borders of Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not permit them.


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and there one night Paul saw a vision. A Macedonian was standing and appealing to him — ‘Come over to Macedonia and help us.’


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So, immediately after Paul had seen the vision, we looked for an opportunity to cross over to Macedonia, concluding that God had summoned us to tell the good news to the people there.


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Accordingly we set sail from Troas, and ran before the wind to Samothrace, reaching Neapolis the next day.


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From there we made our way to Philippi, which is the principal city of that part of Macedonia, and also a Roman Settlement. In that city we spent several days.


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On the Sabbath we went outside the gate to the riverside, where we supposed there would be a place of prayer; and we sat down and talked to the women who were gathered there.


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Among them was a woman, named Lydia, belonging to Thyatira, a dealer in purple cloth, who was accustomed to join in the worship of God. The Lord touched this woman’s heart, so that she gave attention to the message delivered by Paul,


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and, when she and her household had been baptized, she urged us to become her guests. “Since you have shown your conviction,” she said, “that I really am a believer in the Lord, come and stay in my house.” And she insisted on our doing so.


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 One day, as we were on our way to the place of prayer, we were met by a girl possessed by a divining spirit, who made large profits for her masters by fortune-telling.


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This girl followed Paul and the rest of us, calling: “These men are servants of the most high God, and they are bringing you news of a way to salvation.”


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She had been doing this for several days, when Paul, much vexed, turned and said to the spirit within her: “In the name of Jesus Christ I command you to leave her.” That very moment the spirit left her.


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 When her masters saw that there was no hope of further profit from her, they seized Paul and Silas, dragged them into the public square to the authorities,


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and took them before the Magistrates. “These men are causing a great disturbance in our town,” they complained;


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“They are Jews, and they are teaching customs which it is not right for us, as Romans, to sanction or adopt.”


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 The mob rose as one person against them, and the Magistrates stripped them of their clothing and ordered them to be beaten with rods.


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After beating them severely, the Magistrates put them in prison, with orders to the jailer to keep them in safe custody.


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On receiving so strict an order, the Governor put them into the inner cell, and secured their feet in the stocks.


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About midnight, while Paul and Silas were praying and singing hymns to God, and while the prisoners were listening to them,


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suddenly there was an earthquake of such violence that the jail was shaken to its foundations; all the doors flew open, and all the prisoners’ chains were loosened.


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Roused from his sleep, and seeing the prison doors open, the Governor drew his sword intending to kill himself, in the belief that the prisoners had escaped.


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 Calling for a light, the Governor rushed in, and flung himself trembling at the feet of Paul and Silas.


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And that very hour of the night he took them and washed their wounds, and he himself and everyone belonging to him were baptized without delay.


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Afterwards he took them up to his house and set before them something to eat, rejoicing that he, with all his household, had come to believe in God.


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The jailer told Paul of his instructions. “The Magistrates have sent an order for your discharge,” he said, “so you had better leave the place at once and go quietly away.”


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 But Paul’s answer to them was: “They have flogged us in public without trial, though we are Roman citizens, and they have put us in prison, and now they are for sending us out secretly! No, indeed! Let them come and take us out themselves.”


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The police reported his words to the Magistrates, who, on hearing that Paul and Silas were Roman citizens, were alarmed,


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and went to the prison, and did their best to conciliate them. Then they took them out, and begged them to leave the city.


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When Paul and Silas left the prison, they went to Lydia’s house, and, after they had seen the Lord's followers, and encouraged them, they left the place.


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After passing through Amphipolis and Apollonia, Paul and Silas came to Thessalonica. Here the Jews had a Synagogue;


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and, following his usual custom, Paul joined them, and for three Sabbaths addressed them, drawing his arguments from the scriptures.


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He laid before them and explained that the Christ must undergo suffering and rise from the dead; and “It is this man,” he declared, “who is the Christ — this Jesus about whom I am telling you.”


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 Some of the people were convinced, and threw in their lot with Paul and Silas, as did also a large body of Greeks who were accustomed to join in the Jewish services, and a great number of leading women.


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But the Jewish leaders, becoming jealous, engaged some worthless fellows from the streets, and, getting a mob together, kept the city in an uproar. They attacked Jason’s house, with the intention of bringing Paul and Silas before the Popular Assembly;


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and, not finding them there, they proceeded to drag Jason and some of the Lord's followers before the city magistrates, shouting out: “These men, who have turned the world upside down, have now come here,


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That very night the followers sent Paul and Silas off to Beroea; and on reaching that place, they went to the Jewish Synagogue.


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These Jews of Beroea were better disposed than those in Thessalonica, for they welcomed the message with great readiness, and daily examined the scriptures to see if what was said was true.


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As a consequence, many of them became believers in Christ, besides a considerable number of Greek women of position, and of men also.


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But, when the Jewish leaders in Thessalonica found out that God’s message had been delivered by Paul at Beroea, they came there too, exciting and disturbing the minds of the people.


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The followers immediately arranged for Paul to go away to the coast, but both Silas and Timothy stayed behind in Beroea.


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The friends who escorted Paul took him as far as Athens, and, after receiving a message for Silas and Timothy to join him as quickly as possible, they started on their return.


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While Paul was waiting for them at Athens, his heart was stirred at seeing the whole city full of idols.


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So he argued in the Synagogue with the Jews and with those who joined in their worship, as well as daily in the public Square with those who happened to be there.


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Among others, some Epicurean and Stoic Philosophers joined issue with him. Some asked “What is this prater wanting to make out?”, while others said “He seems to be a preacher of foreign Deities.” (This was because he was telling the good news about Jesus and the resurrection).


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So they laid hold of him and took him to the Court of Areopagus. “May we hear,” they asked, “what new teaching this is which you are giving?


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(All Athenians and the foreigners staying in the city found no time for anything else but telling, or listening to, the last new thing.)


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 So Paul took his stand in the middle of the Court, and said — “People of Athens, on every hand I see signs of your being very devout.


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For as I was going about, looking at your sacred shrines, I came upon an altar with this inscription — ‘To an Unknown God.’ What, therefore, you worship in ignorance, that I am now proclaiming to you.


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The God who made the world and all things that are in it — he, Lord as he is of heaven and Earth, does not live in temples made by hands,


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nor yet do human hands minister to his wants, as though he needed anything, since he himself gives, to all, life, and breath, and all things.


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He made all races of the earth’s surface — fixing a time for their rise and fall, and the limits of their settlements —


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That they might search for God, if by any means they might feel their way to him and find him. And yet he is not really far from any one of us;


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for in him we live and move and are. To use the words of some of your own poets — ‘His offspring, too, are we.’


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Therefore, as the offspring of God, we must not think that the Deity has any resemblance to anything made of gold, or silver, or stone — a work of human art and imagination.


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True, God looked with indulgence on the days of people’s ignorance, but now he is announcing to everyone everywhere the need for repentance,


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because he has fixed a day on which he intends to ‘judge the world with justice,’ by a man whom he has appointed — and of this he has given all people a pledge by raising this man from the dead.”


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 On hearing of a resurrection of the dead, some began jeering, but others said that they wanted to hear what he had to say about that another time.


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There were, however, some people who joined him, and became believers in Christ. Among them were Dionysius, a member of the Court of Areopagus, a woman named Damaris, and several others.


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There he met a Jew of the name of Aquila, from Pontus, who, with his wife Priscilla, had lately come from Italy, in consequence of the order which had been issued by the Emperor Claudius for all Jews to leave Rome. Paul paid them a visit,


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and, since their trade was the same as his, he stayed and worked with them — their trade was tent-making.


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 But, when Silas and Timothy had come down from Macedonia, Paul devoted himself entirely to delivering the message, earnestly maintaining before the Jews that Jesus was the Christ.


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However, as they set themselves against him and became abusive, Paul shook his clothes in protest and said to them: “Your blood be on your own heads. My conscience is clear. From this time forward I will go to the Gentiles.”


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 So he left, and went to the house of a certain Titius Justus, who had been accustomed to join in the worship of God, and whose house was next door to the Synagogue.


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Crispus, the President of the Synagogue, came to believe in the Lord, and so did all his household; and many of the Corinthians, as they listened to Paul, became believers in Christ and were baptized.


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One night the Lord said to Paul, in a vision: <J>“Have no fear, but continue to speak, and refuse to be silenced;</J> 


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 While Gallio was governor of Greece, some of the Jewish leaders made a combined attack on Paul, and brought him before the Governor’s Bench,


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Just as Paul was on the point of speaking, Gallio said to them: “If this were a case of misdemeanour or some serious crime, there would be some reason for my listening patiently to you;


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but, since it is a dispute about words, and names, and your own law, you must see to it yourselves. I do not choose to be a judge in such matters.”


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Then they all set on Sosthenes, the President of the Synagogue, and beat him in front of the Bench, but Gallio did not trouble himself about any of these things.


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 Paul remained there some time after this, and then took leave of the followers, and sailed to Syria with Priscilla and Aquila, but not before his head had been shaved at Cenchreae, because he was under a vow.


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They put into Ephesus, and there Paul, leaving his companions, went into the Synagogue and addressed the Jews.


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On reaching Caesarea, he went up to Jerusalem and exchanged greetings with the church, and then went down to Antioch.


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After making some stay in Antioch, he set out on a tour through the Phrygian district of Galatia, strengthening the faith of all the disciples as he went.


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Meanwhile there had come to Ephesus an Alexandrian Jew, named Apollos, an eloquent man, who was well-versed in the scriptures.


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He had been well-instructed in the cause of the Lord, and with burning zeal he spoke of, and taught carefully, the facts about Jesus, though he knew of no baptism but John’s.


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This man began to speak out fearlessly in the Synagogue; and when Priscilla and Aquila heard him, they took him home and explained the cause of God to him more carefully still.


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When he wanted to cross to Greece, the followers furthered his plans, and wrote to the disciples there to welcome him. On his arrival he proved of great assistance to those who had, through the loving kindness of God, become believers in Christ,


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While Apollos was at Corinth, Paul passed through the inland districts of Roman Asia, and went to Ephesus. There he found some disciples, of whom he asked:


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“Did you, when you became believers in Christ, receive the Holy Spirit?” “No,” they answered, “we did not even hear that there was a Holy Spirit.”


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“John’s baptism was a baptism on repentance,” rejoined Paul, “and John told the people (speaking of the ‘one coming; after him) that they should believe in him — that is in Jesus.”


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and, after Paul had placed his hands on them, the Holy Spirit descended on them, and they began to speak with ‘tongues’ and to preach.


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 Paul went to the Synagogue there, and for three months spoke out fearlessly, giving addresses and trying to convince his hearers, about the kingdom of God.


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Some of them, however, hardened their hears and refused to believe, denouncing the cause before the people. So Paul left them and withdrew his disciples, and gave daily addresses in the lecture-hall of Tyrannus.


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This went on for two years, so that all who lived in Roman Asia, Jews and Greeks alike, heard the Lord’s message.


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so that people would carry home to the sick handkerchiefs or aprons that had touched his body, and their diseases would leave them and the wicked spirits go out of them.


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An attempt was made by some itinerant Jews, who were exorcists, to use the name of the Lord Jesus over those who had wicked spirits in them. “I order you,” they would say, “by the Jesus, whom Paul preaches.”


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 Then the man, in whom this wicked spirit was, sprang on them, mastered both of them, and so completely overpowered them, that they fled out of the house, stripped of their clothes, and wounded.


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This incident came to the knowledge of all the Jews and Greeks living at Ephesus; they were all awe-struck, and the name of the Lord Jesus was held in the highest honour.


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Many, too, of those who had become believers in Christ came with a full confession of their practices;


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while a number of people, who had practiced magic, collected their books and burnt them publicly; and on reckoning up the price of these, they found it amounted to fifty thousand silver coins.


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Sometime after these events Paul resolved to go through Macedonia and Greece, and then make his way to Jerusalem. “And after I have been there,” he said, “I must visit Rome also.”


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So he sent to Macedonia two of his helpers, Timothy and Erastus, while he himself stayed for some time longer in Roman Asia.


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A silversmith named Demetrius, who made silver models of the shrine of Artemis, and so gave a great deal of work to the artisans,


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got these men together, as well as the workmen engaged in similar occupations, and said: “Men, you know that our prosperity depends on this work,


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and you see and hear that not only at Ephesus, but in almost the whole of Roman Asia, this Paul has convinced and won over great numbers of people, by his assertion that those Gods which are made by hands are not Gods at all.


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So that not only is this business of ours likely to fall into discredit, but there is the further danger that the Temple of the great Goddess Artemis will be thought nothing of, and that she herself will be deprived of her splendour — though all Roman Asia and the whole world worship her.”


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 When they heard this, the men were greatly enraged, and began shouting — “Great is Artemis of the Ephesians!”


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The commotion spread through the whole city, and the people rushed together into the amphitheater, dragging with them Gaius and Aristarchus, two Macedonians who were Paul’s traveling companions.


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while some of the chief religious officials of the province, who were friendly to him, sent repeated entreaties to him not to trust himself inside.


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Meanwhile some were shouting one thing and some another, for the Assembly was all in confusion, most of those present not even knowing why they had met.


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But some of the crowd prompted Alexander, whom several of the Jewish leaders had pushed to the front, and he waved his hand to show that he wanted to speak in their defence to the people.


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However, when they recognised him as a Jew, one cry broke from them all, and they continued shouting for two hours — “Great is Artemis of the Ephesians!”


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 When the Recorder had succeeded in quieting the crowd, he said: “People of Ephesus, who is there, I ask you, who needs to be told that this city of Ephesus is the Warden of the Temple of the great Artemis, and of the statue which fell down from Zeus?


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for you have brought these men here, though they are neither robbers of Temples nor blasphemers of our Goddess.


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If, however, Demetrius and the artisans who are acting with him have a charge to make against anyone, there are court days and there are Magistrates; let both parties take legal proceedings.


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For I tell you that we are in danger of being proceeded against for today’s riot, there being nothing to account for it; and in that case we will be at a loss to give any reason for this disorderly gathering.”


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When the uproar had ceased, Paul sent for the disciples, and, with encouraging words, bade them goodbye, and started on his journey to Macedonia.


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After going through those districts and speaking many encouraging words to the disciples, he went into Greece, where he stayed three months.


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He was about to sail to Syria, when he learned that a plot had been laid against him by several of the Jewish leaders; so he decided to return by way of Macedonia.


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He was accompanied by Sopater the son of Pyrrhus, of Beroea, Aristarchus and Secundus from Thessalonica, Gaius of Derbe, and Timothy, as well as by Tychicus and Trophimus of Roman Asia.


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while we ourselves sailed from Philippi after the Passover, and joined them five days later at Troas, where we stayed for a week.


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 On the first day of the week, when we had met for the breaking of bread, Paul, who was intending to leave the next day, began to address those who were present, and prolonged his address until midnight.


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and a young man named Eutychus, sitting at the window, was gradually overcome with great drowsiness, as Paul continued his address. At last, quite overpowered by his drowsiness, he fell from the third story to the ground, and was picked up for dead.


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But Paul went down, threw himself on him, and put his arms round him. “Do not be alarmed,” he said, “he is still alive.”


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Then he went upstairs; and, after breaking and partaking of the bread, he talked with them at great length until daybreak, and then left.


text:
 We started first, went on board ship, and sailed for Assos, intending to take Paul on board there. This was by his own arrangement, as he intended to go by land himself.


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The day after we had sailed from there, we arrived off Chios, touched at Samos the following day, and the next day reached Miletus;


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for Paul had decided to sail past Ephesus, so as to avoid spending much time in Roman Asia. He was making haste to reach Jerusalem, if possible, by the Festival at the close of the Harvest.


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and, when they came, he said to them: “You know well the life that I always led among you from the very first day that I set foot in Roman Asia,


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serving the Lord, as I did, in all humility, amid the tears and trials which fell to my lot through the plots of some of the Jewish leaders.


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I never shrank from telling you anything that could be helpful to you, or from teaching you both in public and in private.


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I earnestly pointed both Jews and Greeks to the repentance that leads to God, and to faith in Jesus, our Lord.


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And now, under spiritual constraint, I am here on my way to Jerusalem, not knowing what will happen to me there,


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except that in town after town the Holy Spirit plainly declares to me that imprisonment and troubles await me.


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But I count my life of no value to myself, if only I may complete the course marked out for me, and the task that was allotted me by the Lord Jesus — which was to declare the good news of the love of God.


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And now, I tell you, I know that none of you will ever see my face again — you among whom I have gone about proclaiming the kingdom.


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Therefore I declare to you this day, that my conscience is clear in regard to the fate of any of you,


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Be watchful over yourselves, and over the whole flock, of which the Holy Spirit has placed you in charge, to shepherd the church of God, which he won for himself at the cost of his life.


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I know that, after my departure, merciless wolves will get in among you, who will not spare the flock;


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and from among yourselves, too, people will arise, who will teach perversions of truth, so as to draw away the disciples after them.


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Therefore, be on your guard, remembering how for three years, night and day, I never ceased, even with tears, to warn each one of you.


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And now I commend you to the Lord and to the message of his love — a message which has the power to build up your characters, and to give you your place among all those who have become Christ’s people.


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You, yourselves, know that these hands of mine provided not only for my own wants, but for my companions also.


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I left nothing undone to show you that, labouring as I laboured, you ought to help the weak, and to remember the words of the Lord Jesus, how he said himself — <J>‘It is more blessed to give than to receive.’”</J> 


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grieving most of all over what he had said — that they would never see his face again. Then they escorted him to the ship.


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When we had torn ourselves away and had set sail, we ran before the wind to Cos; the next day we came to Rhodes, and from there to Patara,


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After sighting Cyprus and leaving it on the left, we sailed to Syria, and put into Tyre, where the ship was to discharge her cargo.


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There we found the disciples and stayed a week with them. Speaking under the influence of the Spirit, they warned Paul not to set foot in Jerusalem.


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However, when we had come to the end of our visit, we went on our way, all the disciples with their wives and children escorting us out of the city. We knelt down on the beach, and prayed,


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 After we had made the run from Tyre, we landed at Ptolemais, and exchanged greetings with the followers there, and spent a day with them.


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The next day we left, and reached Caesarea, where we went to the house of Philip, the missionary, who was one of ‘the Seven,’ and stayed with him.


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He came to see us, and, taking Paul’s girdle, and binding his own feet and hands with it, said: “This is what the Holy Spirit says — ‘The man to whom this girdle belongs will be bound like this by the religious authorities in Jerusalem, and they will give him up to the Gentiles’.”


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 It was then that Paul made the reply: “Why are you weeping and breaking my heart like this? For my part, I am ready not only to be bound, but even to suffer death at Jerusalem for the name of the Lord Jesus.”


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Some of the disciples from Caesarea went with us, and brought Mnason with them, a Cypriot disciple of long standing, with whom we were to stay.


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After greeting them, Paul related in detail all that God had done among the Gentiles through his efforts;


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and, when they had heard it, they began praising God, and said to Paul: “You see, brother, that those of our people who have become believers in Christ may be numbered by tens of thousands, and they are all naturally earnest in upholding the Jewish law.


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Now they have heard it said about you, that you teach all of our people in foreign countries to forsake Moses, for you tell them not to circumcise their children or even to observe Jewish customs.


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Join these men, share their purification, and bear their expenses, so that they may shave their heads; and then all will see that there is no truth in what they have been told about you, but that, on the contrary, you yourself rule your life in obedience to the Jewish law.


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As to the Gentiles who have become believers in Christ, we have sent our decision that they should avoid food offered to idols, and blood, and the flesh of strangled animals, and impurity.”


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 Paul joined the men, and the next day shared their purification, and went into the Temple, and gave notice of the expiration of the period of purification when the usual offering should have been made on behalf of each of them.


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But, just as the seven days were drawing to a close, some of the Jewish people from Roman Asia caught sight of Paul in the Temple, and caused great excitement among all the people present, by seizing Paul and shouting:


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“People of Israel! Help! This is the man who teaches everyone everywhere against our people, our law, and this place; and, what is more, he has actually brought Greeks into the Temple and defiled this sacred place.”


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(For they had previously seen Trophimus the Ephesian in Paul’s company in the city, and were under the belief that Paul had taken him into the Temple.)


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 The whole city was stirred, and the people quickly collected, seized Paul, and dragged him out of the Temple, when the doors were immediately shut.


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They were bent on killing him, when it was reported to the officer commanding the garrison, that all Jerusalem was in commotion.


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He instantly got together some officers and soldiers, and charged down on the crowd, who, when they saw the commanding officer and his soldiers, stopped beating Paul.


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Then he went up to Paul, arrested him, ordered him to be doubly chained, and proceeded to inquire who he was, and what he had been doing.


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Some of the crowd said one thing, and some another; and, as he could get no definite reply because of the uproar, he ordered Paul to be taken into the barracks.


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When Paul reached the steps, he was actually being carried by the soldiers, owing to the violence of the mob;


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 Just as he was about to be taken into the Fort, Paul said to the commanding officer: “May I speak to you?” “Do you know Greek?” asked the commanding officer.


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“Are not you, then, the Egyptian who some time ago raised an insurrection and led the four thousand Bandits out into the wilderness?”


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 “No,” said Paul, “I am a Jew of Tarsus in Cilicia, a citizen of a city of some note; and I beg you to give me permission to speak to the people.”


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 The commanding officer gave his permission, and Paul, standing on the steps, made signs with his hand to the people, and, when comparative silence had been obtained, he said to them in Hebrew:


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When they heard that he was speaking to them in Hebrew, they were still more quiet; and Paul went on:


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 “I am a Jew, from Tarsus in Cilicia, but I was brought up in this city under the teaching of Gamaliel, and educated in accordance with the strict system of our ancestral law. I was as zealous in God’s service as any of you who are here today.


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In my persecution of this cause I did not stop even at the taking of life. I put in chains, and imprisoned, men and women alike —


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And to that the high priest himself and all the Council can testify. For I had letters of introduction from them to our fellow Jews at Damascus, and I was on my way to that place, to bring those whom I might find there prisoners to Jerusalem for punishment.


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While I was still on my way, just as I was getting close to Damascus, about midday, suddenly there flashed from the heavens a great light all round me.


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I fell to the ground, and heard a voice saying to me <J>‘Saul, Saul, why are you persecuting me?’</J> 


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‘Who are you, Lord?’ I replied. Then the voice said <J>‘I am Jesus of Nazareth whom you are persecuting.’</J> 


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Then I said ‘What am I to do, Lord?’ <J>‘Get up and go into Damascus,’</J> The Lord said to me, <J>‘and there you will be told all that you have been appointed to do.’</J> 


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In consequence of that dazzling light I could not see, but my companions held me by the hand, until I reached Damascus.


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There a man named Ananias, a strict observer of our law, well spoken of by all the Jewish inhabitants, came to see me.


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Standing close to me, he said ‘Saul, my brother, recover your sight.’ And then and there I recovered my sight and looked up at him.


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Then he said ‘The God of our ancestors has appointed you to learn his will, and to see the righteous one, and to hear words from his lips;


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and saw Jesus saying to me <J>‘Make haste and leave Jerusalem at once, because they will not accept your testimony about me.’</J> 


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‘Lord,’ I answered, ‘these people know that I used to imprison and scourge, in Synagogue after Synagogue, those who believed in you;


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and, when the blood of your martyr, Stephen, was being shed, I was myself standing by, approving of his death, and took charge of the clothes of those who were murdering him.


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 Up to this point the people had been listening to Paul, but at these words they called out: “Kill him! A fellow like this ought not to have been allowed to live!”


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the commanding officer ordered Paul to be taken into the Fort, and directed that he should be examined under the lash so that he might find out the reason for their outcry against him.


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 But just as they had tied him up to be scourged, Paul said to the captain standing near: “Is it legal for you to scourge a Roman citizen, unconvicted?”


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On hearing this, the captain went and reported it to the commanding officer. “Do you know what you are doing?” he said. “This man is a Roman citizen.”


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So the commanding officer went up to Paul and said: “Tell me, are you a Roman citizen?” “Yes,” replied Paul.


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“I had to pay a heavy price for my position as citizen,” said the officer. “I am one by birth,” rejoined Paul.


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 The men who were to have examined Paul immediately drew back, and the officer, finding that Paul was a Roman citizen, was alarmed at having put him in chains.


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On the next day the commanding officer, wishing to find out the real reason why Paul was denounced by the Jewish leaders, had his chains taken off, and directed the chief priests and the whole of the High Council to assemble, and then took Paul down and brought him before them.


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Paul fixed his eyes on the Council, and began: “Brothers, for my part, I have always ordered my life before God, with a clear conscience, up to this very day.”


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Paul turned to him and said: “God will strike you, you whitewashed wall! Are you sitting there to try me in accordance with law, and yet, in defiance of law, order me to be struck?”


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 “I did not know, brothers, that it was the high priest,” said Paul, “for scripture says — ‘Of the Ruler of your people you should speak no ill’.”


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Noticing that some of those present were Sadducees and others Pharisees, Paul called out in the Council: “Brothers, I am a Pharisee and a son of Pharisees. It is on the question of hope for the dead and of their resurrection that I am on my trial.”


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 As soon as he said this, a dispute arose between the Pharisees and the Sadducees; and there was a sharp division of opinion among those present.


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(For Sadducees say there is no such thing as a resurrection, and that there is neither angel nor spirit, while Pharisees believe in both.)


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So a great uproar ensued, and some of the Teaches of the law belonging to the Pharisees’ party stood up and hotly protested: “We find nothing whatever wrong in this man. Suppose a spirit did speak to him, or an angel...”


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The dispute was becoming so violent, that the commanding officer, fearing that Paul would be torn in pieces between them, ordered the Guard to go down and rescue him from them, and take him into the Fort.


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 That night the Lord came and stood by Paul, and said: <J>“Courage! You have borne witness for me in Jerusalem and you must bear witness in Rome also.”</J> 


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In the morning some Jewish men combined together, and took an oath that they would not eat or drink until they had killed Paul.


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and they went to the chief priests and the councillors, and said: “We have taken a solemn oath not to touch food until we have killed Paul.


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So we want you now, with the consent of the Council, to suggest to the commanding officer that he should bring Paul down before you, as though you intended to go more fully into his case; but, before he comes here, we will be ready to make away with him.”


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 However, the son of Paul’s sister, hearing of the plot, went to the Fort, and on being admitted, told Paul about it.


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Paul called one of the Captains of the garrison and asked him to take the lad to the commanding officer, as he had something to tell him.


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The captain went with the lad to the commanding officer, and said: “The prisoner Paul called me and asked me to bring this lad to you, as he has something to tell you.”


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 The commanding officer took the lad by the hand, and, stepping aside, asked what it was he had to tell him.


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“Some men have agreed,” answered the lad, “to ask you to bring Paul down before the Council tomorrow, on the plea of your making further inquiry into his case.


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But do not let them persuade you, for more than forty of them are lying in wait for him, who have taken an oath that they will not eat or drink, until they have made away with him; and they are at this very moment in readiness, counting on your promise.”


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The commanding officer then dismissed the lad, cautioning him not to mention to anybody that he had given him that information.


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Then he called two Captains, and ordered them to have two hundred soldiers ready to go to Caesarea, as well as seventy troopers and two hundred lancers, by nine o’clock that night,


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and to have horses ready for Paul to ride, so that they might take him safely to Felix, the Governor.


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The man whom I send with this had been seized by some Jews, and was on the point of being killed by them, when I came upon them with the force under my command, and rescued him, as I learned that he was a Roman citizen.


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Wanting to know exactly the ground of the charges they made against him, I brought him before their Council,


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when I found that their charges were connected with questions of their own law, and that there was nothing alleged involving either death or imprisonment.


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Having, however, information of a plot against the man, which was about to be put into execution, I am sending him to you at once, and I have also directed his accusers to prosecute him before you.’


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The soldiers, in accordance with their orders, took charge of Paul and conducted him by night to Antipatris;


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On arriving at Caesarea, the troopers delivered the letter to the Governor, and brought Paul before him.


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As soon as Felix had read the letter, he enquired to what province Paul belonged, and, learning that he came from Cilicia, he said:


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“I will hear all you have to say as soon as your accusers have arrived.” And he ordered Paul to be kept under guard in Herod’s Government house.


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Five days afterwards the high priest Ananias came down with some of the councillors and a barrister named Tertullus. They laid an information with the Governor against Paul;


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“We owe it to your Excellency,” he said, “that we are enjoying profound peace, and we owe it to your foresight that this nation is constantly securing reforms — advantages which we very gratefully accept at all times and places.


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But — not to be tedious — I beg you, with your accustomed fairness, to listen to a brief statement of our case.


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We have found this man a public pest; he is one who stirs up disputes among our people all the world over, and is a ringleader of the Nazarene heretics.


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and you will be able, by examining him on all these points, to satisfy yourself as to the charges which we are bringing against him.”


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On a sign from the Governor, Paul made this reply: “Knowing, as I do, for how many years you have acted as judge to this nation, it is with confidence that I undertake my own defence.


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For you can easily verify that it is not more than twelve days ago that I went up to worship at Jerusalem,


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where my prosecutors never found me holding discussions with anyone, or causing a crowd to collect — either in the Temple, or in the Synagogues, or about the city;


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This, however, I do acknowledge to you, that it is as a believer in the cause which they call heretical, that I worship the God of my ancestors. At the same time, I believe everything that is in accordance with the law and that is written in the prophets;


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and I have a hope that rests in God — a hope which they also cherish — that there will one day be a resurrection of good and bad alike.


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and it was while engaged in this that they found me in the Temple, after completing a period of purification, but not with any crowd or disorder.


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There were, however, some Jews from Roman Asia who ought to have been here before you, and to have made any charge that they may have against me —


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except as to the one sentence that I shouted out as I stood among them — ‘It is about the resurrection of the dead that I am on my trial before you today’.”


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 Felix, however, adjourned the case — though he had a fairly accurate knowledge of all that concerned the cause — with the promise: “When Lysias, the commanding officer, comes down, I will give my decision in your case.”


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So he gave orders to the captain in charge of Paul to keep him in custody, but to relax the regulations, and not to prevent any of his personal friends from attending to his wants.


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 Some days later Felix came with his wife Drusilla, who was herself a Jewess, and, sending for Paul, listened to what he had to say about faith in Christ Jesus.


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But, while Paul was speaking at length about righteousness, self-control, and the coming judgment, Felix became terrified, and interrupted him — “Go for the present, but, when I find an opportunity, I will send for you again.”


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He was hoping, too, for a bribe from Paul, and so he used to send for him frequently and talk with him.


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But, after the lapse of two years, Felix was succeeded by Porcius Festus; and, wishing to gain popularity with the Jewish leaders, he left Paul a prisoner.


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There the chief priests and the leading men among the Jews laid an information before him against Paul,


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and asked a favour of him, to Paul’s injury — to have Paul brought to Jerusalem. All the while they were plotting to make away with him on the road.


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But Festus answered that Paul was in prison at Caesarea, and that he himself would be leaving for that place shortly.


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 “So let the influential men among you,” he said, “go down with me, and if there is anything amiss in the man, charge him formally with it.”


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After staying among them some eight or ten days, Festus went down to Caesarea. The next day he took his seat on the Bench, and ordered Paul to be brought before him.


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On Paul’s appearance, the Jewish leaders who had come down from Jerusalem surrounded him, and made many serious charges, which they failed to establish.


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Paul’s answer to the charge was — ‘I have not committed any offence against the Jewish law, or the Temple, or the Emperor.’


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But, as Festus wished to gain popularity with the Jews, he interrupted Paul with the question: “Are you willing to go up to Jerusalem and be tried on these charges before me there?”


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 “No,” replied Paul, “I am standing at the Emperor’s court, where I ought to be tried. I have not wronged the Jews, as you yourself are well aware.


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If, however, I am breaking the law and have committed any offence deserving death, I do not ask to escape the penalty; but, if there is nothing in the accusations of these people, no one has the power to give me up to them. I appeal to the Emperor.”


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 Festus, after conferring with his Council, answered: “You have appealed to the Emperor; to the Emperor you will go.”


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 Some days later King Agrippa and Bernice came down to Caesarea, and paid a visit of congratulation to Festus;


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and, as they were staying there for several days, Festus laid Paul’s case before the king. “There is a man here,” he said, “left a prisoner by Felix,


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about whom, when I came to Jerusalem, the Jewish chief priest and the councillors laid an information, demanding judgment against him.


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My answer to them was, that it was not the practice of Romans to give up anyone to their accusers until the accused had met them face to face, and had also had an opportunity of answering the charges brought against them.


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So they met here, and without loss of time I took my seat on the Bench the very next day, and ordered the man to be brought before me.


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but I found that there were certain questions in dispute between them about their own religion, and about some dead man called Jesus, whom Paul declared to be alive.


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And, as I was at a loss how to enquire into questions of this kind, I asked Paul if he were willing to go up to Jerusalem, and be put on trial there.


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Paul, however, appealed to have his case reserved for the consideration of his August Majesty, so I ordered him to be detained in custody, until I could send him to the Emperor.”


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 “I should like to hear this man myself,” Agrippa said to Festus. “You will hear him tomorrow,” Festus answered.


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 So the next day, when Agrippa and Bernice had come in full state and had entered the Audience Chamber, with the superior officers and the principal people of the city, by the order of Festus Paul was brought before them.


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Then Festus said: “King Agrippa, and all here present, you see before you the man about whom the whole Jewish people have applied to me, both at Jerusalem and here, loudly asserting that he ought not to be allowed to live.


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I found, however, that he had not done anything deserving death; so, as he had himself appealed to his August Majesty, I decided to send him.


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But I have nothing definite to write about him to my Imperial Master; and for that reason I have brought him before you all, and especially before you, King Agrippa, that, after examining him, I may have something to write.


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For it seems to me absurd to send a prisoner, without at the same time stating the charges made against him.”


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Turning to Paul, Agrippa said: “You are at liberty to speak for yourself.” Then Paul stretched out his hand and began his defence.


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“I have been congratulating myself, King Agrippa,” he said, “that it is before you that I have to make my defence today, with regard to all the charges brought against me by my own people,


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especially as you are so well-versed in all the customs and questions of the Jewish world. I beg you therefore to give me a patient hearing.


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My life, then, from youth upwards, was passed, from the very first, among my own nation, and in Jerusalem, and is within the knowledge of all Jews;


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and they have always known — if they choose to give evidence — that, in accordance with the very strictest form of our religion, I lived a true Pharisee.


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Even now, it is because of my hope in the promise given by God to our ancestors that I stand here on my trial —


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A promise which our twelve tribes, by earnest service night and day, hope to see fulfilled. It is for this hope, your Majesty, that I am accused — and by Jews themselves!


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and I actually did so at Jerusalem. Acting on the authority of the chief priests, I myself threw many of the people of Christ into prison, and, when it was proposed to put them to death, I gave my vote for it.


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Time after time, in every Synagogue, I tried by punishments to force them to blaspheme. So frantic was I against them, that I pursued them even to towns beyond our borders.


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It was while I was traveling to Damascus on an errand of this kind, entrusted with full powers by the chief priests,


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that at midday, your Majesty, I saw right in my path, coming from the heavens, a light brighter than the glare of the sun, which shone all round me and those traveling with me.


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We all fell to the ground, and then I heard a voice saying to me in Hebrew — <J>‘Saul, Saul, why are you persecuting me? By kicking against the goad you are punishing yourself.’</J> 


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 <J>but get up and stand upright; for I have appeared to you in order to appoint you a servant and a witness of those revelations of me which you have already had, and of those in which I will yet appear to you,</J> 


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 <J>since I am choosing you out from your own people and from the Gentiles, to whom I now send you,</J> 


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 <J>to open their eyes, and to turn them from darkness to light, and from the power of Satan to God; so that they may receive pardon for their sins, and a place among those who have become God’s people, by faith in me.’</J> 


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on the contrary, first to those at Damascus and Jerusalem, and then through the whole of Judea, and to the Gentiles as well, I began to preach repentance and conversion to God, and a life befitting that repentance.


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However I have received help from God to this very day, and so stand here, and bear my testimony to high and low alike — without adding a word to what the prophets, as well as Moses, declared should happen —


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That the Christ must suffer, and that, by rising from the dead, he was destined to be the first to bring news of light, not only to our nation, but also to the Gentiles.”


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 While Paul was making this defence, Festus called out loudly: “You are mad, Paul; your great learning is driving you mad.”


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 “I am not mad, your Excellency,” he replied; “on the contrary, the statements that I am making are true and sober.


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Indeed, the king knows about these matters, so I speak before him without constraint. I am sure that there is nothing whatever of what I have been telling him that has escaped his attention; for all this has not been done in a corner.


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 “Whether it is soon or late,” answered Paul, “I pray to God that not only you, but all who are listening to me, might today become just what I am myself — except for these chains!”


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and, after retiring, discussed the case among themselves. “There is nothing,” they said, “deserving death or imprisonment in this man’s conduct”;


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and, speaking to Festus, Agrippa added: “The man might have been discharged, if he had not appealed to the Emperor.”


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As it was decided that we were to sail to Italy, Paul and some other prisoners were put in charge of a captain of the Augustan Guard, named Julius.


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We went on board a ship from Adramyttium, which was on the point of sailing to the ports along the coast of Roman Asia, and put to sea. Aristarchus, a Macedonian from Thessalonica, went with us.


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The next day we put in to Sidon, where Julius treated Paul in a friendly manner, and allowed him to go to see his friends and receive their hospitality.


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For several days our progress was slow, and it was only with difficulty that we arrived off Cnidus. As the wind was still unfavourable when we came off Cape Salmone, we sailed under the lee of Crete,


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and with difficulty, by keeping close in shore, we reached a place called ‘Fair Havens,’ near which was the town of Lasea.


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 This had taken a considerable time, and sailing was already dangerous, for the Fast was already over; and so Paul gave this warning.


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“My friends,” he said, “I see that this voyage will be attended with injury and much damage, not only to the cargo and the ship, but to our own lives also.”


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 The Roman officer, however, was more influenced by the captain and the owner than by what was said by Paul.


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And, as the harbour was not a suitable one to winter in, the majority were in favour of continuing the voyage, in hope of being able to reach Phoenix, and winter there. Phoenix was a Cretan harbour, open to the north-east and south-east.


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So, when a light wind sprang up from the south, thinking that they had found their opportunity, they weighed anchor and kept along the coast of Crete, close in shore.


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The ship was caught by it and was unable to keep her head to the wind, so we had to give way and let her drive before it.


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Running under the lee of a small island called Cauda, we only just managed to secure the ship’s boat,


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and, after hoisting it on board, the men frapped the ship. But, afraid of being driven on to the Syrtis Sands, they lowered the yard, and then drifted.


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So violently were we tossed about by the storm, that the next day they began throwing the cargo overboard,


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As neither sun nor stars were visible for several days, and, as the gale still continued severe, all hope of our being saved was at last abandoned.


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 It was then, when they had gone a long time without food, that Paul came forward, and said: “My friends, you should have listened to me, and not have sailed from Crete and so incurred this injury and damage.


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Yet, even as things are, I beg you not to lose courage, for there will not be a single life lost among you — only the ship.


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‘Have no fear, Paul; you must appear before the Emperor, and God himself has given you the lives of all your fellow voyagers.’


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Therefore, courage, my friends! For I believe God, that everything will happen exactly as I have been told.


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 It was now the fourteenth night of the storm, and we were drifting about in the Adriatic Sea, when, about midnight, the sailors began to suspect that they were drawing near land.


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So they took soundings, and found twenty fathoms of water. After waiting a little, they took soundings again, and found fifteen fathoms.


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Then, as they were afraid of our being driven on some rocky coast, they let go four anchors from the stern, and longed for daylight.


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The sailors wanted to leave the ship, and had lowered the boat, on pretence of running out anchors from the bows,


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when Paul said to the Roman officer and his men: “Unless the sailors remain on board, you cannot be saved.”


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In the interval before daybreak Paul kept urging them all to take something to eat. “It is a fortnight today,” he said, “that, owing to your anxiety, you have gone without food, taking nothing.


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So I beg you to take something to eat; your safety depends on it, for not one of you will lose even a hair of his head.”


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With these words he took some bread, and, after saying the thanksgiving to God before them all, broke it in pieces, and began to eat;


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When daylight came, they could not make out what land it was, but, observing a creek in which there was a beach, they consulted as to whether they could run the ship safely into it.


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Then they cast off, and abandoned the anchors, and at the same time unlashed the gear of the steering oars, hoisted the foresail to the wind, and made for the beach.


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They got, however, into a kind of channel, and there ran the ship aground. The bows stuck fast and could not be moved, while the stern began breaking up under the strain.


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The advice of the soldiers was that the prisoners should be killed, so that none of them could swim away and make their escape.


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But the Roman officer, anxious to save Paul, prevented their carrying out their intention, and ordered that those who could swim should be the first to jump into the sea and try to reach the shore;


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and that the rest should follow, some on planks, and others on different pieces of the ship. In these various ways everyone managed to get safely ashore.


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The island's people showed us marked kindness, for they lit a fire and took us all under shelter, because it had come on to rain and was cold.


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Paul had gathered a quantity of dry sticks and laid them on the fire, when a poisonous snake, driven out by the heat, fastened on his hand.


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When the islanders saw the creature hanging from his hand, they said to one another: “Evidently this man is a murderer, for though he has been saved from the sea, Justice has not allowed him to live.”


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The islanders were expecting inflammation to set in, or that he would suddenly fall dead; but, after waiting for a long time, and seeing that there was nothing amiss with him, they changed their minds and said that he was a God.


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 In that neighbourhood there was an estate belonging to the Governor of the island, whose name was Publius. He took us up to his house, and for three days entertained us most courteously.


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It happened that the father of Publius was lying ill of fever and dysentery. So Paul went to see him; and, after praying, he placed his hands on him and cured him.


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They also presented us with many gifts, and when we set sail they put supplies of necessaries on board.


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After three months, we set sail in a ship that had wintered in the island. She was an Alexandrian vessel, and had the Twin sons of Zeus for her figure-head.


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and from there we worked to windward and so got to Rhegium. A day later a south wind sprang up and took us to Puteoli in two days.


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There we found some of the Lord's followers, and were urged to stay a week with them; after which we went on to Rome.


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The followers there had heard about us, and came out as far as the Market of Appius and the Three Taverns to meet us. At sight of them Paul thanked God and was much cheered.


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On our reaching Rome, Paul was allowed to live by himself, except for the soldier who was in charge of him.


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Three days after our arrival, Paul invited the leading Jews to meet him; and, when they came, he said: “Brothers, although I had done nothing hostile to the interests of our nation or to our ancestral customs, yet I was sent from Jerusalem as a prisoner, and handed over to the Romans.


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The Romans, when they had examined me, were ready to release me, because there was nothing in my conduct deserving death.


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But, as the Jewish leaders opposed my release, I was compelled to appeal to the Emperor — not, indeed, that I had any charge to make against my own nation.


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This, then, is my reason for urging you to come to see me and talk with me; because it is for the sake of the hope of Israel that I am here in chains.”


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 “We,” was their reply, “have not had any letter about you from Judea, nor have any of our fellow Jews come and reported or said anything bad about you.


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But we will be glad to hear from you what your views are, for, with regard to this sect, we are well aware that it is spoken against on all sides.”


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 They then fixed a day with him, and came to the place where he was staying, in even larger numbers, when Paul proceeded to lay the subject before them. He bore his testimony to the kingdom of God, and tried to convince them about Jesus, by arguments drawn from the law of Moses and from the prophets — speaking from morning until evening.


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So, as they disagreed among themselves, they began to disperse, Paul adding only — “True, indeed, was the declaration made by the Holy Spirit, through the prophet Isaiah to your ancestors —


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 ‘Go to this nation and say — “You will hear with your ears without ever understanding, And, though you have eyes, you will see without ever perceiving.” 


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For the mind of this nation has grown dense, And their ears are dull of hearing, Their eyes also have they closed; Otherwise some day they might see with their eyes, And with their ears they might hear, And in their mind they might understand, and might turn — And I might heal them.’


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 For two whole years Paul stayed in a house which he rented for himself, welcoming all who came to see him,


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proclaiming the kingdom of God, and teaching about the Lord Jesus Christ, with perfect fearlessness, unmolested.


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<n><i>Paul’s Letter to the Romans</i><br/>Introduction</n> To all in Rome who are dear to God and have been called to become Christ’s people, from Paul, a servant of Jesus Christ, who has been called to become an apostle, and has been set apart to tell God’s good news.


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but, as to the spirit of holiness within him, was miraculously designated Son of God by his resurrection from the dead.


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Through him we received the gift of the apostolic office, to win submission to the faith among all nations for the glory of his name.


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First, I thank my God through Jesus Christ about you all, because the report of your faith is spreading throughout the world.


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God, to whom I offer the worship of my soul as I tell the goodness of his Son, is my witness how constantly I mention you when I pray,


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For I long to see you, in order to impart to you some spiritual gift and so give you fresh strength —


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I want you to know, my friends, that I have many times intended coming to see you — but until now I have been prevented — that I might find among you some fruit of my labours, as I have already among the other nations.


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<n>Faith the Ground of Acceptance</n> I have a duty to both the Greek and the barbarian, to both the cultured and the ignorant.


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 For I am not ashamed of the good news; it is the power of God which brings salvation to everyone who believes in Christ, to the Jew first, but also to the Greek.


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For in it there is a revelation of the divine righteousness resulting from faith and leading on to faith; as scripture says — ‘Through faith the righteous will find life.’


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 So, too, there is a revelation from heaven of the divine wrath against every form of ungodliness and wickedness on the part of those people who, by their wicked lives, are stifling the truth.


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This is so, because what can be known about God is plain to them; for God himself has made it plain.


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For ever since the creation of the universe God’s invisible attributes — his everlasting power and divinity — are to be seen and studied in his works, so that people have no excuse;


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because, although they learned to know God, yet they did not offer him as God either praise or thanksgiving. Their speculations about him proved futile, and their undiscerning minds were darkened.


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and they transformed the glory of the immortal God into the likeness of mortal humans, and of birds, and beasts, and reptiles.


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 Therefore God abandoned them to impurity, letting them follow the cravings of their hearts, until they dishonoured their own bodies;


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for they had substituted a lie for the truth about God, and had reverenced and worshiped created things more than the Creator, who is to be praised for ever. Amen.


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That, I say, is why God abandoned them to degrading passions. Even the women among them perverted the natural use of their bodies to the unnatural;


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while the men, disregarding that for which women were intended by nature, were consumed with passion for one another. Men indulged in vile practices with men, and incurred in their own persons the inevitable penalty for their perverseness.


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 Then, as they would not keep God before their minds, God abandoned them to depraved thoughts, so that they did all kinds of shameful things.


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They revelled in every form of wickedness, evil, greed, vice. Their lives were full of envy, murder, quarrelling, treachery, malice.


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They became back-biters, slanderers, impious, insolent, boastful. They devised new sins. They disobeyed their parents.


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Well aware of God’s decree, that those who do such things deserve to die, not only are they guilty of them themselves, but they even applaud those who do them.


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Therefore you have nothing to say in your own defence, whoever you are who set yourself up as a judge. In judging others you condemn yourself, for you who set yourself up as a judge do the very same things.


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You who judge those that do such things and yet are yourself guilty of them — do you suppose that you of all people will escape God’s judgment?


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Or do you think lightly of his abundant kindness, patience, and forbearance, not realising that his kindness is meant to lead you to repentance?


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Hard-hearted and impenitent as you are, you are storing up for yourself wrath on the ‘day of wrath,’ when God’s justice as a judge will be revealed;


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To those who, by perseverance in doing good, aim at glory, honour, and all that is imperishable, he will give immortal life;


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while as to those who are factious, and disobedient to truth but obedient to evil, wrath and anger, distress and despair,


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will fall on every human being who persists in wrong-doing — on the Jew first, but also on the Greek.


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But there will be glory, honour, and peace for everyone who does right — for the Jew first, but also for the Greek,


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All who, when they sin, are without law will also perish without law; while all who, when they sin, are under law, will be judged as being under law.


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It is not those who hear the words of a law that are righteous before God, but it is those who obey it that will be pronounced righteous.


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When Gentiles, who have no law, do instinctively what the law requires, they, though they have no law, are a law to themselves;


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for they show the demands of the law written on their hearts; their consciences corroborating it, while in their thoughts they argue either in self-accusation or, it may be, in self-defence —


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on the day when God passes judgment on people’s inmost lives, as the good news that I tell declares that he will do through Christ Jesus.


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 But, perhaps, you bear the name of ‘Jew,’ and are relying on law, and boast of belonging to God, and understand his will,


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and, having been carefully instructed from the law, have learned to appreciate the finer moral distinctions.


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Perhaps you are confident that you are a guide to the blind, a light to those who are in the dark, an instructor of the unintelligent,


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and a teacher of the childish, because in the law you possess the outline of all knowledge and truth.


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Why, then, you teacher of others, do not you teach yourself? Do you preach against stealing, and yet steal?


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Circumcision has its value, if you are obeying the law. But, if you are a breaker of the law, your circumcision is no better than uncircumcision.


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If, then, an uncircumcised man pays regard to the requirements of the law, will not he, although not circumcised, be regarded by God as if he were?


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Indeed, the person who, owing to his birth, remains uncircumcised, and yet scrupulously obeys the law, will condemn you, who, for all your written law and your circumcision, are yet a breaker of the law.


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For a man who is only a Jew outwardly is not a real Jew; nor is outward bodily circumcision real circumcision. The real Jew is the person who is a Jew in soul;


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and the real circumcision is the circumcision of the heart, a spiritual and not a literal thing. Such a person wins praise from God, though not from people.


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What follows then? Some, no doubt, showed a want of faith; but will their want of faith make God break faith? Heaven forbid!


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God must prove true, though everyone prove a liar! As scripture says of God — ‘That you may be pronounced righteous in what you say, and gain your cause when people would judge you.’


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But what if our wrong-doing makes God’s righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a person.) Heaven forbid!


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 But, if my falsehood redounds to the glory of God, by making his truthfulness more apparent, why am I like others, still condemned as a sinner?


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Why should we not say — as some people slanderously assert that we do say — ‘Let us do evil that good may come’? The condemnation of such people is indeed just!


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 What follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to sin.


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 They have all gone astray; they have one and all become depraved; there is no one who is doing good — no, not one!’


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 ‘Their throats are like opened graves; they deceive with their tongues.’ ‘The venom of snakes lies behind their lips,’ 


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Now we know that everything said in the law is addressed to those who are under its authority, in order that every mouth may be closed, and to bring the whole world under God's judgment.


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For ‘no human being will be pronounced righteous before God’ as the result of obedience to law; for it is law that shows what sin is.


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 But now, quite apart from law, the divine righteousness stands revealed, and to it the law and the prophets bear witness —


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the divine righteousness which is bestowed, through faith in Jesus Christ, on all, without distinction, who believe in him.


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but, in his loving kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus.


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For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that people had previously committed;


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as a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the person who takes their stand on faith in Jesus.


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 What, then, becomes of our boasting? It is excluded. By what sort of law? A law requiring obedience? No, a law requiring faith.


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 For we conclude that a person is pronounced righteous on the ground of faith, quite apart from obedience to law.


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Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith.


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If he was pronounced righteous as the result of obedience, then he has something to boast of. Yes, but not before God.


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For what are the words of scripture? ‘Abraham had faith in God, and his faith was regarded by God as righteousness.’


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while, as for the person who does not rely on their obedience, but has faith in him who can pronounce the godless righteous, their faith is regarded by God as righteousness.


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In precisely the same way David speaks of the blessing pronounced on the person who is regarded by God as righteous apart from actions —


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Is this blessing, then, pronounced on the circumcised only or on the uncircumcised as well? We say that — ‘Abraham’s faith was regarded by God as righteousness.’


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Not after, but before. And it was as a sign of this that he received the rite of circumcision — to show the righteousness due to the faith of an uncircumcised man — in order that he might be the father of all who have faith in God even when uncircumcised, so that they also may be regarded by God as righteous;


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as well as father of the circumcised — to those who are not only circumcised, but who also follow our father Abraham in that faith which he had while still uncircumcised.


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For the promise that he should inherit the world did not come to Abraham or his descendants through law, but through the righteousness due to faith.


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If those who take their stand on law are to inherit the world, then faith is robbed of its meaning and the promise comes to nothing!


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That is why everything is made to depend on faith: so that everything may be God’s gift, and in order that the fulfilment of the promise may be made certain for all Abraham’s descendants — not only for those who take their stand on the law, but also for those who take their stand on the faith of Abraham. (He is the Father of us all;


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as scripture says — ‘I have made you the Father of many nations.’) And this they do in the sight of that God in whom Abraham had faith, and who gives life to the dead, and speaks of what does not yet exist as if it did.


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With no ground for hope, Abraham, sustained by hope, put faith in God; in order that, in fulfilment of the words — ‘So many will your descendants be,’ he might become ‘the Father of many nations.’


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Though he was nearly a hundred years old, yet his faith did not fail him, even when he thought of his own body, then utterly worn out, and remembered that Sarah was past bearing children.


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On the contrary, his faith gave him strength; and he praised God, in the firm conviction that what God has promised he is also able to carry out.


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Now these words — ‘it was regarded as righteousness’ — were not written with reference to Abraham only;


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but also with reference to us. Our faith, too, will be regarded by God in the same light, if we have faith in him who raised Jesus, our Lord, from the dead;


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for Jesus ‘was given up to death to atone for our offences,’ and was raised to life that we might be pronounced righteous.


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Therefore, having been pronounced righteous as the result of faith, let us enjoy peace with God through Jesus Christ, our Lord.


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It is through him that, by reason of our faith, we have obtained admission to that place in God’s favour in which we not stand. So let us exult in our hope of attaining God’s glorious ideal.


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for we know that trouble develops endurance, and endurance strength of character, and strength of character hope,


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and that ‘hope never disappoints.’ For the love of God has filled our hearts through the Holy Spirit which was given us;


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seeing that, while we were still powerless, Christ, in God’s good time, died on behalf of the godless.


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Even for an upright person scarcely anyone will die. For a really good person perhaps some one might even dare to die.


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But God puts his love for us beyond all doubt by the fact that Christ died on our behalf while we were still sinners.


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Much more, then, now that we have been pronounced righteous by virtue of the shedding of his blood, will we be saved through him from the wrath of God.


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For if, when we were God’s enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, will we be saved by virtue of Christ’s life.


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And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.


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 Therefore, just as sin came into the world through one man, and through sin came death; so, also, death spread to all humanity, because every person has sinned.


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Even before the time of the law there was sin in the world; but sin cannot be charged against someone where no law exists.


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Yet, from Adam to Moses, death reigned even over those whose sin was not a breach of a law, as Adam’s was. And Adam foreshadows the One to come.


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But there is a contrast between Adam’s offence and God’s gracious gift. For, if by reason of the offence of the one man the whole race died, far more were the loving kindness of God, and the gift given in the loving kindness of the one man, Jesus Christ, lavished on the whole race.


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There is a contrast, too, between the gift and the results of the one man’s sin. The judgment, which followed on the one man’s sin, resulted in condemnation, but God’s gracious gift, which followed on many offences, resulted in a decree of righteousness.


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For if, by reason of the offence of the one man, death reigned through that one man, far more will those, on whom God’s loving kindness and his gift of righteousness are lavished, find life, and reign through the one man, Jesus Christ.


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Briefly then, just as a single offence resulted for all humanity in condemnation, so, too, a single decree of righteousness resulted for all humanity in that declaration of righteousness which brings life.


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For, as through the disobedience of the one man the whole race was rendered sinful, so, too, through the obedience of the one, the whole race will be rendered righteous.


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law was introduced in order that offences might be multiplied. But, where sins were multiplied, the loving kindness of God was lavished the more,


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in order than, just as sin had reigned in the realm of death, so, too, might Loving-kindness reign through righteousness, and result in eternal life, through Jesus Christ, our Lord.


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<n>Difficulties arising from this Teaching</n> What are we to say, then? Are we to continue to sin, in order that God’s loving kindness may be multiplied?


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Or can it be that you do not know that all of us, who were baptized into union with Christ Jesus, in our baptism shared his death?


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Consequently, through sharing his death in our baptism, we were buried with him; that, just as Christ was raised from the dead by a manifestation of the Father’s power, so we also may live a new life.


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If we have become united with him by the act symbolic of his death, surely we will also become united with him by the act symbolic of his resurrection.


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We recognise the truth that our old self was crucified with Christ, in order that the body, the stronghold of sin, might be rendered powerless, so that we should no longer be slaves to sin.


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We know, indeed, that Christ, having once risen from the dead, will not die again. Death has power over him no longer.


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For the death that he died was a death to sin, once and for all. But the life that he now lives, he lives for God.


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So let it be with you — regard yourselves as dead to sin, but as living for God, through union with Christ Jesus.


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Do not offer any part of your bodies to sin, in the cause of unrighteousness, but once for all offer yourselves to God (as those who, though once dead, now have life), and devote every part of your bodies to the cause of righteousness.


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 What follows, then? Are we to sin because we are living under the reign of love and not of law? Heaven forbid!


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Surely you know that, when you offer yourselves as servants, to obey anyone, you are the servants of the person whom you obey, whether the service be a service sin which leads to death, or a service Duty which leads to righteousness.


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God be thanked that, though you were once servants of sin, yet you learned to give hearty obedience to that form of doctrine under which you were placed.


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I can but speak as people do because of the weakness of your earthly nature. Once you offered every part of your bodies to the service of impurity, and of wickedness, which leads to further wickedness. Now, in the same way, offer them to the service of righteousness, which leads to holiness.


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But what were the fruits that you reaped from those things of which you are now ashamed? For the end of such things is death.


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But now that you have been set free from the control of sin, and have become servants to God, the fruit that you reap is an ever increasing holiness, and the end eternal life.


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The wages of sin are death, but the gift of God is eternal life, through union with Christ Jesus, our Lord.


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Surely, friends, you know (for I am speaking to people who know what law means) that law has power over a person only as long as they lives.


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For example, by law a married woman is bound to her husband while he is living; but, if her husband dies, she is set free from the law that bound her to him.


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If, then, during her husband’s lifetime, she unites herself to another man, she will be called an adulteress; but, if her husband dies, the law has no further hold on her, nor, if she unites herself to another man, is she an adulteress.


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And so with you, my friends; as far as the law was concerned, you underwent death in the crucified body of the Christ, so that you might be united to another, to him who was raised from the dead, in order that our lives might bear fruit for God.


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When we were living merely earthly lives, our sinful passions, aroused by the law, were active in every part of our bodies, with the result that our lives bore fruit for death.


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But now we are set free from the law, because we are dead to that which once kept us under restraint; and so we serve under new, spiritual conditions, and not under old, written regulations.


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 What are we to say, then? That law and sin are the same thing? Heaven forbid! On the contrary, I should not have learned what sin is, had not it been for law. If the law did not say ‘You must not covet,’ I should not know what it is to covet.


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But sin took advantage of the Commandment to arouse in me every form of covetousness, for where there is no consciousness of law sin shows no sign of life.


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There was a time when I myself, unconscious of law, was alive; but when the Commandment was brought home to me, sin sprang into life, while I died!


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Did, then, a thing, which in itself was good, involve death in my case? Heaven forbid! It was sin that involved death; so that, by its use of what I regarded as good to bring about my death, its true nature might appear; and in this way the Commandment showed how intensely sinful sin is.


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I do not understand my own actions. For I am so far from habitually doing what I want to do, that I find myself doing the thing that I hate.


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I know that there is nothing good in me — I mean in my earthly nature. For, although it is easy for me to want to do right, to act rightly is not easy.


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I fail to do the good thing that I want to do, but the bad thing that I want not to do — that I habitually do.


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But, when I do the thing that I want not to do, the action is no longer my own, but is done by the sin which is within me.


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but throughout my body I see a different law, one which is in conflict with the law accepted by my reason, and which endeavours to make me a prisoner to that law of sin which exists throughout my body.


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Thank God, there is deliverance through Jesus Christ, our Lord! Well then, for myself, with my reason I serve the law of God, but with my earthly nature the law of sin.


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for through your union with Christ Jesus, the law of the life-giving Spirit has set you free from the law of sin and death.


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What law could not do, in so far as our earthly nature weakened its action, God did, by sending his own Son, with a nature resembling our sinful nature, to atone for sin. He condemned sin in that earthly nature,


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so that the requirements of the law might be satisfied in us who live now in obedience, not to our earthly nature, but to the Spirit.


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They who follow their earthly nature are earthly-minded, while they who follow the Spirit are spiritually minded.


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because to be earthly-minded is to be an enemy to God, for such a mind does not submit to the law of God, nor indeed can it do so.


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You, however, are not earthly but spiritual, since the Spirit of God lives within you. Unless a person has the Spirit of Christ, they do not belong to Christ;


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but, if Christ is within you, then, though the body is dead as a consequence of sin, the spirit is life as a consequence of righteousness.


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And, if the Spirit of him who raised Jesus from the dead lives within you, he who raised Christ Jesus from the dead will give life even to your mortal bodies, through his Spirit living within you.


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If you live in obedience to your earthly nature, you will inevitably die; but if, by the power of the Spirit, you put an end to the evil habits of the body, you will live.


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For you did not receive the spirit of a slave, to fill you once more with fear, but the spirit of a son which leads us to cry ‘Abba, Our Father.’


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and if children, then heirs — heirs of God, and joint heirs with Christ, since we share Christ’s sufferings in order that we may also share his glory.


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I do not count the sufferings of our present life worthy of mention when compared with the glory that is to be revealed and bestowed on us.


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For Nature was made subject to imperfection — not by its own choice, but owing to him who made it so —


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yet not without the hope that some day Nature, also, will be set free from enslavement to decay, and will attain to the freedom which will mark the glory of the children of God.


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And not Nature only; but we ourselves also, though we have already a first gift of the Spirit — we ourselves are inwardly groaning, while we eagerly await our full adoption as sons — the redemption of our bodies.


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By our hope we were saved. But the thing hoped for is no longer an object of hope when it is before our eyes; for who hopes for what is before his eyes?


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 So, also, the Spirit supports us in our weakness. We do not even know how to pray as we should; but the Spirit himself pleads for us in sighs that can find no utterance.


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Yet he who searches all our hearts knows what the Spirit’s meaning is, because the pleadings of the Spirit for Christ’s people are in accordance with his will.


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But we do know that God causes all things to work together for the good of those who love him — those who have received the call in accordance with his purpose.


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For those whom God chose from the first he also destined from the first to be transformed into likeness to his Son, so that his Son might be the eldest among many brothers and sisters.


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And those whom God destined for this he also called; and those whom he called he also pronounced righteous; and those whom he pronounced righteous he also brought to glory.


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 What are we to say, then, in the light of all this? If God is on our side, who can there be against us?


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 God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things?


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 Who is there to condemn them? He who died for us is Christ Jesus! — or, rather, it was he who was raised from the dead, and who is now at God’s right hand and is even pleading on our behalf!


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 Who is there to separate us from the love of the Christ? Will trouble, or difficulty, or persecution, or hunger, or nakedness, or danger, or the sword?


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scripture says — ‘For your sake we are being killed all the day long, We are regarded as sheep to be slaughtered.’


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For I am persuaded that neither death, nor life, nor angels, nor archangels, nor the Present, nor the Future, nor any powers,


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nor Height, nor Depth, nor any other created thing, will be able to separate us from the love of God revealed in Christ Jesus, our Lord!


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<n>Gentiles and Jews</n> I am speaking the truth as one in union with Christ; it is no lie; and my conscience, enlightened by the Holy Spirit,


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bears me out when I say that there is a great weight of sorrow on me and that my heart is never free from pain.


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I could wish that I were myself accursed and severed from the Christ, for the sake of my people — my own flesh and blood.


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For they are Israelites, and theirs are the adoption as sons, the visible presence, the Covenants, the revealed law, the Temple worship, and the Promises.


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They are descended from the Patriarchs; and, as far as his human nature was concerned, from them came the Christ — he who is supreme over all things, God for ever blessed. Amen.


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Not that God’s Word has failed. For it is not all who are descended from Israel who are true Israelites;


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nor, because they are Abraham’s descendants, are they all his children; but — ‘It is Isaac’s children who will be called your descendants.’


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This means that it is not the children born in the course of nature who are God’s children, but it is the children born in fulfilment of the Promise who are to be regarded as Abraham’s descendants.


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For these words are the words of a promise — ‘About this time I will come, and Sarah will have a son.’


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Nor is that all. There is also the case of Rebecca, when she was about to bear children to our ancestor Isaac.


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For in order that the purpose of God, working through selection, might not fail — a selection depending, not on obedience, but on his call — Rebecca was told, before her children were born and before they had done anything either right or wrong,


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For his words to Moses are — ‘I will take pity on whom I take pity, and be merciful to whom I am merciful.’


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In scripture, again, it is said to Pharaoh — ‘It was for this purpose that I raised you to the throne, to show my power by my dealings with you, and to make my name known throughout the world.’


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I might rather ask ‘Who are you who are arguing with God?’ Does a thing which a person has moulded say to the person who has moulded it ‘Why did you make me like this?’


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Has not the potter absolute power over their clay, so that out of the same lump they make one thing for better, and another for common, use?


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And what if God, intending to reveal his displeasure and make his power known, bore most patiently with the objects of his displeasure, though they were fit only to be destroyed,


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so as to make known his surpassing glory in dealing with the objects of his mercy, whom he prepared beforehand for glory,


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This, indeed, is what he says in the book of Hosea — ‘Those who were not my people, I will call my people, and those who were unloved I will love.


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And in the place where it was said to them — “You are not my people”, they will be called sons of the living God.’


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And Isaiah cries aloud over Israel — ‘Though the sons of Israel are like the sand of the sea in number, only a remnant of them will escape!


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It is as Isaiah foretold — ‘Had not the Lord of Hosts spared some few of our race to us, we should have become like Sodom and been made to resemble Gomorrah.’


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 What are we to say, then? Why, that Gentiles, who were not in search of righteousness, secured it — a righteousness which was the result of faith;


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while Israel, which was in search of a law which would ensure righteousness, failed to discover one.


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And why? Because they looked to obedience, and not to faith, to secure it. They stumbled over ‘the Stumbling-block.’


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As scripture says — ‘See, I place a Stumbling-block in Zion — a Rock which will prove a hindrance; and he who believes in him will have no cause for shame.’


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for, in their ignorance of the divine righteousness, and in their eagerness to set up a righteousness of their own, they refused to accept with submission the divine righteousness.


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For Christ has brought law to an end, so that righteousness may be obtained by everyone who believes in him.


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For Moses writes that, as for the righteousness which results from law, ‘those who practice it will find life through it.’


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But the righteousness which results from faith finds expression in these words — ‘Do not say to yourself “Who will go up into heaven?”’ — which means to bring Christ down —


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For, if with your lips you acknowledge the truth of the message that JESUS IS LORD, and believe in your heart that God raised him from the dead, you will be saved.


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For with their hearts people believe and so attain to righteousness, while with their lips they make their Profession of faith and so find salvation.


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For no distinction is made between the Jew and the Greek, for all have the same Lord, and he is bountiful to all who invoke him.


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But how, it may be asked, are they to invoke one in whom they have not learned to believe? And how are they to believe in one whose words they have not heard? And how are they to hear his words unless some one proclaims him?


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And how is anyone to proclaim him unless they are sent as his messengers? As scripture says — ‘How beautiful are the feet of those who bring good news!’


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 Still, it may be said, everyone did not give heed to the good news. No, for Isaiah asks — ‘Lord, who has believed our teaching?’


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But I ask ‘Is it possible that people have never heard?’ No, indeed, for — ‘Their voices spread through all the earth, and their message to the ends of the world.’


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But again I ask ‘Did not the people of Israel understand? First there is Moses, who says — ‘I, the Lord, will stir you to rivalry with a nation which is no nation; Against an undiscerning nation I will arouse your anger.’


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And Isaiah says boldly — ‘I was found by those who were not seeking me; I made myself known to those who were not inquiring of me.


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But of the people of Israel he says — ‘All day long I have stretched out my hands to a people who disobey and contradict.’


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I ask, then, ‘Has God rejected his people?’ Heaven forbid! For I myself am an Israelite, a descendant of Abraham, of the tribe of Benjamin.


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God has not rejected his people, whom he chose from the first. Have you forgotten the words of scripture in the story of Elijah — how he appeals to God against Israel?


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‘Lord, they have killed your prophets, they have pulled down your altars, and I only am left; and now they are eager to take my life.’


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But what was the divine response? ‘I have kept for myself seven thousand who have never bowed the knee to Baal.’


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What follows from this? Why, that Israel as a nation failed to secure what it was seeking, while those whom God selected did secure it.


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The rest grew callous; as scripture says — ‘God has given them a deadness of mind — eyes that are not to see and ears that are not to hear — and it is so to this very day.’


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David, too, says — ‘May their feasts prove a snare and a trap to them — a hindrance and a retribution;


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I ask then — ‘Was their stumbling to result in their fall?’ Heaven forbid! On the contrary, through their falling away salvation has reached the Gentiles, to stir the rivalry of Israel.


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And, if their falling away has enriched the world, and their failure has enriched the Gentiles, how much more will result from their full restoration!


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Being myself an apostle to the Gentiles, I exalt my office, in the hope that I may stir my countrymen to rivalry, and so save some of them.


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For, if their being cast aside has meant the reconciliation of the world, what will their reception mean, but life from the dead?


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If the first handful of dough in holy, so is the whole mass; and if the root is holy, so are the branches.


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Some, however, of the branches were broken off, and you, who were only a wild olive, were grafted in among them, and came to share with them the root which is the source of the richness of the cultivated olive.


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Yet do not exult over the other branches. But, if you do exult over them, remember that you do not support the root, but that the root supports you.


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True; it was because of their want of faith that they were broken off, and it is because of your faith that you are standing. Do not think too highly of yourself, but beware.


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See, then, both the goodness and the severity of God — his severity towards those who fell, and his goodness towards you, provided that you continue to confide in that goodness; otherwise you, also, will be cut off.


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And they, too, if they do not continue in their unbelief, will be grafted in; for God has it in his power to graft them in again.


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If you were cut off from your natural stock — a wild olive — and were grafted, contrary to the course of nature, on a good olive, much more will they — the natural branches — be grafted back into their parent tree.


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 My friends, so that you don't think too highly of yourselves, I want you to recognise the truth, hitherto hidden, that the callousness which has come over Israel is only partial, and will continue only until the whole Gentile world has been gathered in.


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And then all Israel will be saved. As scripture says — ‘From Zion will come the Deliverer; he will banish ungodliness from Jacob.


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From the standpoint of the good news, the Jews are God’s enemies for your sake; but from the standpoint of God’s selection, they are dear to him for the sake of the Patriarchs.


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Just as you at one time were disobedient to him, but have now found mercy in the day of their disobedience;


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so, too, they have now become disobedient in your day of mercy, in order that they also in their turn may now find mercy.


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Oh! The unfathomable wisdom and knowledge of God! How inscrutable are his judgments, how untraceable his ways! Yes —


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For all things are from him, through him, and for him. And to him be all glory for ever and ever! Amen.


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<n>Advice on Daily Life</n> I entreat you, then, friends, by the mercies of God, to offer your bodies as a living and holy sacrifice, acceptable to God, for this is your rational worship.


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Do not conform to the fashion of this world; but be transformed by the complete change that has come over your minds, so that you may discern what God’s will is — all that is good, acceptable, and perfect.


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 In fulfilment of the charge with which I have been entrusted, I tell every one of you not to think more highly of himself than he ought to think, but to think until he learns to think soberly — in accordance with the measure of faith that God has allotted to each.


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so we, by our union in Christ, many though we are, form but one body, and individually we are related one to another as its parts.


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Since our gifts differ in accordance with the particular charge entrusted to us, if our gift is to preach, let our preaching correspond to our faith;


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if it is to minister to others, let us devote ourselves to our ministry; the teacher to their teaching,


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the counselor to their counsel. Let the person who gives in charity do so with a generous heart; let the person who is in authority exercise due diligence; let the person who shows kindness do so in a cheerful spirit.


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In the love of the community of the Lord's followers, be affectionate to one another; in showing respect, set an example of deference to one another;


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Let the same spirit of sympathy animate you all, not a spirit of pride; enjoy the company of ordinary people. Do not think too highly of yourselves.


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Never avenge yourselves, dear friends, but make way for the wrath of God; for scripture declares — ‘“It is for me to avenge, I will requite,” says the Lord.’


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Rather — ‘If your enemy is hungry, feed him; if he is thirsty, give him to drink. By doing this you will heap coals of fire on his head.’


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Let everyone obey the supreme Authorities. For no Authority exists except by the will of God, and the existing Authorities have been appointed by God.


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Therefore he who sets himself against the authorities is resisting God’s appointment, and those who resist will bring a judgment on themselves.


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A good action has nothing to fear from Rulers; a bad action has. Do you want to have no reason to fear the Authorities? Then do what is good, and you will win their praise.


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For they are God’s servants appointed for your good. But, if you do what is wrong, you may well be afraid; for the sword they carry is not without meaning! They are God’s servants to inflict his punishments on those who do wrong.


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You are bound, therefore, to obey, not only through fear of God’s punishments, but also as a matter of conscience.


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This, too, is the reason for your paying taxes; for the officials are God’s officers, devoting themselves to this special work.


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In all cases pay what is due from you — tribute where tribute is due, taxes where taxes are due, respect where respect is due, and honour where honour is due.


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The commandments, ‘You must not commit adultery, You must not kill, You must not steal, You must not covet,’ and whatever other commandment there is, are all summed up in the words — ‘You must love your neighbour as you love yourself.’


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This I say, because you know the crisis that we have reached, for the time has already come for you to rouse yourselves from sleep; our salvation is nearer now than when we accepted the faith.


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 The night is almost gone; the day is near. Therefore let us have done with the deeds of darkness, and arm ourselves with the weapons of light.


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Being in the light of day, let us live becomingly, not in revelry and drunkenness, not in lust and licentiousness, not in quarrelling and jealousy.


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No! Arm yourselves with the spirit of the Lord Jesus Christ, and spend no thought on your earthly nature, to satisfy its cravings.


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As for those whose faith is weak, always receive them as friends, but not for the purpose of passing judgment on their scruples.


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One person’s faith permits of their eating food of all kinds, while another whose faith is weak eats only vegetable food.


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The person who eats meat must not despise the person who abstains from it; nor must the person who abstains from eating meat pass judgment on the one who eats it, for God himself has received them.


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Who are you, that you should pass judgment on the servant of another? Their standing or falling concerns their own master. And stand they will, for their Master can enable them to stand.


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Again, one person considers some days to be more sacred than others, while another considers all days to be alike. Everyone ought to be fully convinced in their own mind.


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The person who observes a day, observes it to the Master’s honour. They, again, who eat meat eat it to the Master’s honour, for they give thanks to God; while the person who abstains from it abstains from it to the Master’s honour, and also gives thanks to God.


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There is not one of us whose life concerns ourselves alone, and not one of us whose death concerns ourself alone;


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for, if we live, our life is for the Master, and, if we die, our death is for the Master. Whether, then, we live or die we belong to the Master.


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The purpose for which Christ died and came back to life was this — that he might be Lord over both the dead and the living.


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I would ask the one ‘Why do you judge other followers of the Lord?’ And I would ask the other ‘Why do you despise them?’ For we will all stand before the court of God.


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For scripture says — ‘“As surely as I live,” says the Lord, “every knee will bend before me; and every tongue will make acknowledgment to God.”’


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 Let us, then, cease to judge one another. Rather let this be your resolve — never to place a stumbling-block or an obstacle in the way of a fellow follower of the Lord.


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Through my union with the Lord Jesus, I know and am persuaded that nothing is ‘defiling in itself.’ A thing is ‘defiling’ only to the person who holds it to be so.


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If, for the sake of what you eat, you wound your fellow follower’s feelings, your life has ceased to be ruled by love. Do not, by what you eat, ruin someone for whom Christ died!


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For the kingdom of God does not consist of eating and drinking, but of righteousness and peace and gladness through the presence of the Holy Spirit.


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Therefore our efforts should be directed towards all that makes for peace and the mutual building up of character.


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Do not undo God’s work for the sake of what you eat. Though everything is ‘clean,’ yet, if a person eats so as to put a stumbling-block in the way of others, they do wrong.


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The right course is to abstain from meat or wine or, indeed, anything that is a stumbling-block to your fellow follower of the Lord.


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As for yourself — keep this faith of yours to yourself, as in the presence of God. Happy the person who never has to condemn themselves in regard to something they think right!


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The person, however, who has misgivings stands condemned if they still eat, because their doing so is not the result of faith. And anything not done as the result of faith is a sin.


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We, the strong, ought to take on our own shoulders the weaknesses of those who are not strong, and not merely to please ourselves.


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Let each of us please our neighbour for our neighbour’s good, to help in the building up of their character.


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Even the Christ did not please himself! On the contrary, as scripture says of him — ‘The reproaches of those who were reproaching you fell upon me.’


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Whatever was written in the scriptures in days gone by was written for our instruction, so that, through patient endurance, and through the encouragement drawn from the scriptures, we might hold fast to our hope.


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And may God, the giver of this patience and this encouragement, grant you to be united in sympathy in Christ,


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Therefore always receive one another as friends, just as the Christ himself received us, to the glory of God.


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For I tell you that Christ, in vindication of God’s truthfulness, has become a minister of the covenant of circumcision, so that he may fulfil the promises made to our ancestors,


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and that the Gentiles also may praise God for his mercy. As scripture says — ‘Therefore will I make acknowledgment to you among the Gentiles and sing in honour of your name.’


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Again, Isaiah says — ‘There will be a Scion of the house of Jesse, One who is to arise to rule the Gentiles; on him will the Gentiles rest their hopes.’


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May God, who inspires our hope, grant you perfect happiness and peace in your faith, until you are filled with this hope by the power of the Holy Spirit.


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 I am persuaded, my friends — yes, I Paul, with regard to you — that you are yourselves full of kindness, furnished with all Christian learning, and well able to give advice to one another.


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But in parts of this letter I have expressed myself somewhat boldly — by way of refreshing your memories —


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because of the charge with which God has entrusted me, that I should be a minister of Christ Jesus to go to the Gentiles — that I should act as a priest of God’s good news, so that the offering up of the Gentiles may be an acceptable sacrifice, consecrated by the Holy Spirit.


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For I will not dare to speak of anything but what Christ has done through me to win the obedience of the Gentiles —


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by my words and actions, through the power displayed in signs and marvels, and through the power of the Holy Spirit. And so, starting from Jerusalem and its neighbourhood, and going as far as Illyria, I have told in full the good news of the Christ;


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yet always with the ambition to tell the good news where Christ’s name had not previously been heard, so as to avoid building on another’s foundations.


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But as scripture says — ‘They to whom he had never been proclaimed will see; and they who have never heard will understand!’


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But now there are no further openings for me in these parts, and I have for several years been longing to come to you whenever I may be going to Spain.


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For my hope is to visit you on my journey, and then to be sent on my way by you, after I have first partly satisfied myself by seeing something of you.


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For Macedonia and Greece have been glad to make a collection for the poor among Christ’s people at Jerusalem.


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Yes, they were glad to do so; and indeed it is a duty which they owe to them. For the Gentile converts who have shared their spiritual blessings are in duty bound to minister to them in the things of this world.


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When I have settled this matter, and have secured to the poor at Jerusalem the enjoyment of these benefits, I will go, by way of you, to Spain.


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 I beg you, then, friends, by Jesus Christ, our Lord, and by the love inspired by the Spirit, to join me in earnest prayer to God on my behalf.


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Pray that I may be rescued from those in Judea who reject the faith, and that the help which I am taking to Jerusalem may prove acceptable to Christ’s people;


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so that, God willing, I may be able to come to you with a joyful heart, and enjoy some rest among you.


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and I ask you to give her a Christian welcome — one worthy of Christ’s people — and to aid her in any matter in which she may need your assistance. She has proved herself a staunch friend and protector and to many others.


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who risked their own lives to save mine. It is not I alone who thank them, but all the churches among the Gentiles thank them also.


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Give my greeting, also, to the church that meets at their house, as well as to my dear friend Epaenetus, one of the first in Roman Asia to believe in Christ;


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to Andronicus and Junia, fellow Jews and once my fellow prisoners, who are people of note among the apostles, and who became Christians before I did;


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to Tryphaena and Tryphosa, who have worked hard for the Master; to my dear friend Persis, for she has done much hard work for the Master;


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also to Philologus and Julia, Nereus and his sister, and Olympas, and to all Christ’s people who are with them.


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 I beg you, friends, to be on your guard against people who, by disregarding the teaching which you received, cause divisions and create difficulties; dissociate yourselves from them.


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For such persons are not serving Christ, our Master, but are slaves to their own appetites; and, by their smooth words and flattery, they deceive simple-minded people.


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Everyone has heard of your ready obedience. It is true that I am very happy about you, but I want you to be well versed in all that is good, and innocent of all that is bad.


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And God, the giver of peace, will before long crush Satan under your feet. May the blessing of Jesus, our Lord, be with you.


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 Timothy, my fellow worker, sends you his greetings, and Lucius, Jason, and Sosipater, my countrymen, send theirs.


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 My host Gaius, who extends his hospitality to the whole church, sends you his greeting; and Erastus, the city treasurer, and Quartus, our dear friend, add theirs.


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 Now to him who is able to strengthen you, as promised in the good news entrusted to me and in the proclamation of Jesus Christ, in accordance with the revelation of that hidden purpose, which in past ages was kept secret but now has been revealed


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and, in obedience to the command of the immortal God, made known through the writings of the prophets to all nations, to secure submission to the faith —


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to him, I say, the wise and only God, be ascribed, through Jesus Christ, all glory for ever and ever. Amen.


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<n><i>Paul’s First Letter to the Corinthians</i><br/>Introduction</n> To the church of God in Corinth, to those who have been consecrated by union with Christ Jesus and called to become his people, and also to all, wherever they may be, who invoke the name of our Lord Jesus Christ — their Master and ours,


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from Paul, who has been called to be an apostle of Jesus Christ by the will of God, and from Sosthenes, our fellow follower of the Lord.


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For through union with him you were enriched in every way — in your power to preach, and in your knowledge of the truth;


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There is no gift in which you are deficient, while waiting for the appearing of our Lord Jesus Christ.


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And God himself will strengthen you to the end, so that at the day of our Lord Jesus Christ you may be found blameless.


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God will not fail you, and it is he who called you into communion with his Son, Jesus Christ, our Lord.


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<n>The State of the Church at Corinth</n> But I appeal to you, my friends, by the name of our Lord Jesus Christ, to agree in what you profess, and not to allow divisions to exist among you, but to be united — of one mind and of one opinion.


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For I have been informed, my friends, by the members of Chloe’s household, that party feeling exists among you.


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I mean this: that every one of you says either ‘I follow Paul,’ or ‘I Apollos,’ or ‘I Cephas,’ or ‘I Christ.’


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You have torn the Christ in pieces! Was it Paul who was crucified for you? Or were you baptized into the faith of Paul?


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My mission from Christ was not to baptize, but to tell the good news; not, however, in the language of philosophy, in case the cross of the Christ should be robbed of its meaning.


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The message of the cross is indeed mere folly to those who are in the path to ruin, but to us who are in the path of salvation it is the power of God.


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For scripture says — ‘I will bring the philosophy of the philosophers to nought, and the shrewdness of the shrewd I will bring to nothing.’


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Where is the philosopher? Where the teacher of the law? Where the disputant of today? Has not God shown the world’s philosophy to be folly?


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For since the world, in God’s wisdom, did not by its philosophy learn to know God, God saw fit, by the ‘folly’ of our proclamation, to save those who believe in Christ!


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but to those who have received the call, whether Jews or Greeks, Christ, the power of God and the wisdom of God!


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 Look at the facts of your call, friends. There are not many among you who are wise, as people reckon wisdom, not many who are influential, not many who are high-born;


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but God chose what the world counts foolish to put its wise to shame, and God chose what the world counts weak to put its strong to shame,


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and God chose what the world counts poor and insignificant — things that to it are unreal — to bring its ‘realities’ to nothing,


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But you, by your union with Christ Jesus, belong to God; and Christ, by God’s will, became not only our wisdom, but also our righteousness, holiness, and deliverance,


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For my own part, friends, when I came to you, it was with no display of eloquence or philosophy that I came to tell the hidden purpose of God;


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for I had determined that, while with you, I would forget everything Jesus Christ — and him crucified!


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My message and my proclamation were not delivered in the persuasive language of philosophy, but were accompanied by the manifestation of spiritual power,


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 Yet there is a philosophy that we teach to those whose faith is matured, but it is not the philosophy of today, or of the leaders of today — whose downfall is at hand.


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No, it is a divine philosophy that we teach, one concerned with the hidden purpose of God — that long hidden philosophy which God, before time began, destined for our glory.


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This philosophy is not known to any of the leaders of today; for, had they known it, they would not have crucified our glorified Lord.


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It is what scripture speaks of as — ‘What eye never saw, nor ear ever heard, what never entered people's minds — even all that God has prepared for those who love him.’


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Yet to us God revealed it through his Spirit; for the Spirit fathoms all things, even the inmost depths of God’s being.


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For what person is there who knows what a person is, except the person’s own spirit within them? So, also, no one comprehends what God is, except the Spirit of God.


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And as for us, it is not the spirit of the world that we have received, but the Spirit that comes from God, so that we may realize the blessings given to us by him.


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And we speak of these gifts, not in language taught by human philosophy, but in language taught by the Spirit, explaining spiritual things in spiritual words.


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The merely intellectual person rejects the teaching of the Spirit of God; for to them it is mere folly; they cannot grasp it, because it is to be understood only by spiritual insight.


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But the person with spiritual insight is able to understand everything, although they themselves are understood by no one.


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For ‘who has so comprehended the mind of the Lord as to be able to instruct him?’ We, however, have the mind of Christ.


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But I, my friends, could not speak to you as people with spiritual insight, but only as worldly-minded — mere infants in the faith of Christ.


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I fed you with milk, not with solid food, for you were not then able to take it. No, and even now you are not able; you are still worldly.


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While there exist among you jealousy and party feeling, is it not true that you are worldly, and are acting merely as other people do?


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What, I ask, is Apollos? Or what is Paul? Servants through whom you were led to accept the faith; and that only as the Lord helped each of you.


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Therefore neither the one who plants, nor the one who waters, counts for anything, but only God who causes the growth.


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In this the person who plants and the person who waters are one; yet each will receive their own reward in proportion to their own labour.


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 In fulfilment of the charge which God had entrusted to me, I laid the foundation like a skilful master; but someone else is now building on it. Let everyone take care how they build;


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Whatever is used by those who build on this foundation, whether gold, silver, costly stones, wood, hay, or straw,


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the quality of each man’s work will become known, for the day will make it plain; because that day is to be ushered in with fire, and the fire itself will test the quality of every man’s work.


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If anyone’s work is burnt up, they will suffer loss; though they themselves will escape, but only as one who has passed through fire.


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If any one destroys the Temple of God, God will destroy them; for the Temple of God is sacred, and so also are you.


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Let no one deceive himself. If any one among you imagines that, as regards this world, they are wise, let them become a ‘fool,’ that they may become wise.


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For in God’s sight this world’s wisdom is folly. Scripture tells of — ‘One who catches the wise in their own craftiness,’


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Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or the present, or the future — all things are yours!


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But it weighs very little with me that I am judged by you or by any human tribunal. No, I do not even judge myself;


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for, though I am conscious of nothing against myself, that does not prove me innocent. It is the Lord who is my judge.


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Therefore do not pass judgment before the time, but wait until the Lord comes. He will throw light on what is now dark and obscure, and will reveal the motives in people’s minds; and then everyone will receive due praise from God.


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 All this, friends, I have, for your sakes, applied to Apollos and myself, so that, from our example, you may learn to observe the precept — ‘Keep to what is written,’ that none of you may speak boastfully of one teacher to the disparagement of another.


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For who makes any one of you superior to others? And what have you that was not given you? But if you received it as a gift, why do you boast as if you had not?


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Are you all so soon satisfied? Are you so soon rich? Have you begun to reign without us? Would indeed that you had, so that we also might reign with you!


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For, as it seems to me, God has exhibited us, the apostles, last of all, as people doomed to death. We are made a spectacle to the universe, both to angels and to people!


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We, for Christ’s sake, are ‘fools,’ but you, by your union with Christ, are people of discernment. We are weak, but you are strong. You are honoured, but we are despised.


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we work hard, toiling with our own hands. We meet abuse with blessings, we meet persecution with endurance,


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we meet slander with gentle appeals. We have been treated as the scum of the earth, the vilest of the vile, to this very hour.


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It is with no wish to shame you that I am writing like this; but to warn you as my own dear children.


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Though you may have thousands of instructors in the faith of Christ, yet you have not many fathers. It was I who, through union with Christ Jesus, became your father by means of the good news.


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This is my reason for sending Timothy to you. He is my own dear faithful child in the Master’s service, and he will remind you of my methods of teaching the faith of Christ Jesus — methods which I follow everywhere in every church.


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But come to you I will, and that soon, if it please the Lord; and then I will find out, not what words these people use who are so puffed up, but what power they possess;


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There is a wide-spread report respecting a case of immorality among you, and that, too, of a kind that does not occur even among the Gentiles — a man, I hear, is living with his father’s wife!


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Instead of grieving over it and taking steps for the expulsion of the man who has done this thing, is it possible that you are still puffed up?


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For I myself, though absent in body, have been present with you in spirit, and in the name of our Lord Jesus I have already passed judgment, just as if I had been present, on the man who has acted in this way.


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I have decided — having been present in spirit at your meetings, when the power of the Lord Jesus was with us —


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to deliver such a man as this over to Satan, that what is sensual in him may be destroyed, so that his spirit may be saved at the day of the Lord.


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Get rid entirely of the old leaven, so that you may be like new dough — free from leaven, as in truth you are. For our passover lamb is already sacrificed — Christ himself;


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therefore let us keep our festival, not with the leaven of former days, nor with the leaven of vice and wickedness, but with the unleavened bread of sincerity and truth.


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not, of course, meaning people of the world who are in immoral, or who are covetous and grasping, or who worship idols; for then you would have to leave the world altogether.


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But, as things are, I say that you are not to associate with anyone who, although a follower of Christ in name, is immoral, or covetous, or an idolater, or abusive, or a drunkard, or grasping — no, not even to sit down to eat with such people.


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What have I to do with judging those outside the church? Is it not for you to judge those who are within the church,


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Can it be that, when one of you has a dispute with another, they dare to have their case tried before the heathen, instead of before Christ’s people?


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Do not you know that Christ’s people will try the world? And if the world is to be tried by you, are you unfit to try the most trivial cases?


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Why, then, if you have cases relating to the affairs of this life, do you set to try them those who carry no weight with the church? To your shame I ask it.


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Can it be that there is not one among you wise enough to decide between two of their fellow followers?


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To begin with, it is undoubtedly a loss to you to have lawsuits with one another. Why not rather let yourselves be wronged? Why not rather let yourselves be cheated?


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Do not you know that wrong-doers will have no share in God’s kingdom? Do not be deceived. No one who is immoral, or an idolater, or an adulterer, or licentious, or a sexual pervert,


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or a thief, or covetous, or a drunkard, or abusive, or grasping, will have any share in God’s kingdom.


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Such some of you used to be; but you washed yourselves clean. You became Christ’s people! You were pronounced righteous through the name of our Lord Jesus Christ, and through the Spirit of our God!


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Everything is allowable for me! Yes, but everything is not profitable. Everything is allowable for me! Yes, but for my part, I will not let myself be enslaved by anything.


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Food exists for the stomach, and the stomach for food; but God will put an end to both the one and the other. The body, however, exists, not for immorality, but for the Lord, and the Lord for the body;


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Do not you know that your bodies are Christ’s members? Am I, then, to take the members that belong to the Christ and make them the members of a prostitute? Heaven forbid!


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Or do not you know that a man who unites himself with a prostitute is one with her in body (for ‘the two,’ it is said, ‘will become one’);


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Shun all immorality. Every other sin that people commit is something outside the body; but an immoral person sins against their own body.


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Again, do not you know that your body is a shrine of the Holy Spirit that is within you – the Spirit which you have from God?


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Moreover, you are not your own masters; you were bought, and the price was paid. Therefore, honour God in your bodies.


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<n>Answers to Questions Asked by the Church at Corinth</n> With reference to the subjects about which you wrote to me: It is good for a man to remain single.


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But, owing to the prevalence of immorality, I advise every man to have his own wife, and every woman her husband.


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It is not the wife, but the husband, who exercises power over her body; and so, too, it is not the husband, but the wife, who exercises power over his body.


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Do not deprive each other of what is due — unless it is only for a time and by mutual consent, so that your minds may be free for prayer until you again live as man and wife — otherwise Satan might take advantage of your want of self-control and tempt you.


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I should wish everyone to be just what I am myself. But everyone has his own gift from God — one in one way, and one in another.


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My advice, then, to those who are not married, and to widows, is this: It would be good for them to remain as I am myself.


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But, if they cannot control themselves, let them marry, for it is better to marry than to be consumed with passion.


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To those who are married my direction is — yet it is not mine, but the Master’s — that a woman is not to leave her husband


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(If she has done so, let her remain as she is, or else be reconciled to her husband) and also that a man is not to divorce his wife.


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To all others I say — I, not the Master — If a follower of the Lord is married to a woman, who is an unbeliever but willing to live with him, he should not divorce her;


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and a woman who is married to a man, who is an unbeliever but willing to live with her, should not divorce her husband.


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For, through his wife, the husband who is an unbeliever has become associated with Christ’s people; and the wife who is an unbeliever has become associated with Christ’s people through the Lord's follower whom she has married. Otherwise your children would be ‘defiled,’ but, as it is, they belong to Christ’s people.


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However, if the unbeliever wishes to be separated, let him be so. Under such circumstances neither is bound; God has called you to live in peace.


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How can you tell, wife, whether you may not save your husband? And how can you tell, husband, whether you may not save your wife?


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 In any case, a person should continue to live in the condition which the Lord has allotted to them, and in which they were when God called them. This is the rule that I lay down in every church.


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Was a man already circumcised when he was called? Then he should not efface his circumcision. Has a man been called when uncircumcised? Then he should not be circumcised.


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Were you a slave when you were called? Do not let that trouble you. No, even if you are able to gain your freedom, still do your best.


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For the person who was a slave when they were called to the master’s service is the Master’s freedman; so, too, the person who was free when called is Christ’s slave.


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Friends, let everyone remain in the condition in which they were when they were called, in close communion with God.


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With regard to unmarried women, I have no command from the Master to give you, but I tell you my opinion, and the Master in his mercy has made me worthy to be trusted.


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I think, then, that, in view of the time of suffering that has now come upon us, what I have already said is best — that a man should remain as he is.


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Are you married to a wife? Then do not seek to be separated. Are you separated from a wife? Then do not seek for a wife.


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still, if you should marry, that is not wrong; nor, if a young woman marries, is that wrong. But those who marry will have much trouble to bear, and my wish is to spare you.


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What I mean, friends, is this — The time is short. Meanwhile, let those who have wives live as if they had none,


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those who are weeping as if not weeping, those who are rejoicing as if not rejoicing, those who buy as if not possessing,


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and those who use the good things of the world as using them sparingly; for this world as we see it is passing away.


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I want you to be free from anxiety. The unmarried man is anxious about the Master’s cause, desiring to please him;


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and so his interests are divided. Again, the unmarried woman, whether she is old or young, is anxious about the Master’s cause, striving to be pure both in body and in spirit, while the married woman is anxious about worldly matters, desiring to please her husband.


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I say this for your own benefit, not with any intention of putting a halter round your necks, but in order to secure for the Master seemly and constant devotion, free from all distraction.


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 If, however, a father thinks that he is not acting fairly by his unmarried daughter, when she is past her youth, and if under these circumstances her marriage ought to take place, let him act as he thinks right. He is doing nothing wrong — let the marriage take place.


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On the other hand, a father, who has definitely made up his mind, and is under no compulsion, but is free to carry out his own wishes, and who has come to the decision, in his own mind, to keep his unmarried daughter at home will be doing right.


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In short, the one who consents to his daughter’s marriage is doing right, and yet the other will be doing better.


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 A wife is bound to her husband as long as he lives; but, if the husband should pass to his rest, the widow is free to marry anyone she wishes, provided he is a believer.


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Yet she will be happier if she remains as she is — in my opinion, for I think that I also have the Spirit of God.


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With reference to food that has been offered in sacrifice to idols — We are aware that all of us have knowledge! Knowledge breeds conceit, while love builds up character.


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If someone thinks that they know anything, they have not yet reached that knowledge which they ought to have reached.


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With reference, then, to eating food that has been offered to idols — we are aware that an idol is nothing in the world, and that there is no God but one.


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Even supposing that there are so-called ‘gods’ either in heaven or on earth — and there are many such ‘gods’ and ‘lords’ —


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Yet for us there is only one God, the Father, from whom all things come (and for him we live), and one Lord, Jesus Christ, through whom all things come (and through him we live).


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Still, it is not everyone that has this knowledge. Some people, because of their association with idols, continued down to the present time, eat the food as food offered to an idol; and their consciences, while still weak, are dulled.


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What we eat, however, will not bring us nearer to God. We lose nothing by not eating this food, and we gain nothing by eating it.


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For if some one should see you who possess this knowledge, feasting in an idol’s temple, will not their conscience, if they are weak, become so hardened that they, too, will eat food offered to idols?


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And so, through this knowledge of yours, the weak person is ruined — someone for whose sake Christ died!


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In this way, by sinning against your fellow followers of the Lord and injuring their consciences, while still weak, you sin against Christ.


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Therefore, if what I eat makes a follower of the Lord fall, rather than make them fall, I will never eat meat again.


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Am I not free? Am I not an apostle? Have I not seen our Lord Jesus? Are not you yourselves my work achieved in union with the Lord?


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If I am not an apostle to others, yet at least I am to you; for you are the seal that stamps me as an apostle in union with the Lord.


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Have not we a right to take a wife with us, if she is a Christian, as the other apostles and the Master’s brothers and Cephas all do?


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Does anyone ever serve as a soldier at his own expense? Does anyone plant a vineyard and not eat its produce? Or does anyone look after a herd and not drink the milk?


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For in the law of Moses it is said — ‘You should not muzzle a bullock while it is treading out the grain.’Is it the bullocks that God is thinking of?


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Or is not is said entirely for our sakes? Surely it was written for our sakes, for the ploughman ought not to plough, nor the thrasher to thrash, without expecting a share of the grain.


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Since we, then, sowed spiritual seed for you, is it too much that we should reap from you an earthly harvest?


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If others share in this right over you, do not we even more? Still we did not avail ourselves of this right. No, we endure anything rather than impede the progress of the good news of the Christ.


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Do not you know that those who do the work of the Temple live on what comes from the Temple, and that those who serve at the altar share the offerings with the altar?


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So, too, the Master has appointed that those who tell the good news should get their living from the good news.


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I, however, have not availed myself of any of these rights. I am not saying this to secure such an arrangement for myself; indeed, I would far rather die — Nobody will make my boast a vain one!


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If I tell the good news, I have nothing to boast of, for I can but do so. Woe is me if I do not tell it!


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If I do this work willingly, I have a reward; but, if unwillingly, I have been charged to perform a duty.


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What is my reward, then? To present the good news free of all cost, and so make but a sparing use of the rights which it gives me.


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 Although I was entirely free, yet, to win as many converts as possible, I made myself everyone’s slave.


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To the Jews I became like a Jew, to win Jews. To those who are subject to law I became like a man subject to law — though I was not myself subject to law — to win those who are subject to law.


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To those who have no law I became like a man who has no law — not that I am free from God’s law; no, for I am under Christ’s law — to win those who have no law.


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To the weak I became weak, to win the weak. I have become all things to all people, so as at all costs to save some.


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 Do not you know that on a racecourse, though all run, yet only one wins the prize? Run in such a way that you may win.


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Every athlete exercises self-restraint in everything; they, indeed, for a crown that fades, we for one that is unfading.


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No, I bruise my body and make it my slave, so that I, who have called others to the contest, will not myself be rejected.


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I want you to bear in mind, friends, that all our ancestors were beneath the cloud, and all passed through the sea;


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and all drank the same supernatural water, for they used to drink from a supernatural rock which followed them, and that rock was the Christ.


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Now these things happened as warnings to us, to teach us not to long for evil things as our forefathers longed.


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Do not become idolaters, as some of them became. Scripture says — ‘The people sat down to eat and drink, and stood up to dance.’


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Nor let us act immorally, as some of them acted, with the result that twenty-three thousand of them fell dead in a single day.


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Nor let us try the patience of the Lord too far, as some of them tried it, with the result that they ‘were, one after another, destroyed by the snakes.’


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These things happened to them by way of warning, and were recorded to serve as a caution to us, in whose days the close of the ages has come.


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No temptation has come upon you that is not common to all humanity. God will not fail you, and he will not allow you to be tempted beyond your strength; but, when he sends the temptation, he will also provide the way of escape, so that you may have strength to endure.


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In the cup of blessing which we bless, is not there a sharing in the blood of the Christ? And in the bread which we break, is not there a sharing in the body of the Christ?


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No; what I say is that the sacrifices offered by the Gentiles ‘are offered to demons and to a being who is no God,’ and I do not want you to share with demons.


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You cannot drink both the Cup of the Lord and the cup of demons. You cannot partake at the Table of the Lord and at the table of demons.


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 Everything is allowable! Yes, but everything is not profitable. Everything is allowable! Yes, but everything does not build up character.


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If an unbeliever invites you to his house and you consent to go, eat anything that is put before you, without making inquiries to satisfy your scruples.


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But, if anyone should say to you ‘This has been offered in sacrifice to an idol,’ then, for the sake of the speaker and his scruples, do not eat it.


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I do not say ‘your’ scruples, but ‘his.’ For why should the freedom that I claim be condemned by the scruples of another?


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If, for my part, I take the food thankfully, why should I be abused for eating that for which I give thanks?


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for I, also, try to please everybody in everything, not seeking my own advantage, but do what is best for others, so that they may be saved.


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I praise you, indeed, because you never forget me, and are keeping my injunctions in mind, exactly as I laid them on you.


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But I am anxious that you should understand that the Christ is the head of every man, that man is the head of woman, and that God is the head of the Christ.


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Any man who keeps his head covered, when praying or preaching in public, dishonours him who is his head;


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while any woman, who prays or preaches in public bare-headed, dishonours him who is her head; for that is to make herself like one of the shameless women who shave their heads.


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Indeed, if a woman does not keep her head covered, she may as well cut her hair short. But, since to cut her hair short, or shave it off, marks her as one of the shameless women, let her keep her head covered.


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A man ought not to have his head covered, for he has been from the beginning ‘the likeness of God’ and the reflection of his glory, but woman is the reflection of man’s glory.


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And, therefore, a woman ought to wear on her head a symbol of her subjection, because of the presence of the angels.


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judge for yourselves. Is it fitting that a woman should pray to God in public with her head uncovered?


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If, however, anyone still thinks it right to contest the point — well, we have no such custom, nor have the churches of God.


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In giving directions on the next subject, I cannot praise you; because your meetings do more harm than good.


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Indeed, there must be actual parties among you, for so only will the people of real worth become known.


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for, as you eat, each of you tries to secure his own supper first, with the result that one has too little to eat, and another has too much to drink!


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Have you no houses in which you can eat and drink? Or are you trying to show your contempt for the church of God, and to humiliate the poor? What can I say to you? Should I praise you? In this matter I cannot praise you.


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For I myself received from the Lord the account which I have in turn given to you — how the Lord Jesus, on the very night of his betrayal, took some bread,


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and, after saying the thanksgiving, broke it and said <J>“This is my own body given on your behalf. Do this in memory of me.”</J> 


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And in the same way with the cup, after supper, saying <J>“This cup is the new covenant made by my blood. Do this, whenever you drink it, in memory of me.”</J> 


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Therefore, whoever eats the bread, or drinks the Lord’s cup, in an irreverent spirit, will have to answer for an offence against the Lord’s body and blood.


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For the person who eats and drinks brings a judgment on themselves by their eating and drinking, when they do not discern the body.


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Yet, in being judged by the Lord, we are undergoing discipline, so that we may not have judgment passed on us with the rest of the world.


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If anyone is hungry, let them eat at home, so that your meetings may not bring a judgment on you. The other details I will settle when I come.


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You know that there was a time when you were Gentiles, going astray after idols that could not speak, just as you happened to be led.


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Therefore I tell you plainly that no one who speaks under the influence of the Spirit of God says ‘JESUS IS ACCURSED,’ and that no one can say ‘JESUS IS LORD,’ except under the influence of the Holy Spirit.


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To one is given the power to speak with wisdom through the Spirit; to another the power to speak with knowledge, due to the same Spirit;


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to another faith by the same Spirit; to another power to cure diseases by the one Spirit; to another supernatural powers;


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to another the gift of preaching; to another the gift of distinguishing between true and false inspiration; to another varieties of the gift of ‘tongues’; to another the power to interpret ‘tongues.’


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All these result from one and the same Spirit, who distributes his gifts to each individually as he wills.


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 For just as the human body is one whole, and yet has many parts, and all its parts, many though they are, form but one body, so it is with the Christ;


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for it was by one Spirit that we were all baptized to form one body, whether Jews or Greeks, slaves or free, and were all imbued with one Spirit.


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If the foot says ‘Since I am not a hand, I do not belong to the body,’ it does not because of that cease to belong to the body.


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Or if the ear says ‘Since I am not an eye, I do not belong to the body,’ it does not because of that cease to belong to the body.


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If all the body were an eye, where would the hearing be? If it were all hearing, where would the sense of smell be?


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The eye cannot say to the hand ‘I do not need you,’ nor, again, the head to the feet ‘I do not need you.’


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and those parts which we deem less honourable we surround with special honour; and our ungraceful parts receive a special grace which our graceful parts do not require.


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As to secure that there should be no disunion in the body, but that the parts should show the same care for one another.


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If one part suffers, all the others suffer with it, and if one part has honour done it, all the others share its joy.


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In the church God has appointed, first, apostles, secondly preachers, thirdly teachers; then he has given supernatural powers, then power to cure diseases, aptness for helping others, capacity to govern, varieties of the gift of ‘tongues.’


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Can everyone be an apostle? Can everyone be a preacher? Can everyone be a teacher? Can everyone have supernatural powers?


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Can everyone have power to cure diseases? Can everyone speak in ‘tongues’? Can everyone interpret them?


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Though I speak in the ‘tongues’ of people, or even of angels, yet have not love, I have become mere echoing brass, or a clanging cymbal!


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Even though I have the gift of preaching, and fathom all hidden truths and all the depths of knowledge; even though I have such faith as might move mountains, yet have not love, I am nothing!


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Even though I dole my substance to the poor, even though I sacrifice my body in order to boast, yet have not love, it avails me nothing!


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love is long-suffering, and kind; love is never envious, never boastful, never conceited, never behaves unbecomingly;


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love never fails. But, whether it be the gift of preaching, it will be done with; whether it be the gift of ‘tongues,’ it will cease; whether it be knowledge, it, too, will be done with.


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When I was a child, I talked as a child, I felt as a child, I reasoned as a child; now that I am a man, I have done with childish ways.


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As yet we see, in a mirror, dimly, but then — face to face! As yet my knowledge is incomplete, but then I will know in full, as I have been fully known.


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The person who, when speaking, uses the gift of ‘tongues’ is speaking, not to people, but to God, for no one understands them; yet in spirit they are speaking of hidden truths.


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But those who preach are speaking to their fellow men and women words that will build up faith, and give them comfort and encouragement.


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Those who, when speaking, use the gift of ‘tongues’ builds up their own faith, while those who preach build up the faith of the church.


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Now I want you all to speak in ‘tongues,’ but much more I wish that you should preach. A preacher is worth more than one who speaks in ‘tongues,’ unless they interprets their words, so that the faith of the church may be built up.


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This being so, friends, what good will I do you, if I come to you and speak in ‘tongues,’ unless my words convey some revelation, or knowledge, or take the form of preaching or teaching?


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Even with inanimate things, such as a flute or a harp, though they produce sounds, yet unless the notes are quite distinct, how can the tune played on the flute or the harp be recognised?


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And so with you; unless, in using the gift of ‘tongues,’ you utter intelligible words, how can what you say be understood? You will be speaking to the winds!


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There is, for instance, a certain number of different languages in the world, and not one of them fails to convey meaning.


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If, however, I do not happen to know the language, I will be a foreigner to those who speak it, and they will be foreigners to me.


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And so with you; since your are striving for spiritual gifts, be eager to excel in such as will build up the faith of the church.


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Therefore let him who, when speaking, uses the gift of ‘tongues’ pray for ability to interpret them.


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What, then, is my conclusion? Simply this — I will pray with my spirit, but with my mind as well; I will sing with my spirit, but with my mind as well.


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If you bless God with your spirit only, how can people in the congregation who are without your gift say ‘Amen’ to your thanksgiving? They do not know what you are saying!


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But at a meeting of the church I would rather speak five words with my mind, and so teach others, than ten thousand words when using the gift of ‘tongues.’


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 My friends, do not show yourselves children in understanding. In wickedness be infants, but in understanding show yourselves adults.


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It is said in the law — ‘In strange tongues and by the lips of strangers will I speak to this people, but even then they will not listen to me, says the Lord.’


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Therefore the gift of the ‘tongues’ is intended as a sign, not for those who believe in Christ, but for those who do not, while the gift of preaching is intended as a sign, not for those who do not believe in Christ, but for those who do.


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So, when the whole church meets, if all present use the gift of ‘tongues,’ and some people who are without the gift, or who are unbelievers, come in, will not they say that you are mad?


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While, if all those present use the gift of preaching, and an unbeliever, or someone without the gift, comes in, they are convinced of their sinfulness by them all, they are called to account by them all;


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the secrets of their heart are revealed, and then, throwing themselves on their face, they will worship God, and declare ‘God is indeed among you!’


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 What do I suggest, then, friends? Whenever you meet for worship, each of you comes, either with a hymn, or a lesson, or a revelation, or the gift of ‘tongues,’ or the interpretation of them; let everything be directed to the building up of faith.


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If any of you use the gift of ‘tongues,’ not more than two, or at the most three, should do so — each speaking in his turn — and some one should interpret them.


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If there is no one able to interpret what is said, they should remain silent at the meeting of the church, and speak to themselves and to God.


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for God is not a God of disorder, but of peace.) This custom prevails in all the churches of Christ’s people.


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At the meetings of the church married women should remain silent, for they are not allowed to speak in public; they should take a subordinate place, as the law itself directs.


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If they want information on any point, they should ask their husbands about it at home; for it is unbecoming for a married woman to speak at a meeting of the church.


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 If anyone thinks that he has the gift of preaching or any other spiritual gift, let him recognise that what I am now saying to you is a command from the Lord.


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Therefore, my friends, strive for the gift of preaching, and yet do not forbid speaking in ‘tongues.’


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<n>The Apostle’s Teaching as to the Resurrection of the Dead</n> Next, friends, I would like to remind you of the good news which I told you, and which you received — the good news on which you have taken your stand,


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and by means of which you are being saved. I would like to remind you of the words that I used in telling it to you, since you are still holding fast to it, and since it was not in vain that you became believers in Christ.


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For at the very beginning of my teaching I gave you the account which I had myself received — that Christ died for our sins (as the scriptures had foretold),


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After that, he appeared to more than five hundred of his followers at one time, most of whom are still alive, though some have gone to their rest.


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For I am the meanest of the apostles, I who am unworthy of the name of ‘apostle,’ because I persecuted the church of God.


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But it is through the love of God that I am what I am, and the love that he showed me has not been wasted. No, I have toiled harder than any of them, and yet it was not I, but the love of God working with me.


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Now, if it is proclaimed of Christ that he has been raised from the dead, how is it that some of you say that there is no such thing as a resurrection of the dead?


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and, if Christ has not been raised, then our proclamation is without meaning, and our faith without meaning also!


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Yes, and we are being proved to have borne false testimony about God; for we testified of God that he raised the Christ, whom he did not raise, if, indeed, the dead do not rise!


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If all that we have done has been to place our hope in Christ for this life, then we of all people are the most to be pitied.


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For, since through a man there is death, so, too, through a man there is a resurrection of the dead.


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But each in their proper order — Christ the first-fruits; afterwards, at his coming, those who belong to the Christ.


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Then will come the end — when he surrenders the kingdom to his God and Father, having overthrown all other rule and all other authority and power.


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for God has placed all things under Christ’s feet. (But, when it is said that all things have been placed under Christ, it is plain that God is excepted who placed everything under him.)


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And, when everything has been placed under him, the Son will place himself under God who placed everything under him, so that God may be all in all!


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Again, what good will they be doing who are baptized on behalf of the dead? If it is true that the dead do not rise, why are people baptized on their behalf?


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Daily I face death — I swear it, friends, by the pride in you that I feel through my union with Christ Jesus, our Lord.


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If with only human hopes I had fought in the arena at Ephesus, what should I have gained by it? If the dead do not rise, then — ‘Let us eat and drink, for tomorrow we will die’!


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Wake up to a righteous life, and cease to sin. There are some who have no true knowledge of God. I speak in this way to shame you.


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And when you sow, you sow not the body that will be, but a mere grain — perhaps of wheat, or something else.


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All forms of life are not the same; there is one for people, another for beasts, another for birds, and another for fishes.


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There are heavenly bodies, and earthly bodies; but the beauty of the heavenly bodies is not the beauty of the earthly.


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There is a beauty of the sun, and a beauty of the moon, and a beauty of the stars; for even star differs from star in beauty.


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It is the same with the resurrection of the dead. Sown a mortal body, it rises immortal; sown disfigured, it rises beautiful;


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That is what is meant by the words — ‘Adam, the first man, became a human being’; the last Adam became a life-giving spirit.


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Those who are of the dust are like him who came from the dust; and those who are of heaven are like him who came from heaven.


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And as we have borne the likeness of him who came from the dust, so let us bear the likeness of him who came from heaven.


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This I say, friends — Flesh and blood can have no share in the kingdom of God, nor can the perishable share the imperishable.


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Listen, I will tell you God’s hidden purpose! We will not all have passed to our rest, but we will all be transformed — in a moment, in the twinkling of an eye,


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at the last trumpet-call; for the trumpet will sound, and the dead will rise immortal, and we, also, will be transformed.


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For this perishable body of ours must put on an imperishable form, and this dying body a deathless form.


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And, when this dying body has put on its deathless form, then indeed will the words of scripture come true —


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 ‘death has been swallowed up in victory! Where, Death, is your victory? Where, death, is your sting?’


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Therefore, my dear friends, stand firm, unshaken, always diligent in the Lord’s work, for you know that, in union with him, your toil is not in vain.


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<n>Conclusion</n> With reference to the collection for Christ’s people, I want you to follow the instructions that I gave to the churches in Galatia.


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On the first day of every week each of you should put by what he can afford, so that no collections need be made after I have come.


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On my arrival, I will send any persons, whom you may authorise by letter, to carry your gift to Jerusalem;


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And I will probably make some stay with you or, perhaps, remain for the winter, so that you may yourselves send me on my way, wherever I may be going.


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I do not propose to pay you a visit in passing now, for I hope to stay with you for some time, if the Lord permits.


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 If Timothy comes, take care that he has no cause for feeling anxious while he is with you. He is doing the Master’s work no less than I am.


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No one, therefore, should slight him. See him safely on his way to me, for I am expecting him with some of our friends.


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 As for our friend Apollos, I have often urged him to go to you with the others. He has, however, been very unwilling to do so as yet; but he will go as soon as he finds a good opportunity.


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 I have another request to make of you, friends. You remember Stephanas and his household, and that they were the first-fruits gathered in from Greece, and set themselves to serve Christ’s people.


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I want you, on your part, to show deference to such people as these, as well as to every fellow labourer and earnest worker.


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The churches in Roman Asia send you their greetings. Aquila and Prisca and the church that meets at their house send you many Christian greetings.


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<n><i>Paul’s Second Letter to the Corinthians</i><br/>Introduction</n> To the church of God in Corinth, and to all Christ’s people throughout Greece, from Paul, an apostle of Christ Jesus, by the will of God, and from Timothy, who is also a follower.


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Blessed is the God and Father of Jesus Christ our Lord, the all-merciful Father, the God ever ready to console,


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who consoles us in all our troubles, so that we may be able to console those who are in any trouble with the consolation that we ourselves receive from him.


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It is true that we have our full share of the sufferings of the Christ, but through the Christ we have also our full share of consolation.


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If we meet with trouble, it is for the sake of your consolation and salvation; and, if we find consolation, it is for the sake of the consolation that you will experience when you are called to endure the sufferings that we ourselves are enduring;


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and our hope for you remains unshaken. We know that, as you are sharing our sufferings, you will also share our consolation.


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We want you, friends, to know that, in the troubles which befell us in Roman Asia, we were burdened altogether beyond our strength, so much so that we even despaired of life.


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Indeed, we had the presentiment that we must die, so that we might rely, not on ourselves, but on God who raises the dead.


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And from so imminent a death God delivered us, and will deliver us again; for in him we have placed our hopes of future deliverance, while you, also, help us by your prayers.


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And then many lips will give thanks on our behalf for the blessing granted us in answer to many prayers.


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<n>The Apostle’s Relations with his Converts</n> Indeed, our main ground for satisfaction is this — Our conscience tells us that our conduct in the world, and still more in our relations with you, was marked by a purity of motive and a sincerity that were inspired by God, and was based, not on worldly policy, but on the help of God.


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And, indeed, you have already partly acknowledged it about us — that you have a right to be proud of us, as we will be proud of you, on the day of our Lord Jesus.


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With this conviction in my mind, I planned to come to see you first, so that your pleasure might be doubled —


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To visit you both on my way to Macedonia, and to come to you again on my return from Macedonia, and then to get you to send me on my way into Judea.


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As this was my plan, where, pray, did I show any fickleness of purpose? Or do you think that my plans are formed on mere impulse, so that in the same breath I say ‘Yes’ and ‘No’?


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The Son of God, Christ Jesus, whom we — Silas, Timothy, and I — proclaimed among you, never wavered between ‘Yes’ and ‘No.’ With him it has always been ‘Yes.’


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For, many as were the promises of God, in Christ is the ‘Yes’ that fulfils them. Therefore, through Christ again, let the ‘Amen’ rise, through us, to the glory of God.


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 But, as my life will answer for it, I call God to witness that it was to spare you that I deferred my visit to Corinth.


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I do not mean that we are to dictate to you with regard to your faith; on the contrary, we work with you for your true happiness; indeed, it is through your faith that you are standing firm.


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So I wrote as I did because I was afraid that if I had come, I should have been pained by those who ought to have made me glad; for I felt sure that it was true of you all that my joy was in every case yours also.


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I wrote to you in sore trouble and distress of heart and with many tears, not to give you pain, but to let you see how intense a love I have for you.


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 Now whoever has caused the pain has not so much pained me, as he has, to some extent — not to be too severe — pained every one of you.


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The man to whom I refer has been sufficiently punished by the penalty inflicted by the majority of you;


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so that now you must take the opposite course, and forgive and encourage him, or else he may be overwhelmed by the intensity of his pain.


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I had this further object, also, in what I wrote — to find out whether you might be relied on to be obedient in everything.


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Anyone you forgive, I forgive them, too. Indeed, for my part, whatever I have forgiven (if I have had to forgive anything), I have forgiven for your sakes, in the presence of Christ,


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 When I went to the district round Troas to tell the good news of the Christ, even though there was an opening for serving the Master,


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I could get no peace of mind because I failed to find Titus, my friend; so I took leave of the people there, and went on to Macedonia.


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All thanks to God, who, through our union with the Christ, leads us in one continual triumph, and uses us to spread the sweet perfume of the knowledge of him in every place.


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For we are the fragrance of Christ ascending to God — both among those who are in the path of salvation and among those who are in the path to ruin.


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To the latter we are a stench which arises from death and tells of death; to the former a fragrance which arises from life and tells of life. But who is equal to such a task?


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Unlike many people, we are not in the habit of making profit out of God’s message; but in all sincerity, and bearing God’s commission, we speak before him in union with Christ.


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Are we beginning to commend ourselves again? Or are we like some who need letters of commendation to you, or from you?


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You yourselves are our letter — a letter written on our hearts, and one which everybody can read and understand.


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All can see that you are a letter from Christ delivered by us, a letter written, not with ink, but with the Spirit of the living God, not on ‘tablets of stone,’ but on ‘tablets of human hearts.’


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<n>The Ministry of the Apostles</n> This, then, is the confidence in regard to God that we have gained through the Christ.


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our fitness comes from God, who himself made us fit to be ministers of a new covenant, of which the substance is, not a written law, but a Spirit. For the written law means death, but the Spirit gives life.


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 If the system of religion which involved death, embodied in a written law and engraved on stones, began amid such glory, that the Israelites were unable to gaze at the face of Moses because of its glory, though it was but a passing glory,


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For, if there was a glory in the religion that involved condemnation, far greater is the glory of the religion that confers righteousness!


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And, if that which was to pass away was attended with glory, far more will that which is to endure be surrounded with glory!


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unlike Moses, who covered his face with a veil, to prevent the Israelites from gazing at the disappearance of what was passing away.


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But their minds were slow to learn. Indeed, to this very day, at the public reading of the old covenant, the same veil remains ; only for those who are in union with Christ does it pass away.


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And all of us, with faces from which the veil is lifted, seeing, as if reflected in a mirror, the glory of the Lord, are being transformed into his likeness, from glory to glory, as it is given by the Lord, the Spirit.


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No, we have renounced the secrecy prompted by shame, refusing to adopt crafty ways, or to tamper with God’s message, and commending ourselves to everyone’s conscience, in the sight of God, by our exhibition of the truth.


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And, even if the good news that we bring is veiled, it is veiled only in the case of those who are on the path to ruin —


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people whose minds have been blinded by the God of this age, unbelievers as they are, so that the light from the good news of the glory of the Christ, who is the incarnation of God, should not shine for them.


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(For it is not ourselves that we proclaim, but Christ Jesus, as Lord, and ourselves as your servants for Jesus’ sake.)


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Indeed, the same God who said ‘Out of darkness light will shine,’ has shone in on our hearts, so that we should bring out into the light the knowledge of the glory of God, seen in the face of Christ.


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This treasure we have in these earthen vessels, so that its all-prevailing power may be seen to come from God, and not to be our own.


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Though hard pressed on every side, we are never hemmed in; through perplexed, never driven to despair;


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We always bear on our bodies the marks of the death that Jesus died, so that the life also of Jesus may be exhibited in our bodies.


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Indeed, we who still live are continually being given over to death for Jesus’ sake, so that the life also of Jesus may be exhibited in our mortal nature.


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But, in the same spirit of faith as that expressed in the words — ‘I believed, and therefore I spoke,’ we, also believe, and therefore speak.


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For we know that he who raised the Lord Jesus will raise us also with him, and will bring us, with you, into his presence.


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For all this is for your sakes, so that the loving kindness of God, spreading from heart to heart, may cause yet more hearts to overflow with thanksgiving, to his glory.


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 Therefore, as I said, we do not lose heart. No, even though outwardly we are wasting away, yet inwardly we are being renewed day by day.


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The light burden of our momentary trouble is preparing for us, in measure transcending thought, a weight of imperishable glory;


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we, all the while, gazing not on what is seen, but on what is unseen; for what is seen is transient, but what is unseen is imperishable.


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For we know that if our tent — that earthly body which is now our home — is taken down, we have a house of God’s building, a home not made by hands, imperishable, in heaven.


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For we who are in this ‘tent’ sigh under our burden, unwilling to take it off, yet wishing to put our heavenly body over it, so that all that is mortal may be absorbed in life.


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 Therefore we are always confident, knowing that, while our home is in the body, we are absent from our home with the Lord.


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For at the court of the Christ we must all appear in our true characters, so that each may reap the results of the life which he has lived in the body, in accordance with his actions — whether good or worthless.


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Therefore, because we know the fear inspired by the Lord, it is true that we are trying to win people over, but our motives are plain to God; and I hope that in your inmost hearts they are plain to you also.


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We are not “commending ourselves” again to you, but rather are giving you cause for pride in us, so that you may have an answer ready for those who pride themselves on appearances and not on character.


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For, if we were “beside ourselves,” it was in God’s service! If we are not in our senses, it is in yours!


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It is the love of the Christ which compels us, when we reflect that, as one died for all, therefore all died;


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and that he died for all, so that the living should no longer live for themselves, but for him who died and rose for them.


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 For ourselves, then, from this time forward, we refuse to regard anyone from the world’s standpoint. Even if we once thought of Christ from the standpoint of the world, yet now we do so no longer.


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Therefore, if anyone is in union with Christ, he is a new being! His old life has passed away; a new life has begun!


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But all this is the work of God, who reconciled us to himself through Christ, and gave us the Ministry of Reconciliation —


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To proclaim that God, in Christ, was reconciling the world to himself, not reckoning people’s offences against them, and that he had entrusted us with the message of this reconciliation.


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 It is, then, on Christ’s behalf that we are acting as ambassadors, God, as it were, appealing to you through us. We implore you on Christ’s behalf — Be reconciled to God.


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For our sake God made Christ, who was innocent of sin, one with our sinfulness, so that in him we might be made one with the righteousness of God.


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Therefore, as God’s fellow workers, we also appeal to you not to receive his loving kindness in vain.


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For he says — ‘At the time for acceptance I listened to you, And on the day of deliverance I helped you.’Now is the time for acceptance! Now is the day of deliverance!


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No, we are trying to commend ourselves under all circumstances, as God’s ministers should — in many an hour of endurance, in troubles, in hardships, in difficulties,


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by the message of truth, and by the power of God; by the weapons of righteousness in the right hand and in the left;


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as unknown, yet well-known; as at death’s door, yet, see, we are living; as chastised, yet not killed;


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as saddened, yet always rejoicing; as poor, yet enriching many; as having nothing, and yet possessing all things!


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<n>The Apostle and his Converts</n> We have been speaking freely to you, dear friends in Corinth; we have opened our heart;


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Do not enter into inconsistent relations with those who reject the faith. For what partnership can there be between righteousness and lawlessness? Or what has light to do with darkness?


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What harmony can there be between Christ and Belial? Or what can those who accept the faith have in common with those who reject it?


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What agreement can you be between a temple of God and idols? And we are a temple of the living God. That is what God meant when he said — ‘I will live among them, and walk among them; And I will be their God, and they will be my people.


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 Therefore “Come out from among the nations, and separate yourselves from them,” says the Lord, “And touch nothing impure; And I will welcome you;


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 and I will be a father to you, and you will be my sons and daughters,” says the Lord, the Ruler of all.’


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With these promises, dear friends, let us purify ourselves from everything that pollutes either body or spirit, and, in deepest respect for God, aim at perfect holiness.


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 Make room for us in your hearts. In no instance have we ever wronged, or harmed, or taken advantage of, anyone.


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I am not saying this to condemn you. Indeed, I have already said that you are in our heart, to live and die together.


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I have the utmost confidence in you; I am always boasting about you. I am full of encouragement and, in spite of all our troubles, my heart is overflowing with happiness.


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 Ever since we reached Macedonia, we have had no rest in body or mind; on every side there have been troubles — conflicts without, anxieties within.


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And it is not only by his arrival that we are encouraged, but also by the encouragement which he received from you; for he tells us of your strong affection, your penitence, and your zeal on my behalf — so that I am happier still.


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For, though I caused you sorrow by my letter, I do not regret it. Even if I were inclined to regret it — for I see that my letter did cause you sorrow though only for a time —


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I am glad now; not because of the sorrow it caused you, but because your sorrow brought you to repentance. For it was God’s will that you should feel sorrow, in order that you should not suffer loss in any way at our hands.


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For, when sorrow is in accordance with God’s will, it results in a repentance leading to salvation, and which will never be regretted. The sure result of the sorrow that the world knows is death.


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For see what results that other sorrow — sorrow in accordance with God’s will — has had in your case. What earnestness it produced! What explanations! What strong feeling! What alarm! What longing! What eagerness! What readiness to punish! You have proved yourselves altogether free from guilt in that matter.


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So, then, even though I did write to you, it was not for the sake of the wrong-doer, or of the man who was wronged, but to make you conscious, in the sight of God, of your own earnest care for us. And it is this that has encouraged us.


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 In addition to the encouragement that this gave us, we were made far happier still by the happiness of Titus for his heart has been cheered by you all.


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Although I have been boasting a little to him about you, you did not put me to shame; but, just as every thing we had said to you was true, so our boasting to Titus about you has also proved to be the truth.


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And his affection for you is all the greater, as he remembers the deference that you all showed him, and recalls how you received him with anxious care.


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<n>The Palestine Famine Fund</n> We want to remind you, friends, of the love that God has shown to the churches in Macedonia —


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How, tired though they were by many a trouble, their overflowing happiness, and even their deep poverty, resulted in a flood of generosity.


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I can bear witness that to the full extent of their power, and even beyond their power, spontaneously,


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and with many an appeal to us for permission, they showed their love, and contributed their share towards the fund for their fellow Christians.


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And that, not only in the way we had expected; but first they gave themselves to the Lord, and to us also, in accordance with God’s will.


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And this led us beg Titus, since he had started the work for you, he should also see to the completion of this expression of your love.


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And, remembering how you excel in everything — in faith, in teaching, in knowledge, in unfailing earnestness, and in the affection that we have awakened in you — I ask you to excel also in this expression of your love.


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 I am not laying a command on you, but I am making use of the earnestness shown by others to test the genuineness of your affection.


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For you do not forget the loving kindness of our Lord Jesus Christ — how that for your sakes, although he was rich, he became poor, so that you also might become rich through his poverty.


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I am only making suggestions on this matter; for this is the best course for you, since you were a year before others, not only in taking action, but also in showing your readiness to do so.


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And now I want you to complete the work, so that its completion may correspond with your willing readiness — in proportion, of course, to your means.


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For, where there is willingness, a person’s gift is valued by its comparison with what they have, and not with what they do not have.


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For our object is not to give relief to others and bring distress on you. It is a matter of a fair balance.


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On this occasion what you can spare will supply what they need, at another time what they can spare may supply your need, and so things will be equal.


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for Titus has responded to my appeals and, in his great earnestness, is starting to go to you of his own accord.


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We are sending with him one of the Lord's followers whose fame in the service of the good news has spread through all the churches;


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and not only that, but he has been elected by the churches to accompany us on our journey, in connexion with this expression of your love, which we are personally administering to the honour of the Lord, and to show our deep interest.


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What we are specially guarding against is that any fault should be found with us in regard to our administration of this charitable fund;


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for we are trying to make arrangements which will be right, not only in the eyes of the Lord, but also in the eyes of people.


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We are also sending with them another of our friends, whose earnestness we have many a time proved in many ways, and whom we now find made even more earnest by his great confidence in you.


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If I must say anything about Titus, he is my intimate companion, and he shares my work for you; if it is our friends, they are delegates of the churches, an honour to Christ.


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Show them, therefore — so that the churches may see it — the proof of your affection, and the ground for our boasting to them about you.


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With reference, indeed, to the Fund for your fellow Christians, it is quite superfluous for me to say anything to you.


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I know, of course, your willingness to help, and I am always boasting of it to the Macedonians. I tell them that you in Greece have been ready for a year past; and it was really your zeal that stimulated most of them.


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So my reason for sending our friends is to prevent what we said about you from proving, in this particular matter, an empty boast, and to enable you to be as well prepared as I have been saying that you are.


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Otherwise, if any Macedonians were to come with me, and find you unprepared, we — to say nothing of you — should feel ashamed of our present confidence.


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Therefore I think it necessary to beg the friends to go to you in advance, and to complete the arrangements for the gift, which you have already promised, so that it may be ready, as a gift, before I come, and not look as if it were being given under pressure.


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Let everyone give as he has determined before hand, not grudgingly or under compulsion; for God loves ‘a cheerful giver.’


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God has power to shower all kinds of blessings on you, so that, having, under all circumstances and on all occasions, all that you can need, you may be able to shower all kinds of benefits on others.


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(As scripture says — ‘He scattered broadcast, he gave to the poor; His righteousness continues for ever.’


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And he who supplies ‘seed to the sower, and bread for eating,’ will supply you with seed, and cause it to increase, and will multiply ‘the fruits of your righteousness’).


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Rich in all things yourselves, you will be able to show liberality to all, which, with our help, will cause thanksgiving to be offered to God.


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For the rendering of a public service such as this, not only relieves the needs of your fellow Christians, but also results in the offering to God of many a thanksgiving.


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Through the evidence afforded by the service rendered, you cause people to praise God for your fidelity to your profession of faith in the good news of the Christ, as well as for the liberality of your contributions for them and for all others.


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And they also, in their prayers for you, express their longing to see you, because of the surpassing love of God displayed toward you.


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<n>The Apostle’s Claims and Authority</n> Now, I, Paul, make a personal appeal to you by the meekness and gentleness of the Christ — I who, “in your presence, am humble in my bearing towards you, but, when absent, am bold in my language to you” —


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I implore you not to drive me to “show my boldness,” when I do come, by the confident tone which I expect to have to adopt towards some of you, who are expecting to find us influenced in our conduct by earthly motives.


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The weapons for our warfare are not earthly, but, under God, are powerful enough to pull down strongholds.


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We are engaged in confuting arguments and pulling down every barrier raised against the knowledge of God. We are taking captive every hostile thought, to bring it into submission to the Christ,


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You look at the outward appearance of things! Let anyone, who is confident that he belongs to Christ, reflect, for himself, again on the fact — that we belong to Christ no less than he does.


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Even if I boast extravagantly about our authority — which the Lord gave us for building up your faith and not for overthrowing it — still I have no reason to be ashamed.


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For people say “His letters are impressive and vigorous, but his personal appearance is insignificant and his speaking contemptible.”


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Let such a person be assured of this — that our words in our letters show us to be, when absent, just what our deeds will show us to be, when present.


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We have not indeed the audacity to class or compare ourselves with some of those who indulge in self-commendation! But, when such persons measure themselves by themselves, and compare themselves with themselves, they show a want of wisdom.


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We, however, will not give way to unlimited boasting, but will confine ourselves to the limits of the sphere to which God limited us, when he permitted us to come as far as Corinth.


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For it is not the case, as it would be if we were not in the habit of coming to you, that we are exceeding our bounds! Why, we were the very first to reach you with the good news of the Christ!


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Our boasting, therefore, is not unlimited, nor does it extend to the labours of others; but our hope is that, as your faith grows, our influence among you may be very greatly increased — though still confined to our sphere —


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So that we will be able to tell the good news in the districts beyond you, without trespassing on the sphere assigned to others, or boasting of what has been already done.


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For it is not those who commend themselves that stand the test, but those who are commended by the Lord.


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I am jealous over you with the jealousy of God. For I engaged you to one husband so that I might present you to the Christ a pure bride.


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Yet I fear that it may turn out that, just as the snake by his craftiness deceived Eve, so your minds may have lost the loyalty and purity due from you to the Christ.


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For, if some newcomer is proclaiming a Jesus other than him whom we proclaimed, or if you are receiving a Spirit different from the Spirit which you received, or a good news different from that which you welcomed, then you are marvellously tolerant!


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Though I am no trained orator, yet I am not without knowledge; indeed we made this perfectly clear to you in every way.


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Perhaps you say that I did wrong in humbling myself that you might be exalted — I mean because I told you God’s good news without payment.


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And, when I was with you in need, I did not become a burden to any of you; for our friends, on coming from Macedonia, supplied my needs. I kept myself, and will keep myself from being an expense to you in any way.


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As surely as I know anything of the truth of Christ, this boast, as far as I am concerned, will not be stopped in any part of Greece.


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 What I am doing now I will continue to do in order to cut away the ground from under those who are wishing for some ground for attacking me, so that as regards the thing of which they boast they may appear in their true characters, just as we do.


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It is not surprising, therefore, if his servants also disguise themselves as servants of righteousness. But their end will be in accordance with their actions.


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I say again — Let no one think me a fool! Yet, if you do, at least welcome me as you would a fool, so that I, too may indulge in a little boasting.


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When I speak like this, I am not speaking as the Master would, but as a fool might, in boasting so confidently.


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You tolerate a person even when they enslave you, when they plunder you, when they get you into their power, when they put on airs of superiority, when they strike you in the face!


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I admit, to my shame, that we have been weak. But whatever the subject on which others are not afraid to boast — though it is foolish to say so — I am not afraid either!


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Are they ‘Servants of Christ’? Though it is madness to talk like this, I am more so than they! I have had more of toil, more of imprisonment! I have been flogged times without number. I have been often at death’s door.


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Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. I have spent a whole day and night in the deep.


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My journeys have been many. I have been through dangers from rivers, dangers from robbers, dangers from my own people, dangers from the Gentiles, dangers in towns, dangers in the country, dangers on the sea, dangers among people pretending to be followers of the Lord.


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I have been through toil and hardship. I have passed many a sleepless night; I have endured hunger and thirst; I have often been without food; I have known cold and nakedness.


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The God and Father of the Lord Jesus — he who is for ever blessed — knows that I am speaking the truth.


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When I was in Damascus, the Governor under King Aretas had the gates of that city guarded, so as to arrest me,


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I know a man in union with Christ, who, fourteen years ago — whether in the body or out of the body I do not know; God knows — was caught up (this man of whom I am speaking) to the third heaven.


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And I know that this man — whether in the body or separated from the body I do not know; God knows —


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Yet if I choose to boast, I will not be a fool; for I will be speaking no more than the truth. But I refrain, in case anyone should credit me with more than he can see in me or hear from me, and because of the marvellous character of the revelations.


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It was for this reason, and to prevent my thinking too highly of myself, that a thorn was sent to pierce my flesh — an instrument of Satan to discipline me — so that I should not think too highly of myself.


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But his reply has been — <J>‘My help is enough for you; for my strength attains its perfection in the midst of weakness.’</J> Most gladly, then, will I boast all the more of my weaknesses, so that the strength of the Christ may overshadow me.


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That is why I delight in weakness, ill treatment, hardship, persecution, and difficulties, when borne for Christ. For, when I am weak, then it is that I am strong!


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<n>Conclusion</n> I have been “playing the fool!” It is you who drove me to it. For it is you who ought to have been commending me! Although I am nobody, in no respect did I prove inferior to the most eminent apostles.


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The marks of the true apostle were exhibited among you in constant endurance, as well as by signs, by marvels, and by miracles.


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In what respect, I ask, were you treated worse than the other churches, unless it was that, for my part, I refused to become a burden to you? Forgive me the wrong I did to you!


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 Remember, this is the third time that I have made every preparation to come to see you, and I will refuse to be a burden to you; I want, not your money, but you. It is not the duty of children to put by for their parents, but of parents to put by for their children.


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For my part, I will most gladly spend, and be spent, for your welfare. Can it be that the more intensely I love you the less I am to be loved?


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You will admit that I was not a burden to you but you say that I was “crafty” and caught you “by a trick”!


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I urged Titus to go, and I sent another follower with him. Did Titus take any advantage of you? Did not we live in the same Spirit, and tread in the same footsteps?


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 Have you all this time been fancying that it is to you that we are making our defence? No, it is in the sight of God, and in union with Christ, that we are speaking. And all this, dear friends, is to build up your characters;


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for I am afraid that perhaps, when I come, I may find that you are not what I want you to be, and, on the other hand, that you may find that I am what you do not want me to be. I am afraid that I may find quarrelling, jealousy, ill feeling, rivalry, slandering, backbiting, self-assertion, and disorder.


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I am afraid that, on my next visit, my God may humble me in regard to you, and that I may have to mourn over many who have long been sinning, and have not repented of the impurity, immorality, and sensuality, in which they have indulged.


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For the third time I am coming to see you. ‘By the word of two or three witnesses each statement will be established.’


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I have said it, and I say it again before I come, just as if I were with you on my second visit, though for the moment absent, I say to those who have been long sinning, as well as to all others — that if I come again, I will spare no one.


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And that will be the proof, which you are looking for, that the Christ speaks through me. There is no weakness in his dealings with you. No, he shows his power among you.


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For though his crucifixion was due to weakness, his life is due to the power of God. And we, also, are weak in his weakness, but with him we will live for you through the power of God.


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Put yourselves to the proof, to see whether you are holding to the faith. Test yourselves. Surely you recognise this fact about yourselves — that Jesus Christ is in you! Unless indeed you cannot stand the test!


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We pray God that you may do nothing wrong, not that we may be seen to stand the test, but that you may do what is right, even though we may seem not to stand the test.


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We are glad when we are weak, if you are strong. And what we pray for is that you may become perfect.


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This is my reason for writing as I am now doing, while I am away from you, so that, when I am with you, I may not act harshly in the exercise of the authority which the Lord gave me — and gave me for building up and not for pulling down.


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And now, friends, goodbye. Aim at perfection; take courage; agree together; live in peace. And then God, the source of all love and peace, will be with you.


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May the blessing of the Lord Jesus Christ, and the love of God, and the communion with the Holy Spirit, be with you all.


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<n><i>Paul’s Letter to the Galatians</i><br/>Introduction</n> To the churches in Galatia, from Paul, an apostle whose commission is not from any human authority and is given, not by human beings, but by Jesus Christ and God the Father who raised him from the dead;


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May God, our Father, and the Lord Jesus Christ, bless you and give you peace. For Christ, to rescue us from this present wicked age,


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I am astonished at your so soon deserting him, who called you through the love of Christ, for a different ‘good news,’


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Which is really no good news at all. But then, I know that there are people who are harassing you, and who want to pervert the good news of the Christ.


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Yet even if we — or if an angel from heaven were to tell you any other ‘good news’ than that which we told you, may he be accursed!


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We have said it before, and I repeat it now — If anyone tells you a ‘good news’ other than that which you received, may he be accursed!


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Is this, I ask, trying to conciliate people, or God? Am I seeking to please people? If I were still trying to please people, I should not be a servant of Christ.


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<n>The Independence of the Apostle’s Gospel</n> I remind you, friends, that the good news which I told is no mere human invention.


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I, at least, did not receive it from any human being, nor was I taught it, but it came to me through a revelation made by Jesus Christ.


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 You heard, no doubt, of my conduct when I was devoted to Judaism — how I persecuted the church of God to an extent beyond belief, and made havoc of it,


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and how, in my devotion to Judaism, I surpassed many of my contemporaries among my own people in my intense earnestness in upholding the traditions of my ancestors.


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saw fit to reveal his Son in me, so that I might tell the good news of him among the Gentiles, then at once, instead of consulting any human being,


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or even going up to Jerusalem to see those who were apostles before me, I went to Arabia, and came back again to Damascus.


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Three years afterwards I went up to Jerusalem to make the acquaintance of Peter, and I stayed a fortnight with him.


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all that they had heard was — ‘The man who once persecuted us is now telling the good news of the faith of which he once made havoc.’


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Fourteen years afterwards I went up to Jerusalem again with Barnabas, and I took Titus also with me.


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It was in obedience to a revelation that I went; and I laid before the apostles the good news that I am proclaiming among the Gentiles. I did this privately before those who are thought highly of because I was afraid that I might possibly be taking, or might have already taken, a course which would prove useless.


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But, because of those who pretended to be followers who had stolen in, the intruders who had crept in to spy on the liberty which we have through union with Christ Jesus, in order to bring us back to slavery —


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Why, we did not for a moment yield submission to them, so that the truth of the good news might be yours always!


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Of those who are thought somewhat highly of — what they once were makes no difference to me; God does not recognise human distinctions — those, I say, who are thought highly of added nothing to my message.


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On the contrary, they saw that I had been entrusted with the good news for the Gentiles, just as Peter had been for the Jews.


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Recognising the charge entrusted to me, James, Peter, and John, who were regarded as pillars of the church, openly acknowledged Barnabas and me as fellow workers, agreeing that we should go to the Gentiles, and they to the Jews.


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Before certain persons came from James, he had been in the habit of eating with the Gentile converts; but, when they came, he began to withdraw and hold aloof, because he was afraid of offending those who still held to circumcision.


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The rest of the Jewish converts were guilty of the same hypocrisy, so that even Barnabas was led away by it.


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But, when I saw that they were not dealing straightforwardly with the truth of the good news, I said to Peter, before them all, “If you, who were born a Jew, adopt Gentile customs, instead of Jewish, why are you trying to compel the Gentile converts to adopt Jewish customs?”


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<n>The Law and the Gospel</n> We, though we are Jews by birth and not outcasts of Gentile origin, know that no one is pronounced righteous as the result of obedience to law, but only through faith in Christ Jesus.


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So we placed our faith in Christ Jesus, in order that we might be pronounced righteous, as the result of faith in Christ, and not of obedience to law; for such obedience ‘will not result in even one soul’s being pronounced righteous.’


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If, while seeking to be pronounced righteous through union with Christ, we were ourselves seen to be outcasts, would that make Christ an agent of sin? Heaven forbid!


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I have been crucified with Christ. So it is no longer I that live, but it is Christ who lives in me; and, as for my present earthly life, I am living it by faith in the Son of God, who loved me and gave himself for me.


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I do not reject the love of God. If righteousness comes through law, then there was no need for Christ to die!


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Foolish Galatians! Who has been fascinating you — you before whose eyes Jesus Christ was depicted on the cross?


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Here is the one thing that I want to find out from you — Did you receive the Spirit as the result of obedience to law, or of your having listened with faith?


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Can you be so foolish? After beginning with what is spiritual, do you now end with what is external?


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He who supplies you abundantly with his Spirit and endows you with such powers — does he do this as the result of obedience to law? Or as the result of your having listened with faith?


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It is just as it was with Abraham — ‘He had faith in God, and his faith was regarded by God as righteousness.’


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And scripture, foreseeing that God would pronounce the Gentiles righteous as the result of faith, foretold the good news to Abraham in the words — ‘Through you all the Gentiles will be blessed.’


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And, therefore, those whose lives are based on faith share the blessings bestowed on the faith of Abraham.


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All who rely on obedience to law are under a curse, for scripture says — ‘Cursed is everyone who does not abide by all that is written in the book of the law, and do it.’


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Again, it is evident that no one is pronounced righteous before God through law, for we read — ‘Through faith the righteous will find life.’


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But the law is not based on faith; no, its words are — ‘Those who practice these precepts will find life through them.’


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Christ ransomed us from the curse pronounced in the law, by taking the curse on himself for us, for scripture says — ‘Cursed is anyone who is hanged on a tree.’


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And this he did that the blessing given to Abraham might be extended to the Gentiles through their union with Jesus Christ; that so, through our faith, we also might receive the promised gift of the Spirit.


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 To take an illustration, friends, from daily life — No one sets aside even an agreement between two people, when once it has been confirmed, nor do they add conditions to it.


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Now it was to Abraham that the promises were made, ‘and to his offspring.’ It was not said ‘to his offsprings,’ as if many persons were meant, but the words were ‘to your offspring,’ showing that one person was meant — and that was Christ.


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My point is this — An agreement already confirmed by God cannot be canceled by the law, which came four hundred and thirty years later, so as to cause the promise to be set aside.


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If our heritage is the result of law, then it has ceased to be the result of a promise. Yet God conferred it on Abraham by a promise.


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 What, then, you ask, was the use of the law? It was a later addition, to make people conscious of their wrong-doings, and intended to last only until the coming of that ‘offspring’ to whom the promise had been made; and it was delivered through angels by a mediator.


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Does that set the law in opposition to God’s promises? Heaven forbid! For, if a law had been given capable of bestowing life, then righteousness would have actually owed its existence to law.


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But the words of scripture represent the whole world as being in bondage to sin, so that the promised blessing, dependent, as it is, on faith in Jesus Christ, may be given to those who have faith in him.


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Before the coming of faith, we were kept under the guard of the law, in bondage, awaiting the faith that was destined to be revealed.


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Thus the law has proved a guide to lead us to Christ, in order that we may be pronounced righteous as the result of faith.


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All distinctions between Jew and Greek, slave and free, male and female, have vanished; for in union with Christ Jesus you are all one.


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And, since you belong to Christ, it follows that you are Abraham’s offspring and, under the promise, sharers in the inheritance.


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My point is this — As long as the heir is under age, there is no difference between him and a slave, though he is master of the whole estate.


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He is subject to the control of guardians and stewards, during the period for which his father has power to appoint them.


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And so is it with us; when we were under age, as it were, we were slaves to the puerile teaching of this world;


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 And it is because you are sons that God sent into our hearts the Spirit of his Son, with the cry — ‘Abba, our Father.’


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You, therefore, are no longer a slave, but a son; and, if a son, then an heir also, by God’s appointment.


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But now that you have found God — or, rather, have been found by him — how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves?


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You remember that it was owing to bodily infirmity that on the first occasion I told you the good news.


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And as for what must have tried you in my condition, it did not inspire you with scorn or disgust, but you welcomed me as if I had been an angel of God — or Christ Jesus himself!


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What has become then, of your blessings? For I can bear witness that, had it been possible, you would have torn out your eyes and given them to me!


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Certain people are seeking your favour, but with no honourable object. No, indeed, they want to isolate you, so that you will have to seek their favour.


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It is always honourable to have your favour sought in an honourable cause, and not only when I am with you, my dear children —


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You for whom I am again enduring a mother’s pains, until a likeness to Christ will have been formed in you.


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scripture says that Abraham had two sons, one the child of the slave-woman and the other the child of the free woman.


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But the child of the slave-woman was born in the course of nature, while the child of the free woman was born in fulfilment of a promise.


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This story may be taken as an allegory. The women stand for two Covenants. One covenant, given from Mount Sinai, produces a race of slaves and is represented by Hagar


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(The word Hagar meaning in Arabia Mount Sinai) and it ranks with the Jerusalem of today, for she and her children are in slavery.


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For scripture says — ‘Rejoice, you barren one, who does never bear, Break into shouts, you who are never in labour, For many are the children of her who is desolate — aye, more than of her who has a husband.’


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Yet at that time the child born in the course of nature persecuted the child born by the power of the Spirit; and it is the same now.


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But what does the passage of scripture say? ‘Send away the slave-woman and her son; for the slave’s son will not be coheir with the son of the free woman.’


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<n>The Gospel in the Daily Life</n> It is for freedom that Christ set us free; stand firm therefore, and do not again be held under the yoke of slavery.


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Understand that I, Paul, myself tell you that if you allow yourselves to be circumcised, Christ will avail you nothing.


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You have severed yourselves from Christ — you who are seeking to be pronounced righteous through law; you have fallen away from love.


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For we, by the help of the Spirit, are eagerly waiting for the fulfilment of our hope — that we may be pronounced righteous as the result of faith.


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If we are in union with Christ Jesus, neither is circumcision nor the omission of it anything, but faith, working through love, is everything.


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I, through my union with the Lord, am persuaded that you will learn to think with me. But the man who is disturbing your minds will have to bear his punishment, whoever he may be.


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If I, friends, am still proclaiming circumcision, why am I still persecuted? It seems that the cross has ceased to be an obstacle!


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I could even wish that the people who are unsettling you would go further still and mutilate themselves.


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Remember, friends, to you the call came to give you freedom. Only do not make your freedom an opportunity for self-indulgence, but serve one another in a loving spirit.


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Indeed, the whole law has been summed up in this one precept — ‘You must love your neighbour as you love yourself.’


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But, if you are continually wounding and preying on one another, take care that you are not destroyed by one another.


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 This is what I have to say — Let your steps be guided by the Spirit, and then you will never gratify the cravings of your earthly nature.


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For these cravings of our earthly nature conflict with the Spirit, and the Spirit with our earthly nature — they are two contrary principles — so that you cannot do what you wish.


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The sins of our earthly nature are unmistakable. They are sins like these — sexual immorality, impurity, indecency,


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idolatry, sorcery, quarrels, strife, jealousy, outbursts of passion, rivalries, dissensions, divisions,


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feelings of envy, drunkenness, revelry, and the like. And I warn you, as I warned you before, that those who indulge in such things will have no place in the kingdom of God.


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But the fruit produced by the Spirit is love, joy, peace, forbearance, kindliness, generosity, trustfulness, gentleness, self-control.


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And those who belong to Jesus, the Christ, have already crucified their earthly nature, with its passions and its cravings.


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My friends, even if someone should be caught committing a sin, you who are spiritually minded should, in a gentle spirit, help them to recover themselves, taking care that you yourselves are not tempted.


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If a person imagines themselves to be somebody, when they are really nobody, they deceive themselves.


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Let everyone test their own work, and then their cause for satisfaction will be in themselves and not in a comparison with their neighbour;


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The person, however, who is being instructed in the message ought always to share their blessings with their teacher.


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For the person who sows the field of their earthly nature will from that earthly nature reap corruption; while the one who sows the field of the spirit will from that spirit reap eternal life.


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Let us never tire of doing right, for at the proper season we will reap our harvest, if we do not grow weary.


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Therefore, I say, as the opportunity occurs, let us treat everyone with kindness, and especially members of the Household of the faith.


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<n>Conclusion in the Apostle’s own handwriting</n> See in what large letters I am writing with my own hand.


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Those who wish to appear to advantage in regard to outward observances are the people who are trying to compel you to be circumcised; and they do it only to avoid being persecuted for the cross of Jesus, the Christ.


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Even these men who are circumcised do not themselves keep the law; yet they want you to be circumcised, so that they may boast of your observance of the rite.


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But, for my part, may I never boast of anything except the cross of Jesus Christ, our Master, through whom the world has been crucified to me, and I to the world.


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May all who rule their conduct by this principle find peace and mercy — they who are the Israel of God.


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<n><i>Paul’s Letter to the Ephesians</i><br/>Introduction</n> To Christ’s people at Ephesus who are faithful to him, from Paul, an apostle of Christ Jesus, by the will of God.


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Blessed is the God and Father of Jesus Christ, our Lord, who has blessed us on high with every spiritual blessing, in Christ.


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For he chose us in our union with Christ before the creation of the universe, so that we might be holy and blameless in his sight, living in the spirit of love.


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From the first he destined us, in his goodwill towards us, to be adopted as sons through Jesus Christ,


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and so to enhance that glorious manifestation of his loving kindness which he gave us in the one he loves;


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for in him, and through the shedding of his blood, we have found redemption in the pardon of our offences.


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All this accords with the loving kindness which God lavished on us, accompanied by countless gifts of wisdom and discernment,


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when he made known to us his hidden purpose. And it also accords with the goodwill which God purposed to exhibit in Christ,


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in view of that divine order which was to mark the completion of the ages, when he should make everything, both in heaven and on earth, centre in him.


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In him, I say, for by our union with him we became God’s heritage, having from the first been destined for this in the intention of him who, in all that happens, is carrying out his own fixed purpose;


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And you, too, by your union with him, after you had heard the message of the truth, the good news of your salvation — you believed in him and were sealed as his by receiving the holy Spirit, which he had promised.


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And the Spirit is a pledge of our future heritage, foreshadowing the full redemption of God’s own people — to enhance his glory.


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<n>The power of God displayed in Christ, the Head of the Church</n> And therefore I, ever since I heard of the faith in the Lord Jesus which prevails among you, and of your confidence in all Christ’s people,


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My prayer is that the God of Jesus Christ our Lord, the all-glorious Father, may inspire you with wisdom and true insight through a fuller knowledge of himself;


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that your minds may be so enlightened that you may realise the hope given by God’s call, the wealth of the glory of his heritage among Christ’s people,


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and the transcendent greatness of the power which he is able to exercise in dealing with us who believe in him.


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The same mighty power was exerted on the Christ, when he raised the Christ from the dead and ‘caused him to sit at his right hand’ on high, exalting him above all angels and archangels of every rank,


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for the church is Christ’s body, and is filled by him who fills all things everywhere with his presence.


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For at one time you lived in sin, following the ways of the world, in subjection to the Ruler of the powers of the air — the Spirit who is still at work among the disobedient.


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And it was among them that we all once lived our lives, indulging the cravings of our earthly nature, and carrying out the desires prompted by that earthly nature and by our own thoughts. Our nature exposed us to the divine wrath, like the rest of humanity.


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even though we were ‘dead’ because of our offences, gave life to us in giving life to the Christ. (By God’s loving kindness you have been saved.)


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And, through our union with Christ Jesus, God raised us with him, and caused us to sit with him on high,


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in order that, by his goodness to us in Christ Jesus, he might display in the ages to come the boundless wealth of his loving kindness.


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For it is by God’s loving kindness that you have been saved, through your faith. It is not due to yourselves; the gift is God’s.


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For we are God’s handiwork, created, by our union with Christ Jesus, for the good actions in doing which God had pre-arranged that we should spend our lives.


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 Remember, therefore, that you were once Gentiles yourselves, as your bodies showed; you were called ‘The Uncircumcised’ by those who were called ‘The Circumcised’ — circumcised only by human hands!


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Remember that you were at that time far from Christ; you were shut out from the citizenship of Israel; you were strangers to the Covenants founded on God’s Promise; you were in the world without hope and without God.


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But now, through your union with Christ Jesus, you who once were ‘far off’ have, by the shedding of the blood of the Christ, been brought ‘near.’


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He it is who is our peace. He made the two divisions of humanity one, broke down the barrier that separated them,


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and in his human nature put an end to the cause of enmity between them — the law with its injunctions and ordinances — in order to create, through union with himself, from Jew and Gentile, one new humanity and so make peace.


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And when, on the cross, he had destroyed their mutual enmity, he sought by means of his cross to reconcile them both to God, united in one body.


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He came with the good news of peace for you who were ‘far off,’ and of peace for those who were ‘near’;


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for it is through him that we, the Jews and the Gentiles, united in the one Spirit, are now able to approach the Father.


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It follows, then, that you are no longer strangers and aliens, but are fellow citizens with Christ’s people and members of God’s Household.


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You have been built up on the foundation laid by the apostles and prophets, Christ Jesus himself being ‘the corner-stone.’


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United in him, every part of the building, closely joined together, will grow into a Temple, consecrated by its union with the Lord.


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And, through union in him, you also are being built up together, to be a place where God lives through the Spirit.


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<n>The Apostle’s Divine Commission to the Gentiles</n> For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles —


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For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit,


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and also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you.


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And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ.


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In former generations it was not made known to humanity, as fully as it has now been revealed by the Spirit to the apostles and prophets among Christ’s people —


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That, by union with Christ Jesus and through the good news, the Gentiles are coheirs with us and members of one body, and that they share with us in God’s Promise.


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Of this good news I became a minister, in virtue of the charge with which God entrusted me in the exercise of his power —


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Yes, to me, who am less than the least of all Christ’s people, was this charge entrusted! — to tell the Gentiles the good news of the boundless wealth to be found in the Christ,


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and to make clear what is God’s way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things;


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so that now to the archangels and to all the powers on high should be made known, through the church, the all-embracing wisdom of God,


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in accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.


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And in union with him, and through our trust in him, we find courage to approach God with confidence.


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Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honour.


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And pray that, in proportion to the wealth of his glory, he will strengthen you with his power by breathing his Spirit into your inmost soul,


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so that the Christ, through your faith, may make his home within your hearts in love; And I pray that you, now firmly rooted and established, may, with all Christ’s people,


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and to understand — though it surpasses all understanding — the love of the Christ; and so be filled to the full with God himself.


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To him who, through his power which is at work within us, is able to do far more than anything that we can ask or conceive —


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To him be all glory through the church and through Christ Jesus, for all generations, age after age. Amen.


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<n>The Gospel and Daily Life</n> I beg you, then — I who am a prisoner in the Master’s cause — to live lives worthy of the call that you have received;


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There is but one body and one Spirit, just as there was but one hope set before you when you received your call.


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Everyone of us, however, has been entrusted with some charge, each in accordance with the extent of the gift of the Christ.


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That is why it is said — ‘When he went up on high, he led his captives into captivity. And gave gifts to humanity.’


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He who went down is the same as he who went up — up beyond the highest heaven, so that he might fill all things with his presence.


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And this will continue, until we all attain to that unity which is given by faith and by a fuller knowledge of the Son of God; until we reach maturity — the full standard of the perfection of the Christ.


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Then we will no longer be like infants, tossed backward and forward, blown about by every breath of human teaching and by people's trickery and craftiness;


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but holding the truth in a spirit of love, we will grow into complete union with him who is our head — Christ himself.


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For from him the whole body, closely joined and knit together by the contact of every part with the source of its life, derives its power to grow, in proportion to the vigour of each individual part; and so is being built up in a spirit of love.


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This, then, as one in union with the Lord, I implore: Do not continue to live such purposeless lives as the Gentiles live,


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with their powers of discernment darkened, cut off from the life of God, owing to the ignorance that prevails among them and to the hardness of their hearts.


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Lost to all sense of shame, they have abandoned themselves to licentiousness, in order to practice every kind of impurity without restraint.


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But far different is the lesson you learned from the Christ — if, that is, you really listened to him,


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For you learned with regard to your former way of living that you must cast off your old nature, which, yielding to deluding passions, grows corrupt;


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and that you must clothe yourselves in that new nature which was created to resemble God, with the righteousness and holiness springing from the truth.


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 Since, therefore, you have cast off what is false, ‘you must every one of you speak the truth to your neighbours.’ For we are united to one another like the parts of a body.


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Let the person who steals steal no longer, but rather let them toil with their hands at honest work, so that they may have something to share with anyone in need.


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Never let any foul word pass your lips, but only such good words as the occasion demands, so that they may be a help to those who hear them.


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And do not grieve God’s Holy Spirit; for it was through that Spirit that God sealed you as his, against the day of Redemption.


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Let all bitterness, passion, anger, brawling, and abusive language be banished from among you, as well as all malice.


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Be kind to one another, tenderhearted, ready to forgive one another, just as God, in Christ, forgave you.


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and live a life of love, following the example of the Christ, who loved you and gave himself for you as ‘an offering and a sacrifice to God, that should be fragrant and acceptable.’


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 As for sexual immorality and every kind of impurity, or greed, do not let them even be mentioned among you, as befits Christ’s people,


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nor shameful conduct, nor foolish talk or jesting, for they are wholly out of place among you; but rather thanksgiving.


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For of this you may be sure — that no one who is unchaste or impure or greedy of gain (for to be greedy of gain is idolatry) has any place awaiting him in the kingdom of the Christ and God.


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Do not let anyone deceive you with specious arguments. Those are the sins that bring down the wrath of God on the disobedient.


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For, although you were once in darkness, now, by your union with the Lord, you are in the light. Live as ‘children of light’ —


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For the outcome of life in the light may be seen in every form of goodness, righteousness, and sincerity —


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For everything that has its true character made manifest is clear as light. And that is why it is said — ‘Sleeper, awake! Arise from the dead, And the Christ will give you light!’


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Do not drink wine to excess, for that leads to profligacy; but seek to be filled with the Spirit of God, and speak to one another in psalms and hymns and sacred songs.


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For a man is the head of his wife, as the Christ is the head of the church — being indeed himself the Saviour of his body.


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But as the church submits to the Christ, so also should wives submit to their husbands in everything.


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so that he might himself bring the church, in all her beauty, into his own presence, with no spot or wrinkle or blemish of any kind, but that she might be holy and faultless.


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That is how husbands ought to love their wives — as if they were their own bodies. A man who loves his wife is really loving himself;


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for no one ever yet hated his own body. But everyone feeds his body and cares for it, just as the Christ for the church;


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 ‘For this cause a man will leave his father and mother, and be united to his wife; and the man and his wife will become one.’


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However, for you individually, let each love his wife as if she were himself; and the wife be careful to respect her husband.


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And fathers, do not irritate your children, but bring them up with Christian discipline and instruction.


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 Slaves, obey your earthly masters, with anxious care, giving them ungrudging service, as if obeying the Christ;


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not only when their eyes are on you, as if you had merely to please people, but as slaves of Christ, who are trying to carry out the will of God.


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for you know that everyone will be rewarded by the Master for any honest work that he has done, whether he is a slave or free.


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And masters, treat your slaves in the same spirit. Give up threatening them; for you know that he who is both their Master and yours is in heaven, and that before him there is no distinction of rank.


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 For the future, find strength in your union with the Lord, and in the power which comes from his might.


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Put on the full armour of God, so that you may be able to stand your ground against the stratagems of the devil.


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For ours is no struggle against enemies of flesh and blood, but against all the various powers of evil that hold sway in the darkness around us, against the spirits of Wickedness on high.


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Therefore take up the full armour of God, so that when the evil day comes, you may be able to withstand the attack, and, having fought to the end, still to stand your ground.


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Stand your ground, then, ‘with truth for your belt,’ and ‘with righteousness for your breast-plate,’


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At every onslaught take up faith for your shield; for with it you will be able to extinguish all the flaming darts of the evil one.


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And receive ‘the helmet of salvation,’ and ‘the sword of the Spirit’ — which is the message of God — always with prayer and supplication.


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Pray in spirit at all times. Be intent on this, with unwearying perseverance and supplication for all Christ’s people —


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And on my behalf also, so that when I begin to speak, words may be given me, so that I may fearlessly make known the inmost truth of the good news,


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on behalf of which I am an ambassador — in chains! Pray that, in telling it, I may speak fearlessly as I ought.


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<n>Conclusion</n> To enable you, as well as others, to know all that concerns me and what I am doing, Tychicus, our dear friend and faithful helper in the Master’s cause, will tell you everything.


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I am sending him to you on purpose that you may learn all about us, and that he may cheer your hearts.


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May God, the Father, and the Lord Jesus Christ give every follower peace, and love linked with faith.


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<n><i>Paul’s Letter to the Philippians</i></n> To all Christ’s people at Philippi, with the presiding officers and assistants, from Paul and Timothy, servants of Christ Jesus.


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Because of the share that you have had in spreading the good news, from the first day that you received it until now.


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For of this I am confident, that he who began a good work in you will complete it in readiness for the day of Jesus Christ.


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And, indeed, I am justified in feeling like this about you all; because you have a warm place in my heart — you who all, both in my imprisonment and in the work of defending and establishing the good news, shared my privilege with me.


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And what I pray for is this — that your love may grow yet stronger and stronger, with increasing knowledge and all discernment,


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until you are able to appreciate all moral distinctions. And I pray, too, that you may be kept pure and blameless against the day of Christ,


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bearing a rich harvest of that righteousness which comes through Jesus Christ, to the glory and praise of God.


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 Friends, I want you to realise that what has happened to me has actually served to forward the good news.


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It has even become evident, not only to all the imperial guard, but to everyone else, that it is for Christ’s sake that I am in chains.


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And besides this, most of our fellow followers have gained confidence in the Lord through my chains, and now venture with far greater freedom to speak of God’s message fearlessly.


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It is true that some do proclaim the Christ out of Jealousy and opposition; but there are others who proclaim him from goodwill.


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The latter do it from love for me, knowing that I have been appointed to plead the cause of the good news.


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The former spread the news of the Christ in a factious spirit, and not sincerely, thinking to add to the pain of my chains.


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But what of that? Only that in some way or other, either with assumed or with real earnestness, Christ is being made known; and at that I rejoice.


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Yes, and I will rejoice, for I know that, through your prayers and through a rich supply of the Spirit of Jesus Christ, ‘all this will make for my salvation.’


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And this will fulfil my earnest expectation and hope that I will have no cause for shame, but that, with unfailing courage, now as hitherto, Christ will be honoured in my body, whether by my life or by my death,


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But what if the life here in the body — if this brings me fruit from my labours? Then which to choose I cannot tell! I am sorely perplexed either way!


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Yes, I am confident that this is so, and therefore I am sure that I will stay, and stay near you all, to promote your progress and joy in the faith;


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so that, when you once more have me among you, you, in your union with Christ Jesus, may find in me fresh cause for exultation.


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Under all circumstances let your lives be worthy of the good news of the Christ: so that, whether I come and see you, or whether I hear of your affairs at a distance, I may know that you are standing firm, animated by one spirit, and joining with one heart in a common struggle for the faith taught by the good news,


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without ever shrinking from your opponents. To them this will be a sign of their destruction and of your salvation — a sign from God.


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For, on behalf of Christ, you have had the privilege granted you, not only of trusting in him, but also of suffering on his behalf.


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You will be engaged in the same hard struggle as that which you once saw me waging, and which you hear that I am waging still.


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If, then, any encouragement comes through union with Christ, if there is any persuasive power in love, if there is any communion with the Spirit, if there is any tenderness or pity,


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I entreat you to make my happiness complete — Live together animated by the same spirit and in mutual love, one in heart, animated by one Spirit.


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Nothing should be done in a factious spirit or from vanity, but each of you should with all humility regard others as better than himself,


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Though the divine nature was his from the beginning, yet he did not look on equality with God as above all things to be clung to,


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he appeared among us as a man, and still further humbled himself by submitting even to death — to death on a cross!


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And that is why God raised him to the very highest place, and gave him the name which stands above all other names,


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so that in adoration of the name of Jesus every knee should bend, in heaven, on earth, and under the earth,


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Therefore, my dear friends, as you have always been obedient in the past, so now work out your own salvation with anxious care, not only when I am with you, but all the more now that I am absent.


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Remember it is God who, in his kindness, is at work within you, enabling you both to will and to work.


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so as to prove yourselves blameless and innocent — ‘faultless children of God, in the midst of an evil-disposed and perverse generation,’ in which you are seen shining like stars in a dark world,


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offering to them the message of life; and then I will be able at the day of Christ to boast that I did not run my course for nothing, or toil for nothing.


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And yet, even if, when your faith is offered as a sacrifice to God, my lifeblood must be poured out in addition, still I will rejoice and share the joy of you all;


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I hope, however, as one who trusts in the Lord Jesus, to send Timothy to you before long, so that I may myself be cheered by receiving news of you.


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For I have no one but him to send — no one of kindred spirit who would take the same genuine interest in your welfare.


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But you know what Timothy has proved himself to be, and how, like a child working for his father, he worked hard with me in spreading the good news.


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Still I think it necessary to send Epaphroditus to you now, for he is my dear friend, fellow worker, and fellow soldier, and he was also your messenger to help me in my need.


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And I can assure you that his illness very nearly proved fatal. But God had pity on him, and not on him only but also on me, so that I might not have sorrow on sorrow.


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I am all the more ready, therefore, to send him, so that the sight of him may revive your spirits and my own sorrow be lightened.


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For it was owing to his devotion to the Master’s work that he was at the point of death, having risked his own life in the effort to supply what was wanting in the help that you sent me.


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In conclusion, my friends, all joy be yours in your union with the Lord. To repeat what I have already written does not weary me, and is the safe course for you.


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Beware of those ‘dogs’! Beware of those mischievous workers! Beware of the men who mutilate themselves!


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For it is we who are the circumcised — we whose worship is prompted by the Spirit of God, who exult in Christ Jesus, and who do not rely on external privileges;


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though I, if anyone, have cause to rely even on them. If anyone thinks he can rely on external privileges, far more can I!


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I was circumcised when eight days old; I am an Israelite by race, and of the tribe of Benjamin; I am a Hebrew, and the child of Hebrews. As to the law, I was a Pharisee;


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as to zeal, I was a persecutor of the church; as to such righteousness as is due to law, I proved myself blameless.


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But all the things which I once held to be gains I have now, for the Christ’s sake, come to count as loss.


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More than that, I count everything as loss, for the sake of the exceeding value of the knowledge of Christ Jesus my Lord. And for his sake I have lost everything, and count it as refuse, if I may but gain Christ and be found in union with him;


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any righteousness that I have being, not the righteousness that results from law, but the righteousness which comes through faith in Christ — the righteousness which is derived from God and is founded on faith.


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Then indeed I will know Christ, and the power of his resurrection, and all that it means to share his sufferings,


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in the hope that, if I become like him in death, I may possibly attain to the resurrection from the dead.


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Not that I have already laid hold of it, or that I am already made perfect. But I press on, in the hope of actually laying hold of that for which indeed I was laid hold of by Christ Jesus.


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For I, friends, do not regard myself as having yet laid hold of it. But this one thing I do — forgetting what lies behind, and straining every nerve for that which lies in front,


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I press on to the goal, to gain the prize of that heavenward call which God gave me through Christ Jesus.


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Let all of us, then, whose faith is mature, think this way. Then, if on any matter you think otherwise, God will make that also plain to you.


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 My friends, unite in following my example, and fix your eyes on those who are living by the pattern which we have set you.


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For there are many — of whom I have often told you, and now tell you even with tears — who are living in enmity to the cross of the Christ.


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The end of such people is ruin; for their appetites are their God, and they glory in their shame; their minds are given up to earthly things.


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But the State of which we are citizens is in heaven; and it is from heaven that we are eagerly looking for a Saviour, the Lord Jesus Christ,


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who, by the exercise of his power to bring everything into subjection to himself, will make this body that we have in our humiliation like to that body which he has in his glory.


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So then, my dear friends, whom I am longing to see — you who are my joy and my crown, stand fast in union with the Lord, dear friends.


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yes, and I ask you, my true comrade, to help them, remembering that they toiled by my side in spreading the good news; and so, too, did Clement and my other fellow workers, whose names are ‘in the book of life.’


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Do not be anxious about anything; but under all circumstances, by prayer and entreaty joined with thanksgiving, make your needs known to God.


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Then the peace of God, which is beyond all human understanding, will stand guard over your hearts and thoughts, through your union with Christ Jesus.


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 In conclusion, friends, whenever you find things that are true or honourable, righteous or pure, loveable or praiseworthy, or if ‘virtue’ and ‘honour’ have any meaning, let them fill your thoughts.


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All that you learned and received and heard and saw in me put into practice continually; and then God, the giver of peace, will be with you.


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It was a matter of great joy to me, as one in union with the Lord, that at length your interest in me had revived. The interest indeed you had, but not the opportunity.


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Do not think that I am saying this under the pressure of want. For I, however I am placed, have learned to be independent of circumstances.


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I know how to face humble circumstances, and I know how to face prosperity. Into all and every human experience I have been initiated — into plenty and hunger, into prosperity and want.


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And you at Philippi know, as well as I, that in the early days of the good news — at the time when I had just left Macedonia — no church, with the one exception of yourselves, had anything to do with me as far as giving and receiving are concerned.


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It is not that I am anxious for your gifts, but I am anxious to see the abundant return that will be placed to your account. I have enough of everything, and to spare.


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My wants are fully satisfied, now that I have received from Epaphroditus the gifts which you sent me — the sweet fragrance of a sacrifice acceptable and pleasing to God.


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And my God, out of the greatness of his wealth, will, in glory, fully satisfy your every need, through your union with Christ Jesus.


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Give my greeting to everyone of the people of Christ Jesus. The Lord's followers who are with me send your their greetings.


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<n><i>Paul’s Letter to the Colossians</i><br/>Introduction</n> From Paul, an apostle of Christ Jesus, by the will of God, and from Timothy, also a follower of the Lord.


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To Christ’s people at Colossae — the followers who are faithful to him: May God, our Father, bless you and give you peace.


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now that we have heard of your faith in Christ Jesus and of the love that you have for all his people,


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because of the hope which awaits its fulfilment in heaven. Of this hope you heard long ago in the true message of the good news which reached you —


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Bearing fruit and growing, as it does, through all the world, just as it did among you, from the very day that you heard of God’s loving kindness, and understood what that loving kindness really is.


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It is just what you learned from Epaphras, our dear fellow servant, who, as a minister of the Christ, faithfully represents us,


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And therefore we, from the very day that we heard this, have never ceased praying for you, or asking that you may possess that deeper knowledge of the will of God, which comes through all true spiritual wisdom and insight.


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Then you will live lives worthy of the Master, and so please God in every way. Your lives will be fruitful in every kind of good action, and your characters will grow through a fuller knowledge of God;


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you will be made strong at all points with a strength worthy of the power manifested in his glory — strong to endure with patience, and even with gladness, whatever may happen to you;


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and you will give thanks to the Father who made you fit to share the lot which awaits Christ’s people in the realms of light.


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<n>The Person and Work of the Christ</n> For God has rescued us from the tyranny of darkness, and has removed us into the kingdom of his Son, who is the embodiment of his love,


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for in him was created all that is in heaven and on earth, the visible and the invisible — angels and archangels and all the powers of heaven.


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All has been created through him and for him. He was before all things, and all things unite in him;


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and he is the head of the church, which is his body. The first-born from the dead, he is to the church the Source of its life, that he, in all things, may stand first.


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and through him to reconcile all things to himself (making peace by the shedding of Christ’s blood offered on the cross) — whether on earth or in heaven.


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And it pleased God that you, once estranged from him and hostile towards him in your thoughts, intent only on wickedness —


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But now he has reconciled you to himself by the sacrifice of Christ’s earthly body in death — it has pleased God that you should stand in his presence holy, pure, and blameless,


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if only you remain true to your faith, firm and immovable, never abandoning the hope held out in the good news to which you listened, which has been proclaimed among all created things under heaven, and of which I, Paul, was made a minister.


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Now at last I can rejoice in my sufferings on your behalf, and in my own person I supplement the afflictions endured by the Christ, for the sake of his body, the church;


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of which I myself became a minister in virtue of the office with which God entrusted me for your benefit, to declare the message of God in all its fulness —


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That truth which has been hidden from former ages and generations. But now it has been revealed to God’s people,


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to whom it was his pleasure to make known the surpassing glory of that hidden truth when proclaimed among the Gentiles — ‘Christ among you! Your hope of glory!’


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This is the Christ whom we proclaim, warning everyone, and instructing everyone, with all the wisdom that we possess, in the hope of bringing everyone into God’s presence perfected by union with Christ.


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It is for that I toil, struggling with all the energy which he inspires and which works powerfully within me.


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<n>Christ and the Gnostic Teaching</n> I want you to know in how great a struggle I am engaged for you and for Christ’s people at Laodicea, and for all who have not yet seen me;


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in the hope that they, being bound to one another by love, and keeping in view the full blessedness of a firm conviction, may be encouraged to strive for a perfect knowledge of God’s hidden truth,


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It is true that I am not with you in person, but I am with you in spirit, and am glad to see the good order and the unbroken front resulting from your faith in Christ.


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Since, therefore, you have received Jesus, the Christ, as your Lord, live your lives in union with him —


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rooted in him, building up your characters through union with him, growing stronger through your faith, as you were taught, overflowing with faith and thanksgiving.


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Take care there is not some one who will carry you away by his ‘philosophy’ — a hollow sham! — following, as it does, mere human traditions, and dealing with puerile questions of this world, and not with Christ.


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and, by your union with him, you also are filled with it. He is the head of all archangels and powers of heaven.


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By your union with him you received a circumcision that was not performed by human hands, when you threw off the tyranny of the earthly body, and received the circumcision of the Christ.


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For in baptism you were buried with Christ; and in baptism you were also raised to life with him, through your faith in the omnipotence of God, who raised him from the dead.


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And to you, who once were ‘dead,’ by reason of your sins and your uncircumcised nature — to you God gave life in giving life to Christ! He pardoned all our sins!


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He canceled the bond which stood against us — the bond that consisted of ordinances — and which was directly hostile to us! He has taken it out of our way by nailing it to the cross!


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He rid himself of all the powers of evil, and held them up to open contempt, when he celebrated his triumph over them on the cross!


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 Do not, then, allow anyone to take you to task on questions of eating or drinking, or in the matter of annual or monthly or weekly festivals.


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Do not let anyone defraud you of the reality by affecting delight in so-called ‘humility’ and angel-worship. Such a person busies themselves with their visions, and without reason are rendered conceited by their merely human intellect.


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They fail to maintain union with the head, to whom it is due that the whole body, nourished and knit together by the contact and connexion of every part, grows with a divine growth.


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Since, with Christ, you became dead to the puerile teaching of this world, why do you submit, as as if you still belonged to the world,


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For all the things referred to in them cease to exist when used. You are following mere human directions and instructions.


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Such prohibitions appear reasonable where there is a desire for self-imposed service, and so-called ‘humility,’ and harsh treatment of the body, but are of no real value against the indulgence of our earthly nature.


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Since, therefore, you were raised to life with the Christ, seek for the things that are above; for it is there that the Christ is ‘seated at the right hand of God.’


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<n>The Gospel in the Daily Life</n> Therefore destroy all that is earthly in you — immorality, uncleanness, passions, evil desires, and that greed which is idolatry.


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and clothe yourselves with that new self, which, as it gains in knowledge, is being constantly renewed ‘in resemblance to him who made it.’


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In that new life there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all! — and in all!


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 Therefore, as God’s people, consecrated and dear to him, clothe yourselves with tenderness of heart, kindliness, humility, gentleness, forbearance;


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bearing with one another, and, when there is any ground for complaint, forgiving one another freely. As the Master freely forgave you, so you must forgive one another.


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Let the peace that the Christ gives decide all doubts within your hearts; for you also were called to the enjoyment of peace as members of one body. And show yourselves thankful.


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Let the message of the Christ be alive in your minds in all its wealth, bringing all wisdom with it. Teach and admonish one another with psalms, and hymns, and sacred songs, full of the loving kindness of God, lifting your hearts in song to him.


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And, whatever you say or do, do everything in the name of the Lord Jesus; and through him offer thanksgiving to God the father.


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Slaves, always obey your earthly masters, not only when their eyes are on you, as if you had but to please people alone, but giving them ungrudging service, in your respect for the Master.


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since you know that it is from the Master that you will receive the inheritance which will be your reward. You are serving Christ, the Master.


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Masters, do what is right and fair by your slaves, for you know that you also have a Master — in heaven.


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and at the same time pray for us, so that God may give us an opening for our message, so that we may speak of the truths hidden in the Christ — the truths for which I am in chains!


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Let your conversation always be kindly, but not bland, season it, as it were, with salt; be aware in each case of the answer you should be giving.


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<n>Conclusion</n> Our dear friend, Tychicus, will tell you all about me. He is a faithful minister, and a fellow servant in the Master’s cause.


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I send him to you expressly that you may learn our circumstances, and that he may give you encouragement.


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With him will be Onesimus, our dear faithful friend, who is one of yourselves. They will tell you all that is going on here.


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My fellow prisoner, Aristarchus, sends you his greeting, and Barnabas’s cousin, Mark, sends his. (You have received directions about him. If he comes to you, make him welcome.)


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Joshua, who is called Justus, also sends his greeting. These are the only converts from Judaism who have worked with me for the kingdom of God; I have found them a great comfort.


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Epaphras, who is one of yourselves, sends you his greeting. He is a servant of Christ Jesus, and is always most earnest in your behalf in his prayers, praying that you may stand firm, with a matured faith and with a sure conviction of all that is in accordance with God’s will.


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I can bear testimony to the deep interest he takes in you, as well as in the followers at Laodicea and at Hierapolis.


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Give my greeting to the followers at Laodicea, and to Nymphe, and to the church that meets at her house.


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And when this letter has been read to you, see that it is also read before the church at Laodicea, and that you yourselves read the letter which will be forwarded from there.


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Give this message to Archippus — ‘Take care to discharge to the best of your ability the office to which you were appointed in the Master’s cause.’


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I, Paul, add this greeting in my own handwriting. Remember these chains of mine. God’s blessing be with you.


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<n><i>Paul’s First Letter to the Thessalonians</i><br/>Introduction</n> To the Thessalonian church in union with God the Father and the Lord Jesus Christ, from Paul, Silas, and Timothy. May God bless you and give you peace.


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recalling continually before our God and Father the efforts that have resulted from your faith, the toil prompted by your love, and the patient endurance sustained by your hope in our Lord Jesus Christ.


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because the good news that we brought came home to you, not merely as so many words, but with a power and a fulness of conviction due to the Holy Spirit. For you know the life that we lived among you for your good.


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And you yourselves began to follow, not only our example, but the Master’s also; and, in spite of much suffering, you welcomed the message with a joy inspired by the Holy Spirit,


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For it was from you that the Lord’s message resounded throughout Macedonia and Greece; and, more than that, your faith in God has become known far and wide; so that there is no need for us to say another word.


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Indeed, in speaking about us, the people themselves tell of the reception you gave us, and how, turning to God from your idols, you became servants of the true and living God,


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and are now awaiting the return from heaven of his Son whom he raised from the dead — Jesus, our deliverer from the coming wrath.


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For, although we had experienced suffering and ill treatment, as you know, at Philippi, we had the courage, by the help of our God, to tell you God’s good news in spite of great opposition.


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Our appeal to you was not based on a delusion, nor was it made from unworthy motives, or with any intention of misleading you.


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But, having been found worthy by God to be entrusted with the good news, therefore we tell it; with a view to please, not people, but God who proves our hearts.


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Never at any time, as you know, did we use the language of flattery, or make false professions in order to hide selfish aims. God will bear witness to that.


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Nor did we seek to win honour from people, whether from you or from others, although, as apostles of Christ, we might have burdened you with our support.


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But we lived among you with the simplicity of a child; we were like a woman nursing her own children.


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In our strong affection for you, that seemed to us the best way of sharing with you, not only God’s Good news, but our lives as well — so dear had you become to us.


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You will not have forgotten, friends, our labour and toil. Night and day we used to work at our trades, so as not be a burden to any of you, while we proclaimed to you God’s good news.


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You will bear witness, and God also, that our relations with you who believed in Christ were pure, and upright, and beyond reproach.


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Indeed, you know that, like a father with his own children, we used to encourage and comfort every one of you, and solemnly plead with you;


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so that you should make your daily lives worthy of God who is calling you into the glory of his kingdom.


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This, too, is a reason why we, on our part, are continually thanking God — because, in receiving the teaching that you had from us, you accepted it, not as the teaching of humans, but as what it really is — the teaching of God, which is even now doing its work within you who believe in Christ.


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For you, friends, began to follow the example of the churches of God in Judea which are in union with Jesus Christ; you, in your turn, suffering at the hands of your fellow citizens, in the same way as those churches did at the hands of of their people —


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who killed both the Lord Jesus and the prophets, and persecuted us also. They do not try to please God, and they are enemies to all humanity,


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for they try to prevent us from speaking to the Gentiles with a view to their salvation, and so are always ‘filling up the measure of their iniquity.’ But the wrath of God has come upon them to the full!


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 As for ourselves, friends, our having been bereaved of you even for a short time — though in body only, and not in spirit — made us all the more eager to see your faces again; and the longing to do so was strong on us.


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That was why we made up our minds to go and see you — at least I, Paul, did, more than once — but Satan put difficulties in our way.


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For what hope or joy will be ours, or what crown will we have to boast of, in the presence of our Lord Jesus, at his coming, if it be not you?


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and sent Timothy, our dear friend and God’s minister of the good news of the Christ, to strengthen you, and to encourage you in your faith,


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so that none of you should be shaken by the troubles through which you are passing. You yourselves know that we are destined to meet with such things.


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For, even while we were with you, we warned you beforehand that we were certain to encounter trouble. And so it proved, as you know.


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Therefore, since I could no longer endure the uncertainty, I sent to make inquiries about your faith, fearing that the Tempter had tempted you, and that our toil might prove to have been in vain.


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But, when Timothy recently returned to us from you with good news of your faith and love, and told us how kindly you think of us — always longing, he said, to see us, just as we are longing to see you —


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on hearing this, we felt encouraged about you, friends, in the midst of all our difficulties and troubles, by your faith.


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Night and day we pray most earnestly that we may see you face to face, and make good any deficiency in your faith.


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And for you, may the Lord fill you to overflowing with love for one another and for everyone, just as we are filled with love for you;


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and so make your hearts strong, and your lives pure beyond reproach, in the sight of our God and Father, at the coming of our Lord Jesus, with all his Holy Ones.


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<n>Advice on the Daily Life</n> Further, friends, we beg and urge you in the name of our Lord Jesus to carry out more fully than ever — as indeed you are already doing — all that you have heard from us as to what your daily life must be, if it is to please God.


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none of you overreaching or taking advantage of their fellow follower of the Lord in such matters. ‘The Lord takes vengeance’ on all who do such things, as we have already warned you and solemnly declared.


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Therefore the person who disregards this warning disregards, not people, but God who gives you his Holy Spirit.


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As to love for each other there is no need to write to you; for you have yourselves been taught by God to love one another;


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and indeed you do act in this spirit towards all his people throughout Macedonia. Yet, friends, we beg you to do even more.


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Make it your ambition to live quietly, and to attend to your own business, and to work with your hands, as we directed you;


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so that your conduct may win respect from those outside the church, and that you may not want for anything.


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<n>The Dead in Christ at the coming of the Lord</n> We don't want you to be ignorant, friends, about those who have passed to their rest. We don't want you to grieve like other people who have no hope.


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For, as we believe that Jesus died and rose again, so also we believe that God will bring, with Jesus, those who through him have passed to their rest.


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This we tell you on the authority of the Lord — that those of us who are still living at the coming of the Lord will not anticipate those who have passed to their rest.


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For, with a loud summons, with the shout of an archangel, and with the trumpet-call of God, the Lord himself will come down from heaven.


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Then those who died in union with Christ will rise first; and afterwards we who are still living will be caught up in the clouds, with them, to meet the Lord in the air; and so we will be for ever with the Lord.


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When people are saying ‘All is quiet and safe,’ it is then that, like birth pains on a pregnant woman, ruin comes suddenly upon them, and there will be no escape!


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You, however, friends, are not in darkness, that the daylight should take you by surprise as if you were thieves.


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For you all are ‘sons of light’ and ‘sons of the day.’ We have nothing to do with night, or darkness.


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But let us, who belong to the day, control ourselves, and put on faith and love as a breast plate, and the hope of salvation as a helmet.


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For God destined us, not for wrath, but to win salvation through our Lord Jesus Christ, who died for us,


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Therefore encourage one another, and try to build up one another’s characters, as indeed you are doing.


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<n>Conclusion</n> We beg you, friends, to value those who toil among you, and are your leaders in the Lord’s service, and give you counsel.


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Hold them in the very greatest esteem and affection for the sake of their work. Live at peace with one another.


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We entreat you also, friends — warn the disorderly, comfort the faint-hearted, give a helping hand to the weak, and be patient with everyone.


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Take care that none of you ever pays back wrong for wrong, but always follow the kindest course with one another and with everyone.


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under all circumstances give thanks to God. For this is his will for you as made known in Christ Jesus.


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May God himself, the giver of peace, make you altogether holy; and may your spirits, souls, and bodies be kept altogether faultless until the coming of our Lord Jesus Christ.


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<n><i>Paul’s Second Letter to the Thessalonians</i><br/>Introduction</n> To the Thessalonian church in union with God our Father and the Lord Jesus Christ, From Paul, Silas, and Timothy.


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<n>The Apostle and his Converts</n> Friends, it is our duty always to thank God about you, as is but right, considering the wonderful growth of your faith, and because, without exception, your love for one another is continually increasing.


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So much is this the case that we ourselves speak with pride, before the churches of God, of the patience and faith which you have shown, in spite of all the persecutions and troubles that you are enduring.


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These persecutions will vindicate the justice of God’s judgment, and will result in your being reckoned worthy of God’s kingdom, for the sake of which you are now suffering;


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and to give relief to you who are suffering, as well as to us, at the appearing of the Lord Jesus from heaven with his mighty angels, ‘in flaming fire.’


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Then he will ‘inflict punishment on those who refuse to know God, and on those who turn a deaf ear’ to the good news of Jesus, our Lord.


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They will pay the penalty of unutterable ruin — banished ‘from the presence of the Lord and from the glorious manifestation of his might,


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when he comes to be honour ed in his people,’ and to be revered in all who have learned to believe in him (for you also believed our testimony) — as he will be on ‘that day.’


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With this in view, our constant prayer for you is that our God may count you worthy of the call that you have received, and by his power make perfect your delight in all goodness and the efforts that have resulted from your faith.


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Then, in the loving kindness of our God and the Lord Jesus Christ, will the name of Jesus, our Lord, be honoured in you, and you in him.


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<n>Events that must precede the Lord’s Coming</n> As to the coming of our Lord Jesus Christ, and our being gathered to meet him, we beg you, friends,


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not lightly to let your minds become unsettled, nor yet to be disturbed by any revelation, or by any message, or by any letter, purporting to come from us, to the effect that the day of the Lord is come.


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Do not let anyone deceive you, whatever he may do. For it will not come until after the Great Apostasy, and the appearing of that Incarnation of Wickedness, that the Lost soul,


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who so opposes himself to everyone that is spoken of as a God or as an object of worship, and so exalts himself above them, that he seats himself in the Temple of God, and displays himself as God!


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And you know now what the restraining influence is which prevents his appearing before his appointed time.


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Wickedness, indeed, is already at work in secret; but only until he who at present restrains it is removed out of the way.


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Then will ‘Wickedness Incarnate’ appear, but the Lord Jesus will destroy him with the breath of his lips, and annihilate him by the splendour of his coming.


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For at the coming of the Lord there will be great activity on the part of Satan, in the form of all kinds of deceptive miracles, signs, and marvels, as well as of wicked attempts to delude —


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to the ruin of those who are on the path to destruction, because they have never received and loved the truth to their own salvation.


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so that sentence may be passed on all those who refuse to believe the truth, but delight in wickedness.


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But, friends, whom the Lord loves, it is our duty always to thank God about you, for, from the first, God chose you for salvation through the purifying influence of the Spirit, and your belief in the truth.


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To this you were called by the good news which we brought you, to attain to the glory of our Lord Jesus Christ.


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Stand firm then, friends, and hold fast to the truths that we taught you, whether by word or by letter.


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And may our Lord Jesus Christ himself, and God our Father, who loved us and, in his loving kindness, gave us unfailing consolation and good ground for hope,


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<n>Conclusion</n> In conclusion, friends, pray for us — pray that the Lord’s message may spread rapidly, and be received everywhere with honour, as it was among you;


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and that we may be preserved from wrong-headed and wicked people — for it is not everyone who believes in Christ.


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Yes, and the confidence that our union with the Lord enables us to place in you leads us to believe that you are doing, and will do, what we direct you.


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We beg you, friends, in the name of the Lord Jesus Christ, to avoid any follower who is living an ill-ordered life, which is not in agreement with the teaching that you received from us.


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For you know well that you ought to follow our example. When we were with you, our life was not ill-ordered,


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nor did we eat anyone’s bread without paying for it. Night and day, labouring and toiling, we used to work at our trades, so as not to be a burden on any of you.


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This was not because we had not a right to receive support, but our object was to give you a pattern for you to copy.


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Indeed, when we were with you, the rule we laid down was — ‘Whoever does not choose to work will not get to eat.’


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We hear that there are among you people who are living ill-ordered lives, and who, instead of attending to their own business, are mere busybodies.


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All such people we beg, and implore,, in the name of the Lord Jesus Christ, to attend quietly to their business, and earn their own living.


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If anyone disregards what we have said in this letter, take note of them and avoid their company, so that they may feel ashamed.


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May the Lord, from whom all peace comes, himself give you his peace at all times and in all ways. May he be with you all.


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I, Paul, add this greeting in my own handwriting. It is my signature to every letter. This is how I write.


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<n><i>Paul’s First Letter to Timothy</i><br/>Introduction</n> From Paul, an apostle of Christ Jesus by the appointment of God, our Saviour, and Christ Jesus, our hope.


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To Timothy, my true child in the faith: May God, the Father, and Christ Jesus, our Lord, bless you, and be merciful to you, and give you peace.


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I beg you, as I did when I was on my way into Macedonia, to remain at Ephesus; that you may instruct certain people there not to teach new and strange doctrines,


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nor to devote their attention to legends and interminable genealogies, which tend to give rise to argument rather than to further that divine plan which is revealed in the faith.


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The object of all instruction is to call forth that love which comes from a pure heart, a clear conscience, and a sincere faith.


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And it is because they have not aimed at these things that the attention of certain people has been diverted to unprofitable subjects.


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They want to be teachers of the law, and yet do not understand either the words they use, or the subjects on which they speak so confidently.


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by one who recognises that laws were not made for good people, but for the lawless and disorderly, for irreligious and wicked people, for those who are irreverent and profane, for those who ill-treat their fathers or mothers, for murderers,


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for the immoral, for perverts, for slave-dealers, for liars, for perjurers, and for whatever else is opposed to sound Christian teaching —


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 I am thankful to Christ Jesus, our Lord, who has been my strength, for showing that he thought me worthy of trust by appointing me to his ministry,


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though I once used to blaspheme, and to persecute, and to insult. Yet mercy was shown me, because I acted in ignorance, while still an unbeliever;


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and the loving kindness of our Lord was boundless, and filled me with that faith and love which come from union with Christ Jesus.


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How true the saying is, and worthy of the fullest acceptance, that ‘Christ Jesus came into the world to save sinners’! And there is no greater sinner than I!


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Yet mercy was shown me for the express purpose that Christ Jesus might exhibit in my case, beyond all others, his exhaustless patience, as an example for those who were afterwards to believe on him and attain eternal life.


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To the eternal King, ever-living, invisible, the one God, be ascribed honour and glory for ever and ever. Amen.


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 This, then, is the charge that I lay on you, Timothy, my child, in accordance with what was predicted of you — Fight the good fight in the spirit of those predictions,


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with faith, and with a clear conscience; and it is because they have thrust this aside, that, as regards the faith, some have wrecked their lives.


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Hymenaeus and Alexander are instances — the men whom I delivered over to Satan so that they might be taught not to blaspheme.


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<n>General Directions on Church Matters</n> First of all, then, I ask that petitions, prayers, intercessions, and thanksgivings should be offered for everyone,


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especially for kings and all who are in high positions, in order that we may lead a quiet and peaceful life in a deeply religious and reverent spirit.


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who gave himself as a ransom on behalf of all men. This must be our testimony, as opportunities present themselves;


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and it was for this that I was myself appointed a herald and an apostle (I am telling the simple truth and no lie) — a teacher of the Gentiles in the faith and truth.


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 My desire, then, is that it should be the custom everywhere for the men to lead the prayers, with hands reverently uplifted, avoiding heated controversy.


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 I also desire that women should adorn themselves with appropriate dress, worn quietly and modestly, and not with wreaths or gold ornaments for the hair, or pearls, or costly clothing,


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I do not consent to them becoming teachers, or exercising authority over men; they ought to not make a fuss.


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But she will be saved by the birth of a child, if they never abandon faith, love, or holiness, and behave with modesty.


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How true is this saying:‘To aspire to be to be a presiding officer in the church is to be ambitious for a noble task.’


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The presiding officer should be of blameless character; a faithful partner; living a temperate, discreet, and well-ordered life; hospitable, and a skilful teacher,


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not addicted to drink or brawling, but of a forbearing and peaceable disposition, and not a lover of money;


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they should provide for own household well, and their children should kept under control and be well-behaved.


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If someone does not know how to provide for their own household, how can they take charge of the church of God?


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The presiding officer should not be a recent convert, or they might become blinded by pride and fall under the same condemnation as the devil.


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They should also be well spoken of by outsiders, so that they may not incur censure and so fall into the devil's trap.


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So, too, assistant officers should be serious and straightforward, not given to taking much drink or to questionable money-making,


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They should be tested first, and only appointed to their office if no objection is raised against them.


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It should be the same with the women in this office. They should be serious, not gossips, sober, and trustworthy in all respects.


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Those who have filled that post with honour gain for themselves an honourable position, as well as great confidence through the faith that they place in Christ Jesus.


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<n>Special Directions to Timothy</n> I am writing this to you, though I hope that I will come to see you before long;


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but in case I should be delayed, I want you to know what your conduct ought to be in the Household of God, which is the church of the living God — the pillar and stay of the truth.


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Yes, and confessedly wonderful are the deep truths of our religion; for — ‘He was revealed in our nature, Pronounced righteous in spirit, Seen by angels, Proclaimed among the Gentiles, Believed on in the world, Taken up into glory.’


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But the Spirit distinctly says that in later times there will be some who will fall away from the faith, and devote their attention to misleading spirits, and to the teaching of demons,


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and they discourage marriage and enjoin abstinence from certain kinds of food; though God created these foods to be enjoyed thankfully by those who hold the faith and have attained a full knowledge of the truth.


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Everything created by God is good, and there in nothing that need be rejected — provided only that it is received thankfully;


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 Put all this before the followers, and you will be a good servant of Christ Jesus, sustained by the precepts of the faith and of that good teaching by which you have guided your life.


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As for profane legends and old wives’ tales, leave them alone. Train yourself to lead a religious life;


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for while the training of the body is of service in some respects, religion is of service in all, carrying with it, as it does, a promise of life both here and hereafter.


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With that aim we toil and struggle, for we have set our hopes on the living God, who is the Saviour of all, and especially of those who hold the faith.


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Do not let anyone look down on you because you are young, but, by your conversation, your conduct, your love, your faith, and your purity, be an example to those who hold the faith.


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Do not neglect the divine gift within you, which was given you, amid many a prediction, when the hands of the officers of the church were laid on your head.


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Look to yourself as well as to your teaching. Persevere in this, for your doing so will mean salvation for yourself as well as for your hearers.


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Do not reprimand an older man, but plead with him as if he were your father. Treat the young men as brothers,


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but, if a widow has children or grandchildren, let them learn to show proper regard for the members of their own family first, and to make some return to their parents; for that is pleasing in God’s sight.


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As for the woman who is really widowed and left quite alone, her hopes are fixed on God, and she devotes herself to prayers and supplications night and day.


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Anyone who fails to provide for their own relations, and especially for those under their own roof, has disowned the faith, and is worse than an unbeliever.


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A widow, when her name is added to the list, should not be less than sixty years old; she should have been a faithful wife,


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and be well spoken of for her kind actions. She should have brought up children, have shown hospitality to strangers, have washed the feet of her fellow Christians, have relieved those who were in distress, and devoted herself to every kind of good action.


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But you should exclude the younger widows from the list; for, when they grow restive under the yoke of the Christ, they want to marry,


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And not only that, but they learn to be idle as they go about from house to house. Nor are they merely idle, but they also become gossips and busybodies, and talk of what they ought not.


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Therefore I advise young widows to marry, bear children, and attend to their homes, and so avoid giving the enemy an opportunity for scandal.


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Any Christian woman, who has relations who are widows, ought to relieve them and not allow them to become a burden to the church, so that the church may relieve those widows who are really widowed.


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 Those officers of the church who fill their office well should be held deserving of especial consideration, particularly those whose work lies in preaching and teaching.


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The words of scripture are — ‘You should not muzzle the ox while it is treading out the grain.’and again —<J> ‘The worker is worth their wages.’</J>


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Do not receive a charge against an officer of the church, unless it is supported by two or three witnesses;


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I charge you solemnly, before God and Christ Jesus and the chosen angels, to carry out these directions, unswayed by prejudice, never acting with partiality.


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Do not continue to drink water only, but take a little wine because of the weakness of your stomach, and your frequent ailments.


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There are some people whose sins are conspicuous and lead on to judgment, while there are others whose sins dog their steps.


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All who are in the position of slaves should regard their masters as deserving of the greatest respect, so that the name of God, and our teaching, may not be maligned.


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Those who have Christian masters should not think less of them because they are also followers of Christ, but on the contrary they should serve them all the better, because those who are to benefit by their good work are dear to them as their fellow Christians.<n>Conclusion</n> Those are the things to insist on in your teaching.


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Anyone who teaches otherwise, and refuses their assent to sound instruction — the instruction of our Lord Jesus Christ — and to the teaching of religion,


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is puffed up with conceit, not really knowing anything, but having a morbid craving for discussions and arguments. Such things only give rise to envy, quarrelling, recriminations, base suspicions,


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and incessant wrangling on the part of these corrupt-minded people who have lost all hold on the truth, and who think of religion only as a source of gain.


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Those who want to be rich fall into the net of temptation, and become the prey of many foolish and harmful ambitions, which plunge people into destruction and ruin.


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Love of money is a source of all kinds of evil; and in their eagerness to be rich some have wandered away from the faith, and have been pierced to the heart by many a regret.


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 But you must, servant of God, avoid all this. Aim at righteousness, piety, faith, love, endurance, gentleness.


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Run the great race of the faith, and win the eternal life. It was for this that you received the call, and, in the presence of many witnesses, made the great profession of faith.


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I beg you, as in the sight of God, the source of all life, and of Christ Jesus who before Pontius Pilate made the great profession of faith —


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I implore you to keep his command free from stain or reproach, until the appearing of our Lord Jesus Christ.


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This will be brought about in his own time by the one ever-blessed Potentate, the king of all kings and Lord of all lords,


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who alone is possessed of immortality and dwells in unapproachable light, whom no one has ever seen or ever can see — to whom be ascribed honour and power for ever. Amen.


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 Teach those who are wealthy in this life not to pride themselves, or fix their hopes, on so uncertain a thing as wealth, but on God, who gives us a wealth of enjoyment on every side.


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storing up for themselves what in the future will prove to be a good foundation, so that they may gain the only true life.


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 Timothy, guard what has been entrusted to you. Avoid the profane prattle and contradictions of what some miscall ‘theology,’


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for there are those who, while asserting their proficiency in it, have yet, as regards the faith, gone altogether astray. God bless you all.


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<n><i>Paul’s Second Letter to Timothy</i><br/>Introduction</n> To Timothy, my dear child, from Paul who, by the will of God, is an apostle of Christ Jesus, charged to proclaim the life that comes from union with Christ Jesus. May God, the Father, and Christ Jesus, our Lord, bless you, and be merciful to you, and give you peace.


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I am thankful to God, whom I serve, as my ancestors did, with a clear conscience, when I remember you, as I never fail to do, in my prayers — night and day alike,


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now that I have been reminded of the sincere faith that you have shown. That faith was seen first in your grandmother Lois and your mother Eunice, and is now, I am convinced, in you also.


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And that is my reason for reminding you to stir into flame that gift of God, which is yours through your ordination at my hands.


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For the Spirit which God gave us was not a spirit of cowardice, but a spirit of power, love, and self-control.


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Do not, therefore, be ashamed of the testimony which we have to bear to our Lord, nor yet of me who am a prisoner for him; but join with me in suffering for the good news, as far as God enables you.


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It was God who saved us, and from him we received our solemn call — not as a reward for anything that we had done, but in fulfilment of his own loving purpose. For that love was extended to us, through Christ Jesus, before time began,


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and has now been made apparent through the appearing of our Saviour, Christ Jesus; who has made an end of death, and has brought life and Immortality to light by that good news,


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That is why I am undergoing these sufferings; yet I feel no shame, for I know in whom I have put my faith, and am convinced that he is able to guard what I have entrusted to him until ‘that day.’


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Keep before you, as an example of sound teaching, all that you learnt from me as you listened with that faith and love which come from union with Christ Jesus.


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Guard by the help of the Holy Spirit, who is within us, the glorious trust that has been committed to you.


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 You know, of course, that all our friends in Roman Asia turned their backs on me, and among them Phygellus and Hermogenes.


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May the Lord show mercy to the household of Onesiphorus; for he often cheered me and was not ashamed of my chains.


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The Lord grant that he may find mercy at the hands of the Lord on ‘that day.’ The many services that he rendered at Ephesus you have the best means of knowing.


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<n>Injunctions to Timothy</n> You must, then, my child, find strength in the help which comes from the union with Christ Jesus;


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and what you learnt from me, in the presence of many listeners, entrust to reliable people, who will be able in their turn to teach others.


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A soldier on active service, to please his superior officer, always avoids entangling himself in the affairs of ordinary life.


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Keep before your mind Jesus Christ, raised from the dead, a descendant of David, as told in the good news entrusted to me;


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in the service of which I am suffering hardships, even to being put in fetters as a criminal. But the message of God is not fettered;


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and that is why I submit to anything for the sake of God’s people: so that they also may obtain the salvation which comes from union with Christ Jesus, and imperishable glory.


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If we continue to endure, we will also share his throne. If we should ever disown him, he, too, will disown us.


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 Remind people of all this; tell them solemnly, as in the sight of God, to avoid controversy, a useless thing and the ruin of those who listen to it.


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Do your utmost to show yourself true to God, a worker with no reason to be ashamed, accurate in delivering the message of the truth.


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They have gone completely astray as regards the truth; they say that a resurrection has already taken place, and so upset some people’s faith.


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Yet God’s firm foundation still stands unmoved, and it bears this inscription — ‘THE LORD KNOWS THOSE WHO ARE HIS’;and this — ‘LET ALL THOSE WHO USE THE NAME OF THE LORD TURN AWAY FROM WICKEDNESS.’


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Now in a large house there are not only things of gold and silver, but also others of wood and earthenware, some for better and some for common use.


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If, then, a person has escaped from the pollution of such errors as I have mentioned, they will be like a thing kept for better use, set apart, serviceable to its owner, ready for any good purpose.


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Flee from the passions of youth, but pursue righteousness, faith, love, and peace, in the company of those who, with a pure heart, invoke the Lord.


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and a servant of the Lord should never quarrel. They ought, on the contrary, to be courteous to everyone, skilful teachers, and forbearing.


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They should instruct their opponents in a gentle spirit; for, possibly, God may give those opponents a repentance that will lead to a fuller knowledge of truth,


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and they may yet come to a sober mind, and escape from the devil's net, when captured by the Lord’s servant to do the will of God.


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People will be selfish, mercenary, boastful, haughty, and blasphemous; disobedient to their parents, ungrateful, impure,


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incapable of affection, merciless, slanderous, wanting in self-control, brutal, careless of the right,


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and while they retain the outward form of religion, they will not allow it to influence them. Turn your back on such people as these.


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For among them are to be found those who creep into homes and captivate weak women — women who, loaded with sins, and slaves to all kinds of passions,


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Just as Jannes and Jambres opposed Moses, so do these people, in their turn, oppose the truth. Their minds are corrupted, and, as regards the faith, they are utterly worthless.


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They will not, however, make further progress; for their wicked folly will be plain to everyone, just as the folly Jannes and Jambres was.


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But you, Timothy, were a close observer of my teaching, my conduct, my purposes, my faith, my forbearance, my love, and my patient endurance,


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as well as of my persecutions, and of the sufferings which I met with at Antioch, Iconium, and Lystra. You know what persecutions I underwent; and yet the Lord brought me safe out of all!


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Yes, and all who aim at living a religious life in union with Christ Jesus will have to suffer persecution;


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but wicked people and impostors will go from bad to worse, deceiving others and deceived themselves.


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You, however, must stand by what you learnt and accepted as true. You know who they were from whom you learnt it;


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and that, from your childhood, you have known the sacred writings, which can give you the wisdom that, through belief in Christ Jesus, leads to salvation.


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All scripture is God-breathed: helpful for teaching, for refuting error, for giving guidance, and for training others in righteousness;


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I solemnly charge you, in the sight of God and of Christ Jesus, who will one day judge the living and the dead — I charge you by his appearing and by his kingdom: —


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Proclaim the message, be ready in season and out of season, convince, rebuke, encourage, never failing to instruct with forbearance.


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For a time will come when people will not tolerate sound teaching. They will follow their own wishes, and, in their itching for novelty, procure themselves a crowd of teachers.


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But you, Timothy, must always be temperate. Face hardships; do the work of a missionary; discharge all the duties of your office.


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And now the crown of righteousness awaits me, which the Lord, the just judge, will give me on ‘that day’ — and not only to me, but to all who have loved his appearing.


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for Demas, in his love for the world, has deserted me. He has gone to Thessalonica, Crescens to Galatia, and Titus to Dalmatia.


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There is no one but Luke with me. Pick up Mark on your way, and bring him with you, for he is useful to me in my work.


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Bring with you, when you come, the cloak which I left at Troas with Carpus, and the books, especially the parchments.


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Alexander, the coppersmith, showed much ill feeling towards me. ‘The Lord will give him what his actions deserve.’


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But the Lord came to my help and strengthened me, in order that, through me, the proclamation should be made so widely that all the Gentiles should hear it; and I was rescued ‘out of the Lion’s mouth.’


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The Lord will rescue me from all evil, and bring me safe into his Heavenly kingdom. All glory to him for ever and ever! Amen.


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Do your utmost to come before winter. Eubulus, Pudens, Linus and Claudia send you their greetings, and so do the rest of the Lord's followers.


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<n><i>Paul’s Letter to Titus</i><br/>Introduction</n> From Paul, a servant of God, and an apostle of Jesus Christ, charged to strengthen the faith of God’s chosen people, and their knowledge of that truth which makes for godliness


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and is based on the hope of eternal life, which God, who never lies, promised before the ages began,


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and has revealed at his own time in his message, with the proclamation of which I was entrusted by the command of God our Saviour.


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To Titus, my true child in our one faith: May God, the Father, and Christ Jesus, our Saviour, bless you and give you peace.


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<n>Mission of Titus in Crete</n> My reason for leaving you in Crete was that you might put in order what had been left unsettled, and appoint officers of the church in the various towns, as I myself directed you.


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They are to be of irreproachable character, faithful to their partners, whose children are Christians and have never been charged with dissolute conduct or have been unruly.


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For a presiding officer, as God’s steward, ought to be of irreproachable character; not self-willed or quick-tempered, nor addicted to drink or to brawling or to questionable money-making.


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On the contrary, they should be hospitable, eager for the right, discreet, upright, people of holy life and capable of self-restraint,


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who hold doctrine that can be relied on as being in accordance with the accepted teaching; so that they may be able to encourage others by sound teaching, as well as to refute our opponents.


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 There are, indeed, many unruly persons — great talkers who deceive themselves, principally converts from Judaism,


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whose mouths ought to be stopped; for they upset whole households by teaching what they ought not to teach, merely to make questionable gains.


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It was a Cretan — one of their own teachers — who said: ‘Cretans are always liars, base brutes, and gluttonous idlers’; and his statement is true.


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and may pay no attention to Jewish legends, or to the directions of those who turn their backs on the truth.


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Everything is pure to the pure-minded, but to those whose minds are polluted and who are unbelievers nothing is pure. Their minds and consciences are alike polluted.


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They profess to know God, but by their actions they disown him. They are degraded and self-willed; and, as far as anything good is concerned, they are utterly worthless.


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Teach that the older men should be temperate, serious, and discreet; strong in faith, love, and endurance.


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So, too, that the older women should be reverent in their demeanour, and that they should avoid scandal, and beware of becoming slaves to drink;


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that they should teach what is right, so as to train the younger women to love their husbands and children,


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and to be discreet, pure-minded, domesticated, good women, respecting the authority of their husbands, in order that God’s message may not be maligned.


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let the instruction that you give be sound and above reproach, so that the enemy may be ashamed when he fails to find anything bad to say about us.


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Tell slaves to respect their owner's authority in all circumstances, and to try their best to please them.


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Teach them not to contradict or to pilfer, but to show such praiseworthy fidelity in everything, as to recommend the teaching about God our Saviour by all that they do.


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leading us to renounce irreligious ways and worldly ambitions, and to live discreet, upright, and religious lives here in this present world,


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while we are awaiting our blessed hope — the appearing in glory of our great God and Saviour, Christ Jesus.


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For he gave himself on our behalf, to deliver us from all wickedness, and to purify for himself a people who should be peculiarly his own and eager to do good.


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Remind your hearers to respect and obey the powers that be, to be ready for every kind of good work, to speak ill of no one, to avoid quarrelling,


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to be forbearing, and under all circumstances to show a gentle spirit in dealing with others, whoever they may be.


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There was, you remember, a time when we ourselves were foolish, disobedient, misled, slaves to all kinds of passions and vices, living in a spirit of malice and envy, detested ourselves and hating one another.


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not as the result of any righteous actions that we had done, but in fulfilment of his merciful purposes. He saved us by that washing which was a new birth to us, and by the renewing power of the Holy Spirit,


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that, having been pronounced righteous through his loving kindness, we might enter on our inheritance with the hope of eternal life.


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How true that saying is! And it is on these subjects that I desire you to lay especial stress, so that those who have learned to trust in God may be careful to devote themselves to doing good. Such subjects are excellent in themselves, and of real use to humanity.


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But have nothing to do with foolish discussions, or with genealogies, or with controversy, or disputes about the law. They are useless and futile.


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If someone is causing divisions among you, after warning them once or twice, have nothing more to say to them.


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You may be sure that such a person has forsaken the truth and is in the wrong; they stand self-condemned.


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<n>Conclusion</n> As soon as I send Artemas or Tychicus to you, join me as quickly as possible at Nicopolis, for I have arranged to spend the winter there.


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Do your best to help Zenas, the teacher of the law, and Apollos, on their way, and see that they want for nothing.


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Let all our people learn to devote themselves to doing good, so as to meet the most pressing needs, and that their lives may not be unfruitful.


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All who are with me here send you their greeting. Give my greeting to our friends in the faith. God bless you all.


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<n><i>Paul’s Letter to Philemon</i><br/>Introduction</n> From Paul, now a prisoner for Christ Jesus, and from Timothy, a fellow follower of the Lord.


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To our dear friend and fellow worker Philemon, to our sister Apphia, to our fellow soldier Archippus; and to the church that meets at Philemon’s house;


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because I hear of the love and the faith which you show, not only to the Lord Jesus, but also to all his people;


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and I pray that your participation in the faith may result in action, as you come to a fuller realisation of everything that is good and Christlike in us.


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I have indeed found great joy and encouragement in your love, knowing, as I do, how the hearts of Christ’s People have been cheered, friend, by you.


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 And so, though my union with Christ enables me, with all confidence, to dictate the course that you should adopt,


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yet the claims of love make me prefer to plead with you — yes, even me, Paul, though I am an ambassador for Christ Jesus and, now a prisoner for him as well.


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Once he was of little service to you, but now he has become of great service, not only to you, but to me as well;


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For my own sake I should like to keep him with me, so that, while I am in prison for the good news, he might attend to my wants on your behalf.


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But I do not wish to do anything without your consent, because I want your generosity to be voluntary and not, as it were, compulsory.


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It may be that he was separated from you for an hour, for this reason, so that you might have him back for ever,


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no longer as a slave, but as something better — a dearly loved friend and follower of the Lord, especially dear to me, and how much more so to you, not only as a person, but as your fellow Christian!


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I, Paul, put my own hand to it — I will repay you myself. I say nothing about your owing me your self.


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Yes, friend, let me gain something from you because of your union with the Lord. Cheer my heart by your Christlike spirit.


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Even as I write, I have such confidence in your compliance with my wishes, that I am sure that you will do even more than I am asking.


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Please also get a lodging ready for me, for I hope that I will be given back to you all in answer to your prayers.


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<n>Messages and Blessing</n> Epaphras, who is my fellow prisoner for Christ Jesus, sends you his greeting;


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<n><i>The Letter to the Hebrews</i><br/>Christ the Mediator</n> God, who, of old, at many times and in many ways, spoke to our ancestors, by the prophets,


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has in these latter days spoken to us by the Son, whom he appointed the heir of all things, and through whom he made the universe.


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For he is the radiance of the glory of God and the expression of his being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of humanity, he ‘took his seat at the right hand’ of God’s Majesty on high,


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having shown himself as much greater than the angels as the name that he has inherited surpasses theirs.


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 For to which of the angels did God ever say — ‘You are my Son; this day I have become your Father’?or again — ‘I will be to him a Father, and he will be to me a Son’?


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And again, when God brought the first-born into the world, he said — ‘Let all the angels of God bow down before him.’


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Speaking of the angels, he said — ‘He makes the winds his angels And the flames of fire his servants’;


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while of the Son he said — ‘God is your throne for ever and ever; The sceptre of his kingdom is the sceptre of Justice;


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 You love righteousness and hates iniquity; Therefore God, your God, has anointed you with the festal oil more abundantly than your peers.’


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Again — ‘You, Lord, in the beginning did lay the foundation of the earth, And the heavens are the work of your hands. 


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 As a mantle you will fold them up, And as a garment they will be changed, But you are the same, and your years will know no end.’


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To which of the angels has God ever said — ‘Sit you at my right hand Until I put your enemies as a stool for your feet’?


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Are not all the angels spirits in the service of God, sent out to minister for the sake of those who are destined to obtain salvation?


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For, if the message which was delivered by angels had its authority confirmed, so that every offence against it, or neglect of it, met with a fitting requital,


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how can we, of all people, expect to escape, if we disregard so great a salvation? It was the Master who at the outset spoke of this salvation, and its authority was confirmed for us by those who heard him,


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while God himself added his testimony to it by signs, and marvels, and many different miracles, as well as by imparting the Holy Spirit as he saw fit.


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No; a writer has declared somewhere — ‘What are mere mortals that you should remember them? Or human beings that you should care for them?


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 You have made them, for a while, lower than angels; With glory and honour you have crowned them; You have set them over all that your hands have made; 


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You have placed all things beneath their feet.’This ‘placing of everything’ under humanity means that there was nothing which was not placed under them. As yet, however, we do not see everything placed under humanity.


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What our eyes do see is Jesus, who was made for a while lower than angels, now, because of his sufferings and death, crowned with glory and honour; so that his tasting the bitterness of death should, in God’s loving kindness, be on behalf of all humanity.


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It was, indeed, fitting that God, for whom and through whom all things exist, should, when leading many children to glory, make the author of their salvation perfect through suffering.


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For he who purifies, and those whom he purifies, all spring from One; and therefore he is not ashamed to call them his brothers and sisters.’


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He says — ‘I will tell of your name to my brothers and sisters, In the midst of the congregation I will sing your praise.’


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And again — ‘As for me, I will put my trust in God.’And yet again — ‘See, here am I and the children whom God gave me.’


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Therefore, since human nature is the common heritage of ‘the children,’ Jesus also shared it, in order that by death he might render powerless him whose power lies in death — that is, the devil —


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It was not, surely, to the help of the angels that Jesus came, but ‘to the help of the descendants of Abraham.’


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And consequently it was necessary that he should in all points be made like ‘his brothers and sisters,’ in order that he might prove a merciful as well as a faithful high priest in humanity’s relations with God, for the purpose of expiating the sins of his people.


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Therefore, my Christian friends, you who, all alike, have received the call from heaven, fix your attention on Jesus, the apostle and high priest of our religion.


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He has been deemed worthy of far higher honour than Moses, just as the founder of the house is held in greater regard than the house itself.


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While the faithful service of Moses in the whole house of God was that of a servant, whose duty was to bear testimony to a message still to come,


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the faithfulness of Christ was that of a son set over the house of God. And we are his house — if only we retain, unshaken to the end, the courage and confidence inspired by our hope.


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 harden not your hearts, as when Israel provoked me On the day when they tried my patience in the desert,


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 Therefore I was sorely vexed with that generation, And I said — “Their hearts are always straying; They have never learned my ways”;


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Be careful, friends, that there is never found in anyone of you a wicked and faithless heart, shown by that person separating themselves from the living God.


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Rather encourage one another daily — while there is a ‘Today’ — to prevent anyone among you from being hardened by the deceitfulness of sin.


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For we now all share in the Christ, if indeed we retain, unshaken to the end, the confidence that we had at the first.


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To use the words of scripture — ‘If today you hear God’s voice, Harden not your hearts, as when Israel provoked me.’


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Who were they who heard God speak and yet provoked him? Were not they all those who left Egypt under the leadership of Moses?


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And with whom was it that God was sorely vexed for forty years? Was not it with those who had sinned, and who fell dead in the desert?


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And who were they to whom God swore that they should not enter upon his rest, if not those who had proved faithless?


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We must, therefore, be very careful, though there is a promise still standing that we will enter upon God’s rest, that none of you even appear to have missed it.


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For we have had the good news told us just as they had. But the message which they heard did them no good, since they did not share the faith of those who were attentive to it.


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Upon that rest we who have believed are now entering. As God has said — ‘In my wrath I swore — “They will never enter upon my rest;”’Although God’s work was finished at the creation of the world;


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for, in a passage referring to the seventh day, you will find these words — ‘God rested on the seventh day after all his work.’


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Since, then, there is still a promise that some will enter upon this rest, and since those who were first told the good news did not enter upon it, because of their disbelief,


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again God fixed a day. ‘Today,’ he said, speaking after a long interval through the mouth of David, in the passage already quoted — ‘If today you hear God’s voice Harden not your hearts.’


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Let us, therefore, make every effort to enter upon that rest, so that none of us fall through such disbelief as that of which we have had an example.


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God’s message is a living and active power, sharper than any two-edged sword, piercing its way until it penetrates soul and spirit — not the joints only but the marrow — and detecting the inmost thoughts and purposes of the mind.


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There is no created thing that can hide itself from the sight of God. Everything is exposed and laid bare before the eyes of him to whom we have to give account.


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 We have, then , in Jesus, the Son of God, a great high priest who has passed into the highest heaven; let us, therefore, hold fast to the faith which we have professed.


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Our high priest is not one unable to sympathise with our weaknesses, but one who has in every way been tempted, exactly as we have been, but without sinning.


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Therefore, let us draw near boldly to the throne of love, to find pity and love for the hour of need.


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Every high priest, taken from among the people, is appointed as their representative in their relations with God, to offer both gifts and sacrifices in expiation of sins.


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And he is able to sympathise with the ignorant and deluded, since he is himself subject to weakness,


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and is therefore bound to offer sacrifices for sins, not only for the people, but equally so for himself.


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Nor does anyone take that high office on themselves, until they have been called to do so by God, as Aaron was.


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In the same way, even the Christ did not take the honour of the high priesthood on himself, but he was appointed by him who said to him — ‘You are my Son; this day I have become your Father’;


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Jesus, in the days of his earthly life, offered prayers and supplications, with earnest cries and with tears, to him who was able to save him from death; and he was heard because of his devout submission.


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Now on this subject I have much to say, but it is difficult to explain it to you, because you have shown yourselves so slow to learn.


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For whereas, considering the time that has elapsed, you ought to be teaching others, you still need some one to teach you the alphabet of the divine revelation, and need again to be fed with ‘milk’ instead of with ‘solid food.’


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For everyone who still has to take ‘milk’ knows nothing of the teaching of righteousness; they are a mere infant.


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But ‘solid food’ is for Christians of mature faith — those whose faculties have been trained by practice to distinguish right from wrong.


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Therefore, let us leave behind the elementary teaching about the Christ and press on to perfection, not always laying over again a foundation of repentance for a lifeless formality, of faith in God —


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teaching concerning baptisms and the laying on of hands, the resurrection of the dead and a final judgment.


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For if those who were once for all brought into the light, and learned to appreciate the gift from heaven, and came to share in the Holy Spirit,


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if those, I say, fell away, it would be impossible to bring them again to repentance; they would be crucifying the Son of God over again for themselves, and exposing him to open contempt.


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Ground that drinks in the showers that from time to time fall on it, and produces vegetation useful to those for whom it is tilled, receives a blessing from God;


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but, if it ‘bears thorns and thistles,’ it is regarded as worthless, it is in danger of being ‘cursed,’ and its end will be the fire.


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 But about you, dear friends, even though we speak in this way, we are confident of better things — of things that point to your salvation.


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For God is not unjust; he will not forget the work that you did, and the love that you showed for his name, in sending help to your fellow Christians — as you are still doing.


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But our great desire is that every one of you should be equally earnest to attain to a full conviction that our hope will be fulfilled, and that you should keep that hope to the end.


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Then you will not show yourselves slow to learn, but you will copy those who, through faith and patience, are now entering upon the enjoyment of God’s promises.


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 When God gave his promise to Abraham, since there was no one greater by whom he could swear, he swore by himself.


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People, of course, swear by what is greater than themselves, and with them an oath is accepted as putting a matter beyond all dispute.


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And therefore God, in his desire to show, with unmistakable plainness, to those who were to enter on the enjoyment of what he had promised, the unchangeableness of his purpose, bound himself with an oath.


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For he intended us to find great encouragement in these two unchangeable things, which make it impossible for God to prove false — we, I mean, who fled for safety where we might lay hold on the hope set before us.


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This hope is an anchor for our souls, secure and strong, and it ‘reaches into the sanctuary that lies behind the curtain,’


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where Jesus, our forerunner, has entered on our behalf, after being made for all time a high priest of the order of Melchizedek.


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<n>Paramount Priesthood of the Christ</n> It was this Melchizedek, king of Salem and priest of the Most High God, who met Abraham returning from the slaughter of the kings, and gave him his blessing;


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and it was to him that Abraham allotted a tithe of all the spoil. The meaning of his name is ‘king of righteousness,’ and besides that, he was also king of Salem, which means ‘king of peace.’


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There is no record of his father, or mother, or lineage, nor again of any beginning of his days, or end of his life. In this he resembles the Son of God, and stands before us as a priest whose priesthood is continuous.


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 Consider, then the importance of this Melchizedek, to whom even the patriarch Abraham himself gave a tithe of the choicest spoils.


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Those descendants of Levi, who are from time to time appointed to the priesthood, are directed to collect tithes from the people in accordance with the law — that is from their own kindred, although they also are descended from Abraham.


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But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the man who had God’s promises.


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In the one case the tithes are received by people who are mortal; in the other case by one about whom there is the statement that his life still continues.


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Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes;


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 If, then, perfection had been attainable through the Levitical priesthood — and it was under this priesthood that the people received the law — why was it still necessary that a priest of a different order should appear, a priest of the order of Melchizedek and not of the order of Aaron?


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And he of whom all this is said belonged to quite a different tribe, no member of which has ever served at the altar.


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For it is plain that our Lord had sprung from the tribe of Judah, though of that tribe Moses said nothing about their being priests.


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All this becomes even yet plainer when we remember that a new priest has appeared, resembling Melchizedek,


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and that he was appointed, not under a law regulating only earthly matters, but by virtue of a life beyond the reach of death;


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for that is the meaning of the declaration — ‘You are for all time a priest of the order of Melchizedek.’


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On the one hand, we have the abolition of a previous regulation as being both inefficient and useless


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(for the law never brought anything to perfection); and, on the other hand, we have the introduction of a better hope, which enables us to draw near to God.


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Then again, the appointment of this new priest was ratified by an oath, which is not so with the Levitical priests,


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but his appointment was ratified by an oath, when God said to him — ‘The Lord has sworn, and will not change, “You are a priest for all time.”’


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And the oath shows the corresponding superiority of the covenant of which Jesus is appointed the surety.


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Again, new Levitical priests are continually being appointed, because death prevents their remaining in office;


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but Jesus remains for all time, and therefore the priesthood that he holds will never pass to another.


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And that is why he is able to save perfectly those who come to God through him, living for ever, as he does, to intercede of their behalf.


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 This was the high priest that we needed — holy, innocent, spotless, withdrawn from sinners, exalted above the highest heaven,


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one who has no need to offer sacrifices daily as those high priests have, first for their own sins, and then for those of the people. For this he did once and for all, when he offered himself as the sacrifice.


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The law appoints as high priests men who are weak, but the words of God’s oath, which was later than the law, name the Son as, for all time, the perfect priest.


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To sum up what I have been saying: — Such is the high priest that we have, one who ‘has taken his seat at the right hand’ of the throne of God’s Majesty in heaven,


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Every high priest is appointed for the purpose of offering gifts and sacrifices to God; it follows, therefore, that this high priest must have some offering to make.


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If he were, however, still on earth, he would not even be a priest, since there are already priests who offer the gifts as the law directs.


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(These priests, it is true, are engaged in a service which is only a copy and shadow of the heavenly realities, as is shown by the directions given to Moses when he was about to construct the tent. ‘Look to it,’ are the words, ‘that you make every part in accordance with the pattern shown you on the mountain.’)


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But Jesus, as we see, has obtained a ministry as far excelling theirs, as the covenant of which he is the intermediary, based, as it is, on better promises, excels the former covenant.


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But, finding fault with the people, God says — ‘“A time is coming,” says the Lord, “When I will ratify a new covenant with the people of Israel and with the people of Judah —


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 Not such a covenant as I made with their ancestors On the day when I took them by the hand to lead them out of the land of Egypt. For they did not abide by their covenant with me, And therefore I disregarded them,” says the Lord.


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 “This is the covenant that I will make with the people of Israel After those days,” says the Lord. “I will impress my laws on their minds, And will inscribe them on their hearts; And I will be their God, And they will be my people.


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 There will be no need for anyone to instruct their fellow citizen, Or for a person to say to their relatives ‘Learn to know the Lord’; For everyone will know me, From the lowest to the highest.


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By speaking of a ‘new’ covenant, God at once renders the former covenant obsolete; and whatever becomes obsolete and loses its force is virtually annulled.


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<n>The New Revelation and the Old</n> It is true that even the first covenant had its regulations for divine worship, and its sanctuary — though only a material one.


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For a tent was constructed, with an outer part which contained the stand for the lamps, and the table, and the consecrated bread. This is called the sanctuary.


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In it is the gold incense-altar, and the ark containing the covenant, completely covered with gold. In the ark is a gold casket containing the manna, Aaron’s rod that budded, and the tablets on which the covenant was written;


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while above it, and overshadowing the cover on which atonement was made, are the cherubim of the presence. Now is not the time to discuss these things in detail.


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Such, then, was the arrangement of the tent. Into the outer part priests are constantly going, in the discharge of their sacred duties;


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but into the inner only the high priest goes, and that but once a year, and never without taking the blood of a victim, which he offers on his own behalf, and on behalf of the errors of the people.


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By this the Holy Spirit is teaching that the way into the sanctuary was hidden, as long as the outer part of the tent still remained.


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For that was only a type, to continue down to the present time; and, in keeping with it, both gifts and sacrifices are offered, though incapable of satisfying the conscience of the worshiper;


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the whole system being concerned only with food and drink and various ablutions — external ceremonials imposed until the coming of the new order.


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 But, when Christ came, he appeared as high priest of that better system which was established; and he entered through that nobler and more perfect ‘tent,’ not made by human hands — that is to say, not a part of this present creation.


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Nor was it with the blood of goats and calves, but with his own blood, that he entered, once and for all, into the sanctuary, and obtained our eternal deliverance.


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For, if the blood of goats and bulls, and the sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes),


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how much more will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of the living God!


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And that is why he is the intermediary of a new covenant; in order that, as a death has taken place to effect a deliverance from the offences committed under the first covenant, those who have received the call may obtain the eternal inheritance promised to them.


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Whenever such a covenant as a will is in question, the death of the testator must of necessity be alleged.


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For such a covenant takes effect only on death, it does not come into force as long as the testator is alive.


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For, when every command had been announced to all the people by Moses in accordance with the law, he took the blood of the calves and of the goats, with water, scarlet wool, and a bunch of hyssop, and sprinkled even the book of the law, as well as all the people,


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saying, as he did so — “This is the blood that renders valid the covenant which God has commanded to be made with you.”


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And in the same way he also sprinkled with the blood the tent and all the things that were used in public worship.


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Indeed, under the law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained.


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 While, then, it was necessary for the copies of the heavenly realities to be purified by such means as these, the heavenly realities themselves required better sacrifices.


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For it was not into a sanctuary made by human hands, which merely foreshadowed the true one, that Christ entered, but into heaven itself, so that he might now appear in the presence of God on our behalf.


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Nor yet was it to offer himself may times, as year after year the high priest entered the sanctuary with an offering of blood — but not his own blood;


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for then Christ would have had to undergo death many times since the creation of the world. But now, once and for all, at the close of the age, he has appeared, in order to abolish sin by the sacrifice of himself.


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so it is with the Christ. He was offered up once and for all, to ‘bear away the sins of many’; and the second time he will appear — but without any burden of sin — to those who are waiting for him, to bring salvation.


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The law, though able to foreshadow the better system which was coming, never had its actual substance. Its priests, with those sacrifices which they offer continuously year after year, can never make those who come to worship perfect.


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Otherwise, would not the offering of these sacrifices have been abandoned, as the worshipers, having been once purified, would have had their consciences clear from sins?


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That is why, when he was coming into the world, the Christ declared — ‘Sacrifice and offering you do not desire, but you provide for me a body; 


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 So I said, “See, I have come’ (as is written of me in the pages of the book), “To do your will, God.”’


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First come the words — ‘You do not desire, nor do you take pleasure in, sacrifices, offerings, burnt offerings, and sacrifices for sin’ (offerings regularly made under the law),


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and then there is added — ‘See, I have come to do your will.’ The former sacrifices are set aside to be replaced by the latter.


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And it is in the fulfilment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ.


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Every other priest stands day after day at his ministrations, and offers the same sacrifices over and over again — sacrifices that can never take sins away.


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But, this priest, after he had offered one sacrifice for sins, which should serve for all time, ‘took his seat at the right hand of God,’


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 ‘“This is the covenant that I will make with them After those days,” says the Lord; “I will impress my laws on their hearts, And will inscribe them on their minds,”’


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<n>Encouragement and Warning</n> Therefore, friends, since we may enter the sanctuary with confidence, in virtue of the blood of Jesus,


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by the way which he inaugurated for us — a new and living way, a way through the sanctuary curtain (that is, his human nature);


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let us draw near to God in all sincerity of heart and in perfect faith, with our hearts purified by the sprinkled blood from all consciousness of wrong, and with our bodies washed with pure water.


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Let us maintain the confession of our hope unshaken, for he who has given us his promise will not fail us.


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And let us not, as some do, cease to meet together; but, on the contrary, let us encourage one another, and all the more, now that you see the day drawing near.


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Remember, if we sin wilfully after we have gained a full knowledge of the truth, there can be no further sacrifice for sin;


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there is only a fearful anticipation of judgment, and a burning indignation which will destroy all opponents.


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When someone disregarded the law of Moses, they were, on the evidence of two or three witnesses, put to death without pity.


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How much worse then, think you, will be the punishment deserved by those who have trampled underfoot the Son of God, who have treated the blood that rendered the covenant valid — the blood by which they were purified — as if it were not holy, and who have outraged the Spirit of love?


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We know who it was that said — ‘It is for me to avenge, I will requite’;and again — ‘The Lord will judge his people.’


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 Call to mind those early days in which, after you had received the light, you patiently underwent a long and painful conflict.


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Sometimes, in consequence of the taunts and injuries heaped on you, you became a public spectacle; and sometimes you suffered through having shown yourselves to be the friends of people who were in the same position in which you had been.


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For you not only sympathised with those who were in prison, but you even took the confiscation of your possessions joyfully, knowing, as you did, that you had in yourselves a greater possession and a lasting one.


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Do not, therefore, abandon the confidence that you have gained, for it has a great reward awaiting it.


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You still have need of patient endurance, in order that, when you have done God’s will, you may obtain the fulfilment of his promise.


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 And through faith the righteous will find life, But, if anyone draws back, my heart can find no pleasure in them.’


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But we do not belong to those who draw back, to their ruin, but to those who have faith, to the saving of their souls.


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Faith enables us to perceive that the universe was created at the bidding of God — so that we know that what we see was not made out of visible things.


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Faith made the sacrifice which Abel offered to God a better sacrifice than Cain’s, and won him renown as a righteous man, God himself establishing his renown by accepting his gifts; and it is by the example of his faith that Abel, though dead, still speaks.


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Faith led to Enoch’s removal from earth, so that he might not experience death. ‘He could not be found because God had removed him.’ For, before his removal, he was renowned as having pleased God;


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but without faith it is impossible to please him, for he who comes to God must believe that God exists, and that he rewards those who seek for him.


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 It was faith that enabled Noah, after he had received the divine warning about what could not then be foreseen, to build, in reverent obedience, an ark in which to save his family. By his faith he condemned the world, and became possessed of that righteousness which follows on faith.


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 It was faith that enabled Abraham to obey the call that he received, and to set out for the place which he was afterwards to obtain as his own; and he set out not knowing where he was going.


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It was faith that made him go to live as an emigrant in the promised land — as in a strange country — living there in tents with Isaac and Jacob, who shared the promise with him.


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 Again, it was faith that enabled Sarah to conceive (though she was past the age for child-bearing), because she felt sure that he who had given her the promise would not fail her.


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And so from one man — and that when his powers were dead — there sprang a people as numerous ‘as the stars in the heavens or the countless grains of sand on the shore.’


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 All these died sustained by faith. They did not obtain the promised blessings, but they saw them from a distance and welcomed the sight, and they acknowledged themselves to be only aliens and strangers on the earth.


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If they had been thinking of the land that they had left, they could have found opportunities to return.


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But no, they were longing for a better, a heavenly, land! And therefore God was not ashamed to be called their God; indeed he had already prepared them a city.


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It was faith that enabled Abraham, when put to the test, to offer Isaac as a sacrifice — he who had received the promises offering up his only son,


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For he argued that God was even able to raise a man from the dead — and indeed, figuratively speaking, Abraham did receive Isaac back from the dead.


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Faith enabled Jacob, when dying, to give his blessing to each of the sons of Joseph, and ‘to bow himself in worship as he leant on the top of his staff.’


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Faith caused Joseph, when his end was near, to speak of the future migration of the Israelites, and to give instructions with regard to his bones.


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Faith caused the parents of Moses to hide the child for three months after his birth, for they saw that he was a beautiful child; and they would not respect the king’s order.


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It was faith that caused Moses, when he was grown up, to refuse the title of ‘son of a daughter of Pharaoh.’


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For he counted ‘the reproaches that are heaped on the Christ’ of greater value than the treasures of Egypt, looking forward, as he did, to the reward awaiting him.


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Faith caused him to leave Egypt, though undaunted by the king’s anger, for he was strengthened in his endurance by the vision of the invisible God.


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Faith led him to institute the Passover and the sprinkling of the blood, so that the Destroyer might not touch the eldest children of the Israelites.


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Faith enabled the people to cross the Red Sea, as if it had been dry land, while the Egyptians, when they attempted to do so, were drowned.


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Faith saved Rahab, the prostitute, from perishing with the unbelievers, after she had entertained the spies with friendliness.


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 Need I add anything more? Time would fail me if I attempted to relate the stories of Gideon, Barak, Samson, and Jephthah, and those of David, Samuel, and the prophets.


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By their faith they subdued kingdoms, ruled righteously, gained the fulfilment of God’s promises, ‘shut the mouths of lions,’


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quelled the fury of the flames, escaped the edge of the sword, found strength in the hour of weakness, displayed their prowess in war, and routed hostile armies.


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Women received back their dead raised to life. Some were tortured on the wheel, and refused release in order that they might rise to a better life.


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They were stoned to death, they were tortured, they were swan asunder, they were put to the sword; they wandered about clothed in the skins of sheep or goats, destitute, persecuted, ill-used —


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people of whom the world was not worthy — roaming in lonely places, and on the mountains, and in caves and holes in the ground.


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Yet, though they all won renown by their faith, they did not obtain the final fulfilment of God’s promise;


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since God had in view some better thing for us, so that they would only reach perfection together with us.


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Seeing, therefore, that there is on every side of us such a throng of witnesses, let us also lay aside everything that hinders us, and the sin that clings about us, and run with patient endurance the race that lies before us,


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our eyes fixed on Jesus, the leader and perfect example of our faith, who, for the joy that lay before him, endured the cross, heedless of its shame, and now ‘has taken his seat at the right hand’ of the throne of God.


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Weigh well the example of him who had to endure such opposition from ‘people who were sinning against themselves,’ so that you should not grow weary or faint-hearted.


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and you have forgotten the encouraging words which are addressed to you as God’s children — ‘My child, think not lightly of the Lord’s discipline, Do not despond when he rebukes you;


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 For it is him whom he loves that he disciplines, And he chastises every child whom he acknowledges.’


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It is for your discipline that you have to endure all this. God is dealing with you as his children. For where is there a child whom his father does not discipline?


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If you are left without that discipline, in which all children share, it shows that you are bastards, and not true children.


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Further, when our earthly fathers disciplined us, we respected them. Should we not, then, much rather yield submission to the Father of souls, and live?


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Our fathers disciplined us for only a short time and as seemed best to them; but God disciplines us for our true good, to enable us to share his holiness.


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No discipline is pleasant at the time; on the contrary, it is painful. But afterwards its fruit is seen in the peacefulness of a righteous life which is the lot of those who have been trained under it.


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make straight paths for your feet,’ so that the lame limb may not be put out of joint, but rather be cured.


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<n>Conclusion</n> Try earnestly to live at peace with everyone, and to attain to that purity without which no one will see the Lord.


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Take care that no one fails to use the loving help of God, ‘that no bitterness is allowed to take root and spring up, and cause trouble,’ and so poison the whole community.


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Take care that no one becomes immoral, or irreligious like Esau, who sold his birthright for a single meal.


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For you know that even afterwards, when he wished to claim his father’s blessing, he was rejected — for he never found an opportunity to repair his error — though he begged for the blessing with tears.


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 It is not to tangible ‘flaming fire’ that you have drawn near, nor to ‘gloom, and darkness, and storm,


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and the blast of a trumpet, and an audible voice.’ Those who heard that voice entreated that they might hear no more,


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for they could not bear to think of the command — ‘If even an animal touches the mountain, it is to be stoned to death;’


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No, but it is to Mount Zion that you have drawn near, the city of the living God, the heavenly Jerusalem, to countless hosts of angels,


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to the festal gathering and assemblage of God’s firstborn whose names are enrolled in heaven, to God the judge of all people, to the spirits of the righteous who have attained perfection,


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to Jesus, the intermediary of a new covenant, and to the sprinkled blood that tells of better things than the blood of Abel.


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Beware how you refuse to hear him who is speaking. For, if the Israelites did not escape punishment, when they refused to listen to him who taught them on earth the divine will, far worse will it be for us, if we turn away from him who is teaching us from heaven.


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Then his voice shook the earth, but now his declaration is — ‘Still once more I will cause not only the earth to tremble, but also the heavens.’


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And those words ‘still once more’ indicate the passing away of all that is shaken — that is, of all created things — in order that only what is unshaken may remain.


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Therefore, let us, who have received a kingdom that cannot be shaken, be thankful, and so offer acceptable worship to God, with awe and the deepest respect.


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Do not neglect to show hospitality; for, through being hospitable, people have all unawares entertained angels.


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Remember the prisoners, as if you were their fellow prisoners, and the oppressed, not forgetting that you also are still in the body.


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Let marriage be honoured by all and the married life be pure; for God will judge those who are immoral and those who commit adultery.


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Do not let your conduct be ruled by the love of money. Be content with what you have, for God himself has said — ‘I will never forsake you, nor will I ever abandon you.’


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Therefore we may say with confidence — ‘The Lord is my helper, I will not be afraid. What can mere people do to me?’


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Do not forget your leaders, who told you God’s message. Recall the close of their lives, and imitate their faith.


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Do not let yourselves be carried away by the various novel forms of teaching. It is better to rely for spiritual strength on the divine help, than on regulations regarding food; for those whose lives are guided by such regulations have not found them of service.


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We are not without an altar; but it is one at which those who still worship in the tent have no right to eat.


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The bodies of those animals whose blood is brought by the high priest into the sanctuary, as an offering for sin, are burnt outside the camp.


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Through him let us offer, as our sacrifice, continual praise to God — an offering from lips that glorify his name.


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Never forget to do kindly acts and to share what you have with others, for such sacrifices are acceptable to God.


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Obey your leaders, and submit to their control, for they are watching over your souls, since they will have to render an account, so that they may do it with joy, and not in sorrow. That would not be to your advantage.


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Pray for us, for we are sure that our consciences are clear, since our wish is to be occupied with what is good.


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 May God, the source of all peace, who brought back from the dead him who, ‘by virtue of the blood that rendered valid the unchangeable covenant, is the great shepherd of God’s Sheep,’ Jesus, our Lord —


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may God make you perfect in everything that is good, so that you may be able to do his will. May he bring out in us all that is pleasing in his sight, through Jesus Christ, to whom be all glory for ever and ever. Amen.


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 I beg you, friends, to bear with these words of advice. For I have written only very briefly to you.


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 You will be glad to hear that our friend, Timothy, has been set free. If he comes here soon, we will visit you together.


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Give our greeting to all your leaders, and to all Christ’s people. Our friends from Italy send their greetings to you.


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<n><i>The Letter from James</i><br/>Greeting</n> James, a servant of God and of the Lord Jesus Christ, greets the twelve tribes that are living abroad.


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<n>Advice on Various Subjects</n> My friends, whatever may be the temptations that beset you from time to time, always regard them as a reason for rejoicing,


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And let endurance do its work perfectly, so that you may be altogether perfect, and in no respect deficient.


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 If one of you is deficient in wisdom, let them ask wisdom from the God who gives freely to everyone without reproaches, and it will be given to them.


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But let them ask with confidence, never doubting; for the person who doubts is like a wave of the sea driven here and there at the mercy of the wind —


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 Let a follower in humble circumstances be proud of their exalted position, but a rich follower of their humiliation;


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As the sun rises, and the hot wind blows, ‘the grass withers, its flower fades,’ and all its beauty is gone. So is it with the rich . In the midst of their pursuits they will come to an untimely end.


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 Blessed is the person who remains firm under temptation, for, when they have stood the test, they will receive the crown of life, which the Lord has promised to those who love him.


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Let no one say, when they are tempted, “It is God who is tempting me!” For God, who cannot be tempted to do wrong, does not himself tempt anyone.


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Every good thing given us, and every perfect gift, is from above, and comes down to us from the Maker of the lights in the heavens, who is himself never subject to change or to eclipse.


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Because he so willed, he gave us life, through the message of the truth, so that we should be, as it were, an earnest of still further creations.


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Therefore, have done with all filthiness and whatever wickedness still remains, and in a humble spirit receive that message which has been planted in your hearts and is able to save your souls.


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For, when anyone listens to it and does not practice it, they like a person looking at their own face in a mirror.


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but the person who looks carefully into the perfect law, the law of freedom, and continues to do so, not listening to it and then forgetting it, but putting it into practice — that person will be blessed in what they do.


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When a person appears to be religious, yet does not bridle their tongue, but imposes on their own conscience, that person’s religious observances are valueless.


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That religious observance which is pure and spotless in the eyes of God our Father is this — to visit orphans and widows in their trouble, and to keep oneself uncontaminated by the world.


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<n>Warning on Various Subjects</n> My friends, are you really trying to combine faith in Jesus Christ, our glorified Lord, with the worship of rank?


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Suppose a visitor should enter your Synagogue, with gold rings and in grand clothes, and suppose a poor man should come in also, in shabby clothes,


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and you are deferential to the visitor who is wearing grand clothes, and say — “There is a good seat for you here,” but to the poor man — “You must stand; or sit down there by my footstool,”


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Listen, my dear friends. Has not God chosen those who are poor in the things of this world to be rich through their faith, and to possess the kingdom which he has promised to those who love him?


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But you — you insult the poor man! Is not it the rich who oppress you? Is not it they who drag you into law courts?


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Yet, if you keep the royal law which runs — ‘You must love your neighbour as you love yourself,’ you are doing right;


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but, if you worship rank, you commit a sin, and stand convicted by that same law of being offenders against it.


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For a person who has laid the law, as a whole, to heart, but has failed in one particular, is accountable for breaking all its provisions.


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He who said ‘You must not commit adultery’ also said ‘You must not murder.’ If, then, you commit murder but not adultery, you are still an offender against the law.


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For there will be justice without mercy for the person who has not acted mercifully. Mercy triumphs over Justice.


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 My friends, what is the good of a person’s saying that they have faith, if they do not prove it by actions? Can such faith save them?


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and one of you were to say to them — “Go, and peace be with you; find warmth and food for yourselves,” and yet you were not to give them the necessaries of life, what good would it be to them?


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Some one, indeed, may say — “You are a man of faith, and I am a man of action.” “Then show me your faith,” I reply, “apart from any actions, and I will show you my faith by my actions.”


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It is a part of your faith, is it not, that there is one God? Good; yet even the demons have that faith, and tremble at the thought.


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Look at our ancestor, Abraham. Was not it the result of his actions that he was pronounced righteous after he had offered his son, Isaac, on the altar?


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You see how, in his case, faith and actions went together; that his faith was perfected as the result of his actions;


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and that in this way the words of scripture came true — “Abraham believed God, and that was regarded by God as righteousness,” and “He was called the friend of God.”


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You see, then, that it is as the result of their actions that a person is pronounced righteous, and not of their faith only.


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Was not it the same with the prostitute, Rahab? Was not it as the result of her actions that she was pronounced righteous, after she had welcomed the messengers and helped them escape by?


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I do not want many of you, my friends, to become teachers, knowing, as you do, that we who teach will be judged by a more severe standard than others.


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We often make mistakes, every one of us. Anyone who does not make mistakes when speaking is indeed a perfect person, able to bridle their whole body as well.


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Again, think of ships. Large as they are, and even when driven by fierce winds, they are controlled by a very small rudder and steered in whatever direction the man at the helm may determine.


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So is it with the tongue. Small as it is, it is a great boaster. Think how tiny a spark may set the largest forest ablaze!


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And the tongue is like a spark. Among the members of our body it proves itself a world of mischief; it contaminates the whole body; it sets the wheels of life on fire, and is itself set on fire by the flames of Gehenna.


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For while all sorts of beasts and birds, and of reptiles and creatures in the sea, are tameable, and actually have been tamed by man,


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From the very same mouth come blessings and curses! My friends, it is not right that this should be so.


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Can a fig tree, my friends, bear olives? Or a vine bear figs? No, nor can a brackish well give good water.


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Who among you claims to be wise and intelligent? Let them show that their actions are the outcome of a good life lived in the humility of true wisdom.


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But, while you harbour envy and bitterness and a spirit of rivalry in your hearts, do not boast or lie to the detriment of the truth.


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But the wisdom from above is, before every thing else, pure; then peace-loving, gentle, open to conviction, rich in compassion and good deeds, and free from partiality and insincerity.


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What is the cause of the fighting and quarrelling that goes on among you? Is not it to be found in the desires which are always at war within you?


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You crave, yet do not obtain. You murder and rage, yet cannot gain your end. You quarrel and fight. You do not obtain, because you do not ask.


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You ask, yet do not receive, because you ask for a wrong purpose — to spend what you get on your pleasures.


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Unfaithful people! Do not you know that to be friends with the world means to be at enmity with God? Therefore whoever chooses to be friends with the world makes himself an enemy to God.


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Do you suppose there is no meaning in the passage of scripture which asks — ‘Is envy to result from the longings of the Spirit which God has implanted within you?’


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No; the gift that God gives is for a nobler end; and that is why it is said — ‘God is opposed to the haughty, but gives help to the humble.’


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Draw near to God, and he will draw near to you. Make your hands clean, you sinners; and your hearts pure, you vacillator!


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Do not disparage one another, friends. The person who disparages others, or passes judgment on them, disparages the law and passes judgment on the law. But, if you pass judgment on the law, you are not obeying it, but judging it.


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There is only one lawgiver and judge — he who has the power both to save and to destroy. But who are you that pass judgment on your neighbour?


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Listen to me, you who say ‘Today or tomorrow we will go to such and such a town, spend a year there, and trade, and make money,’


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And yet you do not know what your life will be like tomorrow! For you are but a mist appearing for a little while and then disappearing.


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Your gold and silver are rusted; and the rust on them will be evidence against you, and will eat into your flesh. It was fire, so to speak, that you stored up for yourselves in these last days.


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I tell you, the wages of the labourers who mowed your fields, which you have been fraudulently keeping back, are crying out against you, and the outcries of your reapers have reached the ears of the Lord of Hosts!


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You have lived on earth a life of extravagance and luxury; you have indulged your fancies in a time of bloodshed.


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<n>Concluding Appeal</n> Be patient, then, friends, until the coming of the Lord. Even the farmer has to wait for the precious fruit of the earth, watching over it patiently, until it has had the spring and summer rains.


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Do not make complaints against one another, friends, or judgment will be passed on you. The judge is already standing at the door!


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Friends, as an example of the patient endurance of suffering, take the prophets who spoke in the name of the Lord.


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We count those who displayed such endurance blessed! You have heard, too, of Job’s endurance, and have seen what the Lord’s purpose was, for ‘the Lord is full of pity and compassion.’


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 Above all things, my friends, never take an oath, either by heaven, or by earth, or by anything else. With you let ‘Yes’ suffice for yes, and ‘No’ for no, so that you may escape condemnation.


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If anyone of you is ill, let him send for the officers of the church, and let them pray over them, after anointing them with oil in the name of the Lord.


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The prayer offered in faith will save the person who is sick, and the Lord will raise them from their bed; and if they have committed sins, they will be forgiven.


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Therefore, confess your sins to one another and pray for one another, so that you may be cured. Great is the power of a good person’s fervent prayer.


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Elijah was only human like ourselves, but, when he prayed fervently that it might not rain, no rain fell on the land for three years and a half.


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be sure that the person who brings a sinner back from their mistaken ways will save that person’s soul from death, and throw a veil over countless sins.


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<n><i>Peter’s First Letter</i><br/>Introduction</n> To the people of God who are living abroad, dispersed throughout Pontus, Galatia, Cappadocia, Roman Asia, and Bithynia,


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and who were chosen in accordance with the foreknowledge of God the Father, through the consecration of the Spirit, to learn obedience, and to be purified by the sprinkling of the blood of Jesus Christ, from Peter, an apostle of Jesus Christ. May blessing and peace be yours in ever increasing measure.


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<n>The Christian’s Hope of Salvation</n> Blessed is the God and Father of our Lord Jesus Christ, who has, in his great mercy, through the resurrection of Jesus Christ from the dead,


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given us the new life of undying hope, that promises an inheritance, imperishable, stainless, unfading, which has been reserved for you in heaven —


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for you who, through faith, are being guarded by the power of God, awaiting a salvation that is ready to be revealed in the last days.


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At the thought of this you are full of exultation, though (if it has been necessary) you have suffered for the moment somewhat from various trials;


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that the genuineness of your faith — a thing far more precious than gold, which is perishable, yet has to be tested by fire — may win praise and glory and honour at the appearing of Jesus Christ.


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Though you have never seen him, yet you love him; though you do not even now see him, yet you believe in him, and exalt with a triumphant happiness too great for words,


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It was this salvation that the prophets, who spoke long ago of the blessing intended for you, sought, and strove to comprehend;


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as they strove to discern what that time could be, to which the Spirit of Christ within them was pointing, when foretelling the sufferings that Christ would have to endure, and the glories that would follow.


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And it was revealed to them that it was not for themselves, but for you, that they were acting as Ministers of the truths which have now been told to you, by those who, with the help of the Holy Spirit sent from heaven, have brought you the good news — truths into which even angels long to look.


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<n>The Christian’s Character</n> Therefore concentrate your minds, with the strictest self-control, and fix your hopes on the blessing that is coming for you at the appearing of Jesus Christ.


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Be like obedient children; do not let your lives be shaped by the passions which once swayed you in the days of your ignorance,


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but in your whole life show yourselves to be holy, after the pattern of the Holy One from whom you received your call.


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And since you call on him as ‘Father,’ who judges everyone impartially by what he has done, let respectful awe be the spirit of your lives during the time of your stay on earth.


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For you know that it was not by perishable things, such as silver and gold, that you were ransomed from the aimless way of living which was handed down to you from your ancestors,


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Destined for this before the beginning of the world, he has been revealed in these last days for your sakes,


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who, through him, are faithful to God who raised him from the dead and gave him honour, so that your faith and hope are now in God.


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 Now that, by your obedience to the truth, you have purified your lives, so that there is growing up among you a genuine affection, love one another earnestly with all your hearts;


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since your new life has come, not from perishable, but imperishable, seed, through the message of the Everliving God.


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For — ‘All earthly life is but as grass, and all its splendour as the flower of grass. The grass fades, its flower falls, 


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but the teaching of the Lord remains for ever.’And that is the teaching of the good news which has been told to you.


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Now that you have done with all malice, all deceitfulness, insincerity, jealous feelings, and all backbiting,


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like newly born infants, crave pure spiritual milk, so that you may be enabled by it to grow until you attain salvation —


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Come to him, then, as to a living stone, rejected, indeed, by men, but in God’s eyes choice and precious;


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and, as living stones, form yourselves into a spiritual house, to be a consecrated priesthood, for the offering of spiritual sacrifices that will be acceptable to God through Jesus Christ.


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For there is a passage of scripture that runs — ‘See, I am placing in Zion a choice and precious corner-stone; And those who believe in him will have no cause for shame.’


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It is to you, then, who believe in him that he is precious, but to those who do not believe he is ‘a stone which, though rejected by the builders, has now itself become the corner-stone,’


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and ‘a stumbling-block, and a rock which will prove a hindrance.’ They stumble because they do not accept the message. This was the fate destined for them.


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But you are ‘a chosen race, a royal priesthood, a consecrated nation, God’s own people,’ entrusted with the proclamation of the goodness of him who called you out of darkness into his wonderful light.


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Once you were ‘not a people,’ but now you are ‘God’s people’; once you ‘had not found mercy,’ but now you ‘have found mercy.’


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<n>Practical Appeals in view of the Dangers of the Times.</n> Dear friends, I beg you, as pilgrims and strangers on earth, to refrain from indulging the cravings of your earthly nature, for they make war on the soul.


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Let your daily life among the Gentiles be so upright, that, whenever they malign you as evil-doers, they may learn, as they watch, from the uprightness of your conduct, to praise God ‘at the time when he will visit them.’


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 Submit to all human institutions for the Lord’s sake, alike to the emperor as the supreme authority,


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For God’s will is this — that you should silence the ignorance of foolish people by doing what is right.


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Act as free people, yet not using your freedom as those do who make it a cloak for wickedness, but as Servants of God.


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 Those of you who are domestic servants should always be submissive and respectful to their masters, not only to those who are good and considerate, but also to those who are arbitrary.


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For this wins God’s approval when, because conscious of God’s presence, a person who is suffering unjustly bears their troubles patiently.


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What credit can you claim when, after doing wrong, you take your punishment for it patiently? But, on the other hand, if, after doing right, you take your sufferings patiently, that does win the approval of God.


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For it was to this that you were called! For Christ, too, suffered — on your behalf — and left you an example, that you should follow in his steps.


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He was abused, but he did not answer with abuse; he suffered, but he did not threaten; he entrusted himself to him whose judgments are just.


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And he ‘himself carried our sins’ in his own body to the cross, so that we might die to our sins, and live for righteousness. ‘His bruising was your healing.’


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Once you were straying like sheep, but now you have returned to the shepherd and guardian of your souls.


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Again, you married women should submit to your husbands, so that if any of them reject the message, they may, apart from the message, be won over, by the conduct of their wives,


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Yours should be, not the external adornment of the arrangement of the hair, the wearing of jewellery, or the putting on of dresses,


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but the inner life with the imperishable beauty of a quiet and gentle spirit; for this is very precious in God’s sight.


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It was by this that the holy women of old, who rested their hopes on God, adorned themselves; submitting to their husbands,


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as Sarah did, who obeyed Abraham, and called him master. And you are her true children, as long as you live good lives, and let nothing terrify you.


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 Again, those of you who are married men should live considerately with their wives, showing due regard to their sex, as physically weaker than their own, and not forgetting that they share with you in the gift of life. Then you will be able to pray without hindrance.


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 Lastly, you should all be united, sympathetic, full of love for each other, kind-hearted, humble-minded;


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never returning evil for evil, or abuse for abuse, but, on the contrary, blessing. It was to this that you were called — to obtain a blessing!


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 ‘The person who wants to enjoy life And see happy days — Let them keep their tongue from evil And their lips from deceitful words,


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 For the eyes of the Lord are on the righteous, And his ears are attentive to their prayers, But the face of the Lord is set against those who do wrong.’


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Even if you should suffer for righteousness, count yourselves blessed! ‘Do not let people terrify you, or allow yourselves to be dismayed.’


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Revere the Christ as Lord in your hearts; always ready to give an answer to anyone who asks your reason for the hope that you cherish, but giving it with courtesy and respect,


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and keeping your consciences clear, so that, whenever you are maligned, those who vilify your good and Christian conduct may be put to shame.


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It is better that you should suffer, if that should be God’s will, for doing right, than for doing wrong.


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For Christ himself died to atone for sins once for all — the good on behalf of the bad — that he might bring you to God; his body being put to death, but his spirit entering on new life.


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who once were disobedient, at the time when God patiently waited, in the days of Noah, while the ark was being prepared; in which some few lives, eight in all, were saved by means of water.


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And baptism, which this foreshadowed, now saves you — not the mere cleansing of the body, but the search of a clear conscience after God — through the resurrection of Jesus Christ,


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who has gone into heaven, and is at God’s right hand, where angels and archangels and the powers of heaven now yield submission to him.


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Since, then, Christ suffered in body, arm yourselves with the same resolve as he; for he who has suffered in body has ceased to sin,


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and so will live the rest of his earthly life guided, not by human passions, but by the will of God.


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Surely in the past you have spent time enough living as the Gentiles delight to live. For your path has lain among scenes of debauchery, licentiousness, drunkenness, revelry, hard-drinking, and profane idolatry.


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And, because you do not run to the same extremes of profligacy as others, they are astonished, and malign you.


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But they will have to answer for their conduct to him who is ready to judge both the living and the dead.


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For that was why the good news was told to the dead also — that, after they have been judged in the body, as people are judged, they might live in the spirit, as God lives.


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But the end of all things is near. Therefore exercise self-restraint and be calm, so that you may be able to pray.


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Above all things, let your love for one another be earnest, for ‘love throws a veil over countless sins.’


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Whatever the gift that each has received, use it in the service of others, as good stewards of the varied bounty of God.


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When anyone speaks, let them speak as one who is delivering the oracles of God. When anyone is endeavouring to serve others, let them do so in reliance on the strength which God supplies; so that in everything God may be honour ed through Jesus Christ — to whom be ascribed all honour and might for ever and ever. Amen.


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Dear friends, do not be astonished at the trial of fire that you are passing through, to test you, as though something strange were happening to you.


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No, the more you share the sufferings of the Christ, the more may you rejoice, that, when the time comes for the manifestation of his glory, you may rejoice and exult.


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If you are insulted for bearing the name of Christ, count yourselves blessed; because the divine glory and the Spirit of God are resting on you.


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I need hardly say that no one among you must suffer as a murderer, or a thief, or a criminal, or for interfering in matters which do not concern Christians.


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But, if someone suffers as a Christian, do not let them be ashamed of it; let them bring honour to God even though they bear that name.


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For the time has come for judgment to begin with the house of God; and, if it begins with us, what will be the end of those who reject God’s good news?


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Therefore, I say, let those who suffer, because God wills it so, commit their lives into the hands of a faithful Creator, and persevere in doing right.


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<n>Conclusion</n> As for the older ones among you, who bear office in the church, I, their fellow officer, and a witness to the sufferings of the Christ, who will also share in the glory that is to be revealed —


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I beg you to be true shepherds of the flock of God among you, not because you are compelled, but of your own free will; not from a base love of gain, but with a ready spirit;


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Again, you younger ones should show deference to the older. And all of you should put on the badge of humility in mutual service, for ‘God is opposed to the proud, but gives his help to the humble.’


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Humble yourselves, therefore, under the mighty hand of God, so that he may exalt you in his good time,


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Exercise self-control, be watchful. Your adversary, the devil, like a roaring lion, is prowling about, eager to devour you.


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Stand firm against him, strong in your faith; knowing, as you do, that the sufferings which you are undergoing are being endured to the full by the Lord's followers throughout the world.


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God, from whom all help comes, and who called you, by your union with Christ, into his eternal glory, will, when you have suffered for a little while, himself perfect, establish, strengthen you.


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I have been writing to you briefly by the hand of Silas, our true-hearted friend (for so I regard him), to encourage you, and to bear my testimony that in what I have written is to be found the true love of God. On that take your stand.


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Greet one another with the kiss of love.May God give his peace to you all in your union with Christ.


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<n><i>Peter’s Second Letter</i><br/>Introduction</n> To those to whom, through the justice of our God and Saviour Jesus Christ, there has been granted faith equally privileged with our own, from Simon Peter, a servant and an apostle of Jesus Christ.


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May blessing and peace be yours in ever increasing measure, as you advance in the knowledge of God and of Jesus, our Lord.


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For his divine power has given us everything that is needful for a life of piety, as we advance in the knowledge of him who called us by a glorious manifestation of his goodness.


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For it was through this that he gave us what we prize as the greatest of his promises, that through them you might participate in the divine nature, now that you have fled from the corruption in the world, resulting from human passions.


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For, when these virtues are yours, in increasing measure, they prevent your being indifferent to, or destitute of, a fuller knowledge of our Lord Jesus Christ.


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Surely the person who has not these virtues is shortsighted even to blindness, and has chosen to forget that they have been purified from their sins of the past!


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Therefore, friends, do your best to put God’s call and selection of you beyond all doubt; for, if you do this, you will never fall.


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For in this way you will be given a triumphant admission into the eternal kingdom of our Lord and Saviour, Jesus Christ.


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<n>The Transfiguration and the ‘Second Coming’ of the Christ</n> I will, therefore, always be ready to remind you of all this, even though you know it and are firmly established in the truth that you now hold.


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But I think it my duty, as long as I live in this ‘tent,’ to rouse you by awakening memories of the past;


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for I know that the time for this ‘tent’ of mine to be put away is soon coming, as our Lord Jesus Christ himself assured me.


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For we were not following cleverly devised stories when we told you of the coming in power of our Lord Jesus Christ, but we had been eye-witnesses of his majesty.


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For he received honour and glory from God the Father, when from the glory of the Divine Majesty there were borne to his ears words such as these — ‘This is my dearly loved son, who brings me great joy.’


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These were the words that we heard, borne to our ears from heaven, when we were with him on that sacred mountain.


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And still stronger is the assurance that we have in the teaching of the prophets; to which you will do well to pay attention (as if it were a lamp shining in a gloomy place), until the day dawns and the morning star rises in your hearts.


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But first be assured of this: — There is no prophetic teaching found in scripture that can be interpreted by a person’s unaided reason;


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for no prophetic teaching ever came in the old days at the mere wish of people, but people, moved by the Holy Spirit, spoke direct from God.


