WORD DOC ; GRACE, AT ONE

GRACE, AT ONE; ONE ARE JESUS AND GOD, AND HOLY SPIRIT.
And of each; Secondary, all along, Wisdom as one character WITH,
or a relative to, by some number, and with, GOOD.
A COLLECTION OF NARATIVE DESCRIPTIONS

• *HAVING FOUND JESUS, as Christ the anoited oneThats one description the author describes from one book called The Doctine Of Christ"

The author seems to be displaying understanding of His beingness as The Man and God and
an a reasonble presentation as "The Lord Thy God Are One".
 AND OF THE BELIEF BY WRITTEN DISCOVERY(in The Bible , Oldor New Testament) of a description  AS ""THE HOLY SPIRIT"", the author and researchers best guess is that The Holy Spirit is ONLY SUGGESTED AS BEING INFERRED...


A NEED TO SEARCH FOR MORE TO THE TRINITY SEEMS APPARENT.
-------------------------------------------------------- Word Text conversion to HTML Blogger HTML only (NO COMPOSE MADE) ------------------------------------ GRACE AT ONE; ONE ARE JESUS AND GOD, AND HOLY SPIRIT. Secondary, all along, Wisdom as one character WITH, or a relative to, by some number, and with, GOOD. MORE WRITTEN OF THE TRINITY SEEMS AN APPARENT NEED FOR DETAILS ABOUT THE HOLY SPIRIT MY SEARCH BEGINS IN THE BIBLE FOR ALL THE REASONINGS ABOVE AND FOR READERS TO DISCERN WHAT MY VIVID IMAGINATION INTERPRETS. It has been my own understanding as tought by preachers, that one of Jesus's main message to us was "OF THE FATHER AND THE SPIRIT" ; I honcidered that always to include The Holy Spirit, if not souly, THE FATHER AND THE HOLY SPIRIT, along with experiencing life with us. This note I write contains A COLLECTION OF NARATIVE DESCRIPTIONS, FROM A BOOK TITLED ""The Doctrine of Christ" " LARGELY ABOUT THE TRINITY i.e AT CENTER MY DIFFICULTY WITH ""The Doctrine of Christ" " LARGELY ABOUT THE TRINITY,unfound; THE BOOK'S AUTHOR FINDS OPINIONS THAT AGREE GOD AND JESUS ARE BOTH WRITTEN OF, AND DESCRIBED BY THE BIBLE AS EITHER BEING THE SAME, YET BOTH ARE INDEPENDANTLY DESCRIBED INDIVIDUAL-NON-INTERCHANGEABLE. i.e THE WRITTEN MATERIAL OF THE HOLY SPIRIT WAS NOT FOUND BY THE AUTHOR OR HIS GUESTS STATEMENTS OR IN THE TRANSLATIONS AS THEY PRESENT. AN EQUASION OF CONCEPT NOT ENTERED INTO CONCIDERATION IS, THE TOPIC OF THE LAMB AND THE LION; A RETURN OF JESUS AFTER THE ASCENSION DAY THERFORE I CHOSE A COUPLE BOOKS, OR A FEW REFRESHING AND SIMPLE TO UNDERSTAND, to balance notions that WHILE THE CONTEMPORARY BOOKS PRESENT - --INTERPRETATION and VOCABULARY difficulty, TO BE FOUND IN THE WRITTEN PROSPECT, OF A CONCEPT of "The Holy Spirit" and Trinity. i.e. THE ENTIRE BOOK OF 2KINGS and a SUMMARY(or Narated) Description ALSO i.e, THE BOOK OF PSALMS; EACH CHAPTER FOLLOWING THE NARRATORS DESCRIPTION. MANY EXCERTED LINES INCLUDED HERE, FROM both, The Holy Bible, AND, the book-The Doctrine Of Jesus The Holy Bible Mark; Chapter 13 MARK M'r:13:1: And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! M'r:13:2: And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. M'r:13:3: And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, M'r:13:4: Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? M'r:13:5: And Jesus answering them began to say, Take heed lest any man deceive you: M'r:13:6: For many shall come in my name, saying, I am Christ; and shall deceive many. M'r:13:7: And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. M'r:13:8: For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. M'r:13:9: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. M'r:13:10: And the gospel must first be published among all nations. M'r:13:11: But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. M'r:13:12: Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. M'r:13:13: And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved. M'r:13:14: But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: M'r:13:15: And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: M'r:13:16: And let him that is in the field not turn back again for to take up his garment. M'r:13:17: But woe to them that are with child, and to them that give suck in those days! M'r:13:18: And pray ye that your flight be not in the winter. M'r:13:19: For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. M'r:13:20: And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. M'r:13:21: And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: M'r:13:22: For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. M'r:13:23: But take ye heed: behold, I have foretold you all things. M'r:13:24: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, M'r:13:25: And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. M'r:13:26: And then shall they see the Son of man coming in the clouds with great power and glory. M'r:13:27: And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. M'r:13:28: Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: M'r:13:29: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. M'r:13:30: Verily I say unto you, that this generation shall not pass, till all these things be done. M'r:13:31: Heaven and earth shall pass away: but my words shall not pass away. M'r:13:32: But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. M'r:13:33: Take ye heed, watch and pray: for ye know not when the time is. M'r:13:34: For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. M'r:13:35: Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: M'r:13:36: Lest coming suddenly he find you sleeping. M'r:13:37: And what I say unto you I say unto all, Watch. The book-The Doctrine Of Jesus "HAVING FOUND JESUS, as Christ the anoited one,"" The book also displaying understanding Jesus in His beingness and God are ONE, in writing. YET OF THE TRINITY ... ... the author's study finds of THE BELIEF, or existance or topic, OF THE HOLY SPIRIT , that it is ONLY SUGGESTED as BEING INFERRED..; AGAIN, THE NARATORS DESCRIPTION OF WHAT REVELATIONS DESCRIBES; of The Book Of Revelations, THE NARATOR himself says in his own books end of surmise or summary: "By the grace of Christ we must be kept in joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appearance will be joyful to those who partake of his grace and favour here. Let all add, Amen. BOTH BOOKS DESCRIBED BY NARRATED DESCRIPTION THESE TWO BOOKS MAY HAVE TWO DIFFERENT NARATORS??? I DO NOT KNOW. BIBLE **((1CHRONICLES description EXCERT)) Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. * "The Doctrine of Christ" ((descriptuon EXCERT))- USES SCRIPTURES ALSO i.e., "Any one who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine has both the Father and the Son." (2 John 9, RSV) * "The Doctrine of Christ" ((descriptuon EXCERT))- Jesus Presented Himself to Israel Covertly Jesus did not go about declaring he was the "Christ" or the "Anointed One." "Who do you say that I am?" Peter’s answer pleased our Lord—"You are the Christ [Anointed], the Son of the living God." That was correct. Only by the aid of the holy Spirit was Peter able to speak thus. But notice what the holy Spirit did not suggest: It did not imply Jesus was God—not even the vaguest hint of it. The holy Spirit owed us the truth, and it gave us the truth. "You are the Christ [Anointed], the Son of the living God." They were then charged, "Tell no one." If denied from presenting Jesus as the Christ, would they present Jesus as God? Did the holy Spirit tell Peter a half-truth about the Christ? The "doctrine of Christ" is: Jesus is the "Anointed" One. For Those Who Have Doubts About the Trinity, The purpose of this writing((THAT WRITING, not this collection of EXCERTED TEXTS collected here; MY INTENTIONS ARE TO REVERSE "GROWING DOUBTS" TO BELIVING THE GOSPEL AND BIBLICAL TRUTH OF GOD THE FATHER AND THE HOLY SPIRIT )) is not for those who have no doubts about the Trinity. That is their fixed belief. Nothing we could say would penetrate their patriotic zeal for the Trinity. However, if you are one with gnawing doubts about it, and wish to satisfy your reason and heart, then this message may be very helpful. You may be glad to know early Christians did not believe in the Trinity, so you have lots of company. Also, there are increasing numbers in the churches today who sincerely doubt it, including some of the scholars as well. The Jews knew only priests, kings and some prophets were anointed, and it was strictly forbidden to make or use the special "holy anointing oil" improperly (Ex. 30:31-33). Jesus was not a Levite and, therefore, could not be of the Levitical Priesthood. He was, however, of David’s line and could be anointed "King." Before his death, Jesus rode into Jerusalem saying, "Tell the daughter of Zion, Behold, your king is coming to you" (Matt. 21:5-16). In Jesus’ last encounter with the Pharisees, he asked: "What do you think of Christ? Whose son is he?" They knew Christ (Messiah, the Anointed) was spoken of as the Son of David and that David looked for a son he would call Lord. They answered: "The son of David." Jesus said, "How is it then that David, inspired by the Spirit, calls him Lord" (Matt. 22:42, 43, RSV)? We ask: Did David believe he would father a son who would be God himself? Would he father God? Certainly not! David, through the Spirit, was showing that the Messiah of promise would be born of David’s royal line and, by faithfully laying down his life as the ransom price, would be raised as Lord of both the living and the dead. (See Rom. 14:9.) This would be the Father’s reward for His son Christ Jesus, to enable him to carry out his great future work as Judge and Mediator in the Millennial Kingdom. If the doctrine of Christ meant Jesus was God, the holy Spirit failed to make this known. The title "Anointed" is never applied to God. That would be a sacrilege. The greater always anoints the lesser. God is above all. He anoints, but is not anointed—nor can He be. We repeat: God is never called anointed! Never ever! It would be a grave impropriety to do so. We Have Found the Messiah (The Anointed) The Christian Church started out exclusively Jewish and, as such, had a singular God. "The LORD our God is one LORD" is the basic concept of the Jewish faith (Deut. 6:4). This was universally accepted and stressed by Jewish authorities from ancient times. ** BIBLE narration description The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained. 2CH:1 * Solomon's choice of wisdom, His strength and wealth. - SOLOMON began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul. * "The Doctrine of Christ" ((descriptuon EXCERT))- * There is little doubt the Christian religion started out with this original concept of God. The Church of England, in the Book of Common Prayer, presents the Apostles’ Creed as a Unitarian Creed, which it affirms was the belief of the Church during the first two centuries. This Unitarian Creed is still quoted in many churches today. (We should distinguish between the Unitarian Creed, which presents God as a single being, and the Unitarian Church, which believes Jesus is not the son of God but only the son of Joseph and Mary.) In the fourth century, under Constantine (A.D. 325), the Nicene, or Semi-Trinitarian concept, was forged making Jesus and God one in substance. Then in the fifth century, the Athanasian, or Trinitarian Creed, came along, adding the holy Spirit, to complete the Trinity doctrine. Though called the Athanasian Creed, it is now generally admitted to have been composed by some other person. It is noteworthy that the word Trinity nowhere appears in the Bible. More importantly, the early Church debates of the Apostolic Era were centered on keeping newly converted Gentiles from being brought under the Jewish law. There were no ongoing debates on whether Jesus and God were two persons in one. Yet since the early Christian Church was mostly Jewish, any deviation from the "Lord our God is one Lord" foundation would have taken enormous discussion and debate. Jaroslav Pelikan’s Observation Jaroslav Pelikan, sterling Professor of History at Yale University, who is called "The Doctrine Doctor," is quoted saying: "You are not entitled to the beliefs you cherish about such things as the Holy Trinity without a sense of what you owe to those who worked this out for you. . . . To circumvent St. Athanasius on the assumption that if you put me alone in a room with the New Testament, I will come up with the doctrine of the Trinity, is naive."1 The renowned Doctor of Doctrine is telling us the Trinity cannot be found by open study of the New Testament. He is admitting that it is not a doctrine of clear Biblical statement. Rather, the Trinity is a doctrine of inference, not of statement. That is why the Trinity has such troubled acceptance. We could add to Dr. Pelikan’s statement and say that if you placed 10,000 people in rooms with New Testaments, they would not find the Trinity. We also have not found it. The churches have had consistent trouble with unbelief in the Trinity. We quote Larry Poston, writing for Christianity Today, who looked into why the average age of Christian conversion was 16 years old whereas the average age of Muslim conversion was 31. His explanation in part was: "The Muslim is not asked to give credence to allegedly ‘irrational’ concepts such as the Trinity, the Incarnation. . . . If one does consider it essential that concepts such as the Trinity be explained before conversion, are the common presentations of these teachings adequate?"2 Can you have a rational explanation of an "irrational" concept? Mr. Poston cannot be a rational believer in the Trinity, and there are more like him. Such members within the church find themselves put upon to accept something that is inherently not understandable. The Athanasian Creed tried to present the Trinity not as "three incomprehensibles" but "one incomprehensible." THAT SAID, I MOVE ON TO GATHER WHAT I FIND COMPRENDA'BLE!!!! THE INTRODUCTION TO "The Doctrine of Christ" DOES CONTINUE WITH THIS INTRODUCTION And CHAPTERS THAT FOLLOW, ... I,E, introduction: "The Doctrine of Christ" Let Us Reason Together Trinity Emerges Gradually The Holy Spirit Misunderstood Further Scriptural Harmony Confronting Gnostic Heresies Readings from the Inspired Word of God Views of the Early Church Fathers Summary and Conclusions Appendix: Translations of the Greek arch (arkee) Endnotes References IN ALL, FOR MY CONTEXT HERE, ADDING A LITTLE NORE OF WHAT REASONINGS AND PUZZELING THEY PRESENT: EXCERT FROM The Doctrine of Christ" *Mr. Poston is not a lone voice crying in the wilderness on this subject. Quoting another source: "A fruitful cause of error in ancient and also modern times is owing to an attempt to explain or illustrate this [Trinity] doctrine, forgetting that it is a mystery to be received on faith, which cannot, from its own nature, be rendered intelligible to man’s intellect."3 We may also here quote H. M. S. Richards, in a Voice of Prophecy Radio Broadcast, who similarly said, "[Trinity] is basic in our faith. . . . None of us can understand it. It’s a divine mystery, but gloriously true."4 No wonder children are prepared to believe it more readily than adults. Three Classes of Trinitarians The tendency is to group all Trinitarians into one group. Such is not the case. Actually, there are three groups in the Christian world professing belief in the Trinity. (1) The Catholic Church and the Episcopal Church believe in Apostolic succession. They believe the Word of God is being developed on an ongoing basis through a continuous chain of apostles from our Lord’s time until now. Hence, they are not embarrassed to accept the Apostle’s Creed, the Nicene Creed and the Athanasian Creed even though contradictory. They do not need a strong Biblical basis for their beliefs because they can accept a council of bishops’ or a pope’s statements as a basis for belief. They believe God invests his truth in an ongoing body of apostles to define and clarify the faith. Hence they accept the fact that the early Church had a Unitarian God concept which evolved into the Trinity. They believe the Trinity just developed over time as the outgrowth of continued apostolic revealment. (2) Then there is the Protestant Modernist and those who believe in Contemporary Religion. Their belief is that man makes known his understanding of God on an ongoing basis. In each time and place, men have presented their concepts of God. They hold that the Bible was created by men who presented their opinions about God in their time and place, and men have a right to continue presenting their growing conceptions of God and truth. Such do not believe the Bible to be the inspired Word of God but merely an attempt to define God in ancient times. Hence they do not waste too much effort trying to harmonize it or understand it. They feel man must continue writing his own Bible as he progresses. In this camp the range of belief is incredibly diverse, and the real question with many of these is not if they believe in the Trinity, but do they, in fact, believe in God. However, in that they do not openly oppose the Trinity or the Bible, but are quite permissive of both, they are acceptable in the Christian community. (3) The last group are the Fundamentalists and the Evangelicals who believe the Bible is the Word of God and inerrant. To this we agree. This group is uncomfortable with the fact that the Nicene Creed was created in the fourth century and the Athanasian Creed in the fifth century. That is an embarrassment to them because they feel the Bible is their sole basis of belief. Hence, having accepted the Athanasian Creed, they become revisionists of history and try to rewrite it so they can teach the early Christian Church believed it. They also comb through the Bible looking for some support of Trinitarianism. Some of their assertions make the Catholics, the Modernists and Contemporary religionists a bit uncomfortable. As badly matched as these three groups are, they are amazingly tolerant of each other in this regard. Two Witnesses In John 8:13-18 (RSV) the Pharisees were having a little skirmish with Jesus. They said, "You are bearing witness to yourself; your testimony is not true." Here you are, just a plain ordinary person, going about making claims. Why should anyone believe you? After all, we are learned and taught in rabbinical schools, and why should we be concerned with your testimony? Jesus answered, "Even if I do bear witness to myself, my testimony is true, for I know whence I have come and whither I am going. You judge according to the flesh, I judge no one. Yet even if I do judge, my judgment is true. . . . In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me." If they wanted two witnesses, Jesus gave them two witnesses—God and himself. We might ask, why didn’t he give them three witnesses, as provided for in Deut. 19:15, by adding the holy Spirit? Evidently because the holy Spirit was not a person. God and Jesus together make two, no more, no less: 1 + 1 = 2. That is pure math as taught by Jesus. "They Have Taken Away My Lord" Remember Mary, standing at the empty tomb. As she stood there weeping, two angels asked her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid him" (John 20:13, RSV). Now, she was not looking for her deceased God. God does not and cannot die. She was looking for her Master or Teacher, or at least for his remains. Her only mistake was to look for the living Jesus among the dead after he was resurrected. We might say the same. The Trinitarians have taken away the living Lord and we do not know what they have done with him. If he is the God of Moses, then what has happened to our Lord Jesus? We would not have an elder brother. How could the Absolute God say, "I will proclaim thy name to my brethren" (Heb. 2:11, 12, RSV)? Only Jesus could speak of us as his brethren, and only he is privileged to thus proclaim the Father’s name to us. God never ever called anyone His brother. He has no brothers or sisters. Jesus taught us to address God as "our Father." Our resurrected Lord Jesus is not "ashamed to call us brethren." God has given us the "Spirit of Sonship"—that makes Him "our Father." God is not our "brother." The Trinity concept has taken away our Lord Jesus—our Elder Brother, and we do not know what they have done with him. We cannot find him in this doctrine. God’s voice in two Gospels said, "This is my beloved Son" (Matt. 3:17; Mark 9:7). If Jesus is a Son and we are sons of God, then we are brethren. Why have they taken away our brother? What have they done with him? The CHAPTER 1 THEN STARTS The Doctrine of Christ The Key to having "both the Father and the Son" Link Back to God's Promises Home Page GodsPromises.org (Bookmark Us Today!) The Doctrine of Christ The Key to having "both the Father and the Son" THE Blue_Diamonda.gif (591 bytes) DOCTRINE Blue_Diamonda.gif (591 bytes) OF christ-blu.gif (3596 bytes) The Key to having "both the Father and the Son" Introduction: "The Doctrine of Christ" Let Us Reason Together Trinity Emerges Gradually The Holy Spirit Misunderstood Further Scriptural Harmony Confronting Gnostic Heresies Readings from the Inspired Word of God Views of the Early Church Fathers Summary and Conclusions Appendix: Translations of the Greek arch (arkee) Endnotes References Introduction "The Doctrine of Christ" "Any one who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine has both the Father and the Son." (2 John 9, RSV) "THE doctrine of Christ" was clear in John’s time. He was unwilling to receive any contrary thinking. John held uncompromisingly to this doctrine, saying, "If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting; for he who greets him shares his wicked work" (2 John 10, 11, RSV). In this booklet, we will discuss the false teaching John was addressing. Suffice it to say here, it did not include a defense of the doctrine of the Trinity. The Trinity concept was foreign to the early Church and did not emerge until the third and fourth centuries. Through time this "doctrine of Christ" has developed into a theology meaning something different from that which was held by John and the entire early Church. The Christian Church started out exclusively Jewish and, as such, had a singular God. "The LORD our God is one LORD" is the basic concept of the Jewish faith (Deut. 6:4). This was universally accepted and stressed by Jewish authorities from ancient times. They understood the Old Testament Scriptures to portray God as truly singular in being, and they consistently rejected any other characterization. With one voice, Jehovah was believed to be the only all-powerful, unoriginated, immutable, eternal and self-existing One—the one true God. There is little doubt the Christian religion started out with this original concept of God. The Church of England, in the Book of Common Prayer, presents the Apostles’ Creed as a Unitarian Creed, which it affirms was the belief of the Church during the first two centuries. This Unitarian Creed is still quoted in many churches today. (We should distinguish between the Unitarian Creed, which presents God as a single being, and the Unitarian Church, which believes Jesus is not the son of God but only the son of Joseph and Mary.) In the fourth century, under Constantine (A.D. 325), the Nicene, or Semi-Trinitarian concept, was forged making Jesus and God one in substance. Then in the fifth century, the Athanasian, or Trinitarian Creed, came along, adding the holy Spirit, to complete the Trinity doctrine. Though called the Athanasian Creed, it is now generally admitted to have been composed by some other person. It is noteworthy that the word Trinity nowhere appears in the Bible. More importantly, the early Church debates of the Apostolic Era were centered on keeping newly converted Gentiles from being brought under the Jewish law. There were no ongoing debates on whether Jesus and God were two persons in one. Yet since the early Christian Church was mostly Jewish, any deviation from the "Lord our God is one Lord" foundation would have taken enormous discussion and debate. The formulators of the Athanasian Creed well knew they had to meet the singular requirement: "The LORD our God is one LORD" (Deut. 6:4). How could they make three persons into one? Some of the best minds forged this explanation—"There are not three incomprehensibles, nor three uncreated; but one uncreated, and one incomprehensible." It was an explanation that did not explain. With such incantation of words, they presented their case and, apparently, prevailed. They claimed the One God was three persons, yet only One God. No wonder they said it was "incomprehensible." There was subtlety here. God himself, in one sense, is incomprehensible, in that He is above and beyond our grandest conceptions. (In another way, He is not incomprehensible, because we are created in His image with the ability to reason and think in the same mode, though vastly inferior to the divine.) Many people will grant that in one sense God is "incomprehensible," and therefore, by association, they propose that the doctrine about God is "incomprehensible." They shift the "incomprehensible" from the person of God to a doctrine made by men about God. Yet, "the doctrine of Christ" was clear and comprehensible in John’s time. Jesus Presented Himself to Israel Covertly Jesus did not go about declaring he was the "Christ" or the "Anointed One." He did not encourage his disciples to do so. Jesus inquired, "Who do men say that the son of man is" (Matt. 16:13-20)? The answers were: Elijah, Jeremiah or one of the prophets. Nothing very dramatic, was it? Nobody guessed he was the "Christ"—much less God. No!—not even His disciples. Jesus asked, "Who do you say that I am?" Peter’s answer pleased our Lord—"You are the Christ [Anointed], the Son of the living God." That was correct. Only by the aid of the holy Spirit was Peter able to speak thus. But notice what the holy Spirit did not suggest: It did not imply Jesus was God—not even the vaguest hint of it. The holy Spirit owed us the truth, and it gave us the truth. "You are the Christ [Anointed], the Son of the living God." They were then charged, "Tell no one." If denied from presenting Jesus as the Christ, would they present Jesus as God? Did the holy Spirit tell Peter a half-truth about the Christ? The "doctrine of Christ" is: Jesus is the "Anointed" One. The Jews knew only priests, kings and some prophets were anointed, and it was strictly forbidden to make or use the special "holy anointing oil" improperly (Ex. 30:31-33). Jesus was not a Levite and, therefore, could not be of the Levitical Priesthood. He was, however, of David’s line and could be anointed "King." Before his death, Jesus rode into Jerusalem saying, "Tell the daughter of Zion, Behold, your king is coming to you" (Matt. 21:5-16). In Jesus’ last encounter with the Pharisees, he asked: "What do you think of Christ? Whose son is he?" They knew Christ (Messiah, the Anointed) was spoken of as the Son of David and that David looked for a son he would call Lord. They answered: "The son of David." Jesus said, "How is it then that David, inspired by the Spirit, calls him Lord" (Matt. 22:42, 43, RSV)? We ask: Did David believe he would father a son who would be God himself? Would he father God? Certainly not! David, through the Spirit, was showing that the Messiah of promise would be born of David’s royal line and, by faithfully laying down his life as the ransom price, would be raised as Lord of both the living and the dead. (See Rom. 14:9.) This would be the Father’s reward for His son Christ Jesus, to enable him to carry out his great future work as Judge and Mediator in the Millennial Kingdom. If the doctrine of Christ meant Jesus was God, the holy Spirit failed to make this known. The title "Anointed" is never applied to God. That would be a sacrilege. The greater always anoints the lesser. God is above all. He anoints, but is not anointed—nor can He be. We repeat: God is never called anointed! Never ever! It would be a grave impropriety to do so. We Have Found the Messiah (The Anointed) Andrew found his brother Simon and said, "We have found the Messiah [Christ, the Anointed]" (John 1:41). That is what they were looking for—the Anointed One of God—certainly not God. When they met Jesus, he did not tell them to take off their shoes because they were standing on holy ground, as Moses was instructed to do (Ex. 3:5). Jesus simply said, "Thou art Simon the son of Jona: thou shalt be called Cephas [Peter] (John 1:42)." We find no instance where they fell at Jesus’ feet worshipping him, nor of Jesus looking for such worship. As a matter of fact, we are told "Even his brothers did not believe in him" (John 7:5, RSV). They did not believe Jesus was the Messiah, and certainly they did not believe he was the God of Moses. Could they be God’s brothers? Surely not! (See Heb. 2:11, 12.) Jaroslav Pelikan’s Observation Jaroslav Pelikan, sterling Professor of History at Yale University, who is called "The Doctrine Doctor," is quoted saying: "You are not entitled to the beliefs you cherish about such things as the Holy Trinity without a sense of what you owe to those who worked this out for you. . . . To circumvent St. Athanasius on the assumption that if you put me alone in a room with the New Testament, I will come up with the doctrine of the Trinity, is naive."1 The renowned Doctor of Doctrine is telling us the Trinity cannot be found by open study of the New Testament. He is admitting that it is not a doctrine of clear Biblical statement. Rather, the Trinity is a doctrine of inference, not of statement. That is why the Trinity has such troubled acceptance. We could add to Dr. Pelikan’s statement and say that if you placed 10,000 people in rooms with New Testaments, they would not find the Trinity. We also have not found it. The churches have had consistent trouble with unbelief in the Trinity. We quote Larry Poston, writing for Christianity Today, who looked into why the average age of Christian conversion was 16 years old whereas the average age of Muslim conversion was 31. His explanation in part was: "The Muslim is not asked to give credence to allegedly ‘irrational’ concepts such as the Trinity, the Incarnation. . . . If one does consider it essential that concepts such as the Trinity be explained before conversion, are the common presentations of these teachings adequate?"2 Can you have a rational explanation of an "irrational" concept? Mr. Poston cannot be a rational believer in the Trinity, and there are more like him. Such members within the church find themselves put upon to accept something that is inherently not understandable. The Athanasian Creed tried to present the Trinity not as "three incomprehensibles" but "one incomprehensible." As much as Mr. Poston would like to see a more adequate explanation of the Trinity, it is unlikely that anyone will come up with a clear explanation of it. The early Christian Church converts were mostly adult men and women. Mr. Poston must believe the modern church attracts members in their teens because mature minds are less inclined to accept irrational tenets. We must not conclude that everyone who professes belief in the Trinity teaching is necessarily a wholehearted believer. Some are silent doubting Thomases or, even worse, it is mandatory they confess the Trinity in order to be a member of a church denomination or that they put down theologically programmed answers to become degreed ministers. Forced belief was the stock and trade of religious oppression, but it has proved ineffective in making true believers out of people. "A man convinced against his will is of the same opinion still." For Those Who Have Doubts About the Trinity The purpose of this writing is not for those who have no doubts about the Trinity. That is their fixed belief. Nothing we could say would penetrate their patriotic zeal for the Trinity. However, if you are one with gnawing doubts about it, and wish to satisfy your reason and heart, then this message may be very helpful. You may be glad to know early Christians did not believe in the Trinity, so you have lots of company. Also, there are increasing numbers in the churches today who sincerely doubt it, including some of the scholars as well. Mr. Poston is not a lone voice crying in the wilderness on this subject. Quoting another source: "A fruitful cause of error in ancient and also modern times is owing to an attempt to explain or illustrate this [Trinity] doctrine, forgetting that it is a mystery to be received on faith, which cannot, from its own nature, be rendered intelligible to man’s intellect."3 We may also here quote H. M. S. Richards, in a Voice of Prophecy Radio Broadcast, who similarly said, "[Trinity] is basic in our faith. . . . None of us can understand it. It’s a divine mystery, but gloriously true."4 No wonder children are prepared to believe it more readily than adults. Three Classes of Trinitarians The tendency is to group all Trinitarians into one group. Such is not the case. Actually, there are three groups in the Christian world professing belief in the Trinity. (1) The Catholic Church and the Episcopal Church believe in Apostolic succession. They believe the Word of God is being developed on an ongoing basis through a continuous chain of apostles from our Lord’s time until now. Hence, they are not embarrassed to accept the Apostle’s Creed, the Nicene Creed and the Athanasian Creed even though contradictory. They do not need a strong Biblical basis for their beliefs because they can accept a council of bishops’ or a pope’s statements as a basis for belief. They believe God invests his truth in an ongoing body of apostles to define and clarify the faith. Hence they accept the fact that the early Church had a Unitarian God concept which evolved into the Trinity. They believe the Trinity just developed over time as the outgrowth of continued apostolic revealment. (2) Then there is the Protestant Modernist and those who believe in Contemporary Religion. Their belief is that man makes known his understanding of God on an ongoing basis. In each time and place, men have presented their concepts of God. They hold that the Bible was created by men who presented their opinions about God in their time and place, and men have a right to continue presenting their growing conceptions of God and truth. Such do not believe the Bible to be the inspired Word of God but merely an attempt to define God in ancient times. Hence they do not waste too much effort trying to harmonize it or understand it. They feel man must continue writing his own Bible as he progresses. In this camp the range of belief is incredibly diverse, and the real question with many of these is not if they believe in the Trinity, but do they, in fact, believe in God. However, in that they do not openly oppose the Trinity or the Bible, but are quite permissive of both, they are acceptable in the Christian community. (3) The last group are the Fundamentalists and the Evangelicals who believe the Bible is the Word of God and inerrant. To this we agree. This group is uncomfortable with the fact that the Nicene Creed was created in the fourth century and the Athanasian Creed in the fifth century. That is an embarrassment to them because they feel the Bible is their sole basis of belief. Hence, having accepted the Athanasian Creed, they become revisionists of history and try to rewrite it so they can teach the early Christian Church believed it. They also comb through the Bible looking for some support of Trinitarianism. Some of their assertions make the Catholics, the Modernists and Contemporary religionists a bit uncomfortable. As badly matched as these three groups are, they are amazingly tolerant of each other in this regard. Two Witnesses In John 8:13-18 (RSV) the Pharisees were having a little skirmish with Jesus. They said, "You are bearing witness to yourself; your testimony is not true." Here you are, just a plain ordinary person, going about making claims. Why should anyone believe you? After all, we are learned and taught in rabbinical schools, and why should we be concerned with your testimony? Jesus answered, "Even if I do bear witness to myself, my testimony is true, for I know whence I have come and whither I am going. You judge according to the flesh, I judge no one. Yet even if I do judge, my judgment is true. . . . In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me." If they wanted two witnesses, Jesus gave them two witnesses—God and himself. We might ask, why didn’t he give them three witnesses, as provided for in Deut. 19:15, by adding the holy Spirit? Evidently because the holy Spirit was not a person. God and Jesus together make two, no more, no less: 1 + 1 = 2. That is pure math as taught by Jesus. "They Have Taken Away My Lord" Remember Mary, standing at the empty tomb. As she stood there weeping, two angels asked her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid him" (John 20:13, RSV). Now, she was not looking for her deceased God. God does not and cannot die. She was looking for her Master or Teacher, or at least for his remains. Her only mistake was to look for the living Jesus among the dead after he was resurrected. We might say the same. The Trinitarians have taken away the living Lord and we do not know what they have done with him. If he is the God of Moses, then what has happened to our Lord Jesus? We would not have an elder brother. How could the Absolute God say, "I will proclaim thy name to my brethren" (Heb. 2:11, 12, RSV)? Only Jesus could speak of us as his brethren, and only he is privileged to thus proclaim the Father’s name to us. God never ever called anyone His brother. He has no brothers or sisters. Jesus taught us to address God as "our Father." Our resurrected Lord Jesus is not "ashamed to call us brethren." God has given us the "Spirit of Sonship"—that makes Him "our Father." God is not our "brother." The Trinity concept has taken away our Lord Jesus—our Elder Brother, and we do not know what they have done with him. We cannot find him in this doctrine. God’s voice in two Gospels said, "This is my beloved Son" (Matt. 3:17; Mark 9:7). If Jesus is a Son and we are sons of God, then we are brethren. Why have they taken away our brother? What have they done with him? CHAPTER ONE Let Us Reason Together "Come now, and let us reason together, saith the Lord." (Isa. 1:18, KJV) JOHN 1:1 is the rallying point of Trinitarians. But in defense of the Bible Students’ non-Trinitarian reading of this verse, we quote from The Bible Translator, a periodical sent to Trinitarian scholars: "If the translation were a matter of substituting words, a possible translation . . . would be, ‘The Word was a god.’ As a word-for-word translation it cannot be faulted, and to pagan Greeks who heard early Christian language, Theos en o Logos, might have seemed a perfectly sensible statement. . . . The reason why it is unacceptable is that it runs counter to the current of Johannine thought, and indeed of Christian thought as a whole."1 Please note their observation that, as a word-for-word translation, "it cannot be faulted." As a matter of fact, in Acts 12:22 (Herod’s voice is a god’s voice) and Acts 28:6 (Paul is called a god), the translators supplied the article "a" to the word theos in both instances. They just happen to think this would be contrary to John’s thought in John 1:1. That is a very subjective conclusion. John 1:1, 2 reads: "In the beginning was the Word, and the Word was with [ton, the] God, and the Word was God. The same was in the beginning with [ton, the] God." A word-for-word Greek rendering of John 1:1, 2 is: "In [a] beginning [arche] was the Word, and the Word was with the God, and [a] God was the Word. This was in [a] beginning with the God." Trinitarians tried to level the field by leaving out the article (ton) "the." In the King James, as in many other translations, all references to God are equal to the English reader. You do not get the contrast between the emphasized God spoken of twice and the unemphasized God referring to the Logos. Yet consider how later in this chapter (John 1:18), in the same context, a clear distinction is drawn between these Gods apart from mere grammatical emphasis: "No man has seen God at any time; the only begotten god, who is in the bosom of the Father, He has explained Him." (New American Standard Bible, Marshall Interlinear, etc.) Clearly, there is a "begotten God" and a begetter "God." Hence, John 1:1 must be understood in a manner that harmonizes with this verse. To be convincing, the Trinitarian must prove that "God" in John 1:1 has supreme signification in all three of its uses. We quote from an orthodox Trinitarian, Dr. G. C. Knapp: "It (the appellation Logos, here translated Word), signifies, among the Jews and other ancient people, when applied to God, every thing by which God reveals Himself to men, and makes known to them His will. In this passage the principal proof does not lie in the word Logos (‘revealer of God’), nor even in the word theos (‘God’), which, in a larger sense, is often applied to kings and earthly rulers, but to what is predicated of the Logos."2 Using such reasoning, is it possible to prove Jesus is the supreme God from this passage? Does the passage in fact say that the Logos God has parity with the God? Without parity, he cannot be the God, nor can he be one-third God. What beginning is John talking about? God has no beginning or end, for He is "from everlasting to everlasting" (Psa. 90:2). So what "beginning" is the Logos identified with? Rev. 3:14 supplies the answer: "The Amen, the faithful and true witness, the beginning [arche] of the creation of the [ton] God." Some say that the word "beginning" (arche) is rendered "principality(ties), magistrates, at the first, first estate, corners," etc. and that this gives Rev. 3:14 a different meaning. Whether our Lord was the beginning, first, or principal "creation of God," how would that change his being a created being before all others? In the King James, the Apostle John’s use of the word arche is consistently translated "beginning." In the Appendix we submit every usage of arche in the New Testament by John and other New Testament writers as listed in The Englishman’s Concordance. Please note its uses and how "beginning" is an appropriate translation. It is only because translators have seen the threat this poses to the Trinity that they have labored to change the intent of that word in this verse. But, let us assume that the Trinitarians are correct on John 1:1. Let us presume the Logos was Jehovah (or Yahweh God). What is John then telling? If John believed the Logos was the God of Moses, why would John say the "Logos was with God, and the Logos was God"? What God was the Logos with? Why place a mark on eternity and say that was the beginning and the Logos was there? If he really wanted to prove the Logos was God, he should have said, "See this mark. It is the beginning. Now, the Logos was here before that beginning as the God, for He was the God." To place the Logos at the mark called beginning and not before the "beginning" weakens their whole position. The following texts delineate this truth—that God always existed and that a beginning in time is associated only with the Logos: God "from everlasting to everlasting." Ps. 90:2 Christ Jesus "in the beginning was the Word . . ." John 1:1 "The Lord created me at the beginning of his work." Prov. 8:22, RSV Furthermore, John 1:1 could not be a proof of the Trinity, for no mention is made of the holy Spirit. That is most embarrassing when the key scripture to the whole Trinity concept omits one-third of the Trinity. Therefore, whatever John 1:1 proves, it does not mention the holy Spirit, and it fails to provide the third part necessary to support the Trinity. Trinitarians have combed through the Bible using every possible text to prove their point. In the overwhelming majority of texts used, you find them doing the same thing as in John 1:1, using arguments that God and Jesus are one, hoping we will not notice that none of their proof verses include the third part necessary – the holy Spirit. The idea is to get people so involved in the discussion that they will forget the holy Spirit is not mentioned. Therefore, the debate lacks the third part needed for rational proof. In order to prove the Trinity doctrine, it is necessary to find Biblical statements of the oneness of being of Father, Son and holy Spirit. Even if we could prove the Father and Son were one being, would it give us a Trinity? To call God "Christ" gives them a name but not a Christ [an Anointed One]! We ask again, "What have you done with Christ?" Where is he? You cannot have three absolute Gods and one absolute God. The moment you do, you must redefine absolute. The moment you define God as Christ, you replace Christ. God can never be less than God! Why Must the Savior be a God-Man? The Trinity concept insists that Jesus had to be a God-man to be the Savior. If he was a mere man, they say, how could he take upon him the sin of the whole world? It sounds good to make such extravagant claims about Jesus. Generally, we cannot pay sufficient homage to our Savior for his great sacrifice, so why not go all out in our claims for him? To some extent that is how the Trinity was started, countering claims that Jesus was just a mere man. As the defense of our Savior was made, so the claims for him grew and became exaggerated – from being a perfect man and Son of God, until at last the ultimate claim was made that he was in fact God. Then followed the super patriotism and the cry "To the fire" with those who dare claim Jesus someone less than God. History records John Calvin burned (roasted) Michael Servetus at the stake for not believing the Trinity. As they lit the flames, Michael Servetus cried out, "Oh thou Son of the eternal God have pity on me." One observer said, We might have had pity on him if he had said, "Oh Eternal Son of God." Why is church history so lacking in mercy and kindness and so mean? "By this shall all men know ye are my disciples, if ye have love one to another" (John 13:35). If only God’s people had served their God as well as they had their Church organizations, how much kinder Church history would be. In a Church bent on world conquest, there is little love or kindness to be found. Our country was born to provide refuge from religious persecution. Jesus Christ the "Ransom for All" We read in 1 Tim. 2:5, 6: "The man Christ Jesus; who gave himself a ransom for all, to be testified in due time." What is the ransom? The Greek word for ransom is antilutron – defined by Dr. Young as "a corresponding price."3 One perfect man was a substitutionary sacrifice for the perfect man Adam, who forfeited his life along with the human race in him. However, the Church fathers lost sight of the true meaning of the ransom. When this happened, there was no holding back the ground swell of extravagant claims about Christ. Anything less than calling Jesus God was considered demeaning. For the sake of argument, let us go along with this exalted claim that Christ is God—a claim neither he nor Scripture makes. Let us accept their claim that he was God and, therefore, God died for us. May we ask, How could an immortal God die? Did the Absolute God die? The creed maintains Christ was "very man." Hence, to call God "Christ" gives them a name, but not a Christ. It was the "very man" Christ who died. No matter how they define it, they have only a "very man" who died. How, then, did "very God" die? God is immortal, death-proof. God could not die; only some flesh form could die. Despite the semantics, they come away with only a perfect "human sacrifice." That is exactly what we believe and claim. Dr. Adam Clark, a Trinitarian, says, "Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, and the Divine nature which was from eternity, and equal to God."4 He also disallows that Jesus could be begotten from eternity, saying: "To say that he [Christ] was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. ETERNITY is that which has had no beginning, nor stands in any reference to TIME. SON supposes time, generation, and father."5 In other words, it was only the human flesh of Christ that died. Hence, they do not have an infinite sacrifice, because it was the inferior Son who died. So where, oh where, is the infinite sacrifice of God? Unless the complete Trinity died on the cross, Trinitarians have but a very man for their savior. While Trinitarians insist Jesus was wholly God and wholly man, their burden is to prove this and also to show that both God and man died on the cross. The Bible does not say this. Theologians have labored long and hard to compensate for what is not clearly stated in the Word. Did Jesus ever say he would give his flesh and deity for man as a ransom? No. He said, "The bread that I will give is my flesh, which I will give for the life of the world" (John 6:51). Then could he take his flesh body back after giving it? What would have become of his ransom if taken back after it had been given? Dr. Adam Clark renders Psalm 8:5: "Thou has made him little less than God." He refers to this verse in Heb. 2:7, and applies it to Jesus, saying, "For a short while, he was made lower than the angels, that he might be capable of suffering death."6 If Dr. Clark’s assertion were true, Jesus was less than God or lower than the angels. How could he be "less than God" and still be Absolute God? This presents a problem in logic. A Mighty and Infinite Sacrifice With Small Results Let us allow that Christ’s sacrifice was infinite as claimed. We are allowing this without a Scriptural basis, for nowhere does the Bible say Jesus’ sacrifice was infinite. It does not say he suffered more than all mankind. It does not even say he suffered more than any man. Even Isaiah 52:14, which speaks of his "visage" and "form" being marred "more than any man," does not fulfill the infinite suffering assertion. It is not wise to say more than the Scriptures say. We are allowing such reasoning only to see where it leads. Now, allowing for the most extravagant sacrifice for sin, we ask, How come so few are saved? How come, when salvation has been reduced to just making a "confession for Christ," the vast majority of mankind are not accepting Christ? The churches, for some 1500 years, have entreated the world. They have carried on bloody wars, imposed the "holy(?) inquisition," employed the powers of the state, threatening damnation and eternal fire on those slow to respond—torturing, killing, maiming—all in vain. The vast majority of the world is not Christian in any sense of the word, and the part called Christian is suspect of being mostly a field of "tares" (Matt. 13:24-30). Would God provide such a powerful salvation, requiring only the faintest acceptance, and still somehow fail to save the vast majority of those purchased? Even when telling people that Christ has purchased their ticket to heaven and all they have to do is accept it, still the world at large is unsaved. How come this mighty salvation fails? More than two-thirds of the world are without Christ. And the part that accepts Christ might have a goodly number of "tares" among them, who are the planting of the Wicked One. How could something so overpowering be so ineffective? With such an overwhelming salvation, how is it that most people are lost? The claim that Jesus had to be God to pay for every man’s sins, who, according to their theology, is to be tortured forever and ever if unsaved, means that Jesus would have endured the fires of theological hell for every man, woman and child that eternity would inflict upon them—a very sadistic concept. They claim he had to be God to do this. This whole claim is totally unscriptural. The Bible says, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul" (Lev. 17:11). Again we read: "Without shedding of blood is no remission" (Heb. 9:22). This shedding of blood requires the death of the victim, not merely suffering. If people could atone for their sins by suffering, then the Hindu and Eastern religions, wherein people afflict themselves, laying on spikes, putting hooks in their flesh and staring at the sun until blind, would certainly commend themselves to God by buying remission for their sins. Even the pre-reformation Christian theology with its flagellations should not then have been discarded. The world already endures such great suffering because of sin. As we look out into the world, our hearts ache for humanity. How they need the hope of Christ’s glorious Kingdom on earth, when all men will be lifted up and blessed as God pours out His "spirit upon all flesh" (Joel 2:28). All of this will be possible by Christ’s death on the cross. Let us see how. Our Claim! Our understanding of Scripture is that Jesus died as a perfect man providing a "corresponding price" for father Adam. He died a substitutionary death for Adam. All who are in Adam, therefore, will be ransomed, released from the condemnation of death. It stands to reason that if Adam did not possess everlasting life (and he didn’t because he died), then Christ’s ransom sacrifice can restore to Adam and all men only what he lost before he sinned. Adam had an opportunity to live everlastingly if he obeyed God, but failing in this, he died. Christ’s ransom sacrifice can only bring Adam, and all in him, another opportunity to attain everlasting life. Two classes, the Church and the world, will be privileged to benefit from Christ’s death. During the Gospel Age, the True Church receives justification to life and, upon "overcoming," will receive a heavenly reward. The world will be released from Adamic condemnation during the Millennium. Christ will be their Mediator (1 Tim. 2:5, 6). How can he mediate between God and man if he is God? A Mediator must always be a third party! When the world is nurtured back to human perfection and their reconciliation with God shall have been accomplished, they will then be delivered to God, the Father. When Christ’s mediation is completed, then shall "The King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. 25:34). The Mediator’s work shall have been accomplished. See 1 Cor. 15:24-28. Mankind, which had been driven from Eden, will return to an Edenic Paradise on earth. We have all that is required—the perfect man Christ Jesus as our Savior and tremendous results from two salvations—the Church now, and the world of mankind in Christ’s kingdom here on earth. Therefore all men will be benefited from Christ’s sacrifice. That is as it should be. And in the final picture, the Divine Christ will be subject to the Father, with all "overcomers" of both the Gospel Age and the Millennium received back into favor with God (1 Cor. 15:24-28). Then God will be all in all. What could be sweeter? "Are You the Christ?" In Jesus’ illegal trial at night, while Peter was still there, they asked Jesus –"Are you the Christ, the Son of the Blessed?" And Jesus said, "I am" (Mark 14:61, 62). If Jesus was truly the Absolute God, didn’t Jesus owe them that information? The reason Jesus was crucified was because he was the "Christ, the Son of the Blessed." If Jesus proclaimed himself to be Absolute God, they would have had a perfect right to put him to death according to their understanding of the Mosaic Law: "You shall have no other Gods before me" (Ex. 20:3). Oddly, they crucified Jesus for claiming to be the "Son of God," exactly what he admitted being, while they themselves claimed, "We have one Father, even God" (John 8:41). If the disciples believed Jesus was God, they would not have believed his death. How could they if they held any concept of his being God? God is eternal! Their immediate problem after his death was accepting the truth that God raised Jesus from the dead—Thomas being the last to believe. Later, they became witnesses to his resurrection, saying to the Jews, "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life, whom God hath raised from the dead" (Acts 3:14, 15). "Christ who is above all, God for ever blessed! Amen." —The Jerusalem Bible The above quoted subhead is from Romans 9:5. Several interesting commentaries on this verse may be found in the literature. A Catholic Dictionary states: "We have the strongest statement of Christ’s divinity in St. Paul, and, indeed, in the N[ew] T[estament]."7 But establishing Christ’s divinity is not the same as establishing the Trinity. The King James reads, "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen." No one would argue Jesus is not "God blessed." To argue that this statement makes him God the Father is pressuring this verse to say something more than it does. The New International Dictionary of New Testament Theology comments on this verse: "Even so, Christ would not be equated absolutely with God, but only described as being of divine nature, for the word theos [God] has no article. But this ascription of majesty does not occur anywhere else in Paul. The more probable explanation is that the statement is a doxology [praise] directed to God, stemming from Jewish tradition and adopted by Paul."8 A Catholic Dictionary comments: "There is no reason in grammar or in the context which forbids us to translate ‘God, who is over all, be blessed for ever, Amen.’"9 The Revised Standard Version so renders it—"God who is over all be blessed for ever. Amen." Hence, we see, there are rational thinkers who try to prevent the spread of hasty and unwarranted conclusions. Some Trinitarians are in constant and labored activity reading Trinity into verses so eagerly that it is needful for their fellow theologians to try to temper some of their excesses. There is another strange fact of Trinitarian behavior. They seldom inform the laity of the host of criticisms and corrective evaluations from within the walls of religious academia. They vent most of their anger and frustration upon those who openly and honestly confess not believing the Trinity based on personal Bible study. They endeavor to malign these by calling them improper names or even failing to recognize such as Christians. In Acts 11:26 we are told the disciples of Jesus were "called Christians first in Antioch." If this be so, how could they be called Christians who knew nothing of the theological Trinity which did not become defined until the fifth century? How is it that those who believe in the Father, the Son and the holy Spirit are not recognized as Christians today if they say they do not believe the "incomprehensible" Trinity? Perhaps the old desire to persecute and stigmatize those who differ still exists latently in the hearts of some. Insecurity can surely lead to unchristian behavior. CHAPTER TWO The Trinity Emerges Gradually "The time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths." (2 Tim. 4:3, 4, NIV) AFTER the Church lost the pristine vision which it held in the beginning, these last two creeds were formed. The Athanasian, or Trinitarian Creed, became the largest and most confusing creed of all. It became necessary for salvation to believe this creed—making this a threatening theological statement. Please notice the unitarian concept of God was a statement of belief without threatening overtones. Notice how the Creed becomes more foggy and "incomprehensible" as it endeavors to incorporate Trinity concepts. Additionally, as it swells to more than a statement of belief, it then threatens any not accepting this foggy concept with perishing "everlastingly." When Jesus rendered his final report to his Father, it only required three words—"It is finished" (John 19:30). Nothing more needed to be said. Notice, however, when the one-talented, unfaithful servant rendered his report, it required 43 words, and he was just as much a failure after his explanation (Matt. 25:24, 25). The Unitarian Creed required only 115 words to make itself known; the Nicene Creed required 230 (twice as many words to make God and Christ one); and the Athanasian Creed required 702 words to explain the "incomprehensible" Trinity. If the number of words used proved the case, the latter is clearly the winner. But it is not by much speaking that we shall be heard. The Illustrated Bible Dictionary states: "The word Trinity is not found in the Bible. . . . It did not find a place formally in the theology of the church till the fourth century. . . . Although Scripture does not give us a formulated doctrine of the Trinity, it contains all the elements out of which theology has constructed the doctrine."1 That is partially correct. Theology indeed is responsible for constructing the doctrine. But we firmly believe that the "elements" of Scripture alluded to here were never intended to provide a framework for such a dogma. The following is found in The Book of Common Prayer on Three Creeds of the Church of England: The Apostles’ or Unitarian Creed Being the Creed of the first two Christian centuries. "I believe in God, the Father Almighty, Maker of heaven and earth: "And in Jesus Christ, his only son our Lord: who was conceived by the holy ghost (spirit), born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell (the grave); the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God, the Father Almighty: From thence he shall come to judge the quick and the dead: "I believe in the holy ghost (spirit); the holy catholic (general) Church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting. Amen." The Nicene, or Semi-trinitarian Creed: Principally drawn up by the Council of Nice in A.D. 325, the clause concerning the Holy Ghost in brackets [ ] having been affixed to it by the Council of Constantinople, in A.D. 381, except the words [and the son], which were afterwards introduced into it." "I believe in One God, the Father Almighty, Maker of heaven and earth; and of all things visible and invisible. "And in one Lord Jesus Christ, the only-begotten Son of God; begotten of his Father before all worlds; God of (or from) God; Light of (or from) Light; Very God of (or from) Very God; begotten, not made; being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down from heaven; and was incarnate by the Holy Ghost of the virgin Mary; and was made man; and was crucified also for us under Pontius Pilate, he suffered, and was buried, and the third day he rose again, according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again with glory to judge both the quick and the dead; whose kingdom shall have no end. "And I believe in the Holy Ghost, [the Lord and Giver of life; who proceedeth from the Father [and the Son]; who with the Father and the son together is worshipped and glorified; who spake by the prophets]. "And I believe one catholic and apostolic church: I acknowledge one baptism for the remission of sins: and I look for the resurrection of the dead; and the life of the world to come. Amen." The Athanasian, or Trinitarian Creed Long ascribed to Athanasius, a theologian of the fourth century, but now generally allowed not to have been composed until the fifth century, by some other person. "Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith; which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly. "And the Catholic Faith is this: that we worship One God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost, the Father uncreate, the son uncreate, and the Holy Ghost uncreate; the Father eternal, the Son eternal, and the Holy Ghost eternal; and yet they are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty; and yet they are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord; and yet not three Lords, but one Lord. For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord; so are we forbidden by the Catholic religion to say, There be three Gods, or three Lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone, not made nor created, but begotten. The Holy Ghost is of the Father and of the Son; neither made nor created nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore or after another, none is greater or less than another; but the whole three persons are co-eternal together, and co-equal. So that in all things, as is aforesaid, the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He, therefore, that will be saved, must thus think of the Trinity. "Furthermore, it is necessary to everlasting salvation, that he also believe rightly the incarnation of our Lord Jesus Christ. For the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man; God of the substance of the Father, begotten before the worlds; and man, of the substance of his mother, born in the world; perfect God, and perfect man; of a reasonable soul and human flesh subsisting; equal to the Father, as touching his Godhead; and inferior to the Father, as touching his manhood; who, although he be God and man, yet is he not two, but one Christ; one, not by conversion of the Godhead into flesh, but by taking of the manhood into God. One altogether, not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man, so God and man is one Christ: who suffered for our salvation; descended into hell, rose again the third day from the dead; he ascended into heaven, he sitteth on the right hand of the Father, God Almighty, from whence he shall come to judge the quick and the dead; at whose coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the Catholic faith, which except a man believe faithfully, he cannot be saved. Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen." "The three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture."—Article VIII. of the Church of England: taken from the Book of Common Prayer. [In the Articles of the Protestant Episcopal Church in the United States of America, Article VIII. reads as follows: "The Nicene Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Scripture."]2 Dual Natures Greek philosophy was a serious threat to the early Christian Church. Paul said, "Greeks seek wisdom" (1 Cor. 1:22, RSV). To counter this, Paul said, "I did not come proclaiming to you the testimony of God in lofty words or wisdom" (1 Cor. 2:1, RSV). Apparently, there were those who did. Greek philosophy was kept out of the Bible, but not out of theology. As the church fathers strove for preeminence, they found the high-sounding wisdom of Greek philosophy a cutting edge for distinguishing themselves. When the religious debates spilled over before the Roman emperors, what better tool could be used than Hellenistic philosophy interwoven with Christian doctrine? Greek and Mid-eastern philosophies were pervasive, and when someone like Constantine listened to the controversy between Arius and Athanasius, the strong pagan influence was certain to have an effect. Constantine had ostensibly converted to Christianity, and he intended to use the new religion to solidify the empire. Earlier he had raised a symbol of Christ seen in a vision ("R" fixed in the center of an "C"—the first two letters of "Christ" [CRISTOS] in the Greek) as a new imperial standard and used it to gain victory in a key battle against pagan forces. He believed he had heard a voice from heaven saying, "In this sign conquer."3 If the symbol (also called a "Christogram") actually represented two gods, he might have thought it all the better. If Christ were really both man and God, flesh and spirit, that would be closer to Greek philosophy and the pagan trinity models. It would make the new religion all the more attractive to the masses. The Nicaean Council Quoting Bruce L. Shelley, a writer for Christian History, we read: "The Council of Nicea, (was) summoned by Emperor Constantine and held in the imperial palace under his auspices. Constantine viewed the Arian teachings—that Jesus was a created being subordinate to God—as an ‘insignificant’ theological matter. But he wanted peace in the empire he had just united through force. When diplomatic letters failed to solve the dispute, he convened around 220 bishops, who met for two months to hammer out a universally acceptable definition of Jesus Christ. "The expression homo ousion, ‘one substance,’ was probably introduced by Bishop Hosius of Cordova (in today’s Spain). Since he had great influence with Constantine, the imperial weight was thrown to that side of the scales. . . . As it turned out, however, Nicea alone settled little. For the next century the Nicene and the Arian views of Christ battled for supremacy. First Constantine and then his successors stepped in again and again to banish this churchman or exile that one. Control of church offices too often depended on control of the emperor’s favor."4 Why would anyone look to the fourth century for truth, particularly in view of our Lord’s great prophecy covering the period of his absence and return, saying, "Take heed that no man deceive you" (Matt. 24:4)? Without a doubt, this was where the Church had lost its way. It was shamelessly prostituted before the ambitious Roman emperor. It is important to know that while Constantine accepted Christianity and became the Pontifex Maximus of the Church, he also continued to function in all the pagan ceremonies, as paganism had deep roots in the Roman Empire and would not pass away overnight. Julian succeeded Constantine to the throne, and he was a devout pagan, although a noble one. Rome became a melting pot of paganism and Christianity—not a good mix. Wrong conclusions are easily reached about the Nicaean Council. It is easy to conjure up images of a united group of bishops with only two in dissent, endorsing wholeheartedly the Athanasian proposition uniting the Father and Son into two parts of one deity. Nothing could be further from the truth. We quote the following: "They rejected the formulae of Arius, and declined to accept those of his opponents; that is to say, they were merely competent to establish negations, but lacked the capacity, as yet, to give their attitude of compromise a positive expression. . . . True, at Nicaea this majority eventually acquiesced in the ruling of the Alexandrians; yet this result was due, not to internal conviction, but partly to indifference, partly to the pressure of the imperial will—a fact which is mainly demonstrated by the subsequent history of the Arian conflicts. For if the Nicaean synod had arrived at its final decision by the conscientious agreement of all non-Arians, then the confession of faith there formulated might indeed have evoked the continued antagonism of the Arians, but must necessarily have been championed by all else. This, however, was not the case; in fact, the creed was assailed by those very bodies which had composed the laissez-faire centre at Nicaea; and we are compelled to the conclusion that, in this point the voting was no criterion of the inward convictions of the council. . . . For it was the proclamation of the Nicene Creed that first opened the eyes of many bishops to the significance of the problem there treated; and its explanation led the Church to force herself, by an arduous path of theological work, into compliance with those principles, enunciated at Nicaea, to which, in the year 325, she had pledged herself without genuine assent."5 This tells us, in effect, the body of bishops who voted for this Creed were not unanimously believers in it. Hence, the vote testified to weakness of character and the human tendency to get on the bandwagon for the sake of expediency. What else would make one vote for something not truly believed and which would later be assailed by them? When the Nicean Council ended on August 25, 325 A.D., Emperor Constantine delayed the festivities of his twentieth anniversary until the close of this council. We quote the following: "A magnificent entertainment was provided by that prince, ‘for the ministers of God’ . . . No one of the bishops was absent from the imperial banquet, which was more admirably conducted than can possibly be described. The guards and soldiers, disposed in a circle, were stationed at the entrance of the palace with drawn swords. The men of God passed through the midst of them without fear, and went into the most private apartments of the royal edifice. Some of them were then admitted to the table of the emperor, and others took the places assigned them on either side. It was a lively image of the kingdom of Christ(?), and appeared more like a dream than a reality."6 We cannot help but contrast this event with the occasion when Satan showed Jesus all the kingdoms of this world and their glory and then said, "All these I will give you, if you will fall down and worship me" (Matt. 4:9, RSV). It seems the Devil had more success with these bishops than he did with our Lord. Yes, Constantine now had most of the bishops in his pocket, and from there we see the church merged with the kingdoms of this world, trying to make believe that this was the kingdom of God. Pagan Models of Trinity The Trinity concept presented by Athanasius was essentially borrowed from other ancient religions. John Newton (Origin of Triads and Trinities) writes: "With the first glimpse of a distinct religion and worship among the most ancient races, we find them grouping their gods in triads." He then proceeds to trace the strong Trinitarian beliefs which were common in ancient India, Egypt, and Babylon as examples. Regarding ancient India he states: "The threefold manifestations of the One Supreme Being as Brahma, Vishnu, and Siva was thus sung of by Kalidasa (55 B.C.): "‘In these three persons the One God is shown, Each first in place, each last, not one alone. Of Brahma, Vishnu, Siva, each may be First, second, third among the Blessed Three.’" In speaking of ancient Egypt, Newton quotes Professor Sayce (Gifford Lectures and Hibbert Lectures) as follows: "‘The indebtedness of Christian theological theory to ancient Egyptian dogma is nowhere more striking than in the doctrine of the Trinity. The very same terms used of it by Christian theologians meet us again in the inscriptions and papyri of Egypt.’" Newton continues: "And now we see some meaning in the strange phrases that have puzzled so many generations in the Nicene and Athanasian Creeds, such as ‘Light of Light, Very God of Very God, Begotten not Made, Being of one Substance with the Father.’ These are all understandable enough if translated into the language of the Solar Trinity [worshipped in ancient Egypt], but without this clue to their meaning, they become sheer nonsense or contradictions. . . . The simplicity and symmetry of the old sun Trinities were utterly lost in forming these new Christian Creeds on the old Pagan models. . . . The [pagan] trinities had all the prestige of a vast antiquity and universal adoption, and could not be ignored. The Gentile converts therefore eagerly accepted the Trinity compromise, and the Church baptized it. Now at length we know its origin."7 What a revelation—that portions of the Nicene and Athanasian Creeds were plagiarized from pagan sources—word for word and exact phrases, lifted right off the papyri and inscriptions of ancient Egypt! Should this knowledge not leave a little chill among those subscribing to these creeds? Edward Gibbon says, in his preface to History of Christianity: "If Paganism was conquered by Christianity, it is equally true that Christianity was corrupted by Paganism. The pure Deism of the first Christians . . . was changed, by the Church of Rome, into the incomprehensible dogma of the trinity. Many of the pagan tenets, invented by the Egyptians and idealized by Plato, were retained as being worthy of belief."8 Gibbon is an historian’s historian. He would not speak so forthrightly without an enormous basis for his evaluations. Commenting on the state of affairs in the early Church, H. G. Wells writes: "We shall see presently how, later on, all Christendom was torn by disputes about the Trinity. There is no clear evidence that the apostles of Jesus entertained that doctrine."9 The fact that the Trinity did not originate with the Apostles should be of grave concern to all Christians. The Church of England freely admits the Unitarian Creed was believed in the first two centuries. In view of all these facts, we cannot help but wonder why anyone would feel secure in accepting the doctrinal developments of the fourth and fifth centuries and forsake the pristine teachings of our Lord and the Apostles. In Matthew 13:24, 25 we read: "The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men [the Apostles] slept, his enemy came and sowed tares among the wheat, and went his way." How can one leave the Apostolic Era to find truth without risking being contaminated and choked by "tares"? The "tares" sowed were the work of the enemy. The "tares" that sprouted and grew were results of false teachings that begat "tare" Christians. Hence, all Bible-believing Christians need to be aware of the risks involved in leaving the Apostolic Era of doctrinal purity and of coming under the influence of the "tare" seeds of error spread by the Adversary. 33333333333333333333333333333333333333333333333333333333333333333333333333333333 CHAPTER THREE The Holy Spirit Misunderstood "When he [the truth-giving Spirit] comes, he will guide you into all truth. For he will not speak his own message—on his own authority—but he will tell whatever he hears [from the Father] . . . He will honor and glorify me, because he will draw upon what is mine and will reveal it to you." (John 16:13, 14, KJV and Amp.) OF the three components of the Trinity doctrine, the so-called holy Ghost (or Spirit) is certainly the least understood. The holy Spirit is assigned equality in relationship with the Father and the Son and is spoken of as "God the Holy Spirit." As such, it is necessary to conceive of this entity as a distinct person—the Third Person in the Trinity equation—with attendant powers and capabilities to distinguish it from the others. Yet such a concept is impossible to prove from the Scriptures and certainly was not held by early Christian believers for three hundred years after the death of Christ. Jeremy Taylor has written: "That the Holy Ghost (Spirit) is God is nowhere said in Scripture; that Holy Ghost (Spirit) is to be invocated is nowhere commanded, nor any example of its being done recorded."1 Well spoken. Who has a right to say what is not stated in Scripture? One clearly stated Scripture verse would have more weight than a mountain of theology. Until such a verse can be produced, Trinitarians have an impossible burden. An incantation of words and never-ending theology is no substitute for a weighty Bible text or a "thus saith the Lord." Biblical Designations of the Spirit In the Bible, there are various titles and definitions that are applied to the holy Spirit. As these are carefully studied, it becomes evident that all of them describe characteristics that stem from God and Christ and do not necessitate an additional personality. Many are also reflected in the life of the Church. Note these examples. "The Spirit of God" (Matt. 3:16) "The Spirit of Christ" (1 Pet. 1:11) "The Spirit of Holiness" (Rom. 1:4) "The Spirit of Truth" (John 14:17) "The Spirit of a Sound Mind" (2 Tim. 1:7) "The Holy Spirit of Promise" (Eph. 1:13) "The Spirit of Meekness" (Gal. 6:1) "The Spirit of Understanding" (Isa. 11:2) "The Spirit of Wisdom" (Eph. 1:17) "The Spirit of Glory" (1 Pet. 4:14) "The Spirit of Counsel" (Isa. 11:2) "The Spirit of Grace" (Heb. 10:29) "The Spirit of Adoption" (Rom. 8:15) "The Spirit of Prophecy" (Rev. 19:10) Even the most avid Trinitarian would find it necessary to define "Spirit" in most usages as an influence or power. Personhood of the Trinity just does not fit into these descriptions. So the Trinitarian must use two definitions when referring to "Spirit" in the Bible: one meaning the Third Person of the Trinity and the other as an influence or power. Unless the meaning is continually defined in each verse, the reader is left uncertain as to what is meant. There is another side to this matter which is very revealing. There is also an "unholy spirit" that is referred to frequently in the Scriptures. This spirit is described in opposite terms to that of the holy Spirit. Note the following: "The Spirit of Fear" (2 Tim. 1:7) "The Spirit of Divination" (Acts 16:16) "The Spirit of Bondage" (Rom. 8:15) "The Spirit of Antichrist" (1 John 4:3) "The Spirit of the World" (1 Cor. 2:12) "The Spirit of Slumber" (Rom. 11:8) "The Spirit of Error" (1 John 4:6) Would anyone propose to add personhood to these spirits or to suppose that these various designations, unitedly considered, prove there is another evil being apart from Satan, the adversary of God? Not very likely, because it is commonly recognized that these terms, which generally signify the wrong spirit, all have their chief exemplification in Satan. A separate personality is not required, nor are a host of personal spirits needed to justify the listings. We submit that for consistency a similar conclusion should be drawn in regard to the various references to the holy Spirit as well. A Variety of Operations In Scriptural usage, various actions and operations of the holy Spirit are illustrated. Some were manifested from earliest times, such as in creation; others became evident in succeeding ages as God’s plan of salvation unfolded. Yet all of them can be shown to emanate from God Himself or from His Son Christ Jesus and do not require an additional personality. Early in Genesis, this Spirit was evidenced in God’s creative power, as He brought into existence the earth, the oceans teeming with life (Gen. 1:2), plants and animals, and finally man himself. In later times, the operation of God’s Spirit expanded in various ways, especially as it was directed toward the Church. Believers in Christ were begotten of the Spirit as they entered their new consecrated life and were privileged to become the sons of God (John 3:3, 7; 1 John 5:4, 18). Other manifestations of the Spirit are seen in its thought-creating power (2 Pet. 1:21), its life-giving or quickening power (Rom. 8:11) and its transforming influence (1 Cor. 6:11). In none of these instances is a separate personality required to carry out these functions. Other usages of the Spirit in Scripture are equally revealing. Joel 2:28 reads, "I will pour out my spirit upon all flesh." This is a wonderful reference to that future day when God’s Kingdom is fully established on earth and all mankind will have the opportunity of growing in the knowledge of God and His ways of righteousness. Does this mean that a person is to be poured out? If the Trinity is inseparable as an entity, does this mean that God and Christ and the holy Spirit are to be poured out on all flesh? Surely not! Such a usage helps us to grasp the correct meaning of the holy Spirit as the power or influence of God. The believer is also admonished to be "filled with the Spirit" (Eph. 5:18). This is certainly commendable, and all of us should desire to have more and more of the Spirit that we may be drawn into a closer relationship with our Lord. But how could we be filled with another person? One might be filled with such qualities as wisdom and faith, but hardly with the Spirit if it were an actual person. Note how the Scriptures treat all of these as qualities (not persons) and relate them to each other: "Look ye out among you seven men of honest report, full of the Holy Ghost [Spirit] and wisdom. . . . and they chose Stephen, a man full of faith and of the Holy Ghost [Spirit]" (Acts 6:3, 5). Joy is another quality with which the believer is to be filled, and it likewise is linked with the filling of the Spirit (Acts 13:52). To insist on the personality of the holy Spirit in these examples merely produces one paradox after another, all of which are wholly unreasonable and unnecessary in the light of Biblical truth. We could also say that it is entirely proper to pray for the holy Spirit to operate in our lives (Luke 11:13), but not to pray to it! Never once in Scripture is an example given of someone praying to the holy Spirit, and never once is anyone urged to do so. Jesus taught clearly that prayer was to be directed to the Father in heaven, and he provided a model of such prayer for his disciples to follow. (See Luke 11:1-4.) A Missing Factor in the Equation The efforts of Trinitarians to give personality to the holy Spirit has proved to be an extravagant and futile exercise. Most of their writings expend nearly all their energy in trying to prove that certain Bible texts equate God and Jesus. Very little can be found to defend the holy Spirit directly in their Trinity concept because it is nearly impossible to do. By far, the one text most alluded to and thought to be a "Trinity fortress" was 1 John 5:7. However, even the most ardent Trinitarians must concede that the words "The Father, the Word, and the Holy Ghost: and these three are one" are not truly the Word of God but are spurious—merely an interpolation. The Revised Version and all modern translations omit the verse, since it is not contained in any Greek manuscript prior to the fifth century and is not quoted by any of the early Church fathers. Evidently it was added by an over-zealous scribe who thought the Trinity concept needed a substantial boost in the Scriptural record; but surely this attempt merely betrays the weakness of the argument. Unless Trinity can be Scripturally established with all three persons in one entity—including the holy Spirit—the case simply sinks beneath the waves. Use of the Personal Pronoun It is noted by some that there are abundant references in Scripture where the holy Spirit is referred to using the personal pronoun "he." Even our Lord Jesus, in alluding to the work of the holy Spirit, according to the King James Version, used these words: "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. . . . But the Comforter, which is the Holy Ghost [Spirit], whom the Father will send in my name, he shall teach you all things" (John 14:16, 26, italics supplied by us). Does this not prove that the holy Spirit is a person? A study of the Greek text in this and other instances shows this not to be the case. Here the word for Comforter is parakletos, which in the Greek language is masculine in gender and, therefore, needs to be placed with a masculine pronoun for grammatical purposes only. John 16:13 is another text which properly engages masculine pronouns to describe the holy Spirit. It reads: "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come" (italics supplied). Again, this gives the impression that the Spirit is a person, designated with "he" and "himself." But this is not the correct thought, for it is simply a follow-up of good Greek grammar matching a masculine subject with equivalent pronouns. In again referring to the "comforter" or "helper" aspect of the Spirit, there was a consistency in using the masculine pronoun "he" rather than the neuter "it." This usage shows adherence to the rules of Greek grammar and provides no proof that the holy Spirit is a person. On the other hand, when the word "spirit" is from the Greek pneuma, the grammatical application changes, and the neuter pronoun "it" is appropriately used. Whereas this rule is generally hidden by the translators, the Catholic New American Bible says, regarding John 14:17: "The Greek word for ‘Spirit’ is neuter, and while we use personal pronouns in English (‘he,’ ‘his,’ ‘him’), most Greek MSS employ ‘it’" (bold supplied). Note the following Scriptural examples where the Greek pneuma is used and is referred to by the neuter pronoun "it": John 1:32—"John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him." In Rom. 8:26 (if this passage is applied to the holy Spirit)—"Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us." Thus seen, the attempt to prove the "Spirit" is a person because masculine pronouns sometimes are used in referring to it is neither scholarly, consistent, nor honest. Possible Personality Traits Finally, due to the wide-ranging applications of God’s Spirit, there are some Bible texts that at first might be construed as endowing it with personality. The Spirit, for example, is portrayed as "speaking" in Heb. 3:7, and "bearing witness" in Heb. 10:15. Nonetheless, other Scriptures clarify the matter for us. Whereas the Spirit may be described in a loose sense as speaking, in reality it does this through actual persons, such as God or the believer. The warning against provoking God through unbelief, which is ascribed to the holy Spirit in Heb. 3:7, is clearly shown in Ps. 95:6-11 to have been the voice of God originally raised as an expression of God’s anger against the Israelites in their wilderness journey. Likewise, the lovely picture of the establishment of the New Covenant with the house of Israel, which is attributed to the witnessing of the holy Spirit in Heb. 10:15, is really shown to be a consequence of a direct "thus saith the Lord" in Jer. 31:31-33. Hence the holy Spirit has no personal voice of its own and must operate through other personalities, such as God, Christ and the believer. An approach similar to this can be used in properly harmonizing other texts that in varying degree may appear to endow personhood to the Spirit. For example, compare "tempt the Spirit of the Lord" (Acts 5:9) with the clearer "tempt the Lord thy God" (Matt. 4:7); and again, "filled with the Spirit" (Eph. 5:18) with the more understandable "the Spirit of God dwelleth in you" (1 Cor. 3:16). It is only reasonable to expect that on a matter of such weighty consequence, bearing on the true nature and identity of the holy Spirit, the Scriptures themselves can be relied upon to furnish satisfying truth. And thus we actually perceive examples of God’s Spirit at work, in so arranging the holy Scriptures and granting the needed guidance and help in properly understanding them, for which we are grateful. Some Notable Admissions In summing up our case for the holy Spirit as the power or influence of God, we would like to quote from some Catholic authorities: A Catholic Dictionary: "On the whole, the New Testament, like the Old, speaks of the spirit as a divine energy or power particularly in the heart of man."2 The New Catholic Encyclopedia: "The OT clearly does not envisage God’s spirit as a person . . . God’s spirit is simply God’s power. If it is sometimes represented as being distinct from God, it is because the breath of Yahweh acts exteriorly. . . . The majority of NT texts reveal God’s spirit as something, not someone; this is especially seen in the parallelism between the spirit and the power of God."3 The Catholic Encyclopedia: "Nowhere in the Old Testament do we find any clear indication of a Third Person."4 Catholic theologian Fortman: "The Jews never regarded the spirit as a person; nor is there any solid evidence that any Old Testament writer held this view. . . . The Holy Spirit is usually presented in the Synoptics [Gospels] and in Acts as a divine force or power."5 Placing these comments into the overall context of Catholic belief, we appreciate the sincerity of these admissions, while at the same time recognizing their acceptance of the Trinity doctrine, as based upon church authority and tradition. We quite agree that God’s Spirit is "something, not someone." Our purpose in excerpting these quotations is to point out the candid admissions that are made in respect to the lack of Biblical evidence to support the personhood of the holy Spirit. 444444444444444444444444444444444444444444444444444444444444444444444444444444444 CHAPTER FOUR Further Scriptural Harmony "Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of God." (2 Tim. 2:16, NIV) God (‘Elo-him’) in Plural Form THE reasoning is presented that the Old Testament Hebrew word for God is often in plural form. To the Trinitarian mind, this is supposed to prove that God is a composite of three beings somehow congealed into one identity. It never had such a connotation to the Jewish writers of the Old Testament. They did not believe in a Trinity. It is an enigma to them that, after the fact, some Christians come along and prove the Trinity where none existed in the minds of the writers of the Old Testament. Trinity never was in their thinking, and therefore it was not in their ink quills. Commenting on Gen. 1:1, where God is mentioned in the plural as ‘elohim,’ Dr. Rotherham says: "It should be carefully observed that, although ‘elohim’ is plural in form, yet when, as here, it is construed with a verb in the singular, it is naturally singular in sense; especially since the ‘plural of quality’ or ‘excellence’ abounds in Hebrew in cases where the reference is undeniably to something which must be understood in the singular." Oxford scholar R. B. Girdlestone writes on this matter in his Synonyms of the Old Testament: "Many critics, however, of unimpeachable orthodoxy, think it wiser to rest where such divines as Cajetan [a theologian] in the Church of Rome and Calvin among Protestants were content to stand, and to take the plural form as a plural of majesty, and as indicating the greatness, the infinity, and the incomprehensibleness of the Deity."1 The truth on this matter is clearly perceived by many scholars, but it is hard to restrain some hard-pressed Trinitarians from stretching the truth to prove the unprovable. It should be mentioned also that the Hebrew "elohim" is used to describe pagan gods such as Dagon (1 Sam. 5:7) and Marduck (Dan. 1:2). These were singular gods. No one has claimed they were triune gods. Hence, it seems many Trinitarian scholars wince at excesses of their brethren. The higher ground for the Trinitarian is still that the Trinity is not understandable, nor explainable, and must simply be accepted as a theological mystery. This is especially difficult for fundamentalist Bible believers to accept. They find this an uncomfortable posture in which to be. "Immanuel" and the "Mighty God" Isaiah 7:14 reads: "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." We shall not enter the discussion as to whether this verse may have had a fulfillment other than to our Lord Jesus. Be that as it may, we have Matthew’s application of this verse being fulfilled in Jesus’ birth (Matt. 1:23). It is, therefore, on Apostolic authority, applied to our Lord, and that should be the end of all strife. However, when it came time to give our Lord a name, he was not called Immanuel, meaning "God with us," but Jesus, "Savior" (Matt. 1:25). Hence, the name is a title, very much as the Son of God or the Son of Man. If God was sending His only begotten Son to dwell with men, that surely would be a sign that God was with us, lifting up His countenance upon us and being gracious to us. Even today we use the expression, "God be with you." No more than this need be implied in Isaiah 7:14. Isaiah 9:6 gives our Savior the title, "The mighty God." But the Jewish writers were not saying that the Messiah would literally be Jehovah. If judges of Israel were called "gods," as in Ps. 82:1-7, what would be earthshaking about calling Jesus the "mighty God" (Hebrew, ‘El Gib-bohr’)? Notice, he is not called ‘El Shad-dai,’ a term exclusively applied to Jehovah. Further, "God" in the Isaiah text is the Hebrew EL, defined by Dr. Strong as "strength; as adj[ective] mighty; espec[ially] the Almighty (but used also of any deity)."2 The fact that the same word (EL) is used in Isa. 57:5 in describing idols shows indeed that it is a general term used to describe any mighty being and, hence, quite appropriately may be applied to our Savior, Jesus, in Isa. 9:6. The following sources offer additional comments on Isa. 9:6 and Ps. 82:1-7: The Catholic Encyclopedia states: "Even these exalted titles did not lead the Jews to recognize that the Saviour to come was to be none other than God Himself."3 And the Cyclopedia of Biblical, Theological and Ecclesiastical Literature, by McClintock and Strong, says: "Thus it appears that none of the passages cited from the Old Test[ament] in proof of the Trinity are conclusive. . . . We do not find in the Old Test[ament] clear or decided proof upon this subject."4 Scriptures with Groupings of Three Titles Some Bible texts mention three subjects in continuity and have been seized upon as proof of the Trinity. In 1 Corinthians 12:4-6 are found Spirit, Lord and God; 2 Corinthians 13:14 lists Christ, God and the Holy Ghost [Spirit]; Galatians 4:4-6 lists God, Son and Spirit of his Son; Ephesians 4:4-6 lists Spirit, Lord and God and 1 Peter 1:2 lists God, Spirit and Jesus Christ. If we were to accept such logic as proof of the Trinity, then we would be led to believe that Peter, James and John are a Trinity because they are listed together. (See Luke 9:28.) 1 Timothy 5:21 says: "I charge thee before God, and the Lord Jesus Christ, and the elect angels." Does this make angels a part of the Trinity? Then there is the great commission text, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the son, and of the Holy Ghost [Spirit]" (Matt. 28:19). However, sentiment is mounting that this text is a forgery. In every other instance where baptism is mentioned in the New Testament, it is shown to be in the name of Jesus. Further, many of the early Church fathers, in quoting this passage, leave out the Trinitarian formula and say simply "in my name"; that is, in the name of Jesus alone the baptism was to be carried out. In 1960, The British & Foreign Bible Society published a Greek Testament, and in Matt. 28:19 the phrase "in my name" is given as an alternative reading, with Eusebius cited as the early Church authority. Let us note what some theologians have to say on this matter: Dr. Adam Clark, a Trinitarian, in commenting on Matthew 28:19 as proof that the Father, Son and holy Spirit were three persons, says: "‘But this I can never believe.’ I cannot help that—you shall not be persecuted by me for differing from my opinion. I cannot go over to you; I must abide by what I believe to be the meaning of the Scriptures." He then shows how the New Testament believers in Acts 2:38; 8:16 and 19:5 were baptized in the name of the Lord Jesus alone.5 Also, G. Kittel, in his Theological Dictionary of the New Testament, states forthrightly: "The N[ew] T[estament] does not actually speak of triunity. We seek this in vain in the triadic formulae of the NT."6 Hence, there is such a thing as trying too hard to use Scriptures to infer meanings not intended, and some scholars refuse to do that. "My Lord and My God" One verse often used in an attempt to prove the Trinity doctrine is John 20:28. "And Thomas answered and said unto him, My Lord and my God." First, let us notice Thomas did not mention the holy Spirit. He would have needed to do so for this verse to sustain any Trinity connotation. Failing in this, it becomes, at best, a stool with only two legs—not good to stand on. This verse reveals Thomas’ happy response on finding his Master appearing before him. He was slow to believe in Jesus’ resurrection, and it took this personal interchange with the Master to make a true believer out of him. He was the last of the Apostles to have been honored with a visit from the Master after his resurrection. This probably hurt his feelings to think that so many others had met with the resurrected Lord and he had not been so blessed. Thomas resolved: "Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe [in his resurrection]" (John 20:25). Did Thomas believe that it was God the Father who was dead? Surely not. But if he believed Jesus was God, how could he believe that it was Jesus who was dead? Yet if anything at all is clear, it is that Thomas did believe Jesus was dead and was overjoyed to find him alive. When Jesus offered to fulfill all the necessary conditions to make him believe his resurrection, Thomas cried out, "My [the] Lord and my [the] God" (John 20:28). God here is a translation of the Greek THEOS, which is defined by Dr. Young as "God, a god, object of worship."7 It is a general term in the New Testament, used frequently to denote the Heavenly Father (such as in Matt. 27:46, "My God, my God, why hast thou forsaken me," and in many additional places). However, it is also used to depict other beings, whether good or bad. THEOS is used to describe Satan, "the god of this world" (2 Cor. 4:4), the saints, "gods, sons of the Most High" (John 10:34, 35, from Ps. 82:6, RSV), idols, or fabricated "gods who will go before us" (Acts 7:40), and heathen gods, "the gods have come down to us in human form!" (Acts 14:11, 12). Hence, THEOS is quite general in its application in Scripture, and the fact that it is occasionally used of Jesus should not be taken as proof that he was God the Father. Such usage alone is not conclusive to warrant such a distinction. The Jews had earlier accused Jesus of blasphemy because, being a man, he made himself "God"—but this was a false and exaggerated accusation against Jesus which he never is recorded as saying. Jesus’ response was, "Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" (John 10:34-36). Even to be called God was not earthshaking. Jesus pointed out that those to whom the Word of God came were called "gods." (The original early manuscripts were written with all capitals. Hence, translators must decide whether to capitalize or not.) But Jesus did clarify who he was. He said, "I am the Son of God." Did Thomas now believe something different than Jesus claimed for himself? If those to whom the word of God came were called "gods," what would be extraordinary about Thomas calling Jesus "My Lord and my God"? Herod’s voice was called "god’s" voice, and Paul was called "god" (Acts 12:22; 28:6). This, undoubtedly, was a very emotional moment for Thomas and certainly not an attempt on his part to offer advanced theology. The fact that he says "the Lord" and "the God" seems appropriate to his emotional state wherein he accepts Jesus as his resurrected "the Lord" and "the God." His very Jewishness prohibits us from concluding he thought Jesus was "God the Father." He could not possibly have fused Jesus and God the Father into one. Jesus had been his "Lord" (or "Master"), and now, believing his resurrection, he accepts him as his "God" (or "mighty one"). In addition to the foregoing, there is an alternative explanation that should be considered. This was an emotion-filled moment for Thomas, a moment about which he had spent much time in prayer to God. It may be that Thomas was merely crying out to God, his Father, "My Lord and my God" as an exclamation for answering his prayers. Today, people cry out "My God" in moments of overwhelming sorrow or joy. Jesus cried out, "My God, my God" on the cross. This may be what Thomas meant by his expression on this occasion. There is nothing to preclude this thought. One thing we know, his assertion did not include the holy Spirit, and therefore the Trinity cannot have been implied. The Apostle John, who wrote his Gospel long years after Pentecost, likewise did not believe Jesus was God. John quotes Jesus’ reminder to Mary, saying, "I ascend to my Father, and your Father; and to my God, and your God" (John 20:17). Jesus had the same Father and God as Mary. Additionally, John sums up his lesson covering these momentous events, saying, "But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:31). The Apostle Thomas was a Jew who held to the view that the "Lord our God is one." To argue that he forsook his Jewish religious training at the moment in question and received Jesus as (the) God the Father is an unlikely scenario. John, who is aged and serene while writing his Gospel, summarizes this entire chapter saying, "Jesus is the Christ, the son of God." That’s what he wanted us to believe—and that’s what Thomas believed as well. "In Three Days I Will Raise It Up" In John 2:19 we read: "Destroy this temple, and in three days I will raise it up." The argument is made that Jesus was God and that he raised himself from the dead. This is said in spite of the clear and oft repeated statement of Scripture that "God raised him from the dead." (Please see our Bible readings in Chapter VI.) The testimony of Scripture is so complete and overwhelming that God raised Jesus from the dead that there cannot be any shade of doubt about it. Now let us examine some of our Lord’s statements on this to see if they can be harmonized. In Matthew 17:22, 23, Jesus said, speaking of his approaching death: "The Son of man shall be betrayed into the hands of men: and they shall kill him, and the third day he shall be raised again." (See also Luke 9:22; Matt. 16:21.) The angels quoted our Lord’s words to the women who witnessed his resurrection, saying: "Remember how he spake unto you when he was yet in Galilee saying, the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words" (Luke 24:6-8). These verses fit in with the Bible testimony that God raised Jesus on the third day. However, in John 2:19, Jesus said, in response to the Jews’ request for a sign from him: "Destroy this temple, and in three days I will raise it up." John quotes Jesus and then gives the proper understanding of Jesus’ words. He says, "But he spake of the temple of his body" (John 2:21). Here the aged John is suggesting what Paul confirms: "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body. . . . Now ye are the body of Christ, and members in particular" (1 Cor. 12:12, 13, 27). Further insight is provided in 2 Cor. 4:14, which reads: "Knowing that he which raised up the Lord Jesus shall raise up us also by [with, through] Jesus, and shall present us with you." In John 6:44 we read a similar thought: "No man can come to me, except the Father . . . draw him: and I will raise him up at the last day." This shows that God’s power would not be exercised independently but through Jesus in the resurrection of the Body of Christ. Hence it is Jesus who will take an active role in raising his Church from the dead. John shows in 14:2, 3 when that will be. He says: "And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." So it is at Jesus’ second advent that his faithful followers will be rewarded. Other Bible texts detail the timing of the Church’s resurrection yet further. Peter declares that "One day is with the Lord as a thousand years" (2 Pet. 3:8). If we divide the time from man’s creation into one-thousand year days, Jesus was crucified and resurrected on the fifth (thousand year) day. If he returns in three days to raise his body members, counting inclusively from the fifth day, we arrive at the seventh (thousand year) day, which is the grand Millennial Day of blessing. Now let us examine John 2:19—"In three days I will raise it up"—from another standpoint. The disciples had come to regard Jesus’ death and resurrection as a precursor of their own resurrection. They remembered his promise: "Because I live, ye shall live also" (John 14:19). Hence we read: "When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said" (John 2:22). We must remember that before Pentecost, Jesus’ disciples did not entertain a heavenly hope. The last thing they asked our risen Lord before he ascended was: "Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts 1:6). Subsequently, they came to realize they were to be a part of the body of Christ and that God would "raise up us also by Jesus" (2 Cor. 4:14). That is what they remembered Jesus’ words to mean. Challenges of Interpretation Some while back, a 31-page booklet entitled "Should You Believe the Trinity?" was circulated, which caused quite a stir in Trinitarian circles. Robert M. Bowman, Jr., rose to the occasion and wrote an entire book in reply entitled Why You Should Believe in the Trinity. His work enables one to see how a Trinitarian studies the Bible and how he comes to his conclusions. It demonstrates that an effort can be made to defend the Trinity and that Bible verses may be used in an endless array to justify said beliefs. Yet, despite a valiant overall effort, Mr. Bowman clearly falls short of the mark in at least one direction—and that is in clarifying the doctrine for us. After attempting at length to explain the unfathomable mystery of the Trinity, he finally admits in summary: "The choice is therefore between believing in the true God as he has revealed himself, mystery and all, or believing in a God who is relatively simple to understand but bears little resemblance to the true God. Trinitarians are willing to live with a God they can’t fully comprehend."8 Most of his arguments pertain to Bible verses where God and Christ may be, with a little effort, fused into one Being. The hard part was in adding the holy Spirit to make Trinity complete. He says, to lay the foundation for his argument: "The Holy Spirit is nothing less than God himself. God is present everywhere, so he has no problem controlling his works. He needs no force outside himself to do his works, nor does he need to emanate some of his own energy to places far from his presence in order to ‘be there.’"9 Unfortunately, he asserts God is "everywhere" without a Bible citation. One must suppose this is accepted in theology. However, our Lord Jesus taught us to pray, "Our Father, which art in heaven" (Matt. 6:9). Jesus could have helped theology if he taught us to pray: "Our Father, which art everywhere," but he did not say this. Such reasoning comes close to New Age theology which teaches that God is everywhere and in everything and if we identify with the earth, sun, water, etc., we become a part of God. The wise man said: "God is in heaven, and thou upon earth: therefore let thy words be few" (Ecc. 5:2). When Moses wished to see God’s glory, God caused a representation of Himself to pass before Moses. The restriction was that Moses would see God’s "back parts" (Ex. 33:23). How could a God who is everywhere be represented by God’s glory as it passed by? How long would it take for everywhere to pass before Moses? Also God is said to dwell in "light which no man can approach unto" (1 Tim. 6:16). If God is everywhere, he must also be in the dark holes of the universe. How could it be said: "God is light, and in him is no darkness at all" (1 John 1:5)? If God is everywhere, then Jesus is everywhere and so also the holy Spirit. This raises a question in logic. In John 14:3, Jesus promises: "I will come again." How does someone who is everywhere come again to somewhere? Jesus also promised in John 15:26: "But when the Comforter is come, whom I will send unto you . . . he shall testify of me." How do you send someone who is everywhere? Why would you need to? How can everywhere be moved to somewhere? Mr. Bowman asserts God "needs no force outside himself to do his works, nor does he need to emanate some of his energy to places." It is doubtful if many theologians would back such an extravagant assertion. This would seem to rule out any use of the holy Spirit as the mind, influence, power, etc., of God. For a case in point, God says: "I will pour out my spirit upon all flesh" (Joel 2:28). How could a God-person, who is everywhere, be poured out on "all flesh"? Logic and common sense require even Trinitarians to read certain verses with the same meaning as non-Trinitarians. That is the hard part of arguing against the Trinity; it seems everyone defending it has some different ideas. Greater minds than his have struggled to find the formula to merge three persons into one and have conceded that, after having done their best, their concepts were "incomprehensible." Mr. Bowman concludes the same, as we have observed: "Trinitarians are willing to live with a God they can’t fully understand." The Trinity is a doctrine of inference—not of Biblical statement. We doubt that many theologians would support his position that it is unnecessary for the Spirit ever to be a power or influence or the mind of God. His position seems untenable here. Finally, every Christian must realize that there is nothing they believe that cannot be assailed by someone somewhere. The Devil quoted the Bible trying to beguile our Lord. The Judaizing Jews quoted Scripture verses to bring Gentiles under the Law. Were they sincere? Probably, but misinformed. There is not a single doctrine believed by any Christian which is not assailed with vigor and even sometimes with forceful presentations. What do we do in such an event? We can close our mind to all discussion and retreat to our trenches. That is probably good if indeed our belief is well-founded in the Word. There definitely is a cloud over the Trinity which is very troubling to many, and we trust that such will be blessed by this presentation. 55555555555555555555555555555555555555555555555555555555555555555555555555555 CHAPTER FIVE Confronting Gnostic Heresies "Turn away from godless philosophical discussions and the opposing ideas of what is falsely called knowledge[GNOSIS], which some have professed and in so doing have wandered from the faith." (1 Tim. 6:20, NIV and NJB) WHEN the Apostle John spoke of those who do not "abide in the doctrine of Christ" (2 John 9), what false teaching was he refuting? We believe he was confronting a particular false teaching being advocated in his time and place. As mentioned earlier, the Trinity doctrine was not yet formulated, and John was not confronting it. It was not troubling the Church at that time. In Acts 15 the early Church did have a heated conference of elders and Apostles, but it addressed the issue of Gentiles coming into the Church and being pressured to keep the Jewish Law Covenant. The council ended with a very clearly-worded message: "For it seemed good to the Holy Ghost [Spirit], and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well" (Acts 15:28, 29). Now, you would think if the Trinity was even faintly mentioned in Church teachings, it would need some clarification. Certainly, those of the Priesthood (Acts 6:7) who had become believers and who were trying to bring Gentiles under the Law would have raised eyebrows at any teaching beclouding the one-God concept of the Jewish Law. The leadership of the Church were all mainly Jews carried over from the Law arrangement. Yet not one word emerged about a tripersonal deity. How could the Trinity not have been mentioned in this conference, or in the Bible itself, if it was an essential doctrine for Jews and Gentiles alike to believe? John’s Gospel, as well as his epistles, are believed to have been written toward the close of the first century. McClintock & Strong on "John," says: "Ephesus and Patmos are the two places mentioned by early writers, and the weight of evidence seems to preponderate in favor of Ephesus. Irenaeus . . . states that John published his Gospel whilst he dwelt in Ephesus of Asia. Jerome . . . relates that John was in Asia . . . Theodore of Mopsuestia . . . relates that John was living at Ephesus when he was moved by his disciples to write his Gospel. "The evidence in favor of Patmos comes from two anonymous writers. The author of the Synopsis of Scripture, printed in the works of Athanasius, states that the Gospel was dictated by John in Patmos, and published afterwards in Ephesus. . . . [Another] author . . . states that John was banished by Domitian to Patmos, where he wrote his Gospel."1 Quoting McClintock and Strong, on "John, First Epistle," we read: "It has been conjectured by many interpreters, ancient and modern, that it was written at the same place as the Gospel. The more ancient tradition places the writing of the Gospel at Ephesus, and a less authentic report refers it to the island of Patmos . . . it was probably posterior to the Gospel, which seems to be referred to in 1 John 1:4. Some are of the opinion that the Epistle was an envelope or accompaniment to the Gospel, and that they were consequently written nearly simultaneously."2 These comments suggest John’s writings were the writings of his old age. Having outlived the other Apostles, John could see the essential fabric of Christianity beginning to be subjected to intellectual Hellenistic philosophy and gnosticism. John was the last Apostolic outpost defending the "faith which was once delivered unto the saints" (Jude 3). He was dearly loved by the brethren of that time, but not by all. "Diotrephes, who loveth to have the preeminence among them, receiveth us not" (3 John 9). It is hard to believe anyone would not receive John in the Christian community. However, ambition and power-lust were running high, and hence even the beloved Apostle found himself put upon. This should make us wary of accepting beliefs not originating in Apostolic times. Confessing Jesus Christ Is Come in the Flesh John, in his epistles, as well as in his gospel writings, was dealing with certain gnostic heresies that had started to trouble the early Church. In 1 John 4:3, we read: "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist." What was John addressing here? For an answer we quote McClintock & Strong: "Irenaeus says, ‘Cerinthus taught that the world was not made by the supreme God, but by a certain power (Demiurge) separate from Him, and below Him, and ignorant of Him. Jesus he supposed not to be born of a virgin, but to be the son of Joseph and Mary, born altogether as other men are; but he excelled all men in virtue, knowledge, and wisdom. At His baptism, the Christ came down upon Him, from God who is over all, in the shape of a dove; and then He declared to the world the unknown Father, and wrought miracles. At the end, the Christ left Jesus, and Jesus suffered and rose again, but the Christ being spiritual, was impassible.’"3 This view presents Jesus as a mere man fathered by Joseph, who later became possessed by Christ at Jordan and deserted by Christ before Jesus was crucified. Hence, Christ did not come in the flesh, nor did he suffer in the flesh, but simply took possession of a man named Jesus from Jordan and left him before he was crucified. Under this teaching, Christ neither suffered nor died. It was Jesus the man who suffered and died and was resurrected. This concept may have arisen from the practice of demons entering fleshly bodies to possess them, such as evidently was fairly commonplace in Jesus’ day. We refer again to McClintock & Strong on Cerinthus: "The account of Irenaeus is that he [Cerinthus] appeared about the year 88, and was known to St. John, who wrote his Gospel in refutation of his errors. Irenaeus, on the authority of Polycarp, narrates that the Apostle John, when at Ephesus, going on a certain day to the bath, and finding Cerinthus within, fled from the building, saying ‘Let us even be gone, lest the bath should fall to pieces, Cerinthus, that enemy of the truth, being within.’"4 This scrap of history would confirm John’s unwillingness to have any interchange or contact with one who was introducing such mind-beguiling errors into the Churches. Yet, the point to be noted is that, even while the Apostle John still lived, various forms of gnostic errors affecting the nature of Christ were indeed infecting Christianity. What would happen when all the Apostles fell asleep? Surely, no one would logically expect truth to triumph. Jesus taught—"While men slept, his enemy came and sowed tares among the wheat, and went his way" (Matt. 13:24-30). What were the "tares" the enemy sowed? Errors or false teachings which would subvert true Christianity. Yes. Even before the Apostles fell asleep, the Devil was busy trying to infuse gnostic beliefs among the people of God. Paul confirms this, saying, "The mystery of iniquity doth already work" (2 Thess. 2:7). We must always remember, these false teachings were kept out of the Bible, but not out of the Church. What was to be a "wheat field" turned into a field of "tares," the planting of the Wicked One. The Parable of the Wheat and Tares (Matt. 13:24-30) was given by the Master to foretell what would follow the death of the Apostles. For anyone to go to the fourth and fifth centuries to seek the truth is to ignore this clear warning of Jesus. Docetae—Docetism Docetism appeared in the latter half of the second century. It was, in fact, only another form of gnosticism. McClintock & Strong, commenting on Docetae, say: "In order to remove the author of all good from all contact with matter, which they conceived to be the same as evil, they called in the aid of Oriental philosophy in order to people the space between God and matter with a vast succession of superhuman beings as mediators between God and the world. These, emanating from the Deity, were called aeons; among these the highest rank was assigned to Christ. Here, however, they seem to have split. ‘Many imagined that Jesus was a mere man, and maintained that the aeon Christ descended upon the man Jesus at his baptism, and left him immediately before his crucifixion, so that Christ was not, in fact, subjected to pain and death; while others held that the body, with which Christ appeared to be invested, was not really human and passable, but unsubstantial or etherial, or, at least immaterial: these last were called Docetae.’ (Waddington’s History of the Church, p. 74, 75). They denied the whole humanity of Christ, regarding it only as a deceptive show, a mere vision. "Docetism was a most subtle element, which wrought variously before it had any discernible concentration in any leading men or sects, and it infused its unreal and fantastic leaven into various Gnostic sects, and other later ones which grew out of Gnosticism. It was a deep, natural, rationalistic, pseudo-spiritualistic, anti-incarnation element."5 The errors introduced by Cerinthus did not disappear, but infected the Church heavily in the second century. It was these errors that were leavening the lump, and to offset them, both truth and additional errors were used to put down these gnostic teachings. The hardest thing is to defend the truth without exaggerating matters. The Devil does not care which ditch one gets into, as long as one leaves the strait and narrow path of truth. Gnosticism in the Church The early Christians did seek knowledge of spiritual things. Paul says some were given the "word of knowledge (gnosis) by the same Spirit" (1 Cor. 12:8). There was a proper knowledge that came to saints of that day, and then there were supposed superior knowledge and insights that were nothing more than heretical gnosticism. The Church was put upon by these claimants of superior knowledge. McClintock & Strong, on Gnosticism, say: "The name Gnosticism has been applied to a variety of schools which had sometimes little in common except the assumption of a knowledge higher than that of ordinary believers. . . . They seldom pretended to demonstrate the principles on which their systems were founded by historical evidence or logical reasonings, since they rather boasted that these were discovered by the intuitional powers of more highly endowed minds, and that the materials thus obtained, whether through faith or divine revelation, were then worked up into ascientific form according to each one’s natural power and culture. Their aim was to construct not merely a theory of redemption, but of the universe—a cosmogony. No subject was beyond their investigations. Whatever God could reveal to the finite intellect, they looked upon as within their range. What to others seemed only speculative ideas, were by them hypostatized or personified into real beings or historical facts. It was in this way that they constructed systems of speculation on subjects entirely beyond the range of human knowledge, which startle us by their boldness and their apparent consciousness of reality."6 Most of the controversies of the early Church were Judaistic in nature, but evidence is found early on of heretical influences that affected the brotherhood. Quoting again from McClintock & Strong on Gnosticism: "The heretical gnosis did not make its appearance with an uncovered head until after the death of the apostles, but . . . that it previously worked in secret. . . . While most of the heresies of that period were Judaistic, there was an obvious difference between those reproved in the Galatian churches and those noticed in the epistles to the Colossians and Timothy. The latter are treated much more mildly, and we readily perceive that they must have been much less developed and less subversive of the Christian system. They are expressly called (1 Tim. 6:20) a false gnosis, and were characterized by empty sounds without sense and subtle oppositions to the truth, a depreciation of the body, and a worship of angels (Col. 2:18, 23), and interminable genealogies and myths (1 Tim. 1:4). These seem more akin to Jewish than to heathen speculations, and imply not the completed Gnosticism of the second century, but the manifest germs of Docetic emanations and Gnostic dualism."7 It is easy to see how such forces at work within the early Church were like leaven that needed an incubation period before it "leavened the whole." While the leaven was rising, it induced a power struggle among the bishops, some for truth and some for error and, more often than not, a struggle for preeminence and power. To secure these, one needed some platform that played well and would seduce the largest numbers. Later, the seduction was directed toward the Emperor Constantine, for the imperial power would make or break the bishops. Those who contended for the faith "once delivered unto the saints" became merely voices crying in the wilderness (Jude 3). To believe that most Church leaders were the great preservers of the "faith once delivered to the saints" is to believe the unbelievable. The Great Wall of China was built to keep out invading enemy forces. However, the wall was breached three times within the first century of its construction—in each instance from within. Once we leave the Apostolic Era and the Word of God, it becomes stormy and treacherous. What John Was Confronting The Apostle John, in his Gospel, was filling in details left out in other Gospel accounts as well as lightly addressing some subtle errors of that era. In John 1:1-18, we find John refuting gnostic heresies. He shows that Jesus was a spirit who was "with God" and who subsequently became flesh. He says, "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth" (vs. 14). This is a plain statement of fact. Jesus was "made flesh." He did not possess another’s body or form, but he was, in fact, "flesh." Neither was he a mixture of natures—spirit and flesh. He was "flesh." Peter confirms this truth, saying, "Being put to death indeed in flesh, but made alive in spirit" (1 Pet. 3:18, Rotherham). The gnostic teaching that Christ was a composite of spirit and flesh did finally emerge. But the Bible is quite clear that Jesus was made "flesh." It does not say he assumed a fleshly body and then left it. He died on the cross and was raised from the dead by God on the third day (Matt. 28:7; Acts 2:31, 32). John 1:18 reads, "No man hath seen God at any time; the only begotten son [some authorities read God], which is in the bosom of the Father, he hath declared him." Men did see Jesus. No man has ever seen God, nor can they and live. Jesus, then, is the revealer of God, the one through whom we may know the Father. What did John mean when he said: "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son" (2 John 9)? Why didn’t he add: "hath the Father and the Son and the holy Spirit"? Obviously, John was not dealing with any part of the Trinity when he wrote these words. He was meeting the errors of Cerinthus and gnosticism, which were beginning to surface in that very early era when the Apostles still lived. He was endeavoring to prevent Cerinthus and his deceived followers from bewitching the Church with their Satan-inspired, beguiling errors. The battle did not cease after the Apostles fell asleep. The Church of God became infested with philosophy, gnostic dualisms, docetic emanations, etc. The stage was being set for the dualism of God and Christ to be fused into one substance, composed of spirit and flesh simultaneously. Because these earliest errors had to do with the nature of Jesus Christ in human flesh and his relationship to God, it became increasingly difficult to separate fact from fancy. A thick cloud of confusion settled upon Christians. As a result, theologians left the simplicity of the unitarian God of the first century and fused Jesus and God into one Being in the fourth century. At last in the fifth century, the Trinity was born even while the Christian Church began its descent toward the Dark Ages. If at least we could see the Church moving toward more brotherly love and kindness after the Trinity concept took root, we could sense that something good had emerged. But such was not the case. The picture that emerges is of a Church steeped in worldliness, pomp and ceremony, leaving the purity and simplicity of its early faith far behind. Even worse are centuries filled with bloodletting and ruthlessness that followed, with the Church bent on world conquest. All contrary religious thought was stifled as the Church grasped for total world-control. Hellenistic Influences in the Church Hans Kung writes: "If we take the New Testament as a criterion, we cannot deny that the Council of Nicaea certainly maintained the New Testament message and did not Hellenize it totally. But it is equally beyond dispute that the council remained utterly imprisoned in Hellenistic concepts, notions and thought-models which would have been completely alien to the Jew Jesus of Nazareth and the earliest community. Here in particular the shift from the Jewish Christian apocalyptic paradigm [beliefs, values, techniques and so on shared by the members of a given community] to the early church Hellenistic paradigm had a massive effect."8 There is little doubt that after the Hellenization of the Church, it would have been unrecognizable to early Jewish Christians. When the Church became Hellenized, it became a tool for Constantine. Hans Kung says: "He not only convened the ecumenical council but directed it through a bishop whom he had commissioned, with the assistance of imperial commissioners; he adjourned it and concluded it; by his decision the resolutions of the council became imperial laws. Constantine used this first council not least to adapt the church organization to the state organization. . . . It was now clear to Constantine, the political strategist, that the imperial church needed more than just the more or less varied confessions of faith of the individual local or provincial churches. It needed a uniform ‘ecumenical creed,’ and this was to be the church law and imperial law for all the churches. He believed that only in this way could he ensure the unity of the empire under the slogan ‘one God—one emperor—one kingdom—one church—one faith.’"9 While Constantine was using the Church for his own political agenda, it must be remembered that, although confessing to be a Christian, he was actually a ruthless opportunist. He still presided at all pagan festivities, commissioned many of the new Churches to be adorned with pagan artwork, and was responsible for murdering members of his own family. In 326 A.D., long after his "conversion," he had his wife, Fausta, and his eldest son, Crispus, put to death. When convinced that his own death was near, he received baptism from Eusebius of Nicomedia, in 337 A.D. He had delayed baptism to the end, since he felt he could not avoid committing "mortal" sin during his lifetime, and such sin after baptism was considered to be unforgivable.10 This was the man who forced his will upon the Nicene Council, dictated the wording of its creed, and thereby directed the doctrinal course of the Church for centuries to come. But is this the kind of man to whom we should be entrusting our most sacred beliefs? Hans Kung makes another observation: "Nor did Paul want to replace Jewish belief in one God with a Christian belief in two Gods. Rather, he always regarded the Jesus who had been exalted by God’s spirit to God as subordinate to this one God and Father: as the Messiah, Christ, image, Son, of the one God. So his christocentricity remains grounded in and culminates in a theocentricity: ‘from God through Jesus Christ’—‘through Jesus Christ to God.’ To this degree Paul’s christology is directly compatible with Jewish monotheism."11 We realize, too, that Paul was not opposed by his Judaizing Jewish brethren because of his presentations of God. It was his opposition to bringing Gentile Christians under bondage to the Law arrangement that incurred their ire. We quote again from Hans Kung: "We should note that whereas the Council of Nicaea in 325 spoke of a single substance or hypostasis in God, the starting point in the 381 Council of Constantinople was three hypostases: Father, Son and Spirit. There has been much discussion in the history of dogma as to whether the transition from a one-hypostasis theology to a three-hypostasis theology is only a terminological change or—more probably (as the temporary schism in Antioch between old and new orthodox shows)—also involved an actual change in the conceptual model. At all events it is certain that we can speak of a dogma of the Trinity only after the Second Ecumenical Council in Constantinople."12 There is little doubt when Trinity became a Church dogma. For those willing to accept the Council of Constantinople as the basis of their faith, we wish them well, but our conviction is that Christians should be free to believe only what was taught by the Apostles. Trinity a Recognized Stumbling Block When the Church united with the Roman powers, it seemed certain that the conquest of the world lay before it. Rome was the leading power of the world, and the Church was able to march under two banners—Christ and Rome. It was seemingly invincible. Why did it fail? Hans Kung says: "A main cause of the failure of Christianity seems to have lain in the inadequate foundation of the dogmas of christology and the Trinity. The Catholic theologian Hermann Stieglecker, who gives an admirable account of the theological controversies between Christians and Muslims in his book on The Doctrines of Islam, rightly regards this lack as one of the most serious causes of the collapse of Christianity, particularly in its homelands, in the Near East and North Africa. It was in fact simpler to believe in the One God and Muhammad, the Prophet after Jesus. In addition, however, there were also the lamentable internal divisions within Christianity."13 Christianity was born in the Middle East, and for the churches to have lost that whole area is most painful to them. While a few churches are now tolerated there, what hope is there in regaining what the Muslims have taken? The Trinity, which seemed a popular route to take in conquest of the world, has turned out instead to be a great impediment. That is why Hans Kung and a host of men like him are trying to break out from this "incomprehensible" Trinity concept. No matter how it is explained, no matter how it is qualified, no matter how it is propped up, its inherent weakness remains—it is unreasonable and consequently incomprehensible. An Overview of the Controversies Concerning Christ Let no one come away thinking that only two views of Christ have existed. The controversies were many. We quote from Christian History:14 Those Believing Jesus Was Either Divine or Human "Docetists, e.g., Gnostics: The divine Christ would never stoop to touch flesh, which is evil. Jesus only seemed (dokeo, in Greek) human and only appeared to die, for God cannot die. Or, in other versions, "Christ" left "Jesus" before the Crucifixion. "Apollinarians: Jesus is not equally human and divine but one person with one nature. In Jesus’ human flesh resided a divine mind and will (he didn’t have a human mind or spirit), and his divinity controlled or sanctified his humanity. "Modalists, a.k.a. Sabellians: God’s names (Father, Son, Holy Spirit) change with his roles or ‘modes of being’ (like a chameleon). When God is the Son, he is not the Father. There is no permanent distinction between the three ‘persons’ of the Trinity, otherwise you have three gods." Those Believing Christ May Be Special, But Not Divine "Ebionites: For these conservative Jewish Christians, God is one, and Jesus must be understood in Old Testament categories. Jesus was merely a specially blessed prophet. "Adoptionists, a.k.a., dynamic monarchianists: No denying Jesus was special, but what happened is this: at birth (not conception) or baptism, God ‘adopted’ the human Jesus as his special son and gave him an extra measure of divine power (dynamis, in Greek). "Arians: The Son as Word, Logos, was created by God before time. He is not eternal or perfect like God, though he was God’s agent in creating everything else." Those Believing Christ Has One Nature "Monophysites, e.g., Eutychians: Jesus cannot have two natures; his divinity swallowed up his humanity ‘like a drop of wine in the sea.’ Those Believing Christ Was Two Persons "Nestorians: If you dismiss Jesus’ humanity like that, he cannot be the Savior of humankind. Better to say he has two natures and also two persons: the divine Christ and the human Christ lived together in Jesus." The Orthodox View: (The Majority View, Right or Wrong) "Trinitarians: Jesus is fully human and fully divine, having two natures in one person—‘without confusion, without change, without division, without separation.’" Every inquirer for truth should know how widespread, divisive and confusing these controversies were before the Trinitarians were able to crush the opposition, taking over schools of learning much as evolutionists have done in our day. The law at work here might be likened to that of the Wild West, where the man with the fastest draw became the established authority. History records that the Church "was racked by feuding, recriminations, and downright treachery. . . . Bishops turned against one another, often mounting intricate intrigues to promote their theological viewpoints. To win the day, or just to survive, churchmen needed both a theologian’s wisdom and a politician’s savvy."15 Athanasius, Bishop of Alexandria and called a saint by his followers, is an outstanding example of a Trinitarian leader noted for his strong stand against Arianism. But consider the kind of man he was—ruthlessly and tenaciously opposing Arius, the kindly, intelligent and popular presbyter in Alexandria, who courageously defended the early Church view of Jesus as the only begotten Son of God. Athanasius, in contrast, staunchly upheld the Nicene Creed, "was incapable of compromise, and believed that anyone who disagreed with him was not only wrong but also evil." He was harsh and acrimonious in manner and was known for being "autocratic in his dealings with dissenters in his church." He was variously accused of employing black magic, attempting to levy improper taxes for priestly vestures, and even of rape and murder. Called before a full ecclesiastical council at Tyre in 335, just ten years after Nicea, he was deposed as bishop and thereafter was exiled no less than five times. Yet, despite all this, he is considered one of the Fathers of the Church—solely because of upholding the "faith of Nicea."16 It is also common knowledge that the victor in the kind of strife that occurred here is the one who controls the history of the period. The evidence for the opposing view is methodically squelched or distorted. In this instance, an effort was made to give the impression that Trinity was the accepted Christian belief from the very beginning of the Church, rather than the labored product of centuries of theological squabble and fusion with pagan beliefs. In retrospect, it seems odd that the one view which seems least understandable, and the least logical, would be the one that claims orthodoxy today. And yet we must not allow ourselves to be overwhelmed by what the Apostle Paul termed "the godless chatter and contradictions of what is falsely called knowledge [Greek, GNOSIS], for by professing it, some have missed the mark as regards the faith" (1 Tim. 6:20, 21, RSV). What a hollow victory for Trinity to have carried the day with such an incomprehensible and mysterious teaching. Finally, when we turn to artwork, we find that artists created other heresies when they tried to illustrate the doctrine of the Trinity. Medieval art depicted God with three faces and one body, which really is modalism, which denies differences between the Father, Son and holy Spirit. Another medieval Hungarian portrait showed God on a throne with the holy Spirit as a dove resting upon Jesus, who is portrayed as a man. This shows God as three separate beings. Alas, nothing seems able to describe this mystery adequately, even in artwork! Yet Jesus confidently taught us, "Unto you it is given to know the mystery of the kingdom of God" (Mark 4:11). And the Apostle Paul said, "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew . . . but God hath revealed . . . unto us by his Spirit" (1 Cor. 2:7-10). {{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{ CHAPTER SIX Readings From the Inspired Word of God "All Scripture is given by inspiration of God, and is profitable for doctrine, for rebuking error, for correcting faults, and for instruction in righteousness, that the man of God may be fully qualified and equipped to do every good work." (2 Tim. 3:16, 17, KJV and TEV) THE following Scriptural references are a compilation of numerous Biblical texts which state Jesus was the SON of God—not God Himself. The fervent prayer is offered that this study will be a valuable aid to those seeking to know the true identity of our Lord and Master, Christ Jesus. Weigh the evidence with Bible in hand and a prayerful honest heart. By the Lord’s grace, you may come to see the facts long hidden by controlled theology. We are no longer a "voice crying in the wilderness" on the "doctrine of Christ." Many voices are now being raised together with clear Bible readings to depict the harmony of the Bible on the nature of the man Christ Jesus. Please notice that the verses cited also contain typical Trinitarian "proof" scriptures, as well as those of our own persuasion. Most of the quotations are self-explanatory when one realizes the simple truth, that Jesus was God’s only begotten son—a Lord and a god—above all angels, who sits at the right hand of God. This should become obvious as one objectively reads the presentations below in their entirety. Italicized words indicate the author’s emphasis to help the reader "key in" on the main points. Sometimes a brief comment is supplied to emphasize the scriptural point of logic. "A good honest heart" is the prerequisite of every true Christian. (See Luke 8:15, RSV.) In Jesus’ time, many did not follow their hearts, because they asked, "Have any of the rulers or of the Pharisees believed on him?" (John 7:48). Of yet another class we read, "Many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God" (John 12:42, 43). We must be honest to God and to our own hearts be true. All the citations are from the King James Bible. Exodus 33:20 "And he said, Thou canst not see my face: for there shall no man see me, and live." (Many saw Jesus’ face and lived; therefore, how could Jesus be God?) Compare John 5:36. Psalms 110:1 "The Lord [Yahweh or Jehovah] said unto my [David’s] Lord, Sit thou at my right hand, until I make thine enemies thy footstool." (We note here that the instructions were given by the Father [Jehovah] to the Son [David’s Lord]; this order is never reversed in Scripture, with the Father always preeminent. See p. 7 for comments on Matt. 22:42-43, wherein Jesus discourses with the Jews on the meaning of Ps. 110:1.) Proverbs 8:22-30 "The Lord possessed [created, see Strong’s] me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him." See Rev. 3:14. Isaiah 9:6 "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God [El, Strong’s, #410, ‘strength, mighty, Almighty,’ applicable ‘to any deity’], The everlasting Father, the Prince of Peace." (Christ is appropriately called "Father" from the standpoint of his becoming the second Adam—lifegiver to the race—and "source of eternal salvation" (1 Cor. 15:47; Heb. 5:9). Christ is no longer a branch (receiver) but the "root" (giver of life) in the regeneration (Rev. 22:16; Matt. 19:28). Isaiah 42:8 "I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images." (God does not give His glory to another. In contrast, Jesus invites the saints to share his glory as a bride.) See Romans 6:3-6; 8:17, 18; Col. 3:4; 1 John 3:2. Dan. 7:13 "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him." Matt. 3:17 "And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." (We note that it was the Father, speaking from heaven, who indicated His good pleasure in His Son upon the earth. Jesus always strove to be pleasing to his Father, to carry out His will, and to receive His commendation and approval. The Scriptures never reverse this relationship, always giving the Father the preeminence.) Matt. 4:1 "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." (James 1:13 states "God cannot be tempted!") See Luke 4:1, 2, 13. Matt. 10:40 "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me." Matt. 16:16 "And Simon Peter answered and said, Thou art the Christ, the Son of the living God." Matt 17:5 "While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." Matt. 18:10 "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven." Matt. 20:23 "And he saith unto them, Ye shall drink indeed of my cup . . . but to sit on my right hand, and on my left, is not mine to give but it shall be given to them for whom it is prepared of my Father." (Jesus lacked authority in this matter.) Matt. 24:36 "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." (This demonstrates that God and Jesus are not equal in knowledge!) See also John 7:16; 12:50; 17:8. Matt. 26:39 "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt." (This verse implies Jesus had one will and his Father had another. Two different wills imply two different beings!) See also Matt. 26:42; John 5:19-22. Matt. 27:46 "Jesus cried with a loud voice, saying, Eli, Eli, La-ma sa-bach-tha-ni? that is to say, My God, my God, why hast thou forsaken me?" ( If Jesus were God . . . had he forsaken himself? Is this logical? Clearly, Jesus was speaking to another being, his Father.) Matt. 28:18 "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth." (Jesus was given power not previously possessed.) Mark 1:24 "What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God." (The unclean spirit knew Jesus was not God but rather the Holy One of God.) Mark 12:36 "For David himself said by the Holy Ghost [Spirit], The Lord [Jehovah] said to my [David’s] Lord, Sit thou on my right hand, till I make thine enemies thy footstool." (Hebrews 1:13 identifies the Lord Jesus as the one who sits on the right hand of the Lord God.) Luke 2:49 "And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business?" Luke 2:52 "And Jesus increased in wisdom and stature, and in favour with God and man." (How and why should Jesus increase in favor with himself?) John 1:18 "No man hath seen God at any time; the only begotten Son [many manuscripts read "only begotten God"], which is in the bosom of the Father, he hath declared him." John 3:16 "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (The following verses confirm that Jesus died for our sins! Rom. 5:10; Romans 14:9; Acts 3:15; Col. 1:15, 18; Rev. 1:5, 18; 1 Tim. 2:5; 1 John 4:9, 14; Rev. 5:9) John 3:34, 35 "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand." John 5:26 "For as the Father hath life in himself; so hath he given to the Son to have life in himself." John 5:30 "I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me." (Jesus was seeking another being’s will—not his own!) John 5:37 "And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape." John 6:38 "For I came down from heaven, not to do mine own will, but the will of him that sent me." (Two wills—two beings.) John 7:16-18 "My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." John 8:17-19 "It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also." (Note there was no third witness—only the Father and the Son. Jesus omits the holy Spirit. Why?) John 8:42-44 "Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do." John 10:29 "My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one. (Note John 17:21, 22.) Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" (This would have been the perfect place to state that he was, indeed, God the Father.) John 14:1 "Ye believe in God, believe also in me." (An unnecessary injunction for those who believe in the Trinity.) John 14:20 "At that day ye shall know that I am in my Father, and ye in me, and I in you." (Would this make Jesus’ disciples a part of the Trinity? Shown here is the oneness of the family of God—not a oneness of person, but oneness of purpose and will.) Compare John 17:21-22. John 14:28 "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." (How can the Father be greater than Jesus, if Jesus and his Father are equal? Admittedly, some Trinitarians recognize Christ was inferior in flesh. Even so, then his sacrifice on the cross was less than God. How could Jesus in flesh be "co-equal" with God?) See 1 Cor. 3:23; 11:3. John 17:3 "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." John 17:11 "And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." (If Christ’s true followers are to be "one" as are God and Jesus, could that oneness be anything more than "oneness" of purpose and will? Could we be a part of the Trinity? See also John 17:21-23.) John 20:17 "Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God." (Jesus had a God and brethren. God has no God and no brethren!) See Eph. 1:17; Rev. 3:12; Mark 15:34; 1 Cor. 15:24 (Rotherham’s). Acts 3:15 "And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." (Isn’t it logical to conclude the one that was dead is separate from the One who raised him from the dead?) See 1 Cor. 15:12-21; Acts 2:24; 5:30; 7:56; 13:34 and Col. 2:12. Acts 7:55, 56 "But he [Stephen], being full of the Holy Ghost [Spirit], looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." (God and Jesus are twice depicted separately. Stephen was "full of the Holy Spirit" but did not see the holy Spirit. God and Jesus were not everywhere either, but Jesus was "standing on the right hand of God" in heaven.) Acts 12:22 "And the people gave a shout, saying, It is the voice of a god [theos], and not of a man." (King Herod was referred to as "[a] god"— "a" is supplied by translators and is not in the text. This is the same Greek word for god [theos] which in other places is used of Christ. It is defined as "gods, objects of worship, judges," and is used variously to depict Jehovah, Satan, the saints, and idols, as well as Christ.) See also Acts 28:6—in reference to Paul. Acts 20:28 "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost [Spirit] hath made you overseers, to feed the church of God, which he hath purchased with his own blood." (God is a Spirit and Spirits do not have flesh and blood [Luke 24:39]. Rotherham reads: "With the blood of his own [son]"; Revised Standard Version, footnote: "With the blood of his own son"; Barclay: "At the price of the blood of his own One.") See also Marshall’s Diaglott and Concordant. Rom. 8:11 "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." See Rom. 4:24; 7:4. Rom. 8:17 "And if children, then heirs; heirs of God, and joint-heirs with Christ." (Could Christ be his own heir? How, then, could we be joint-heirs with him?) Rom. 8:29 "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." Rom. 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." 1 Cor. 8:5, 6 "For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." (All things are OF the Father and BY the son. Jesus is the agent of God.) Compare Heb. 1:1, 2; John 1:2, 3; Col. 1:16, 17; Gen. 1:26. 1 Cor. 11:3 "But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." (God, Christ, man and woman are all separate entities.) 1 Cor. 15:27, 28 "For he [God] hath put all things under his feet. But when he saith all things are put under him, it is manifest that he [God] is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him [God] that put all things under him, that God may be all in all." (These verses distinguish two separate beings: namely, the Father and His son. How could God place all things under His feet to subdue all things, and then later become subject to Himself? This defies reason.) Eph. 1:20-22 "Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the church." Eph. 3:9, 10 "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God." (If Jesus was God incarnate, what possible reason would God have had to create all things from the beginning of time by Jesus Christ?) Eph. 4:6 "One God and Father of all, who is above all, and through all, and in you all." (One God and Father of "all"—the "all" includes Jesus.) Philip. 2:5, 6 "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God." (Revised Standard Version: "Who, though he was in the form of God, did not count equality with God a thing to be grasped." Can anyone try to be equal with himself? Rather, Jesus did not strive by vainglory to grasp God’s preeminence.) Philip. 2:8 "And being found in fashion as a man, he humbled himself, and became obedient unto death." (If Jesus were God, who would God have to become obedient to? No one! Therefore, this must be another entity, namely, his only begotten Son, clearly distinguishable from the Heavenly Father.) Col. 1:13-17 "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins: who is the image of the invisible God, the first born of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist." 1 Tim. 2:5-6 "For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." (A mediator is one who endeavors to reconcile two opposing parties. Could Christ be God and still mediate between God and men? Ransom here means a "corresponding price." How could a God-man be the exact equivalent of the perfect man Adam?) 1 Tim. 3:16 "And without controversy great is the mystery of godliness: God [hos, who] was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (Nearly all ancient MSS, and all the versions have "He who," [referring to Christ] instead of "God," in this passage. Sir Isaac Newton wrote a paper stating that this verse is a false reading. The Concordant Bible, p.18: "In the Sinaitic there can be no doubt that it originally read ‘who.’ A late corrector has added ‘God’ above the line.") Heb. 1:2-5 "Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?" (If Jesus was God, how could he have "by inheritance obtain[ed] a more excellent name?" Clearly, one does not inherit that which he already possesses!) Heb. 1:8, 9 "But unto the Son he [the Father] saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy [Jesus’] God, hath anointed thee with the oil of gladness above thy fellows." (What "fellows" was Jesus anointed above? Two Gods are involved here—the greater, Yahweh, anointing the lesser, Jesus. This exaltation of Jesus takes place after he demonstrates he "loved righteousness" and "hated iniquity." No one contests that Jesus is a God. Remember, the greater always anoints the lesser, as is here demonstrated.) Heb. 2:10 "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (God the Father has always been perfect and did not require the experience of suffering to crystallize His character. Jesus, by way of contrast, did require this development.) Heb. 5:7, 8 "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things he suffered." (Again, Father vs. Son, clear-cut distinctions are very evident. The Father did not need to learn obedience; His Son did. In his distress, Jesus prayed to his Father for strength and grace; it is never the other way around.) Heb. 9:14 "How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" (If Christ was God incarnate, is it reasonable that he should offer himself to himself?) Heb. 9:24 "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." (Jesus functions as our Advocate before the Father.) Heb. 11:17-19 "By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it is said, That in Isaac shall thy seed be called: accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." (In this scenario, Abraham was a type of God, and Isaac represented Christ. Abraham thus pictured God’s willingness to sacrifice His Son, Christ, to provide the ransom (John 3:16). Just as in the figure Isaac was not Abraham, so Christ must be distinguished from God as a separate being.) See Gal. 3:29; 4:28. James 1:13 "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man." (If Jesus was tempted, as in Matthew 4:1, and God cannot be tempted, clearly they must be two distinct and separate entities.) 1 Pet. 1:19-21 "But with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God." 2 Pet. 1:17 "For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased." (Whose voice was this? Was God pleased with Himself or His Son?) 1 John 3:1 "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not." (We are sons of God, NOT the sons of Jesus. Note carefully this distinction. We are brothers of Jesus, NOT of God. The Church is never referred to as God’s brethren! Hebrews 2:11, 12; Romans 8:29). 1 John 4:2, 3 "Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of anti-Christ, whereof ye have heard that it should come; and even now already is it in the world." (Could Christ in the flesh be half-human and half-divine? This is what Cerinthus, a heretical teacher in the early Church, taught! Does the Trinity come dangerously close to this teaching? Isn’t this a strong basis for doubt of the Trinity?) 1 John 4:12-16 "No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him." (Men did see Jesus, but not God. Those who love one another in Christ are privileged to share a similar relationship with God as does Jesus. Do you confess Jesus was God or the Son of God?) 1 John 5:7-8 "For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth,] the spirit, and the water, and the blood: and these three agree in one." (Words in brackets are spurious! They are not retained by any manuscripts of earlier date than the seventh century and are not in the Revised Version. One hundred and twelve of the oldest manuscripts do not retain them. Trinity thus loses its supposed main Scriptural support.) Rev. 1:1 "The Revelation of Jesus Christ, which God gave unto him [Jesus Christ], to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John." Rev. 1:5, 6 "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father." Rev. 2:27 "And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father." (Jesus’ kingdom authority is received from the Father.) Rev. 3:12 "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." (Jesus, in resurrected glory, retains his relationship to his God and Father, highly honored but always subordinate.) Rev. 3:14 "And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God." (Could God be the beginning of his own creation? Clearly, you cannot create yourself! Refer to Col. 1:15 and then compare God not having a beginning. Ps. 41:13; 90:1-2.) Rev. 3:21 "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." (Jesus did not have a throne co-eternal with the Father. Only after overcoming was he enthroned, and thus also will it be with his followers.) Rev. 5:12 "Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." (You receive power, etc., from another, not from yourself! Why or how could you give yourself something you already possess?) 7777777777777777777777777777777777777777777777777 CHAPTER SEVEN Views of the Early Church Fathers "To us there is but one God, the Father, of whom are all things, and for whom we live; and one Lord, Jesus Christ, by whom are all things, and through whom we live." (1 Cor. 8:6, KJV and NIV) If Jesus taught and revealed himself to be an uncreated "God the Son" rather than the Son of God, it should have been universally accepted by our early Church brethren. Their writings should show the Trinity to be understood and developed from the very start of the Apostolic Era. The fundamental doctrines of the Church were not to be originated by those following the Apostles. God did not give further revelations after their passing. (See Rom. 15:4; 1 Cor. 4:6; 2 Tim. 3:16; 2 John 9, NAS.) The doctrine of the Trinity, defined over a 264-year period from The Council of Nice in A.D. 325 to The Third Synod at Toledo in A.D. 589, states that there are three distinct persons of the same spiritual nature—The Father, The Son and The Holy Spirit. It is claimed that all three persons are uncreated and share in omnipotence, making them one. Therefore, the Trinity fails once it can be established that (1) There was a time when the uncreated Father was alone, (2) The Son, Jesus, was produced from the first creative act of God, and (3) The holy Spirit is not a person, but the power, the energy or force used by God (and in this sense is also uncreated). Let’s examine what the students of the Apostles, their friends, peers and subsequent students had to say between A.D. 96–A.D. 320. We present these historical readings, not as a foundation for Truth, but simply to show that these early Christians had not come to believe in the Trinity. To those who feel comfortable going to the fourth and fifth centuries to establish this doctrine, we wish them well, but we cannot leave the Apostolic Era to come over to them. Biblically and historically, this early period is just too important to abandon. We submit the following: Clement of Rome: according to many Christian writers before the Nicene Council, he is the Clement of Philippians 4:3. He was an elder in the Rome congregation from about A.D. 92-101. His Corinthian Epistle, written about A.D. 96, was held in high esteem, considered by many to be equal to the writings of the Apostles and was frequently used in their Sunday meetings. He was born about A.D. 30 and died about A.D. 100. "We know you alone are ‘highest among highest’ . . . You have chosen those who love you through Jesus Christ, your beloved son, through whom you have instructed, sanctified and honored us. . . . Let all nations know that you are the only God, that Jesus Christ is your son and that we are your people." To The Corinthians, Chap. 59, vs. 3, 4. Ignatius of Antioch: was surnamed "Theophorus," meaning "God-bearer," because of his gentle, kindly nature. He was an elder at the Antioch, Syria, congregation and was a student of the Apostle John. His authentic writings, being the short version of his seven epistles, were written about A.D. 110. He was born about A.D. 50 and was martyred A.D. 116. "There is one God, who manifested Himself through Jesus Christ, His son, who being His Word, came forth out of the silence into the world and won full approval of Him whose ambassador he was." To the Magnesians, Chap. 8, vs. 2. ". . . who also really rose from the dead, since his Father raised him up,—his Father who will likewise raise us also who believe in Him through Jesus Christ, apart from whom we have no real life." To The Trallians, Chap. 9, vs. 2. "You are well established in love through the Blood of Christ and firmly believe in our Lord. He is really ‘of the line of David according to the flesh’ and the son of God by the will and power of God." To The Smyrnaeans, Chap. 1, vs. 1. Polycarp: born about A.D. 69, was also a student of the Apostle John, as well as a close friend of Ignatius of Antioch. He was an elder at the congregation in Smyrna, Asia Minor, and wrote his Philippian epistle before A.D. 140. He was burned at the stake February 23, 155. "Now, may the God and Father of our Lord Jesus Christ, and the Eternal Priest himself, Jesus Christ, the son of God, build you up in faith and truth." To The Philippians, Chap.12, vs. 2. ". . . to Him who is able to bring us all in His grace and bounty, to His Heavenly Kingdom, by His only-begotten child, Jesus Christ, be glory, honor, might and majesty forever." Martyrdom, Chap. 20, vs. 2. Justin: called "Martyr" because of his martyrdom in A.D. 166, was born about A.D. 107 in Rome. He was a heathen philosopher converted to Christianity about A.D. 130. His first work, Dialogue with Trypho, was written in A.D. 135 as Trypho, a Jew, was fleeing Jerusalem after the Bar Kochba revolt. He wrote between A.D. 135 until just before his beheading. "God begat before all creatures a Beginning who was a certain rational power proceeding from Himself, who is called by the holy spirit now ‘The Glory of the Lord,’ now ‘The Son,’ again ‘Wisdom,’ again ‘an Angel,’ then ‘God,’ then ‘Lord’ and ‘Logos;’ and on another occasion he calls himself ‘Captain.’" Dialogue with Trypho, Chap. 61. "We follow the only unbegotten God through His Son." First Apology, Chap. 14. "We assert that the Word of God was born of God in a peculiar manner, different from ordinary generation, let this, as said above, be no extraordinary thing to you who say that Mercury is the angelic word of God." First Apology, Chap. 22. "The Father of all is unbegotten . . . And His Son, who alone is properly called Son, the Word . . . was with Him and was begotten before the world. . . ." Second Apology, Chap. 6. Tatian: born in Assyria about A.D. 110, was a student of Justin Martyr. He wrote the earliest Bible commentary of the four Gospels known to exist. Sometime he became the leader of the Encratite sect of the Gnostics. Despite this, his writings give a semi-fair view of Christian doctrines. He wrote between A.D. 161-170 and died about A.D. 172. "The Lord of the Universe, who is Himself the necessary ground of all being, inasmuch as no creature was yet in existence, was alone. . . . And by His simple will the Logos springs forth; and the Logos, not coming forth in vain becomes the first-begotten work of the Father and was the beginning of the world." To The Greeks, Chap. 5. Melito: born about A.D. 110, was an elder at Sardis, Asia Minor, from about A.D. 160-170 and a friend of Ignatius of Antioch as a young child. He wrote between A.D. 165-70 and was martyred A.D. 177. Only small fragments exist. "There is that which really exists and it is called God . . . This being is in no sense made, nor did He come into being, but has existed from eternity." Apology 1: To Antonius Caesar. "Jesus Christ . . . is perfect Reason, the Word of God, he who was begotten before the light, he who is creator together with the Father." Apology 4: On Faith. Theophilus of Antioch: was born about A.D. 130 and was an elder at Antioch, Syria, around A.D. 170-180. He wrote before A.D. 175 and died A.D. 181. "God, then, having His own Word internal within His own womb begat him, emitting him along with His own Wisdom before all things. He had this Word as a helper in the things that were created by Him, and by him He created all things." To Autolychus, Chap. 10. Athenagoras: born in Athens of heathen parents in A.D. 134 wrote his work "Defense for the Christians" in A.D. 176 and presented it to the Roman Emperor Marcus Aurelius, a fierce persecutor of Christians, in A.D. 177. He died A.D. 190. "We acknowledge one God uncreated, eternal, invisible, impassable, incomprehensible, illimitable . . . by whom the universe has been created through His Logos and set in order . . . I say ‘His Logos’ for we acknowledge also a Son of God . . . He is the first product of the Father, not as having been brought into existence, for from the beginning, God, who is the eternal mind, had the Logos in Himself, being from eternity endowed with spiritual reason, coming forth as the idea and energy of all material things." Defense for the Christians, Chap. 10. Irenaeus: one of the most recognized early Christians, was born A.D. 140 and was a student of Polycarp. He was an elder at the Lyons, France, congregation from A.D. 178. He was well known throughout the Western world of the time. He died in France A.D. 202. His writings can be dated from about A.D. 180. "If anyone, therefore, says to us, ‘How, then, was the Son produced by the Father?’ we reply to him, that no one understands that production, or generation . . . no powers possess this knowledge but the Father only who begat and the Son who was begotten." Against Heresies, Book 2, Chap. 28, vs. 6. Clement of Alexandria: born Titus Flavius Clemens A.D. 150, was born, raised and became an elder at Alexandria, Egypt. He wrote between A.D. 190-195 and died about A.D. 220. His writings are valuable because once he was converted to Christianity, he traveled throughout the Roman Empire to learn pure Christianity from the oldest and most respected Christians alive. "The best thing on earth is the most pious: perfect man; and the best thing in heaven, the next and purer in place, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is next to Him who is alone the Almighty One, is the most perfect." Miscellanies, Book 7, Chap. 2. "He [Jesus] commences his teaching with this: turning the pupil to God, the good, and first and only dispenser of eternal life, which the Son, who received it of Him, gives to us." Salvation Of The Rich Man, Chap. 6. Tertullian: was born in Carthage, Tunisia A.D. 160, of Libyan descent and a distant relative of Arius. His writings began about A.D. 190, about 10 years before he joined the Montanist sect of Christianity, who believed in continuing revelation [speaking in tongues, healing , etc.] and a life of asceticism. He continued writing until about A.D. 210 and died A.D. 230 in Carthage, where he was also an elder. "Before all things God was alone—being in Himself and for Himself . . . the Word was in the beginning with God although it would be more suitable to regard Reason as the more ancient . . . For although God had not yet delivered His Word, He still had him within Himself . . . Now, while He was actually thus planning and arranging with His own reason, He was actually bringing forth the Word." Against Praxeas, Chap. 5. "The Word, no doubt, was before all things. ‘In the beginning was the Word’; and in that beginning he was sent forth by the Father. The father, however, has no beginning, as proceeding from none; nor can He be seen since He was not begotten. He who has always been alone could never have order or rank." Against Praxeas, Chap. 5. Hippolytus: born about A.D. 160, was a student of Irenaeus. He wrote about A.D. 220, dying August 13, 235, after being banished to the Mediterranean island of Sardinia. "If therefore, all things are put under him [Jesus] with the exception of Him [God] who put them under him, he is the Lord of all and the Father is Lord of him . . . And this indeed is said by Christ himself, as when in the Gospel he confessed Him to be his Father and his God. . . . He [Jesus] did not say, ‘I and the Father am one,’ but ‘are one.’ For the word ‘are’ is not said of one person, but refers to two persons and one power. He has himself made this clear when he spoke to his Father concerning his disciples [in John 17:22-3] . . . For Christ had spoken of himself and showed himself among all to be as the Son . . . And as the author and fellow-counsellor and framer of the things that are in formation He begat the Word . . . He sent him forth to the world as Lord . . . And thus, there appeared another beside himself . . . For there is but one power, which is from the All; and the Father is the All, from whom comes this power, the Word . . . and was manifested as the Son of God. All things, then, are by Him and He alone is the Father." Against The Heresy Of One Noetus, Chaps. 6, 7, 10, 11. Origen: born of Christian parents A.D. 185 in Alexandria, Egypt, Origen was the most prolific of all early Christian writers. Trained by Clement of Alexandria, he was elected elder at the age of 18 when Clement had to flee for his life. He was a friend of Hippolytus and is distinguished for the first complete Bible commentary. In A.D. 253, at age 70, he was captured, tortured and one week later died for his faith. "We next notice John’s usage of the article in these sentences. He does not write without care in this respect, nor is he unfamiliar with the niceties of the Greek tongue . . . He uses the article when the name of ‘God’ refers to the uncreated of all things, and omits it when the Logos is named ‘God’ . . . The God who is over all is God with the article . . . all beyond the Only God is made god by participation in His divinity, and is not to be called simply ‘The God’ but rather ‘god’ . . . The true God, then, is ‘The God,’ and those who are formed after Him are gods, images as it were, of Him, the prototype." Commentary on John’s Gospel, Book 2, Chap. 2. Novatian: who was born about A.D. 200 is known for his work that was posthumously titled Commentary on the Trinity. It was written about A.D. 240, 18 years before his death in 258. "God the Father and Creator of all things, who only knows no beginning . . . when He willed it, the Son, the Word, was born . . . But now, whatever he is, he is not of himself because he is not unborn, but he is of the Father, because he is begotten . . . he owes his existence to the Father . . . He therefore is god, but begotten for this special result, that he should be god. He is also the Lord, but born for this very purpose of the Father, that he might be Lord. He is also an Angel, but he was destined of the Father as an Angel to announce the great counsel of God . . . God the Father is God of all, and the source also of His son himself whom He begot." Commentary on the Trinity, Chap 31. Arnobius: born A.D. 253 in Sicca, Algeria, was first an enemy of Christianity. When converted, he became a teacher to many new Christians in the West. He wrote Against the Heathen about A.D. 300 and died about A.D. 327. "We Christians are nothing else than worshippers of the Supreme King and Head, under our master, Christ . . . O greatest, O Supreme Creator of all things invisible . . . You are illimitable, unbegotten, immortal, enduring for age, God yourself alone, whom no bodily shape may represent, no outline delineate . . . ‘Is that Christ of yours a god, then?’ some raving, wrathful and excited man will say. A god, we will reply, and a god of the powers of heaven, and—what may still further torture unbelievers with the most bitter pains—he was sent to us by the King Supreme for a purpose of the very highest order." Against The Heathen, Book 1, Chaps. 27, 31, 42. Lactantius: Lucius Coelius Firmianus Lactantius, born in Rome A.D. 260, was a student of Arnobius. He was the teacher of Emperor Constantine’s oldest son, Crispus. His work entitled The Divine Institutes was written about A.D. 320. Eventually moving to France, he died about A.D. 330. "God, therefore, the contriver and founder of all things, as we have said in the second book, before He commenced this excellent work of the world, begat a pure and incorruptible Spirit whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name." The Divine Institutes, Book 4, Chap. 6 Summary and Conclusions Some 1600 years have passed since the Trinity was forged. In all that time, no one has been able to provide a clear and logical statement of it. It has begged an explanation in every age. Oddly enough, no scholar or groups of scholars have been able to coin a clear and workable formula that is an acceptable standard for all time. Every explanation is flawed and needs more theology to clarify it. Endeavors at clarification, more often than not, lead into a labyrinth of words with the fog-level index going out of sight. And there we would be left—hopelessly lost and struggling for truth. The Trinitarians paradoxically operate on two levels. When reading or quoting the Bible, both Trinitarians and non-Trinitarians sound alike. Both refer to the same verses, and their readings are similar. As long as the Bible is adhered to, they are hard to tell apart. But when the Bible is departed from and philosophical arguments are introduced, a wide gap soon appears. Because the Trinity is a doctrine of inference, and not of statement, it can be sustained only as long as it is continually inferred from the Bible. Whenever the Scriptures are merely read and quoted, the Trinity loses ground. Hence, every so often, the doctrine must be "injected" into the consciousness of the hearers lest they forget. The Trinity has to be piped into Scripture before it can be piped out. Everyone knows you do not get cider from cotton. Yet, in fact, you can squeeze cider from cotton. However, you must first soak the cotton with cider, and then, lo, and behold, you can squeeze cider from cotton. That is how you may extract the Trinity doctrine from the Bible. First, saturate the Bible texts to be used with the concept; then squeeze it out. That is why Dr. Pelikan, who has been called "perhaps the foremost living student of Church history," said, in effect, no one could find the Trinity by just reading the New Testament (see p. 8). You need the theologians to superimpose their theology upon the Word before you can find it there. In our brief consideration of this subject, we have found the Scriptures unequivocally teach that "to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" (1 Cor. 8:6). These are the two great personalities of the Bible, with the holy Spirit an expression of their power and influence. The Father, always supreme and preeminent, exists "from everlasting to everlasting." The Son, the direct creation of the Father, was highly exalted for his faithfulness in becoming the world’s redeemer; yet he always remains in harmony with and in submission to his Father’s will. It was also shown that Trinity as a concept was an integral part of heathen religions many centuries prior to Christianity. The idea was borrowed by some later theologians, who, during the third to the fifth centuries, developed it into a basic dogma of the Christian religion. The gradual emergence of the Trinity doctrine is freely acknowledged by most historians, attested by its lack of Scriptural support and demonstrated by the evolving sequence of the basic creeds of the faith. Hence, rather than being pure truth taught by Jesus and his Apostles, the Trinity turns out to be Church dogma arising gradually from the philosophy of men who attempted to fuse certain heathen and Christian ideas together. It required many years to fashion and shape it against the objections of many of the outstanding leaders of the early Church, as we have noted. In the end, the effort prevailed, a doctrinal theory was created, and it was given the blessing of orthodoxy by official Church councils. Yet all of this does not make it valid, for eternal truth is not the handiwork of man but stems only from our immortal and all-wise God. We opened this treatise with a discussion of the "doctrine of Christ." We found this to mean that Jesus had come in the flesh and died in the flesh. It holds that he was the "Anointed" of God, anointed King of Kings and Lord of Lords, and also the abiding Melchizedek priest. He is the glorious Bridegroom for whom the Heavenly Father is selecting a bride during this Gospel age. As Christians, we hope to be joined with our Master in the marriage of the Bride and the Lamb. No Christian can anticipate marriage to God, but only to God’s dear Son. In another figure, he is the vine and we are the branches (John 15:5). And in yet another, he is the head of the body of Christ of which the faithful believers are members (Col. 1:18). In contrast, God is spoken of as being "the head of Christ" (1 Cor. 11:3). Repeating our opening text, 2 John 9 (RSV)— "Any one who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine has both the Father and the Son." The lesson is clear. We cannot have access to the Father apart from the doctrine of Christ—that he is the Anointed One of God. When we accept the singular personhood of Jesus as God’s Anointed, then by addition, we have two—both the Father and the Son. Let us then abide in the doctrine of Christ. In so doing we shall have the extravagant blessing of having both the "Father and the Son"—and that is everything! The Trinity was a theological attempt at fusion. Somehow, with the incantation of words, the effort was made to fuse God, Jesus and the holy Spirit into one. We get the feeling, sometimes, that many scholars wish they had not done this, but like the leaning Tower of Pisa, it will just have to remain a religious wonder until it falls of its own weight and imbalance due to an unscriptural foundation. Appendix Endnotes References Appendix Translations of the Greek arch (arkee, arche) in italics. (from Englishman’s Greek Concordance of the New Testament) Here are the complete uses of the Greek word arch mentioned in Chapter I. The reader may see how the word is used throughout the New Testament. Please note how John 1:1 and Rev. 3:14 use the word "beginning" in common usage. By studying the various uses of the Greek word arch, the reader may be properly informed. Matt. 19: 4 which made (them) at the beginning 8 from the beginning it was not so. 24: 8 these (are) the beginning of sorrows. 21 since the beginning of the world Mark 1: 1 The beginning of the gospel of 10: 6 from the beginning of the creation 13: 8 these (are) the beginnings of sorrows. 19 as was not from the beginning Luke 1: 2 from the beginning were eyewitnesses, 12:11 unto the synagogues, and (unto) magistrates, 20:20 might deliver him unto the power and authority of the governor. John 1: 1 In the beginning was the Word, 2 The same was in the beginning 2:11 This beginning of miracles 6:64 Jesus knew from the beginning who 8:25 I said unto you from the beginning. 44 was a murderer from the beginning, 15:27 with me from the beginning. 16: 4 not unto you at the beginning, Acts 10:11 knit at the four corners, and let 11: 5 down from heaven by four corners, 15 as on us at the beginning. 26: 4 which was at the first among Rom. 8:38 nor principalities, nor powers, nor 1Co.15:24 have put down all rule and all Eph. 1:21 above all principality, and power, 3:10 now unto the principalities 6:12 against principalities, against powers, Phil. 4:15 that in the beginning of the gospel, Col. 1:16 dominions, or principalities, 18 who is the beginning, the 2:10 the head of all principality, 15 having spoiled principalities 2Th. 2:13 God hath from the beginning chosen Tit. 3: 1 subject to principalities and powers Heb. 1:10 Thou, Lord, in the beginning 2: 3 which at the first began to 3:14 if we hold the beginning of 5:12 the first principles of the oracles 6: 1 leaving the principles of the doctrine 7: 3 having neither beginning of days 2Pet. 3: 4 from the beginning of the creation 1John 1: 1 which was from the beginning, 2: 7 which ye had from the beginning. -- ye have heard from the beginning. 13 him (that is) from the beginning. 14 known him (that is) from the beginning. 24 have heard from the beginning. -- ye have heard from the beginning 3: 8 the devil sinneth from the beginning. 11 that ye heard from the beginning, 2John 5 which we had from the beginning, 6 as ye have heard from the beginning, Jude 6 angels which kept not their first estate, Rev. 1: 8 the beginning and the ending, 3:14 the beginning of the creation of God; 21: 6 the beginning and the end. I will 22:13 Alpha and Omega, the beginning and the end. Endnotes Introduction Christianity Today, Mark A. Noll, "The Doctrine Doctor," Sep. 10, 1990, p. 26. Ibid., Larry Poston, "The Adult Gospel," Aug. 20, 1990, p. 24. Dictionary of Doctrinal and Historical Theology, p. 765. The Voice of Prophecy radio broadcast, H. M. S. Richards, speaker, Los Angeles, Dec. 20, 1958. Chapter I The Bible Translator, Vol. 28, No. 1, Jan. 1977. Beach vs. Hickey on the Trinity, W. B. Beach and Y. Hickey, quoting G. C. Knapp, pp. 60, 61. Young’s Concordance, "Ransom," #3, p. 794. Clarke’s Commentary on Luke 1:35, p. 360. Ibid., p. 361. Ibid., on Heb. 2:7, p. 696. A Catholic Dictionary, on Rom. 9:5, p. 809. The New International Dictionary of New Testament Theology, on Rom. 9:5, p. 80. A Catholic Dictionary, ibid. Chapter II The Illustrated Bible Dictionary, R. A. Finlayson, "Trinity," Vol. 3, pp. 1597-8. Some Account of the Origin and Progress of Trinitarian Theology, James Forest, p. 9. After Jesus. The Triumph of Christianity, Gayle Visalli, editor, p. 209. Christian History, Bruce L. Shelley, "The First Council of Nicea," Issue 28 (Vol. IX, No. 4), 1990, p. 11. Encyclopedia Britannica, "Nicaea, Council of," Vol. 5, p. 410. Eusebius’ Ecclesiastical History, The Council of Nice, Isaac Boyle, p. 27. Origin of Triads and Trinities, John Newton, pp. 20-21, 25-27. History of Christianity, Edward Gibbon, preface. Outline of History, H. G. Wells, p. 421. Chapter III Beach vs. Hickey on the Trinity, [authors are already listed above], quoting Jeremy Taylor, p. 70. A Catholic Dictionary, p. 810. New Catholic Encyclopedia, Vol. 13, pp. 574, 575. The Catholic Encyclopedia, Vol. XV, p. 49. The Triune God, Edward J. Fortman, pp. 6, 15. Chapter IV Synonyms of the Old Testament, R. B. Girdlestone, p. 22. Strong’s Concordance, Hebrew and Chaldee Dictionary, #410. The Catholic Encyclopedia, Vol. XV, p. 49. Cyclopedia of Biblical, Theological and Ecclesiastical Literature, McClintock and Strong, Vol. IV, "John," pp. 551-2. Clarke’s Commentary on Matt. 28:19, p. 284. Theological Dictionary of the New Testament, G. Kittel, p. 108. Young’s Concordance, "God," #8, p. 419. Why You Should Believe in the Trinity, Robert M. Bowman, Jr., back cover. Ibid., p. 13. Chapter V Cyclopedia of Biblical, Theological and Ecclesiastical Literature, McClintock and Strong, Vol. IV, "John," p. 949. Ibid., "John, First Epistle," Vol. IV, pp. 951-2. Ibid., "Cerinthus," Vol. II, p. 191. Ibid. Ibid., "Docetae," Vol. II, p. 844-5. Ibid., "Gnosticism," Vol. III, p. 891. Ibid., p. 893. Christianity: Essence, History and Future, Hans Kung, p. 182. Ibid., pp. 180-1. After Jesus. The Triumph of Christianity, pp. 231, 233, 236. Christianity: Essence, History and Future, p. 113. Ibid., p. 187. Ibid., p. 343. Christian History, Robert Payne, "A Hammer Struck at Heresy," Issue 51 (Vol. XV, No. 3),1996, pp. 20-21. After Jesus. The Triumph of Christianity, p. 225. Ibid., pp. 225-6. References Addis, William E. and Arnold, Thomas. A Catholic Dictionary. St. Louis: B. Herder Book Co., 1960. Beach, W. B. and Hickey, Y. Beach vs. Hickey on the Trinity. Dayton, Ohio: Christian Publishing Association, 1867. Bowman, Robert M., Jr. Why You Should Believe in the Trinity. Grand Rapids, Mich.: Baker Book House, 1989. Boyle, Isaac. The Council of Nice. Philadelphia: J. B. Lippincott & Co., 1879. From Eusebius’ Ecclesiastical History. Baker Book House, Grand Rapids, Mich., 1984. The Catholic Encyclopedia. Edited by Charles G. Herbermann, et al. New York: Robert Appleton Co., 1912. Christian History. Carol Stream, Ill.: Christianity Today, Inc. Payne, Robert. "A Hammer Struck at Heresy." Issue 51, 1996. Shelley, Bruce L. "The First Council of Nicea." Issue 28, 1990. Christianity Today. Carol Stream, Ill.: Christianity Today, Inc. Noll, Mark A. "The Doctrine Doctor." Sep. 10, 1990. Poston, Larry. "The Adult Gospel." Aug. 20, 1990. Clarke, Adam. A Commentary and Critical Notes on the New Testament, New York: Abingdon-Cokesbury Press, (n.d.). Dictionary of Doctrinal and Historical Theology. Edited by John H. Blunt. London: Rivingtons, 1872. Encyclopedia Britannica. Chicago: Encyclopaedia Britannica, Inc., 1952 edition. Forrest, James. Some Account of the Origin and Progress of Trinitarian Theology. Meadville, Pa.: Theological Press, 1853. Fortman, Edmund J. The Triune God: A Historical Study of the Doctrine of the Trinity. London: Hutchinson and Co., Ltd., 1972. Gibbon, Edward. History of Christianity. New York: P. Eckler, 1923. Girdlestone, Robert Baker. Synonyms of the Old Testament, Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1951. The Illustrated Bible Dictionary. J. D. Douglas, organizing editor. Wheaton, Ill.: Tyndale House, 1980. Kung, Hans. Christianity: Essence, History and Future. New York: Continuum, 1995. McClintock, John and Strong, James. Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, New York: Harper & Brothers, 1890. New Catholic Encyclopedia, Editorial staff of Catholic University of America. Washington, D.C.: McGraw-Hill, 1967. The New International Dictionary of New Testament Theology. Colin Brown, general editor. Grand Rapids, Mich.: Zondervan Publishing House, 1976. Newton, John. Origin of Triads and Trinities. Liverpool: Henry Young & Sons, 1909. Richards, H. M. S. The Voice of Prophecy Radio Broadcast. Los Angeles, Dec. 20, 1958. Strong, James. Exhaustive Concordance of the Bible. New York: Abington Press, 1890. Theological Dictionary of the New Testament. Gerhard Kittel, primary editor, Geoffrey W. Bromiley, editor and translator. Grand Rapids, Mich.: Eerdmans, 1965. Visalli, Gayla, editor. After Jesus. The Triumph of Christianity. Pleasantville, N.Y.: The Reader’s Digest Association, Inc., 1992. Wells, H. G. The Outline of History. Revised by Raymond Portgate. Garden City, N. Y.: Garden City Books, 1920. Young, Robert. Analytical Concordance to the Bible. New York: Funk & Wagnalls Co., 1936. BIBLE 2CH:9 * The queen of Sheba. (1-12) Solomon's riches, and his death. (13-31) #1-12 This history has been considered, #1Ki 10; yet because our Saviour has proposed it as an example in seeking after him, #Mt 12:42, we must not pass it over without observing, that those who know the worth of true wisdom will grudge no pains or cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of Solomon; and yet, learning from him to serve God, and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that pearl of great price, for which, if we part with all, we make a good bargain. #13-31 The imports here mentioned, would show that prosperity drew the minds of Solomon and his subjects to the love of things curious and uncommon, though useless in themselves. True wisdom and happiness are always united together; but no such alliance exists between wealth and the enjoyment of the things of this life. Let us then acquaint ourselves with the Saviour, that we may find rest for our souls. Here is Solomon reigning in wealth and power, in ease and fulness, the like of which could never since be found; for the most known of the great princes of the earth were famed for their wars; whereas Solomon reigned forty years in profound peace. The promise was fulfilled, that God would give him riches and honour, such as no kings have had or shall have. The lustre wherein he appeared, was typical of the spiritual glory of the kingdom of the Messiah, and but a faint representation of His throne, which is above every throne. Here is Solomon dying, and leaving all his wealth and power to one who he knew would be a fool! #Ec 2:18,19. This was not only vanity, but vexation of spirit. Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death. But thanks be to God who giveth the victory to the true believer, even over this dreaded enemy, through Jesus Christ our Lord. 2CH:10 * The ten tribes revolt from Rehoboam. - Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things. No more needs to be done to ruin men, than to leave them to their own pride and passion. Thus, whatever are the devices of men, God is doing his own work by all, and fulfilling the word which he has spoken. No man can bequeath his prosperity to his heirs any more than his wisdom; though our children will generally be affected by our conduct, whether good or bad. Let us then seek those good things which will be our own for ever; and crave the blessing of God upon our posterity, in preference to wealth or worldly exaltation. 2CH:11 * Rehoboam forbidden to war against Israel. (1-12) The priests and Levites find refuge in Judah. (13-23) #1-12 A few good words might have prevented the rebellion of Rehoboam's subjects; but all the force of his kingdom cannot bring them back. And it is in vain to contend with the purpose of God, when it is made known to us. Even those who are destitute of true faith, will at times pay some regard to the word of God, and be kept by it from wrong actions, to which they are prone by nature. #13-23 When the priests and Levites came to Jerusalem, the devout, pious Israelites followed them. Such as set their hearts to seek the Lord God of Israel, left the inheritance of their fathers, and went to Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where God's faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of Christ and his gospel, we have good evidence that we are truly his disciples. And it is the interest of a nation to protect religion and religious people. 2CH:12 * Rehoboam, forsaking the Lord, is punished. - When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of godliness. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving God, throw aside all their religion when they have received a merciful deliverance. God quickly brought troubles upon Judah, to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify God, and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more God's service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of God is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his religion. He never quite cast off God; yet he engaged not his heart to seek the Lord. See what his fault was; he did not serve the Lord, because he did not seek the Lord. He did not pray, as Solomon, for wisdom and grace; he did not consult the word of God, did not seek to that as his oracle, nor follow its directions. He made nothing of his religion, because he did not set his heart to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good. Song of Solomon Song:1 ** This book is a Divine allegory, which represents the love between Christ and his church of true believers, under figures taken from the relation and affection that subsist between a bridegroom and his espoused bride; an emblem often employed in Scripture, as describing the nearest, firmest, and most sure relation: see #Ps 45; Isa 54:5,6; 62:5; Jer 2:2; 3:1; also in Ezekiel, Hosea, and by our Lord himself, #Mt 9:15; 25:1: see also #Re 21:2,9; Eph 5:27. There is no character in the church of Christ, and no situation in which the believer is placed, but what may be traced in this book, as humble inquirers will find, on comparing it with other Scriptures, by the assistance of God the Holy Spirit, in answer to their supplications. Much, however, of the language has been misunderstood by expositors and translators. The difference between the customs and manners of Europe, and those of the East, must especially be kept in view. The little acquaintance with eastern customs possessed by most of our early expositors and translators, has in many cases prevented a correct rendering. Also, the changes in our own language, during the last two or three centuries, affect the manner in which some expressions are viewed, and they must not be judged by modern notions. But the great outlines, rightly interpreted, fully accord with the affections and experience of the sincere Christian. * The title. (1) The church confesses her deformity. (2-6) The church beseeches Christ to lead her to the resting-place of his people. (7,8) Christ's commendation of the church, Her esteem for Him. (9-17) #1 This is "the Song of songs," excellent above any others, for it is wholly taken up with describing the excellences of Christ, and the love between him and his redeemed people. #2-6 The church, or rather the believer, speaks here in the character of the spouse of the King, the Messiah. The kisses of his mouth mean those assurances of pardon with which believers are favoured, filling them with peace and joy in believing, and causing them to abound in hope by the power of the Holy Ghost. Gracious souls take most pleasure in loving Christ, and being loved of him. Christ's love is more valuable and desirable than the best this world can give. The name of Christ is not now like ointment sealed up, but like ointment poured forth; which denotes the freeness and fulness of the setting forth of his grace by the gospel. Those whom he has redeemed and sanctified, are here the virgins that love Jesus Christ, and follow him whithersoever he goes, #Re 14:4. They entreat him to draw them by the quickening influences of his Spirit. The more clearly we discern Christ's glory, the more sensible shall we be that we are unable to follow him suitably, and at the same time be more desirous of doing it. Observe the speedy answer given to this prayer. Those who wait at Wisdom's gate, shall be led into truth and comfort. And being brought into this chamber, our griefs will vanish. We have no joy but in Christ, and for this we are indebted to him. We will remember to give thanks for thy love; it shall make more lasting impressions upon us than any thing in this world. Nor is any love acceptable to Christ but love in sincerity, #Eph 6:24. The daughters of Jerusalem may mean professors not yet established in the faith. The spouse was black as the tents of the wandering Arabs, but comely as the magnificent curtains in the palaces of Solomon. The believer is black, as being defiled and sinful by nature, but comely, as renewed by Divine grace to the holy image of God. He is still deformed with remains of sin, but comely as accepted in Christ. He is often base and contemptible in the esteem of men, but excellent in the sight of God. The blackness was owing to the hard usage that had been suffered. The children of the church, her mother, but not of God, her Father, were angry with her. They had made her suffer hardships, which caused her to neglect the care of her soul. Thus, under the emblem of a poor female, made the chosen partner of a prince, we are led to consider the circumstances in which the love of Christ is accustomed to find its objects. They were wretched slaves of sin, in toil, or in sorrow, weary and heavy laden, but how great the change when the love of Christ is manifested to their souls! #7,8 Observe the title given to Christ, O Thou whom my soul loveth. Those that do so, may come to him boldly, and may humbly plead with him. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them. Those whose souls love Jesus Christ, earnestly desire to share in the privileges of his flock. Turning aside from Christ is what gracious souls dread more than anything else. God is ready to answer prayer. Follow the track, ask for the good old way, observe the footsteps of the flock, look what has been the practice of godly people. Sit under the direction of good ministers; beside the tents of the under shepherds. Bring thy charge with thee, they shall all be welcome. It will be the earnest desire and prayer of the Christian, that God would so direct him in his worldly business, and so order his situation and employment, that he may have his Lord and Saviour always before him. #9-17 The Bridegroom gives high praises of his spouse. In the sight of Christ believers are the excellent of the earth, fitted to be instruments for promoting his glory. The spiritual gifts and graces which Christ bestows on every true believer, are described by the ornaments then in use, ver. #10,11. The graces of the saints are many, but there is dependence upon each other. He who is the Author, will be the Finisher of the good work. The grace received from Christ's fulness, springs forth into lively exercises of faith, affection, and gratitude. Yet Christ, not his gifts, is most precious to them. The word translated "camphire," signifies "atonement or propitiation." Christ is dear to all believers, because he is the propitiation for their sins. No pretender must have his place in the soul. They resolved to lodge him in their hearts all the night; during the continuance of the troubles of life. Christ takes delight in the good work which his grace has wrought on the souls of believers. This should engage all who are made holy, to be very thankful for that grace which has made those fair, who by nature were deformed. The spouse (the believer) has a humble, modest eye, discovering simplicity and godly sincerity; eyes enlightened and guided by the Holy Spirit, that blessed Dove. The church expresses her value for Christ. Thou art the great Original, but I am but a faint and imperfect copy. Many are fair to look at, yet their temper renders them unpleasant: but Christ is fair, yet pleasant. The believer, ver. #16, speaks with praise of those holy ordinances in which true believers have fellowship with Christ. Whether the believer is in the courts of the Lord, or in retirement; whether following his daily labours, or confined on the bed of sickness, or even in a dungeon, a sense of the Divine presence will turn the place into a paradise. Thus the soul, daily having fellowship with the Father, the Son, and the Holy Spirit, enjoys a lively hope of an incorruptible, undefiled, and unfading inheritance above. Song:1:1: The song of songs, which is Solomon's. Song:1:2: Let him kiss me with the kisses of his mouth: for thy love is better than wine. Song:1:3: Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee. Song:1:4: Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee. Song:1:5: I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Song:1:6: Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept. Song:1:7: Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions? Song:1:8: If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents. Song:1:9: I have compared thee, O my love, to a company of horses in Pharaoh's chariots. Song:1:10: Thy cheeks are comely with rows of jewels, thy neck with chains of gold. Song:1:11: We will make thee borders of gold with studs of silver. Song:1:12: While the king sitteth at his table, my spikenard sendeth forth the smell thereof. Song:1:13: A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts. Song:1:14: My beloved is unto me as a cluster of camphire in the vineyards of En-gedi. Song:1:15: Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes. Song:1:16: Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. Song:1:17: The beams of our house are cedar, and our rafters of fir. *** END OF CHAPTER *** SONG OF SOLOMON SONG:2 * The mutual love of Christ and his church. (1-7) The hope and calling of the church. (8-13) Christ's care of the church, Her faith and hope. (14-17) #1-7 Believers are beautiful, as clothed in the righteousness of Christ; and fragrant, as adorned with the graces of his Spirit; and they thrive under the refreshing beams of the Sun of righteousness. The lily is a very noble plant in the East; it grows to a considerable height, but has a weak stem. The church is weak in herself, yet is strong in Him that supports her. The wicked, the daughters of this world, who have no love to Christ, are as thorns, worthless and useless, noxious and hurtful. Corruptions are thorns in the flesh; but the lily now among thorns, shall be transplanted into that paradise where there is no brier or thorn. The world is a barren tree to the soul; but Christ is a fruitful one. And when poor souls are parched with convictions of sin, with the terrors of the law, or the troubles of this world, weary and heavy laden, they may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it. Believers have tasted that the Lord Jesus is gracious; his fruits are all the precious privileges of the new covenant, purchased by his blood, and communicated by his Spirit; promises are sweet to a believer, and precepts also. Pardons are sweet, and peace of conscience sweet. If our mouths are out of taste for the pleasures of sin, Divine consolations will be sweet to us. Christ brings the soul to seek and to find comforts through his ordinances, which are as a banqueting-house where his saints feast with him. The love of Christ, manifested by his death, and by his word, is the banner he displays, and believers resort to it. How much better is it with the soul when sick from love to Christ, than when surfeited with the love of this world! And though Christ seemed to have withdrawn, yet he was even then a very present help. All his saints are in his hand, which tenderly holds their aching heads. Finding Christ thus nigh to her, the soul is in great care that her communion with him is not interrupted. We easily grieve the Spirit by wrong tempers. Let those who have comfort, fear sinning it away. #8-13 The church pleases herself with thoughts of further communion with Christ. None besides can speak to the heart. She sees him come. This may be applied to the prospect the Old Testament saints had of Christ's coming in the flesh. He comes as pleased with his own undertaking. He comes speedily. Even when Christ seems to forsake, it is but for a moment; he will soon return with everlasting loving-kindness. The saints of old saw him, appearing through the sacrifices and ceremonial institutions. We see him through a glass darkly, as he manifests himself through the lattices. Christ invites the new convert to arise from sloth and despondency, and to leave sin and worldly vanities, for union and communion with him. The winter may mean years passed in ignorance and sin, unfruitful and miserable, or storms and tempests that accompanied his conviction of guilt and danger. Even the unripe fruits of holiness are pleasant unto Him whose grace has produced them. All these encouraging tokens and evidences of Divine favour, are motives to the soul to follow Christ more fully. Arise then, and come away from the world and the flesh, come into fellowship with Christ. This blessed change is owing wholly to the approaches and influences of the Sun of righteousness. #14-17 The church is Christ's dove; she returns to him, as her Noah. Christ is the Rock, in whom alone she can think herself safe, and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey. Christ calls her to come boldly to the throne of grace, having a great High Priest there, to tell what her request is. Speak freely, fear not a slight or a repulse. The voice of prayer is sweet and acceptable to God; those who are sanctified have the best comeliness. The first risings of sinful thoughts and desires, the beginnings of trifling pursuits which waste the time, trifling visits, small departures from truth, whatever would admit some conformity to the world; all these, and many more, are little foxes which must be removed. This is a charge to believers to mortify their sinful appetites and passions, which are as little foxes, that destroy their graces and comforts, and crush good beginnings. Whatever we find a hinderance to us in that which is good, we must put away. He feedeth among the lilies; this shows Christ's gracious presence among believers. He is kind to all his people. It becomes them to believe this, when under desertion and absence, and so to ward off temptations. The shadows of the Jewish dispensation were dispelled by the dawning of the gospel day. And a day of comfort will come after a night of desertion. Come over the mountains of Bether, "the mountains that divide," looking forward to that day of light and love. Christ will come over every separating mountain to take us home to himself. Song:2:1: I am the rose of Sharon, and the lily of the valleys. Song:2:2: As the lily among thorns, so is my love among the daughters. Song:2:3: As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. Song:2:4: He brought me to the banqueting house, and his banner over me was love. Song:2:5: Stay me with flagons, comfort me with apples: for I am sick of love. Song:2:6: His left hand is under my head, and his right hand doth embrace me. Song:2:7: I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. Song:2:8: The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. Song:2:9: My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice. Song:2:10: My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. Song:2:11: For, lo, the winter is past, the rain is over and gone; Song:2:12: The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; Song:2:13: The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away. Song:2:14: O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. Song:2:15: Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. Song:2:16: My beloved is mine, and I am his: he feedeth among the lilies. Song:2:17: Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether. *** END OF CHAPTER *** SONG OF SOLOMON SONG:3 * The trials of the church by the withdrawing of Christ. (1-5) The excellences of the church, The care of Christ for her. (6-11) #1-5 It was hard to the Old Testament church to find Christ in the ceremonial law; the watchmen of that church gave little assistance to those who sought after him. The night is a time of coldness, darkness, and drowsiness, and of dim apprehensions concerning spiritual things. At first, when uneasy, some feeble efforts are made to obtain the comfort of communion with Christ. This proves in vain; the believer is then roused to increased diligence. The streets and broad-ways seem to imply the means of grace in which the Lord is to be sought. Application is made to those who watch for men's souls. Immediate satisfaction is not found. We must not rest in any means, but by faith apply directly to Christ. The holding of Christ, and not letting him go, denotes earnest cleaving to him. What prevails is a humble, ardent suing by prayer, with a lively exercise of faith on his promises. So long as the faith of believers keeps hold of Christ, he will not be offended at their earnest asking, yea, he is well pleased with it. The believer desires to make others acquainted with his Saviour. Wherever we find Christ, we must take him home with us to our houses, especially to our hearts; and we should call upon ourselves and each other, to beware of grieving our holy Comforter, and provoking the departure of the Beloved. #6-11 A wilderness is an emblem of the world; the believer comes out of it when he is delivered from the love of its sinful pleasures and pursuits, and refuses to comply with its customs and fashions, to seek happiness in communion with the Saviour. A poor soul shall come up, at last, under the conduct of the Comforter; like a cloud of incense ascending from the altar, or the smoke of the burnt-offerings. This signifies pious and devout affections, and the mounting of the soul heaven-ward. The believer is filled with the graces of God's Spirit; his devotions now are very lively. These graces and comforts are from the heavenly Canaan. He, who is the Peace of his people, the King of the heavenly Zion, has provided for the safe conveyance of his redeemed through the wilderness of this world. The bed, or palanquin, was contrived for rest and easy conveyance, but its beauty and magnificence showed the quality of its owner. The church is well guarded; more are with her than are against her: believers, when they repose in Christ, and with him, though they have their fears in the night, are yet safe. The chariot here denotes the covenant of redemption, the way of our salvation. This is that work of Christ, which makes him loved and admired in the eyes of believers. It is framed and contrived, both for the glory of Christ, and for the comfort of believers; it is well ordered in all things and sure. The blood of the covenant, that rich purple, is the cover of this chariot, by which believers are sheltered from the wind and storms of Divine wrath, and the troubles of this world; but the midst of it is that love of Christ which passes knowledge, this is for believers to repose upon. Christ, in his gospel, manifests himself. Take special notice of his crown. Applying this to Christ, it speaks the honour put upon him, and his power and dominion. Song:3:1: By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. Song:3:2: I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. Song:3:3: The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? Song:3:4: It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. Song:3:5: I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. Song:3:6: Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? Song:3:7: Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel. Song:3:8: They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night. Song:3:9: King Solomon made himself a chariot of the wood of Lebanon. Song:3:10: He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem. Song:3:11: Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. *** END OF CHAPTER *** SONG OF SOLOMON SONG:4 * Christ sets forth the graces of the church. (1-7) Christ's love to the church. (8-15) The church desires further influences of Divine grace. (16) #1-7 If each of these comparisons has a meaning applicable to the graces of the church, or of the faithful Christian, they are not clearly known; and great mistakes are made by fanciful guesses. The mountain of myrrh appears to mean the mountain Moriah, on which the temple was built, where the incense was burned, and the people worshipped the Lord. This was his residence till the shadows of the law given to Moses were dispersed by the breaking of the gospel day, and the rising of the Sun of righteousness. And though, in respect of his human nature, Christ is absent from his church on earth, and will continue to be so till the heavenly day break, yet he is spiritually present in his ordinances, and with his people. How fair and comely are believers, when justified in Christ's righteousness, and adorned with spiritual graces! when their thoughts, words, and deeds, though imperfect, are pure, manifesting a heart nourished by the gospel! #8-15 Observe the gracious call Christ gives to the church. It is, 1. A precept; so this is Christ's call to his church to come off from the world. These hills seem pleasant, but there are in them lions' dens; they are mountains of the leopards. 2. As a promise; many shall be brought as members of the church, from every point. The church shall be delivered from her persecutors in due time, though now she dwells among lions, #Ps 57:4. Christ's heart is upon his church; his treasure is therein; and he delights in the affection she has for him; its working in the heart, and its works in the life. The odours wherewith the spouse is perfumed, are as the gifts and graces of the Spirit. Love and obedience to God are more pleasing to Christ than sacrifice or incense. Christ having put upon his spouse the white raiment of his own righteousness, and the righteousness of saints, and perfumed it with holy joy and comfort, he is well pleased with it. And Christ walks in his garden unseen. A hedge of protection is made around, which all the powers of darkness cannot break through. The souls of believers are as gardens enclosed, where is a well of living water, #Joh 4:14; 7:38, the influences of the Holy Spirit. The world knows not these wells of salvation, nor can any opposer corrupt this fountain. Saints in the church, and graces in the saints, are fitly compared to fruits and spices. They are planted, and do not grow of themselves. They are precious; they are the blessings of this earth. They will be kept to good purpose when flowers are withered. Grace, when ended in glory, will last for ever. Christ is the source which makes these gardens fruitful; even a well of living waters. #16 The church prays for the influences of the blessed Spirit, to make this garden fruitful. Graces in the soul are as spices in these gardens, that in them which is valuable and useful. The blessed Spirit, in his work upon the soul, is as the wind. There is the north wind of conviction, and the south wind of comfort. He stirs up good affections, and works in us both to will and to do that which is good. The church invites Christ. Let him have the honour of all the garden produces, and let us have the comfort of his acceptance of it. We can invite him to nothing but what is his own already. The believer can have no joy of the fruits, unless they redound some way or other to the glory of Christ. Let us then seek to keep separate from the world, as a garden enclosed, and to avoid conformity thereto. Song:4:1: Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead. Song:4:2: Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them. Song:4:3: Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks. Song:4:4: Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men. Song:4:5: Thy two breasts are like two young roes that are twins, which feed among the lilies. Song:4:6: Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. Song:4:7: Thou art all fair, my love; there is no spot in thee. Song:4:8: Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards. Song:4:9: Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. Song:4:10: How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! Song:4:11: Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. Song:4:12: A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. Song:4:13: Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, Song:4:14: Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: Song:4:15: A fountain of gardens, a well of living waters, and streams from Lebanon. Song:4:16: Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits. *** END OF CHAPTER *** SONG OF SOLOMON SONG:5 * Christ's answer. (1) The disappointments of the church from her own folly. (2-8) The excellences of Christ. (9-16) #1 See how ready Christ is to accept the invitations of his people. What little good there is in us would be lost, if he did not preserve it to himself. He also invites his beloved people to eat and drink abundantly. The ordinances in which they honour him, are means of grace. #2-8 Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ knocks to awaken us, knocks by his word and Spirit, knocks by afflictions and by our consciences; thus, #Re 3:20. When we are unmindful of Christ, still he thinks of us. Christ's love to us should engage ours to him, even in the most self-denying instances; and we only can be gainers by it. Careless souls put slights on Jesus Christ. Another could not be sent to open the door. Christ calls to us, but we have no mind, or pretend we have no strength, or we have no time, and think we may be excused. Making excuses is making light of Christ. Those put contempt upon Christ, who cannot find in their hearts to bear a cold blast, or to leave a warm bed for him. See the powerful influences of Divine grace. He put in his hand to unbolt the door, as one weary of waiting. This betokens a work of the Spirit upon the soul. The believer's rising above self-indulgence, seeking by prayer for the consolations of Christ, and to remove every hinderance to communion with him; these actings of the soul are represented by the hands dropping sweet-smelling myrrh upon the handles of the locks. But the Beloved was gone! By absenting himself, Christ will teach his people to value his gracious visits more highly. Observe, the soul still calls Christ her Beloved. Every desertion is not despair. Lord, I believe, though I must say, Lord, help my unbelief. His words melted me, yet, wretch that I was, I made excuses. The smothering and stifling of convictions will be very bitter to think of, when God opens our eyes. The soul went in pursuit of him; not only prayed, but used means, sought him in the ways wherein he used to be found. The watchmen wounded me. Some refer it to those who misapply the word to awakened consciences. The charge to the daughters of Jerusalem, seems to mean the distressed believer's desire of the prayers of the feeblest Christian. Awakened souls are more sensible of Christ's withdrawings than of any other trouble. #9-16 Even those who have little acquaintance with Christ, cannot but see amiable beauty in others who bear his image. There are hopes of those who begin to inquire concerning Christ and his perfections. Christians, who are well acquainted with Christ themselves, should do all they can to make others know something of him. Divine glory makes him truly lovely in the eyes of all who are enlightened to discern spiritual things. He is white in the spotless innocence of his life, ruddy in the bleeding sufferings he went through at his death. This description of the person of the Beloved, would form, in the figurative language of those times, a portrait of beauty of person and of grace of manners; but the aptness of some of the allusions may not appear to us. He shall come to be glorified in his saints, and to be admired in all that believe. May his love constrain us to live to his glory. Song:5:1: I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. Song:5:2: I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. Song:5:3: I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? Song:5:4: My beloved put in his hand by the hole of the door, and my bowels were moved for him. Song:5:5: I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. Song:5:6: I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer. Song:5:7: The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. Song:5:8: I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love. Song:5:9: What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us? Song:5:10: My beloved is white and ruddy, the chiefest among ten thousand. Song:5:11: His head is as the most fine gold, his locks are bushy, and black as a raven. Song:5:12: His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. Song:5:13: His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. Song:5:14: His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. Song:5:15: His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. Song:5:16: His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. *** END OF CHAPTER *** SONG OF SOLOMON SONG:6 * Inquiry where Christ must be sought. (1) Where Christ may be found. (2,3) Christ's commendations of the church. (4-10) The work of grace in the believer. (11-13) #1 Those made acquainted with the excellences of Christ, and the comfort of an interest in him, desire to know where they may meet him. Those who would find Christ, must seek him early and diligently. #2,3 Christ's church is a garden, enclosed, and separated from the world; he takes care of it, delights in it, and visits it. Those who would find Christ, must attend him in his ordinances, the word, sacraments, and prayer. When Christ comes to his church, it is to entertain his friends. And to take believers to himself: he picks the lilies one by one; and at the great day he will send forth his angels to gather all his lilies, that he may be for ever admired in them. The death of a believer is not more than the owner of a garden plucking a favourite flower; and He will preserve it from withering, yea, cause it to flourish for ever, with increasing beauty. If our own hearts can witness for us that we are Christ's, question not his being ours, for the covenant never breaks on his side. It is the comfort of the church, that he feeds among the lilies, that he takes delight in his people. #4-10 All the real excellence and holiness on earth centre in the church. Christ goes forth subduing his enemies, while his followers gain victories over the world, the flesh, and the devil. He shows the tenderness of a Redeemer, the delight he takes in his redeemed people, and the workings of his own grace in them. True believers alone can possess the beauty of holiness. And when their real character is known, it will be commended. Both the church and believers, at their first conversion, look forth as the morning, their light being small, but increasing. As to their sanctification, they are fair as the moon, deriving all their light, grace, and holiness from Christ; and as to justification, clear as the sun, clothed with Christ, the Sun of righteousness, and fighting the good fight of faith, under the banners of Christ, against all spiritual enemies. #11-13 In retirement and in meditation the Christian character is formed and perfected. But not in the retirement of the idle, the self-indulgent, or the trifler. When the Christian is released from the discharge of his duties in life, the world has no attractions for him. His prayer is, that all things belonging to the Spirit may live and grow within him, and around him. Such are the interesting cares and employments of him whom the world wrongly deems unhappy, and lost to his true interests. In humility and self-abasement, the humble Christian would turn away from the sight of all; but the Lord delights to honour him. Chiefly, however, may the reference be to the ministering angels who shall be sent for the soul of the Christian. Their approach may startle, but the departing soul shall find the Lord its strength and its portion for ever. The church is called the Shulamite: the word signifies perfection and peace; not in herself, but in Christ, in whom she is complete, through his righteousness; and has peace, which he made for her through his blood, and gives unto her by his Spirit. Song:6:1: Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. Song:6:2: My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. Song:6:3: I am my beloved's, and my beloved is mine: he feedeth among the lilies. Song:6:4: Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Song:6:5: Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead. Song:6:6: Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them. Song:6:7: As a piece of a pomegranate are thy temples within thy locks. Song:6:8: There are threescore queens, and fourscore concubines, and virgins without number. Song:6:9: My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her. Song:6:10: Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? Song:6:11: I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. Song:6:12: Or ever I was aware, my soul made me like the chariots of Amminadib. Song:6:13: Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies. *** END OF CHAPTER *** SONG OF SOLOMON SONG:7 * The graces of the church. (1-9) The delight of the church in Christ. (10-13) #1-9 The similitudes here are different from what they were before, and in the original refer to glorious and splendid clothing. Such honour have all his saints; and having put on Christ, they are distinguished by their beautiful and glorious apparel. They adorn the doctrine of God their Saviour in all things. Consistent believers honour Christ, recommend the gospel, and convince and awaken sinners. The church resembles the stately and spreading palm; while her love for Christ, and the obedience resulting therefrom, are precious fruit of the true Vine. The King is held in the galleries. Christ takes delight in the assemblies and ordinances of his people; and admires the fruit of his grace in them. When applied to the church and to each faithful Christian, all this denotes that beauty of holiness, in which they shall be presented to their heavenly Bridegroom. #10-13 The church, the believing soul, triumphs in its relation to Christ, and interest in him. She humbly desires communion with him. Let us walk together, that I may receive counsel, instruction, and comfort from thee; and may make known my wants and my grievances to thee, with freedom, and without interruption. Communion with Christ is what all that are made holy earnestly breathe after. And those who would converse with Christ, must go forth from the world. Wherever we are, we may keep up communion with God. Nor should we go where we cannot in faith ask him to go with us. Those who would go abroad with Christ, must begin early in the morning of their days; must begin every day with him, seek him early, seek him diligently. A gracious soul can reconcile itself to the poorest places, if it may have communion with God in them; but the most delightful fields will not satisfy, unless the Beloved is there. Let us not think to be satisfied with any earthly object. Our own souls are our vineyards; they should be planted with useful trees. We should often search whether we are fruitful in righteousness. Christ's presence will make the vine flourish, and the tender grapes appear, as the returning sun revives the gardens. If we can appeal to him, Thou knowest all things, thou knowest that I love thee; if his Spirit witness with our spirit, that our souls prosper, it is enough. And we must beg of him to search and try us, to discover us to ourselves. The fruits and exercises of graces are pleasant to the Lord Jesus. These must be laid up, and always ready; that by our bringing forth much fruit, he may be glorified. It is all from him, therefore it is fit it should be all for him. Song:7:1: How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman. Song:7:2: Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies. Song:7:3: Thy two breasts are like two young roes that are twins. Song:7:4: Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bath-rabbim: thy nose is as the tower of Lebanon which looketh toward Damascus. Song:7:5: Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries. Song:7:6: How fair and how pleasant art thou, O love, for delights! Song:7:7: This thy stature is like to a palm tree, and thy breasts to clusters of grapes. Song:7:8: I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples; Song:7:9: And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak. Song:7:10: I am my beloved's, and his desire is toward me. Song:7:11: Come, my beloved, let us go forth into the field; let us lodge in the villages. Song:7:12: Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. Song:7:13: The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved. *** END OF CHAPTER *** SONG OF SOLOMON SONG:8 * Desire for communion with Christ. (1-4) The vehemence of this desire. (5-7) The church pleads for others. (8-12) And prays for Christ's coming. (13,14) #1-4 The church wishes for the constant intimacy and freedom with the Lord Jesus that a sister has with a brother. That they might be as his brethren, which they are, when by grace they are made partakers of a Divine nature. Christ is become as our Brother; wherever we find him, let us be ready to own our relation to him, and affection for him, and not fear being despised for it. Is there in us an ardent wish to serve Christ more and better? What then have we laid up in store, to show our affection to the Beloved of our souls? What fruit unto holiness? The church charges all her children that they never provoke Christ to withdraw. We should reason with ourselves, when tempted to do what would grieve the Spirit. #5-7 The Jewish church came up from the wilderness, supported by Divine power and favour. The Christian church was raised from a low, desolate condition, by the grace of Christ relied on. Believers, by the power of grace, are brought up from the wilderness. A sinful state is a wilderness in which there is no true comfort; it is a wandering, wanting state: There is no coming out of this wilderness, but leaning on Christ as our Beloved, by faith; not leaning to our own understanding, nor trusting in any righteousness of our own; but in the strength of him, who is the Lord our Righteousness. The words of the church to Christ which follow, entreat an abiding place in his love, and protection by his power. Set me as a seal upon thine heart; let me always have a place in thine heart; let me have an impression of love upon thine heart. Of this the soul would be assured, and without a sense thereof no rest is to be found. Those who truly love Christ, are jealous of every thing that would draw them from him; especially of themselves, lest they should do any thing to provoke him to withdraw from them. If we love Christ, the fear of coming short of his love, or the temptations to forsake him, will be most painful to us. No waters can quench Christ's love to us, nor any floods drown it. Let nothing abate our love to him. Nor will life, and all its comforts, entice a believer from loving Christ. Love of Christ, will enable us to repel and triumph over temptations from the smiles of the world, as well as from its frowns. #8-12 The church pleads for the Gentiles, who then had not the word of God, nor the means of grace. Those who are brought to Christ themselves, should contrive what they may do to help others to him. Babes in Christ are always seen among Christians, and the welfare of their weak brethren is an object of continual prayer with the stronger believers. If the beginning of this work were likened to a wall built upon Him the precious Foundation and Corner-stone, then the Gentile church would become as a palace for the great King, built of solid silver. If the first preaching of the gospel were as the making a door through the wall of partition, that door should be lasting, as cased with boards of durable cedar. She shall be carefully and effectually protected, enclosed so as to receive no damage. The church is full of care for those yet uncalled. Christ says, I will do all that is necessary to be done for them. See with what satisfaction we should look back upon the times and seasons, when we were in his eyes as those that find favour. Our hearts are our vineyards, which we must keep with all diligence. To Christ, and to his praise, all our fruits must be dedicated. All that work for Christ, work for themselves, and shall be unspeakable gainers by it. #13,14 These verses close the conference between Christ and his church. He first addresses her as dwelling in the gardens, the assemblies and ordinances of his saints. He exhorts her to be constant and frequent in prayers, supplications, and praises, in which he delights. She replies, craving his speedy return to take her to be wholly with Him. The heavens, those high mountains of sweet spices, must contain Christ, till the times come, when every eye shall see him, in all the glory of the better world. True believers as they are looking for, so they are hastening to the coming of that day of the Lord. Let every Christian endeavour to perform the duties of his station, that men may see his good works, and glorify his heavenly Father. Continuing earnest in prayer for what we want, our thanksgivings will abound, and our joy will be full; our souls will be enriched, and our labours prospered. We shall be enabled to look forward to death and judgment without fear. Even so, come, Lord Jesus. Song:8:1: O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised. Song:8:2: I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate. Song:8:3: His left hand should be under my head, and his right hand should embrace me. Song:8:4: I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. Song:8:5: Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. Song:8:6: Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Song:8:7: Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. Song:8:8: We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? Song:8:9: If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. Song:8:10: I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. Song:8:11: Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. Song:8:12: My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred. Song:8:13: Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. Song:8:14: Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. *** END OF CHAPTER *** SONG OF SOLOMON 2Ki:1:1: Then Moab rebelled against Israel after the death of Ahab. 2Ki:1:2: And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baal-zebub the god of Ekron whether I shall recover of this disease. 2Ki:1:3: But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the god of Ekron? 2Ki:1:4: Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed. 2Ki:1:5: And when the messengers turned back unto him, he said unto them, Why are ye now turned back? 2Ki:1:6: And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to enquire of Baal-zebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die. 2Ki:1:7: And he said unto them, What manner of man was he which came up to meet you, and told you these words? 2Ki:1:8: And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2Ki:1:9: Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down. 2Ki:1:10: And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. 2Ki:1:11: Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly. 2Ki:1:12: And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. 2Ki:1:13: And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. 2Ki:1:14: Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight. 2Ki:1:15: And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king. 2Ki:1:16: And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. 2Ki:1:17: So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son. 2Ki:1:18: Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel? *** END OF CHAPTER *** 2KINGS 2Ki:2:1: And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. 2Ki:2:2: And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel. 2Ki:2:3: And the sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace. 2Ki:2:4: And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho. 2Ki:2:5: And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace. 2Ki:2:6: And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on. 2Ki:2:7: And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. 2Ki:2:8: And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. 2Ki:2:9: And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. 2Ki:2:10: And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. 2Ki:2:11: And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. 2Ki:2:12: And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. 2Ki:2:13: He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 2Ki:2:14: And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over. 2Ki:2:15: And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him. 2Ki:2:16: And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. 2Ki:2:17: And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not. 2Ki:2:18: And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not? 2Ki:2:19: And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren. 2Ki:2:20: And he said, Bring me a new cruse, and put salt therein. And they brought it to him. 2Ki:2:21: And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land. 2Ki:2:22: So the waters were healed unto this day, according to the saying of Elisha which he spake. 2Ki:2:23: And he went up from thence unto Bethel: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. 2Ki:2:24: And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them. 2Ki:2:25: And he went from thence to mount Carmel, and from thence he returned to Samaria. *** END OF CHAPTER *** 2KINGS 2Ki:3:1: Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. 2Ki:3:2: And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made. 2Ki:3:3: Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 2Ki:3:4: And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. 2Ki:3:5: But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. 2Ki:3:6: And king Jehoram went out of Samaria the same time, and numbered all Israel. 2Ki:3:7: And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses. 2Ki:3:8: And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. 2Ki:3:9: So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them. 2Ki:3:10: And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab! 2Ki:3:11: But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. 2Ki:3:12: And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. 2Ki:3:13: And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab. 2Ki:3:14: And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. 2Ki:3:15: But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him. 2Ki:3:16: And he said, Thus saith the LORD, Make this valley full of ditches. 2Ki:3:17: For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. 2Ki:3:18: And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. 2Ki:3:19: And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones. 2Ki:3:20: And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. 2Ki:3:21: And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 2Ki:3:22: And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: 2Ki:3:23: And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 2Ki:3:24: And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country. 2Ki:3:25: And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir-haraseth left they the stones thereof; howbeit the slingers went about it, and smote it. 2Ki:3:26: And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not. 2Ki:3:27: Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land. *** END OF CHAPTER *** 2KINGS 2Ki:4:1: Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen. 2Ki:4:2: And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil. 2Ki:4:3: Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. 2Ki:4:4: And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. 2Ki:4:5: So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. 2Ki:4:6: And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. 2Ki:4:7: Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest. 2Ki:4:8: And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread. 2Ki:4:9: And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. 2Ki:4:10: Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. 2Ki:4:11: And it fell on a day, that he came thither, and he turned into the chamber, and lay there. 2Ki:4:12: And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. 2Ki:4:13: And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. 2Ki:4:14: And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. 2Ki:4:15: And he said, Call her. And when he had called her, she stood in the door. 2Ki:4:16: And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. 2Ki:4:17: And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life. 2Ki:4:18: And when the child was grown, it fell on a day, that he went out to his father to the reapers. 2Ki:4:19: And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. 2Ki:4:20: And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 2Ki:4:21: And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. 2Ki:4:22: And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. 2Ki:4:23: And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well. 2Ki:4:24: Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me, except I bid thee. 2Ki:4:25: So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite: 2Ki:4:26: Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well. 2Ki:4:27: And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me. 2Ki:4:28: Then she said, Did I desire a son of my lord? did I not say, Do not deceive me? 2Ki:4:29: Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. 2Ki:4:30: And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her. 2Ki:4:31: And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked. 2Ki:4:32: And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 2Ki:4:33: He went in therefore, and shut the door upon them twain, and prayed unto the LORD. 2Ki:4:34: And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. 2Ki:4:35: Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. 2Ki:4:36: And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. 2Ki:4:37: Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. 2Ki:4:38: And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 2Ki:4:39: And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 2Ki:4:40: So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot. And they could not eat thereof. 2Ki:4:41: But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot. 2Ki:4:42: And there came a man from Baal-shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. 2Ki:4:43: And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and shall leave thereof. 2Ki:4:44: So he set it before them, and they did eat, and left thereof, according to the word of the LORD. *** END OF CHAPTER *** 2KINGS 2Ki:5:1: Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper. 2Ki:5:2: And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. 2Ki:5:3: And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy. 2Ki:5:4: And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 2Ki:5:5: And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. 2Ki:5:6: And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 2Ki:5:7: And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me. 2Ki:5:8: And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. 2Ki:5:9: So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. 2Ki:5:10: And Elisha sent a messenger unto him, saying, Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. 2Ki:5:11: But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. 2Ki:5:12: Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. 2Ki:5:13: And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? 2Ki:5:14: Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean. 2Ki:5:15: And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant. 2Ki:5:16: But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused. 2Ki:5:17: And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD. 2Ki:5:18: In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing. 2Ki:5:19: And he said unto him, Go in peace. So he departed from him a little way. 2Ki:5:20: But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him. 2Ki:5:21: So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? 2Ki:5:22: And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 2Ki:5:23: And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him. 2Ki:5:24: And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. 2Ki:5:25: But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither. 2Ki:5:26: And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants? 2Ki:5:27: The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow. *** END OF CHAPTER *** 2KINGS 2Ki:6:1: And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. 2Ki:6:2: Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. 2Ki:6:3: And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. 2Ki:6:4: So he went with them. And when they came to Jordan, they cut down wood. 2Ki:6:5: But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed. 2Ki:6:6: And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. 2Ki:6:7: Therefore said he, Take it up to thee. And he put out his hand, and took it. 2Ki:6:8: Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 2Ki:6:9: And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down. 2Ki:6:10: And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 2Ki:6:11: Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us is for the king of Israel? 2Ki:6:12: And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber. 2Ki:6:13: And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. 2Ki:6:14: Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about. 2Ki:6:15: And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? 2Ki:6:16: And he answered, Fear not: for they that be with us are more than they that be with them. 2Ki:6:17: And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. 2Ki:6:18: And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha. 2Ki:6:19: And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. 2Ki:6:20: And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria. 2Ki:6:21: And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? shall I smite them? 2Ki:6:22: And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master. 2Ki:6:23: And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel. 2Ki:6:24: And it came to pass after this, that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria. 2Ki:6:25: And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver. 2Ki:6:26: And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king. 2Ki:6:27: And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress? 2Ki:6:28: And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow. 2Ki:6:29: So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son. 2Ki:6:30: And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh. 2Ki:6:31: Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day. 2Ki:6:32: But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him? 2Ki:6:33: And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; what should I wait for the LORD any longer? *** END OF CHAPTER *** 2KINGS 2Ki:7:1: Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. 2Ki:7:2: Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. 2Ki:7:3: And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die? 2Ki:7:4: If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 2Ki:7:5: And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. 2Ki:7:6: For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us. 2Ki:7:7: Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life. 2Ki:7:8: And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it. 2Ki:7:9: Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. 2Ki:7:10: So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. 2Ki:7:11: And he called the porters; and they told it to the king's house within. 2Ki:7:12: And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. 2Ki:7:13: And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see. 2Ki:7:14: They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see. 2Ki:7:15: And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king. 2Ki:7:16: And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD. 2Ki:7:17: And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him. 2Ki:7:18: And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria: 2Ki:7:19: And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. 2Ki:7:20: And so it fell out unto him: for the people trode upon him in the gate, and he died. *** END OF CHAPTER *** 2KINGS 2Ki:8:1: Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years. 2Ki:8:2: And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years. 2Ki:8:3: And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land. 2Ki:8:4: And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done. 2Ki:8:5: And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life. 2Ki:8:6: And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now. 2Ki:8:7: And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither. 2Ki:8:8: And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease? 2Ki:8:9: So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 2Ki:8:10: And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die. 2Ki:8:11: And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 2Ki:8:12: And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. 2Ki:8:13: And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou shalt be king over Syria. 2Ki:8:14: So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover. 2Ki:8:15: And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead. 2Ki:8:16: And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign. 2Ki:8:17: Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem. 2Ki:8:18: And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD. 2Ki:8:19: Yet the LORD would not destroy Judah for David his servant's sake, as he promised him to give him alway a light, and to his children. 2Ki:8:20: In his days Edom revolted from under the hand of Judah, and made a king over themselves. 2Ki:8:21: So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents. 2Ki:8:22: Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time. 2Ki:8:23: And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:8:24: And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead. 2Ki:8:25: In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign. 2Ki:8:26: Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother's name was Athaliah, the daughter of Omri king of Israel. 2Ki:8:27: And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab. 2Ki:8:28: And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead; and the Syrians wounded Joram. 2Ki:8:29: And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick. *** END OF CHAPTER *** 2KINGS 2Ki:9:1: And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: 2Ki:9:2: And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber; 2Ki:9:3: Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not. 2Ki:9:4: So the young man, even the young man the prophet, went to Ramoth-gilead. 2Ki:9:5: And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. 2Ki:9:6: And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over Israel. 2Ki:9:7: And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. 2Ki:9:8: For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: 2Ki:9:9: And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: 2Ki:9:10: And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. 2Ki:9:11: Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication. 2Ki:9:12: And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel. 2Ki:9:13: Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. 2Ki:9:14: So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. (Now Joram had kept Ramoth-gilead, he and all Israel, because of Hazael king of Syria. 2Ki:9:15: But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel. 2Ki:9:16: So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram. 2Ki:9:17: And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace? 2Ki:9:18: So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again. 2Ki:9:19: Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me. 2Ki:9:20: And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously. 2Ki:9:21: And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite. 2Ki:9:22: And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many? 2Ki:9:23: And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah. 2Ki:9:24: And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot. 2Ki:9:25: Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him; 2Ki:9:26: Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take and cast him into the plat of ground, according to the word of the LORD. 2Ki:9:27: But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there. 2Ki:9:28: And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David. 2Ki:9:29: And in the eleventh year of Joram the son of Ahab began Ahaziah to reign over Judah. 2Ki:9:30: And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. 2Ki:9:31: And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? 2Ki:9:32: And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. 2Ki:9:33: And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. 2Ki:9:34: And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter. 2Ki:9:35: And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. 2Ki:9:36: Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: 2Ki:9:37: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. *** END OF CHAPTER *** 2KINGS 2Ki:10:1: And Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's children, saying, 2Ki:10:2: Now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armour; 2Ki:10:3: Look even out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house. 2Ki:10:4: But they were exceedingly afraid, and said, Behold, two kings stood not before him: how then shall we stand? 2Ki:10:5: And he that was over the house, and he that was over the city, the elders also, and the bringers up of the children, sent to Jehu, saying, We are thy servants, and will do all that thou shalt bid us; we will not make any king: do thou that which is good in thine eyes. 2Ki:10:6: Then he wrote a letter the second time to them, saying, If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, being seventy persons, were with the great men of the city, which brought them up. 2Ki:10:7: And it came to pass, when the letter came to them, that they took the king's sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel. 2Ki:10:8: And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate until the morning. 2Ki:10:9: And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these? 2Ki:10:10: Know now that there shall fall unto the earth nothing of the word of the LORD, which the LORD spake concerning the house of Ahab: for the LORD hath done that which he spake by his servant Elijah. 2Ki:10:11: So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining. 2Ki:10:12: And he arose and departed, and came to Samaria. And as he was at the shearing house in the way, 2Ki:10:13: Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah; and we go down to salute the children of the king and the children of the queen. 2Ki:10:14: And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them. 2Ki:10:15: And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him: and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand. And he gave him his hand; and he took him up to him into the chariot. 2Ki:10:16: And he said, Come with me, and see my zeal for the LORD. So they made him ride in his chariot. 2Ki:10:17: And when he came to Samaria, he slew all that remained unto Ahab in Samaria, till he had destroyed him, according to the saying of the LORD, which he spake to Elijah. 2Ki:10:18: And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; but Jehu shall serve him much. 2Ki:10:19: Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal. 2Ki:10:20: And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed it. 2Ki:10:21: And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was full from one end to another. 2Ki:10:22: And he said unto him that was over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments. 2Ki:10:23: And Jehu went, and Jehonadab the son of Rechab, into the house of Baal, and said unto the worshippers of Baal, Search, and look that there be here with you none of the servants of the LORD, but the worshippers of Baal only. 2Ki:10:24: And when they went in to offer sacrifices and burnt offerings, Jehu appointed fourscore men without, and said, If any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him. 2Ki:10:25: And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, and slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast them out, and went to the city of the house of Baal. 2Ki:10:26: And they brought forth the images out of the house of Baal, and burned them. 2Ki:10:27: And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day. 2Ki:10:28: Thus Jehu destroyed Baal out of Israel. 2Ki:10:29: Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan. 2Ki:10:30: And the LORD said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel. 2Ki:10:31: But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin. 2Ki:10:32: In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel; 2Ki:10:33: From Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, even Gilead and Bashan. 2Ki:10:34: Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the chronicles of the kings of Israel? 2Ki:10:35: And Jehu slept with his fathers: and they buried him in Samaria. And Jehoahaz his son reigned in his stead. 2Ki:10:36: And the time that Jehu reigned over Israel in Samaria was twenty and eight years. *** END OF CHAPTER *** 2KINGS 2Ki:11:1: And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. 2Ki:11:2: But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. 2Ki:11:3: And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land. 2Ki:11:4: And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the LORD, and made a covenant with them, and took an oath of them in the house of the LORD, and shewed them the king's son. 2Ki:11:5: And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house; 2Ki:11:6: And a third part shall be at the gate of Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down. 2Ki:11:7: And two parts of all you that go forth on the sabbath, even they shall keep the watch of the house of the LORD about the king. 2Ki:11:8: And ye shall compass the king around about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out and as he cometh in. 2Ki:11:9: And the captains over the hundreds did according to all things that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest. 2Ki:11:10: And to the captains over hundreds did the priest give king David's spears and shields, that were in the temple of the LORD. 2Ki:11:11: And the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple, along by the altar and the temple. 2Ki:11:12: And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. 2Ki:11:13: And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the LORD. 2Ki:11:14: And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason. 2Ki:11:15: But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD. 2Ki:11:16: And they laid hands on her; and she went by the way by the which the horses came into the king's house: and there was she slain. 2Ki:11:17: And Jehoiada made a covenant between the LORD and the king and the people that they should be the LORD's people; between the king also and the people. 2Ki:11:18: And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD. 2Ki:11:19: And he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down the king from the house of the LORD, and came by the way of the gate of the guard to the king's house. And he sat on the throne of the kings. 2Ki:11:20: And all the people of the land rejoiced, and the city was in quiet: and they slew Athaliah with the sword beside the king's house. 2Ki:11:21: Seven years old was Jehoash when he began to reign. *** END OF CHAPTER *** 2KINGS 2Ki:12:1: In the seventh year of Jehu Jehoash began to reign; and forty years reigned he in Jerusalem. And his mother's name was Zibiah of Beer-sheba. 2Ki:12:2: And Jehoash did that which was right in the sight of the LORD all his days wherein Jehoiada the priest instructed him. 2Ki:12:3: But the high places were not taken away: the people still sacrificed and burnt incense in the high places. 2Ki:12:4: And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the LORD, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the LORD, 2Ki:12:5: Let the priests take it to them, every man of his acquaintance: and let them repair the breaches of the house, wheresoever any breach shall be found. 2Ki:12:6: But it was so, that in the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house. 2Ki:12:7: Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them, Why repair ye not the breaches of the house? now therefore receive no more money of your acquaintance, but deliver it for the breaches of the house. 2Ki:12:8: And the priests consented to receive no more money of the people, neither to repair the breaches of the house. 2Ki:12:9: But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the LORD: and the priests that kept the door put therein all the money that was brought into the house of the LORD. 2Ki:12:10: And it was so, when they saw that there was much money in the chest, that the king's scribe and the high priest came up, and they put up in bags, and told the money that was found in the house of the LORD. 2Ki:12:11: And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD: and they laid it out to the carpenters and builders, that wrought upon the house of the LORD, 2Ki:12:12: And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it. 2Ki:12:13: Howbeit there were not made for the house of the LORD bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the LORD: 2Ki:12:14: But they gave that to the workmen, and repaired therewith the house of the LORD. 2Ki:12:15: Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully. 2Ki:12:16: The trespass money and sin money was not brought into the house of the LORD: it was the priests'. 2Ki:12:17: Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem. 2Ki:12:18: And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold that was found in the treasures of the house of the LORD, and in the king's house, and sent it to Hazael king of Syria: and he went away from Jerusalem. 2Ki:12:19: And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:12:20: And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla. 2Ki:12:21: For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:13:1: In the three and twentieth year of Joash the son of Ahaziah king of Judah Jehoahaz the son of Jehu began to reign over Israel in Samaria, and reigned seventeen years. 2Ki:13:2: And he did that which was evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 2Ki:13:3: And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, all their days. 2Ki:13:4: And Jehoahaz besought the LORD, and the LORD hearkened unto him: for he saw the oppression of Israel, because the king of Syria oppressed them. 2Ki:13:5: (And the LORD gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime. 2Ki:13:6: Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, but walked therein: and there remained the grove also in Samaria.) 2Ki:13:7: Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing. 2Ki:13:8: Now the rest of the acts of Jehoahaz, and all that he did, and his might, are they not written in the book of the chronicles of the kings of Israel? 2Ki:13:9: And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead. 2Ki:13:10: In the thirty and seventh year of Joash king of Judah began Jehoash the son of Jehoahaz to reign over Israel in Samaria, and reigned sixteen years. 2Ki:13:11: And he did that which was evil in the sight of the LORD; he departed not from all the sins of Jeroboam the son of Nebat, who made Israel sin: but he walked therein. 2Ki:13:12: And the rest of the acts of Joash, and all that he did, and his might wherewith he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? 2Ki:13:13: And Joash slept with his fathers; and Jeroboam sat upon his throne: and Joash was buried in Samaria with the kings of Israel. 2Ki:13:14: Now Elisha was fallen sick of his sickness whereof he died. And Joash the king of Israel came down unto him, and wept over his face, and said, O my father, my father, the chariot of Israel, and the horsemen thereof. 2Ki:13:15: And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows. 2Ki:13:16: And he said to the king of Israel, Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands. 2Ki:13:17: And he said, Open the window eastward. And he opened it. Then Elisha said, Shoot. And he shot. And he said, The arrow of the LORD's deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them. 2Ki:13:18: And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed. 2Ki:13:19: And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice. 2Ki:13:20: And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. 2Ki:13:21: And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet. 2Ki:13:22: But Hazael king of Syria oppressed Israel all the days of Jehoahaz. 2Ki:13:23: And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet. 2Ki:13:24: So Hazael king of Syria died; and Ben-hadad his son reigned in his stead. 2Ki:13:25: And Jehoash the son of Jehoahaz took again out of the hand of Ben-hadad the son of Hazael the cities, which he had taken out of the hand of Jehoahaz his father by war. Three times did Joash beat him, and recovered the cities of Israel. *** END OF CHAPTER *** 2KINGS 2Ki:14:1: In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah. 2Ki:14:2: He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem. 2Ki:14:3: And he did that which was right in the sight of the LORD, yet not like David his father: he did according to all things as Joash his father did. 2Ki:14:4: Howbeit the high places were not taken away: as yet the people did sacrifice and burnt incense on the high places. 2Ki:14:5: And it came to pass, as soon as the kingdom was confirmed in his hand, that he slew his servants which had slain the king his father. 2Ki:14:6: But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin. 2Ki:14:7: He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day. 2Ki:14:8: Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, Come, let us look one another in the face. 2Ki:14:9: And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle. 2Ki:14:10: Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee? 2Ki:14:11: But Amaziah would not hear. Therefore Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth-shemesh, which belongeth to Judah. 2Ki:14:12: And Judah was put to the worse before Israel; and they fled every man to their tents. 2Ki:14:13: And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits. 2Ki:14:14: And he took all the gold and silver, and all the vessels that were found in the house of the LORD, and in the treasures of the king's house, and hostages, and returned to Samaria. 2Ki:14:15: Now the rest of the acts of Jehoash which he did, and his might, and how he fought with Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? 2Ki:14:16: And Jehoash slept with his fathers, and was buried in Samaria with the kings of Israel; and Jeroboam his son reigned in his stead. 2Ki:14:17: And Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz king of Israel fifteen years. 2Ki:14:18: And the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah? 2Ki:14:19: Now they made a conspiracy against him in Jerusalem: and he fled to Lachish; but they sent after him to Lachish, and slew him there. 2Ki:14:20: And they brought him on horses: and he was buried at Jerusalem with his fathers in the city of David. 2Ki:14:21: And all the people of Judah took Azariah, which was sixteen years old, and made him king instead of his father Amaziah. 2Ki:14:22: He built Elath, and restored it to Judah, after that the king slept with his fathers. 2Ki:14:23: In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years. 2Ki:14:24: And he did that which was evil in the sight of the LORD: he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin. 2Ki:14:25: He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. 2Ki:14:26: For the LORD saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. 2Ki:14:27: And the LORD said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash. 2Ki:14:28: Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel? 2Ki:14:29: And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:15:1: In the twenty and seventh year of Jeroboam king of Israel began Azariah son of Amaziah king of Judah to reign. 2Ki:15:2: Sixteen years old was he when he began to reign, and he reigned two and fifty years in Jerusalem. And his mother's name was Jecholiah of Jerusalem. 2Ki:15:3: And he did that which was right in the sight of the LORD, according to all that his father Amaziah had done; 2Ki:15:4: Save that the high places were not removed: the people sacrificed and burnt incense still on the high places. 2Ki:15:5: And the LORD smote the king, so that he was a leper unto the day of his death, and dwelt in a several house. And Jotham the king's son was over the house, judging the people of the land. 2Ki:15:6: And the rest of the acts of Azariah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:15:7: So Azariah slept with his fathers; and they buried him with his fathers in the city of David: and Jotham his son reigned in his stead. 2Ki:15:8: In the thirty and eighth year of Azariah king of Judah did Zachariah the son of Jeroboam reign over Israel in Samaria six months. 2Ki:15:9: And he did that which was evil in the sight of the LORD, as his fathers had done: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 2Ki:15:10: And Shallum the son of Jabesh conspired against him, and smote him before the people, and slew him, and reigned in his stead. 2Ki:15:11: And the rest of the acts of Zachariah, behold, they are written in the book of the chronicles of the kings of Israel. 2Ki:15:12: This was the word of the LORD which he spake unto Jehu, saying, Thy sons shall sit on the throne of Israel unto the fourth generation. And so it came to pass. 2Ki:15:13: Shallum the son of Jabesh began to reign in the nine and thirtieth year of Uzziah king of Judah; and he reigned a full month in Samaria. 2Ki:15:14: For Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead. 2Ki:15:15: And the rest of the acts of Shallum, and his conspiracy which he made, behold, they are written in the book of the chronicles of the kings of Israel. 2Ki:15:16: Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him, therefore he smote it; and all the women therein that were with child he ripped up. 2Ki:15:17: In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria. 2Ki:15:18: And he did that which was evil in the sight of the LORD: he departed not all his days from the sins of Jeroboam the son of Nebat, who made Israel to sin. 2Ki:15:19: And Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. 2Ki:15:20: And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land. 2Ki:15:21: And the rest of the acts of Menahem, and all that he did, are they not written in the book of the chronicles of the kings of Israel? 2Ki:15:22: And Menahem slept with his fathers; and Pekahiah his son reigned in his stead. 2Ki:15:23: In the fiftieth year of Azariah king of Judah Pekahiah the son of Menahem began to reign over Israel in Samaria, and reigned two years. 2Ki:15:24: And he did that which was evil in the sight of the LORD: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 2Ki:15:25: But Pekah the son of Remaliah, a captain of his, conspired against him, and smote him in Samaria, in the palace of the king's house, with Argob and Arieh, and with him fifty men of the Gileadites: and he killed him, and reigned in his room. 2Ki:15:26: And the rest of the acts of Pekahiah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel. 2Ki:15:27: In the two and fiftieth year of Azariah king of Judah Pekah the son of Remaliah began to reign over Israel in Samaria, and reigned twenty years. 2Ki:15:28: And he did that which was evil in the sight of the LORD: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 2Ki:15:29: In the days of Pekah king of Israel came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maachah, and Jonoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria. 2Ki:15:30: And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead, in the twentieth year of Jotham the son of Uzziah. 2Ki:15:31: And the rest of the acts of Pekah, and all that he did, behold, they are written in the book of the chronicles of the kings of Israel. 2Ki:15:32: In the second year of Pekah the son of Remaliah king of Israel began Jotham the son of Uzziah king of Judah to reign. 2Ki:15:33: Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem. And his mother's name was Jerusha, the daughter of Zadok. 2Ki:15:34: And he did that which was right in the sight of the LORD: he did according to all that his father Uzziah had done. 2Ki:15:35: Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places. He built the higher gate of the house of the LORD. 2Ki:15:36: Now the rest of the acts of Jotham, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:15:37: In those days the LORD began to send against Judah Rezin the king of Syria, and Pekah the son of Remaliah. 2Ki:15:38: And Jotham slept with his fathers, and was buried with his fathers in the city of David his father: and Ahaz his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:16:1: In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign. 2Ki:16:2: Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the LORD his God, like David his father. 2Ki:16:3: But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel. 2Ki:16:4: And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. 2Ki:16:5: Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. 2Ki:16:6: At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. 2Ki:16:7: So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. 2Ki:16:8: And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king's house, and sent it for a present to the king of Assyria. 2Ki:16:9: And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. 2Ki:16:10: And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. 2Ki:16:11: And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. 2Ki:16:12: And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. 2Ki:16:13: and he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. 2Ki:16:14: And he brought also the brasen altar, which was before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar. 2Ki:16:15: And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by. 2Ki:16:16: Thus did Urijah the priest, according to all that king Ahaz commanded. 2Ki:16:17: And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones. 2Ki:16:18: And the covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD for the king of Assyria. 2Ki:16:19: Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:16:20: And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:17:1: In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. 2Ki:17:2: And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him. 2Ki:17:3: Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents. 2Ki:17:4: And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. 2Ki:17:5: Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 2Ki:17:6: In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes. 2Ki:17:7: For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods, 2Ki:17:8: And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made. 2Ki:17:9: And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. 2Ki:17:10: And they set them up images and groves in every high hill, and under every green tree: 2Ki:17:11: And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger: 2Ki:17:12: For they served idols, whereof the LORD had said unto them, Ye shall not do this thing. 2Ki:17:13: Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. 2Ki:17:14: Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God. 2Ki:17:15: And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. 2Ki:17:16: And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. 2Ki:17:17: And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger. 2Ki:17:18: Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. 2Ki:17:19: Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made. 2Ki:17:20: And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. 2Ki:17:21: For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin. 2Ki:17:22: For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; 2Ki:17:23: Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day. 2Ki:17:24: And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. 2Ki:17:25: And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them. 2Ki:17:26: Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land. 2Ki:17:27: Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land. 2Ki:17:28: Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD. 2Ki:17:29: Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. 2Ki:17:30: And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, 2Ki:17:31: And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. 2Ki:17:32: So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places. 2Ki:17:33: They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence. 2Ki:17:34: Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel; 2Ki:17:35: With whom the LORD had made a covenant, and charged them saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them: 2Ki:17:36: But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice. 2Ki:17:37: And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods. 2Ki:17:38: And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods. 2Ki:17:39: But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies. 2Ki:17:40: Howbeit they did not hearken, but they did after their former manner. 2Ki:17:41: So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day. *** END OF CHAPTER *** 2KINGS 2Ki:18:1: Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. 2Ki:18:2: Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also was Abi, the daughter of Zachariah. 2Ki:18:3: And he did that which was right in the sight of the LORD, according to all that David his father did. 2Ki:18:4: He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan. 2Ki:18:5: He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him. 2Ki:18:6: For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses. 2Ki:18:7: And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not. 2Ki:18:8: He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city. 2Ki:18:9: And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it. 2Ki:18:10: And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. 2Ki:18:11: And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes: 2Ki:18:12: Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them. 2Ki:18:13: Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. 2Ki:18:14: And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 2Ki:18:15: And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house. 2Ki:18:16: At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria. 2Ki:18:17: And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field. 2Ki:18:18: And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder. 2Ki:18:19: And Rab-shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 2Ki:18:20: Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me? 2Ki:18:21: Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him. 2Ki:18:22: But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem? 2Ki:18:23: Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. 2Ki:18:24: How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 2Ki:18:25: Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it. 2Ki:18:26: Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall. 2Ki:18:27: But Rab-shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you. 2Ki:18:28: Then Rab-shakeh stood and cried with a loud voice in the Jews' language, and spake, saying, Hear the word of the great king, the king of Assyria: 2Ki:18:29: Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand: 2Ki:18:30: Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria. 2Ki:18:31: Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern: 2Ki:18:32: Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us. 2Ki:18:33: Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? 2Ki:18:34: Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? 2Ki:18:35: Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand? 2Ki:18:36: But the people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. 2Ki:18:37: Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab-shakeh. *** END OF CHAPTER *** 2KINGS 2Ki:19:1: And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 2Ki:19:2: And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. 2Ki:19:3: And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth. 2Ki:19:4: It may be the LORD thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left. 2Ki:19:5: So the servants of king Hezekiah came to Isaiah. 2Ki:19:6: And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. 2Ki:19:7: Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land. 2Ki:19:8: So Rab-shakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 2Ki:19:9: And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying, 2Ki:19:10: Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. 2Ki:19:11: Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered? 2Ki:19:12: Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar? 2Ki:19:13: Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah? 2Ki:19:14: And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD. 2Ki:19:15: And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 2Ki:19:16: LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. 2Ki:19:17: Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands, 2Ki:19:18: And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 2Ki:19:19: Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only. 2Ki:19:20: Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard. 2Ki:19:21: This is the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 2Ki:19:22: Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 2Ki:19:23: By the messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel. 2Ki:19:24: I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places. 2Ki:19:25: Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. 2Ki:19:26: Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up. 2Ki:19:27: But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 2Ki:19:28: Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 2Ki:19:29: And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. 2Ki:19:30: And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. 2Ki:19:31: For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 2Ki:19:32: Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. 2Ki:19:33: By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 2Ki:19:34: For I will defend this city, to save it, for mine own sake, and for my servant David's sake. 2Ki:19:35: And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 2Ki:19:36: So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 2Ki:19:37: And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esar-haddon his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:20:1: In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live. 2Ki:20:2: Then he turned his face to the wall, and prayed unto the LORD, saying, 2Ki:20:3: I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. 2Ki:20:4: And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying, 2Ki:20:5: Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD. 2Ki:20:6: And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake. 2Ki:20:7: And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. 2Ki:20:8: And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day? 2Ki:20:9: And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forth ten degrees, or go back ten degrees? 2Ki:20:10: And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. 2Ki:20:11: And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. 2Ki:20:12: At that time Berodach-baladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. 2Ki:20:13: And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. 2Ki:20:14: Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. 2Ki:20:15: And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. 2Ki:20:16: And Isaiah said unto Hezekiah, Hear the word of the LORD. 2Ki:20:17: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD. 2Ki:20:18: And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. 2Ki:20:19: Then said Hezekiah unto Isaiah, Good is the word of the LORD which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? 2Ki:20:20: And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? 2Ki:20:21: And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:21:1: Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzi-bah. 2Ki:21:2: And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel. 2Ki:21:3: For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. 2Ki:21:4: And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name. 2Ki:21:5: And he built altars for all the host of heaven in the two courts of the house of the LORD. 2Ki:21:6: And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger. 2Ki:21:7: And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: 2Ki:21:8: Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. 2Ki:21:9: But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel. 2Ki:21:10: And the LORD spake by his servants the prophets, saying, 2Ki:21:11: Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: 2Ki:21:12: Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 2Ki:21:13: And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2Ki:21:14: And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; 2Ki:21:15: Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2Ki:21:16: Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD. 2Ki:21:17: Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? 2Ki:21:18: And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead. 2Ki:21:19: Amon was twenty and two years old when he began to reign, and he reigned two years in Jerusalem. And his mother's name was Meshullemeth, the daughter of Haruz of Jotbah. 2Ki:21:20: And he did that which was evil in the sight of the LORD, as his father Manasseh did. 2Ki:21:21: And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them: 2Ki:21:22: And he forsook the LORD God of his fathers, and walked not in the way of the LORD. 2Ki:21:23: And the servants of Amon conspired against him, and slew the king in his own house. 2Ki:21:24: And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. 2Ki:21:25: Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:21:26: And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead. *** END OF CHAPTER *** 2KINGS 2Ki:22:1: Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath. 2Ki:22:2: And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left. 2Ki:22:3: And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying, 2Ki:22:4: Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people: 2Ki:22:5: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which is in the house of the LORD, to repair the breaches of the house, 2Ki:22:6: Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. 2Ki:22:7: Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. 2Ki:22:8: And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it. 2Ki:22:9: And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD. 2Ki:22:10: And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. 2Ki:22:11: And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. 2Ki:22:12: And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, 2Ki:22:13: Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2Ki:22:14: So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. 2Ki:22:15: And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me, 2Ki:22:16: Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read: 2Ki:22:17: Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched. 2Ki:22:18: But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard; 2Ki:22:19: Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD. 2Ki:22:20: Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again. *** END OF CHAPTER *** 2KINGS 2Ki:23:1: And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. 2Ki:23:2: And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD. 2Ki:23:3: And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. 2Ki:23:4: And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel. 2Ki:23:5: And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. 2Ki:23:6: And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people. 2Ki:23:7: And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove. 2Ki:23:8: And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer-sheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city. 2Ki:23:9: Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren. 2Ki:23:10: And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. 2Ki:23:11: And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan-melech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire. 2Ki:23:12: And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake them down from thence, and cast the dust of them into the brook Kidron. 2Ki:23:13: And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile. 2Ki:23:14: And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men. 2Ki:23:15: Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove. 2Ki:23:16: And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words. 2Ki:23:17: Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel. 2Ki:23:18: And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. 2Ki:23:19: And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel. 2Ki:23:20: And he slew all the priests of the high places that were there upon the altars, and burned men's bones upon them, and returned to Jerusalem. 2Ki:23:21: And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant. 2Ki:23:22: Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; 2Ki:23:23: But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD in Jerusalem. 2Ki:23:24: Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD. 2Ki:23:25: And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. 2Ki:23:26: Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. 2Ki:23:27: And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2Ki:23:28: Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:23:29: In his days Pharaoh-nechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. 2Ki:23:30: And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead. 2Ki:23:31: Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah. 2Ki:23:32: And he did that which was evil in the sight of the LORD, according to all that his fathers had done. 2Ki:23:33: And Pharaoh-nechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. 2Ki:23:34: And Pharaoh-nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2Ki:23:35: And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh-nechoh. 2Ki:23:36: Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother's name was Zebudah, the daughter of Pedaiah of Rumah. 2Ki:23:37: And he did that which was evil in the sight of the LORD, according to all that his fathers had done. *** END OF CHAPTER *** 2KINGS 2Ki:24:1: In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. 2Ki:24:2: And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets. 2Ki:24:3: Surely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; 2Ki:24:4: And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon. 2Ki:24:5: Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 2Ki:24:6: So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead. 2Ki:24:7: And the king of Egypt came not again any more out of his land: for the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt. 2Ki:24:8: Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem. 2Ki:24:9: And he did that which was evil in the sight of the LORD, according to all that his father had done. 2Ki:24:10: At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged. 2Ki:24:11: And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. 2Ki:24:12: And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign. 2Ki:24:13: And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said. 2Ki:24:14: And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. 2Ki:24:15: And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. 2Ki:24:16: And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. 2Ki:24:17: And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. 2Ki:24:18: Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah. 2Ki:24:19: And he did that which was evil in the sight of the LORD, according to all that Jehoiakim had done. 2Ki:24:20: For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon. *** END OF CHAPTER *** 2KINGS 2Ki:25:1: And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about. 2Ki:25:2: And the city was besieged unto the eleventh year of king Zedekiah. 2Ki:25:3: And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land. 2Ki:25:4: And the city was broken up, and all the men of war fled by night by the way of the gate between two walls, which is by the king's garden: (now the Chaldees were against the city round about:) and the king went the way toward the plain. 2Ki:25:5: And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him. 2Ki:25:6: So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. 2Ki:25:7: And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon. 2Ki:25:8: And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzar-adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: 2Ki:25:9: And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire. 2Ki:25:10: And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about. 2Ki:25:11: Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzar-adan the captain of the guard carry away. 2Ki:25:12: But the captain of the guard left of the poor of the land to be vinedressers and husbandmen. 2Ki:25:13: And the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, did the Chaldees break in pieces, and carried the brass of them to Babylon. 2Ki:25:14: And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away. 2Ki:25:15: And the firepans, and the bowls, and such things as were of gold, in gold, and of silver, in silver, the captain of the guard took away. 2Ki:25:16: The two pillars, one sea, and the bases which Solomon had made for the house of the LORD; the brass of all these vessels was without weight. 2Ki:25:17: The height of the one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work. 2Ki:25:18: And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door: 2Ki:25:19: And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, which were found in the city, and the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land that were found in the city: 2Ki:25:20: And Nebuzar-adan captain of the guard took these, and brought them to the king of Babylon to Riblah: 2Ki:25:21: And the king of Babylon smote them, and slew them at Riblah in the land of Hamath. So Judah was carried away out of their land. 2Ki:25:22: And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler. 2Ki:25:23: And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah to Mizpah, even Ishmael the son of Nethahiah, and Johanan the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men. 2Ki:25:24: And Gedaliah sware to them, and to their men, and said unto them, Fear not to be the servants of the Chaldees: dwell in the land, and serve the king of Babylon; and it shall be well with you. 2Ki:25:25: But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah. 2Ki:25:26: And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees. 2Ki:25:27: And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-merodach king of Babylon in the year that he began to reign did lift up the head of Jehoiachin king of Judah out of prison; 2Ki:25:28: And he spake kindly to him, and set his throne above the throne of the kings that were with him in Babylon; 2Ki:25:29: And changed his prison garments: and he did eat bread continually before him all the days of his life. 2Ki:25:30: And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life. *** END OF CHAPTER *** 2KINGS 2Kings 2Ki:1 * The revolt of Moab-Sickness of Ahaziah, king of Israel. (1-8) Fire called from heaven by Elijah-Death of Ahaziah. (9-18) #1-8 When Ahaziah rebelled against the Lord, Moab revolted from him. Sin weakens and impoverishes us. Man's revolt from God is often punished by the rebellion of those who owe subjection to him. Ahaziah fell through a lattice, or railing. Wherever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against God's judgments. The whole creation, which groans under the burden of man's sin, will, at length, sink and break under the weight like this lattice. He is never safe that has God for his enemy. Those that will not inquire of the word of God for their comfort, shall hear it to their terror, whether they will or no. #9-18 Elijah called for fire from heaven, to consume the haughty, daring sinners; not to secure himself, but to prove his mission, and to reveal the wrath of God from heaven, against the ungodliness and unrighteousness of men. Elijah did this by a Divine impulse, yet our Saviour would not allow the disciples to do the like, #Lu 9:54. The dispensation of the Spirit and of grace by no means allowed it. Elijah was concerned for God's glory, those for their own reputation. The Lord judges men's practices by their principles, and his judgment is according to truth. The third captain humbled himself, and cast himself upon the mercy of God and Elijah. There is nothing to be got by contending with God; and those are wise for themselves, who learn submission from the fatal end of obstinacy in others. The courage of faith has often struck terror into the heart of the proudest sinner. So thunderstruck is Ahaziah with the prophet's words, that neither he, nor any about him, offer him violence. Who can harm those whom God shelters? Many who think to prosper in sin, are called hence like Ahaziah, when they do not expect it. All warns us to seek the Lord while he may be found. 2KI:2 * Elijah divides Jordan. (1-8) Elijah is taken up into heaven. (9-12) Elisha is manifested to be Elijah's successor. (13-18) Elisha heals the waters of Jericho, Those that mocked Elisha destroyed. (19-25) #1-8 The Lord had let Elijah know that his time was at hand. He therefore went to the different schools of the prophets to give them his last exhortations and blessing. The removal of Elijah was a type and figure of the ascension of Christ, and the opening of the kingdom of heaven to all believers. Elisha had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those who follow Christ come short by tiring at last. The waters of Jordan, of old, yielded to the ark; now, to the prophet's mantle, as a token of God's presence. When God will take up his faithful ones to heaven, death is the Jordan which they must pass through, and they find a way through it. The death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death, where is thy sting, thy hurt, thy terror! #9-12 That fulness, from whence prophets and apostles had all their supply, still exists as of old, and we are told to ask large supplies from it. Diligent attendance upon Elijah, particularly in his last hours, would be proper means for Elisha to obtain much of his spirit. The comforts of departing saints, and their experiences, help both to gild our comforts and to strengthen our resolutions. Elijah is carried to heaven in a fiery chariot. Many questions might be asked about this, which could not be answered. Let it suffice that we are told, what his Lord, when he came, found him doing. He was engaged in serious discourse, encouraging and directing Elisha about the kingdom of God among men. We mistake, if we think preparation for heaven is carried on only by contemplation and acts of devotion. The chariot and horses appeared like fire, something very glorious, not for burning, but brightness. By the manner in which Elijah and Enoch were taken from this world, God gave a glimpse of the eternal life brought to light by the gospel, of the glory reserved for the bodies of the saints, and of the opening of the kingdom of heaven to all believers. It was also a figure of Christ's ascension. Though Elijah was gone triumphantly to heaven, yet this world could ill spare him. Surely their hearts are hard, who feel not, when God, by taking away faithful, useful men, calls for weeping and mourning. Elijah was to Israel, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. Christ bequeathed to his disciples his precious gospel, like Elijah's mantle; the token of the Divine power being exerted to overturn the empire of Satan, and to set up the kingdom of God in the world. The same gospel remains with us, though the miraculous powers are withdrawn, and it has Divine strength for the conversion and salvation of sinners. #13-18 Elijah left his mantle to Elisha; as a token of the descent of the Spirit upon him; it was more than if he had left him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn. Now that Elijah was taken to heaven, Elisha inquired, 1. After God; when our creature-comforts are removed, we have a God to go to, who lives for ever. 2. After the God that Elijah served, and honoured, and pleaded for. The Lord God of the holy prophets is the same yesterday, to-day, and for ever; but what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God? See Elisha's dividing the river; God's people need not fear at last passing through the Jordan of death as on dry ground. The sons of the prophets made a needless search for Elijah. Wise men may yield to that, for the sake of peace, and the good opinion of others, which yet their judgment is against, as needless and fruitless. Traversing hills and valleys will never bring us to Elijah, but following the example of his holy faith and zeal will, in due time. #19-25 Observe the miracle of healing the waters. Prophets should make every place to which they come better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the word of God, which is like the salt cast into the water by Elisha. It was an apt emblem of the effect produced by the grace of God on the sinful heart of man. Whole families, towns, and cities, sometimes have a new appearance through the preaching of the gospel; wickedness and evil have been changed into fruitfulness in the works of righteousness, which are, through Christ, to the praise and glory of God. Here is a curse on the youths of Bethel, enough to destroy them; it was not a curse causeless, for it was Elisha's character, as God's prophet, that they abused. They bade him "go up," reflecting on the taking up of Elijah into heaven. The prophet acted by Divine impulse. If the Holy Spirit had not directed Elisha's solemn curse, the providence of God would not have followed it with judgment. The Lord must be glorified as a righteous God who hates sin, and will reckon for it. Let young persons be afraid of speaking wicked words, for God notices what they say. Let them not mock at any for defects in mind or body; especially it is at their peril, if they scoff at any for well doing. Let parents that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts. And what will be the anguish of those parents, at the day of judgment, who witness the everlasting condemnation of their offspring, occasioned by their own bad example, carelessness, or wicked teaching! 2KI:3 * Jehoram, king of Israel. (1-5) War with Moab, The intercession of Elisha. (6-19) Water supplied, Moab overcome. (20-27) #1-5 Jehoram took warning by God's judgment, and put away the image of Baal, yet he maintained the worship of the calves. Those do not truly repent or reform, who only part with the sins they lose by, but continue to love the sins that they think to gain by. #6-19 The king of Israel laments their distress, and the danger they were in. He called these kings together, yet he charges it upon Providence. Thus the foolishness of man perverteth his way, and then his heart fretteth against the Lord, #Pr 19:3. It was well that Jehoshaphat inquired of the Lord now, but it had been much better if he had done it before he engaged in this war. Good men sometimes neglect their duty, till necessity and affliction drive them to it. Wicked people often fare the better for the friendship and society of the godly. To try their faith and obedience, Elisha bids them make the valley full of pits to receive water. Those who expect God's blessings, must dig pools for the rain to fill, as in the valley of Baca, and thus make even that a well, #Ps 84:6. We need not inquire whence the water came. God is not tied to second causes. They that sincerely seek for the dew of God's grace, shall have it, and by it be made more than conquerors. #20-27 It is a blessing to be favoured with the company of those who have power with God, and can prevail by their prayers. A kingdom may be upheld and prosper, in consequence of the fervent prayers of those who are dear to God. May we place our highest regard upon such as are most precious in his account. When sinners are saying Peace, peace, destruction comes upon them: despair will follow their mad presumption. In Satan's service and at his suggestion, such horrid deeds have been done, as cause the natural feelings of the heart to shudder; like the king of Moab's sacrificing his son. It is well not to urge the worst of men to extremities; we should rather leave them to the judgment of God. 2KI:4 * Elisha multiplies the widow's oil. (1-7) The Shunammite obtains a son. (8-17) The Shunammite's son restored to life. (18-37) The miracle of healing the pottage, and of feeding the sons of the prophets. (38-44) #1-7 Elisha's miracles were acts of real charity: Christ's were so; not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power. Elisha readily received a poor widow's complaint. Those that leave their families under a load of debt, know not what trouble they cause. It is the duty of all who profess to follow the Lord, while they trust to God for daily bread, not to tempt him by carelessness or extravagance, nor to contract debts; for nothing tends more to bring reproach upon the gospel, or distresses their families more when they are gone. Elisha put the widow in a way to pay her debt, and to maintain herself and her family. This was done by miracle, but so as to show what is the best method to assist those who are in distress, which is, to help them to improve by their own industry what little they have. The oil, sent by miracle, continued flowing as long as she had empty vessels to receive it. We are never straitened in God, or in the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives more than we ask: were there more vessels, there is enough in God to fill them; enough for all, enough for each; and the Redeemer's all-sufficiency will only be stayed from the supplying the wants of sinners and saving their souls, when no more apply to him for salvation. The widow must pay her debt with the money she received for her oil. Though her creditors were too hard with her, yet they must be paid, even before she made any provision for her children. It is one of the main laws of the Christian religion, that we pay every just debt, and give every one his own, though we leave ever so little for ourselves; and this, not of constraint, but for conscience' sake. Those who bear an honest mind, cannot with pleasure eat their daily bread, unless it be their own bread. She and her children must live upon the rest; that is, upon the money received for the oil, with which they must put themselves into a way to get an honest livelihood. We cannot now expect miracles, yet we may expect mercies, if we wait on God, and seek to him. Let widows in particular depend upon him. He that has all hearts in his hand, can, without a miracle, send as effectual a supply. #8-17 Elisha was well thought of by the king of Israel for his late services; a good man can take as much pleasure in serving others, as in raising himself. But the Shunammite needed not any good offices of this kind. It is a happiness to dwell among our own people, that love and respect us, and to whom we are able to do good. It would be well with many, if they did but know when they are really well off. The Lord sees the secret wish which is suppressed in obedience to his will, and he will hear the prayers of his servants in behalf of their benefactors, by sending unasked-for and unexpected mercies; nor must the professions of men of God be supposed to be delusive like those of men of the world. #18-37 Here is the sudden death of the child. All the mother's tenderness cannot keep alive a child of promise, a child of prayer, one given in love. But how admirably does the prudent, pious mother, guard her lips under this sudden affliction! Not one peevish word escapes from her. Such confidence had she of God's goodness, that she was ready to believe that he would restore what he had now taken away. O woman, great is thy faith! He that wrought it, would not disappoint it. The sorrowful mother begged leave of her husband to go to the prophet at once. She had not thought it enough to have Elisha's help sometimes in her own family, but, though a woman of rank, attended on public worship. It well becomes the men of God, to inquire about the welfare of their friends and their families. The answer was, It is well. All well, and yet the child dead in the house! Yes! All is well that God does; all is well with them that are gone, if they are gone to heaven; and all well with us that stay behind, if, by the affliction, we are furthered in our way thither. When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts too much upon it; for if we did, we have reason to fear it was given in anger, and taken away in wrath. Elisha cried unto God in faith; and the beloved son was restored alive to his mother. Those who would convey spiritual life to dead souls, must feel deeply for their case, and labour fervently in prayer for them. Though the minister cannot give Divine life to his fellow-sinners, he must use every means, with as much earnestness as if he could do so. #38-44 There was a famine of bread, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom. Elisha made hurtful food to become safe and wholesome. If a mess of pottage be all our dinner, remember that this great prophet had no better for himself and his guests. The table often becomes a snare, and that which should be for our welfare, proves a trap: this is a good reason why we should not feed ourselves without fear. When we are receiving the supports and comforts of life, we must keep up an expectation of death, and a fear of sin. We must acknowledge God's goodness in making our food wholesome and nourishing; I am the Lord that healeth thee. Elisha also made a little food go a great way. Having freely received, he freely gave. God has promised his church, that he will abundantly bless her provision, and satisfy her poor with bread, #Ps 132:15; whom he feeds, he fills; and what he blesses, comes to much. Christ's feeding his hearers was a miracle far beyond this, but both teach us that those who wait upon God in the way of duty, may hope to be supplied by Divine Providence. 2KI:5 * Naaman's leprosy. (1-8) The cure of it. (9-14) Elisha refuses Naaman's gifts. (15-19) Gehazi's covetousness and falsehood. (20-27) #1-8 Though the Syrians were idolaters, and oppressed God's people, yet the deliverance of which Naaman had been the means, is here ascribed to the Lord. Such is the correct language of Scripture, while those who write common history, plainly show that God is not in all their thoughts. No man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy body under rich and gay clothing. Every man has some but or other, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give an account of the famous prophet the Israelites had among them. Children should be early told of the wondrous works of God, that, wherever they go, they may talk of them. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants by choice, seek their masters' good. Servants may be blessings to the families where they are, by telling what they know of the glory of God, and the honour of his prophets. Naaman did not despise what she told, because of her meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings which the Lord sends in answer to the prayers of his faithful people, they will find nothing can be had, except they come as beggars for a free gift, not as lords to demand or purchase. #9-14 Elisha knew Naaman to be a proud man, and he would let him know, that before the great God all men stand upon the same level. All God's commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of salvation. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the Spirit of Christ, through faith alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any hope of them. The methods for the healing of the leprosy of sin, are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be pardoned; Wash, and be clean. The believer applies for salvation, not neglecting, altering, or adding to the Saviour's directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin. #15-19 The mercy of the cure affected Naaman more than the miracle. Those are best able to speak of the power of Divine grace, who themselves experience it. He also shows himself grateful to Elisha the prophet. Elijah refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the God of Israel looked upon worldly wealth with a holy contempt. The whole work was from God, in such a manner, that the prophet would not give counsel when he had no directions from the Lord. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the Lord prepares them to receive instruction. Yet as to us, if, in covenanting with God, we desire to reserve any known sin, to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil. #20-27 Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base liar. The love of money, that root of all evil, was at the bottom of Gehazi's sin. He thought to impose upon the prophet, but soon found that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. It is folly to presume upon sin, in hopes of secrecy. When thou goest aside into any by-path, does not thy own conscience go with thee? Does not the eye of God go with thee? He that covers his sin, shall not prosper; particularly, a lying tongue is but for a moment. All the foolish hopes and contrivances of carnal worldlings are open before God. It is not a time to increase our wealth, when we can only do it in such ways as are dishonourable to God and religion, or injurious to others. Gehazi was punished. If he will have Naaman's money, he shall have his disease with it. What was Gehazi profited, though he gained two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? Let us beware of hypocrisy and covetousness, and dread the curse of spiritual leprosy remaining on our souls. 2KI:6 * The sons of the prophets enlarge their habitations, Iron made to swim. (1-7) Elisha discloses the counsels of the Syrians. (8-12) Syrians sent to seize Elisha. (13-23) Samaria besieged, A famine, The king sends to slay Elisha. (24-33) #1-7 There is that pleasantness in the converse of servants of God, which can make those who listen to them forget the pain and the weariness of labour. Even the sons of the prophets must not be unwilling to labour. Let no man think an honest employment a burden or a disgrace. And labour of the head, is as hard, and very often harder, than labour with the hands. We ought to be careful of that which is borrowed, as of our own, because we must do as we would be done by. This man was so respecting the axe-head. And to those who have an honest mind, the sorest grievance of poverty is, not so much their own want and disgrace, as being rendered unable to pay just debts. But the Lord cares for his people in their smallest concerns. And God's grace can thus raise the stony iron heart, which is sunk into the mud of this world, and raise up affections, naturally earthly. #8-12 The king of Israel regarded the warnings Elisha gave him, of danger from the Syrians, but would not heed the warnings of danger from his sins. Such warnings are little heeded by most; they would save themselves from death, but will not from hell. Nothing that is done, said, or thought, by any person, in any place, at any time, is out of God's knowledge. #13-23 What Elisha said to his servant is spoken to all the faithful servants of God, when without are fightings, and within are fears. Fear not, with that fear which has torment and amazement; for they that are with us, to protect us, are more than they that are against us, to destroy us. The eyes of his body were open, and with them he saw the danger. Lord, open the eyes of our faith, that with them we may see thy protecting hand. The clearer sight we have of the sovereignty and power of Heaven, the less we shall fear the troubles of earth. Satan, the god of this world, blinds men's eyes, and so deludes them unto their own ruin; but when God enlightens their eyes, they see themselves in the midst of their enemies, captives to Satan, and in danger of hell, though, before, they thought their condition good. When Elisha had the Syrians at his mercy, he made it appear that he was influenced by Divine goodness as well as Divine power. Let us not be overcome of evil, but overcome evil with good. The Syrians saw it was to no purpose to try to assault so great and so good a man. #24-33 Learn to value plenty, and to be thankful for it; see how contemptible money is, when in time of famine it is so freely parted with for any thing that is eatable! The language of Jehoram to the woman may be the language of despair. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins, this was one, that they should eat the flesh of their own children, #De 28:53-57. The truth and the awful justice of God were displayed in this horrible transaction. Alas! what miseries sin has brought upon the world! But the foolishness of man perverts his way, and then his heart frets against the Lord. The king swears the death of Elisha. Wicked men will blame any one as the cause of their troubles, rather than themselves, and will not leave their sins. If rending the clothes, without a broken and contrite heart, would avail, if wearing sackcloth, without being renewed in the spirit of their mind, would serve, they would not stand out against the Lord. May the whole word of God increase in us reverent fear and holy hope, that we may be stedfast and immovable, always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord. 2KI:7 * Elisha prophesies plenty. (1,2) The flight of the Syrian army. (3-11) Samaria plentifully supplied. (12-20) #1,2 Man's extremity is God's opportunity of making his own power to be glorious: his time to appear for his people is when their strength is gone. Unbelief is a sin by which men greatly dishonour and displease God, and deprive themselves of the favours he designed for them. Such will be the portion of those that believe not the promise of eternal life; they shall see it at a distance, but shall never taste of it. But no temporal deliverances and mercies will in the end profit sinners, unless they are led to repentance by the goodness of God. #3-11 God can, when he pleases, make the stoutest heart to tremble; and as for those who will not fear God, he can make them fear at the shaking of a leaf. Providence ordered it, that the lepers came as soon as the Syrians were fled. Their consciences told them that mischief would befall them, if they took care of themselves only. Natural humanity, and fear of punishment, are powerful checks on the selfishness of the ungodly. These feelings tend to preserve order and kindness in the world; but they who have found the unsearchable riches of Christ, will not long delay to report the good tidings to others. From love to him, not from selfish feelings, they will gladly share their earthly good things with their brethren. #12-20 Here see the wants of Israel supplied in a way they little thought of, which should encourage us to depend upon the power and goodness of God in our greatest straits. God's promise may be safely relied on, for no word of his shall fall to the ground. The nobleman that questioned the truth of Elisha's word, saw the plenty, to silence and shame his unbelief, and therein saw his own folly; but he did not eat of the plenty he saw. Justly do those find the world's promises fail them, who think that the promises of God will disappoint them. Learn how deeply God resents distrust of his power, providence, and promise: how uncertain life is, and the enjoyments of it: how certain God's threatenings are, and how sure to come on the guilty. May God help us to inquire whether we are exposed to his threatenings, or interested in his promises. 2KI:8 * A famine in Israel, The Shunammite obtains her land. (1-6) Elisha consulted by Hazael, Death of Benhadad. (7-15) Jehoram's wicked reign in Judah. (16-24) Ahaziah's wicked reign in Judah. (25-29) #1-6 The kindness of the good Shunammite to Elisha, was rewarded by the care taken of her in famine. It is well to foresee an evil, and wisdom, when we foresee it, to hide ourselves if we lawfully may do so. When the famine was over, she returned out of the land of the Philistines; that was no proper place for an Israelite, any longer than there was necessity for it. Time was when she dwelt so securely among her own people, that she had no occasion to be spoken for to the king; but there is much uncertainty in this life, so that things or persons may fail us which we most depend upon, and those befriend us which we think we shall never need. Sometimes events, small in themselves, prove of consequence, as here; for they made the king ready to believe Gehazi's narrative, when thus confirmed. It made him ready to grant her request, and to support a life which was given once and again by miracle. #7-15 Among other changes of men's minds by affliction, it often gives other thoughts of God's ministers, and teaches to value the counsels and prayers of those whom they have hated and despised. It was not in Hazael's countenance that Elisha read what he would do, but God revealed it to him, and it fetched tears from his eyes: the more foresight men have, the more grief they are liable to. It is possible for a man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, yet afterwards to be reconciled to it. Those that are little and low in the world, cannot imagine how strong the temptations of power and prosperity are, which, if ever they arrive at, they will find how deceitful their hearts are, how much worse than they suspected. The devil ruins men, by saying they shall certainly recover and do well, so rocking them asleep in security. Hazael's false account was an injury to the king, who lost the benefit of the prophet's warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. It is not certain that Hazael murdered his master, or if he caused his death it may have been without any design. But he was a dissembler, and afterwards proved a persecutor to Israel. #16-24 A general idea is given of Jehoram's badness. His father, no doubt, had him taught the true knowledge of the Lord, but did ill to marry him to the daughter of Ahab; no good could come of union with an idolatrous family. #25-29 Names do not make natures, but it was bad for Jehoshaphat's family to borrow names from Ahab's. Ahaziah's relation to Ahab's family was the occasion of his wickedness and of his fall. When men choose wives for themselves, let them remember they are choosing mothers for their children. Providence so ordered it, that Ahaziah might be cut off with the house of Ahab, when the measure of their iniquity was full. Those who partake with sinners in their sin, must expect to partake with them in their plagues. May all the changes, troubles, and wickedness of the world, make us more earnest to obtain an interest in the salvation of Christ. 2KI:9 * Elisha sends to anoint Jehu. (1-10) Jehu and the captains. (11-15) Joram and Ahaziah slain by Jehu. (16-29) Jezebel eaten by dogs. (30-37) #1-10 In these and the like events, we must acknowledge the secret working of God, disposing men to fulfil his purposes respecting them. Jehu was anointed king over Israel, by the Lord's special choice. The Lord still had a remnant of his people, and would yet preserve his worship among them. Of this Jehu was reminded. He was commanded to destroy the house of Ahab, and, as far as he acted in obedience to God, and upon right principles, he needed not to regard reproach or opposition. The murder of God's prophets is strongly noticed. Jezebel persisted in idolatry and enmity to Jehovah and his servants, and her iniquity was now full. #11-15 Those who faithfully deliver the Lord's message to sinners, have in all ages been treated as madmen. Their judgment, speech, and conduct are contrary to those of other men; they endure much in pursuit of objects, and are influenced by motives, into which the others cannot enter. But above all, the charge is brought by the worldly and ungodly of all sorts, who are mad indeed; while the principles and practice of the devoted servants of God, prove to be wise and reasonable. Some faith in the word of God, seems to have animated Jehu to this undertaking. #16-29 Jehu was a man of eager spirit. The wisdom of God is seen in the choice of those employed in his work. But it is not for any man's reputation to be known by his fury. He that has rule over his own spirit, is better than the mighty. Joram met Jehu in the portion of Naboth. The circumstances of events are sometimes ordered by Divine Providence to make the punishment answer to the sin, as face answers to face in a glass. The way of sin can never be the way of peace, #Isa 57:21. What peace can sinners have with God? No peace so long as sin is persisted in; but when it is repented of and forsaken, there is peace. Joram died as a criminal, under the sentence of the law. Ahaziah was joined with the house of Ahab. He was one of them; he had made himself so by sin. It is dangerous to join evil-doers; we shall be entangled in guilt and misery by it. #30-37 Instead of hiding herself, as one afraid of Divine vengeance, Jezebel mocked at fear. See how a heart, hardened against God, will brave it out to the last. There is not a surer presage of ruin, than an unhumbled heart under humbling providences. Let those look at Jezebel's conduct and fate, who use arts to seduce others to commit wickedness, and to draw them aside from the ways of truth and righteousness. Jehu called for aid against Jezebel. When reformation-work is on foot, it is time to ask, Who sides with it? Her attendants delivered her up. Thus she was put to death. See the end of pride and cruelty, and say, The Lord is righteous. When we pamper our bodies, let us think how vile they are; shortly they will be a feast for worms under ground, or beasts above ground. May we all flee from that wrath which is revealed from heaven, against all ungodliness and unrighteousness of men. 2KI:10 * Ahab's sons and Ahaziah's brethren put to death. (1-14) Jehu destroys the worshippers of Baal. (15-28) Jehu follows Jeroboam's sins. (29-36) #1-14 In the most awful events, though attended by the basest crimes of man, the truth and justice of God are to be noticed; and he never did nor can command any thing unjust or unreasonable. Jehu destroyed all that remained of the house of Ahab; all who had been partners in his wickedness. When we think upon the sufferings and miseries of mankind, when we look forward to the resurrection and last judgment, and think upon the vast number of the wicked waiting their awful sentence of everlasting fire; when the whole sum of death and misery has been considered, the solemn question occurs, Who slew all these? The answer is, SIN. Shall we then harbour sin in our bosoms, and seek for happiness from that which is the cause of all misery? #15-28 Is thine heart right? This is a question we should often put to ourselves. I make a fair profession, have gained a reputation among men, but, is my heart right? Am I sincere with God? Jehonadab owned Jehu in the work, both of revenge and of reformation. An upright heart approves itself to God, and seeks no more than his acceptance; but if we aim at the applause of men, we are upon a false foundation. Whether Jehu looked any further we cannot judge. The law of God was express, that idolaters were to be put to death. Thus idolatry was abolished for the present out of Israel. May we desire that it be rooted out of our hearts. #29-36 It is justly questionable whether Jehu acted from a good principle, and whether he did not take some false steps in doing it; yet no services done for God shall go unrewarded. But true conversion is not only from gross sin, but from all sin; not only from false gods, but from false worships. True conversion is not only from wasteful sins, but from gainful sins; not only from sins which hurt our worldly interests, but from those that support and befriend them; in forsaking which is the great trial whether we can deny ourselves and trust God. Jehu showed great care and zeal for rooting out a false religion, but in the true religion he cared not, took no heed to please God and do his duty. Those that are heedless, it is to be feared, are graceless. The people were also careless, therefore it is not strange that in those days the Lord began to cut Israel short. They were short in their duty to God, therefore God cut them short in their extent, wealth, and power. 2KI:11 * Athaliah usurps the government of Judah, Jehoash made king. (1-12) Athaliah put to death. (13-16) The worship of the Lord restored. (17-21) #1-12 Athaliah destroyed all she knew to be akin to the crown. Jehoash, one of the king's sons, was hid. Now was the promise made to David bound up in one life only, and yet it did not fail. Thus to the Son of David, the Lord, according to his promise, will secure a spiritual seed, hidden sometimes, and unseen, but hidden in God's pavilion, and unhurt. Six years Athaliah tyrannized. Then the king was brought forward. A child indeed, but he had a good guardian, and, what was better, a good God to go to With such joy and satisfaction must the kingdom of Christ be welcomed into our hearts, when his throne is set up there, and Satan the usurper is cast out. Say, Let the King, even Jesus, live, for ever live and reign in my soul, and in all the world. #13-16 Athaliah hastened her own destruction. She herself was the greatest traitor, and yet was first and loudest in crying, Treason, treason! The most guilty are commonly the most forward to reproach others. #17-21 King and people would cleave most firmly to each other, when both had joined themselves to the Lord. It is well with a people, when all the changes that pass over them help to revive, strengthen, and advance the interests of religion among them. Covenants are of use, both to remind us of, and bind us to, the duties already binding on us. They immediately abolished idolatry; and, pursuant to the covenant with one another, they expressed mutual readiness to help each other. The people rejoiced, and Jerusalem was quiet. The way for people to be joyful and at peace, is to engage fully in the service of God; for the voice of joy and thanksgiving is in the dwellings of the righteous, but there is no peace for the wicked. 2KI:12 * Jehoash orders the repair of the temple. (1-16) He is slain by his servants. (17-21) #1-16 It is a great mercy to young people, especially to all young men of rank, like Jehoash, to have those about them who will instruct them to do what is right in the sight of the Lord; and they do wisely and well for themselves, when willing to be counselled and ruled. The temple was out of repair; Jehoash orders the repair of the temple. The king was zealous. God requires those who have power, to use it for the support of religion, the redress of grievances, and repairing of decays. The king employed the priests to manage, as most likely to be hearty in the work. But nothing was done effectually till the twenty-third year of his reign. Another method was therefore taken. When public distributions are made faithfully, public contributions will be made cheerfully. While they were getting all they could for the repair of the temple, they did not break in upon the stated maintenance of the priests. Let not the servants of the temple be starved, under colour of repairing the breaches of it. Those that were intrusted did the business carefully and faithfully. They did not lay it out in ornaments for the temple, till the other work was completed; hence we may learn, in all our expenses, to prefer that which is most needful, and, in dealing for the public, to deal as we would for ourselves. #17-21 Let us review the character of Jehoash, and consider what we may learn from it. When we see what a sad conclusion there was to so promising a beginning, it ought to make us seek into our spiritual declinings. If we know any thing of Christ as the foundation of our faith and hope, let us desire to know nothing but Christ. May the work of the blessed Spirit on our souls be manifest; may we see, feel, and be earnest, in seeking after Jesus in all his fulness, suitableness, and grace, that our souls may be brought over from dead works to serve the living and true God. 2KI:13 * Reign of Jehoahaz. (1-9) Jehoash, king of Israel, Elisha dying. (10-19) Elisha's death, The victories of Jehoash. (20-25) #1-9 It was the ancient honour of Israel that they were a praying people. Jehoahaz, their king, in his distress, besought the Lord; applied himself for help, but not to the calves; what help could they give him? He sought the Lord. See how swift God is to show mercy; how ready to hear prayer; how willing to find a reason to be gracious; else he would not look so far back as the ancient covenant Israel had so often broken, and forfeited. Let this invite and engage us for ever to him; and encourage even those who have forsaken him, to return and repent; for there is forgiveness with him, that he may be feared. And if the Lord answer the mere cry of distress for temporal relief, much more will he regard the prayer of faith for spiritual blessings. #10-19 Jehoash, the king, came to Elisha, to receive his dying counsel and blessing. It may turn much to our spiritual advantage, to attend the sick-beds and death-beds of good men, that we may be encouraged in religion by the living comforts they have from it in a dying hour. Elisha assured the king of his success; yet he must look up to God for direction and strength; must reckon his own hands not enough, but go on, in dependence upon Divine aid. The trembling hands of the dying prophet, as they signified the power of God, gave this arrow more force than the hands of the king in his full strength. By contemning the sign, the king lost the thing signified, to the grief of the dying prophet. It is a trouble to good men, to see those to whom they wish well, forsake their own mercies, and to see them lose advantages against spiritual enemies. #20-25 God has many ways to chastise a provoking people. Trouble comes sometimes from that point whence we least feared it. The mention of this invasion on the death of Elisha, shows that the removal of God's faithful prophets is a presage of coming judgments. His dead body was a means of giving life to another dead body. This miracle was a confirmation of his prophecies. And it may have reference to Christ, by whose death and burial, the grave is made a safe and happy passage to life to all believers. Jehoash was successful against the Syrians, just as often as he had struck the ground with the arrows, then a stop was put to his victories. Many have repented, when too late, of distrusts and the straitness of their desires. 2KI:14 * Amaziah's good reign. (1-7) Amaziah provokes Jehoash king of Israel, and is overcome. (8-14) He is slain by conspirators. (15-22) Wicked reign of Jeroboam II. (23-29) #1-7 Amaziah began well, but did not go on so. It is not enough to do that which our pious predecessors did, merely to keep up the common usage, but we must do it as they did, from the same principle of faith and devotion, and with the same sincerity and resolution. #8-14 For some time after the division of the kingdoms, Judah suffered much from the enmity of Israel. After Asa's time, it suffered more by the friendship of Israel, and by the alliance made with them. Now we meet with hostility between them again. How may a humble man smile to hear two proud and scornful men set their wits on work, to vilify and undervalue one another! Unholy success excites pride; pride excites contentions. The effects of pride in others, are insufferable to those who are proud themselves. These are the sources of trouble and sin in private life; but when they arise between princes, they become the misery of their whole kingdoms. Jehoash shows Amaziah the folly of his challenge; Thine heart has lifted thee up. The root of all sin is in the heart, thence it flows. It is not Providence, the event, the occasion, whatever it is, that makes men proud, secure, discontented, or the like, but their own hearts do it. #15-22 Amaziah survived his conqueror fifteen years. He was slain by his own subjects. Azariah, or Uzziah, seems to have been very young when his father was slain. Though the years of his reign are reckoned from that event, he was not fully made king till eleven years afterwards. #23-29 God raised up the prophet Jonah, and by him declared the purposes of his favour to Israel. It is a sign that God has not cast off his people, if he continues faithful ministers among them. Two reasons are given why God blessed them with those victories: 1. Because the distress was very great, which made them objects of his compassion. 2. Because the decree was not yet gone forth for their destruction. Many prophets there had been in Israel, but none left prophecies in writing till this age, and their prophecies are part of the Bible. Hosea began to prophesy in the reign of this Jeroboam. At the same time Amos prophesied; soon after Micah, then Isaiah, in the days of Ahaz and Hezekiah. Thus God, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it; to their own age, by their preaching and living, and a few by their writings, to reflect light upon us in the last times. 2KI:15 * Reign of Azariah, or Uzziah, king of Judah. (1-7) The latter kings of Israel. (8-31) Jotham, king of Judah. (32-38) #1-7 Uzziah did for the most part that which was right. It was happy for the kingdom that a good reign was a long one. #8-31 This history shows Israel in confusion. Though Judah was not without troubles, yet that kingdom was happy, compared with the state of Israel. The imperfections of true believers are very different from the allowed wickedness of ungodly men. Such is human nature, such are our hearts, if left to themselves, deceitful above all things, and desperately wicked. We have reason to be thankful for restraints, for being kept out of temptation, and should beg of God to renew a right spirit within us. #32-38 Jotham showed great respect to the temple. If magistrates cannot do all they would, for the suppressing of vice and profaneness, let them do the more to support and advance piety and virtue. 2KI:16 * Ahaz, king of Judah, His wicked reign. (1-9) Ahaz takes a pattern from an idol's altar. (10-16) Ahaz spoils the temple. (17-20) #1-9 Few and evil were the days of Ahaz. Those whose hearts condemn them, will go any where in a day of distress, rather than to God. The sin was its own punishment. It is common for those who bring themselves into straits by one sin, to try to help themselves out by another. #10-16 God's altar had hitherto been kept in its place, and in use; but Ahaz put another in the room of it. The natural regard of the mind of man to some sort of religion, is not easily extinguished; but except it be regulated by the word, and by the Spirit of God, it produces absurd superstitions, or detestable idolatries. Or, at best, it quiets the sinner's conscience with unmeaning ceremonies. Infidels have often been remarkable for believing ridiculous falsehoods. #17-20 Ahaz put contempt upon the sabbath, and thus opened a wide inlet to all manner of sin. This he did for the king of Assyria. When those who have had a ready passage to the house of the Lord, turn it another way to please their neighbours, they are going down-hill apace to ruin. 2KI:17 * Reign of Hoshea in Israel, The israelites carried captives by the Assyrians. (1-6) Captivity of the Israelites. (7-23) The nations placed in the land of Israel. (24-41) #1-6 When the measure of sin is filled up, the Lord will forbear no longer. The inhabitants of Samaria must have endured great affliction. Some of the poor Israelites were left in the land. Those who were carried captives to a great distance, were mostly lost among the nations. #7-23 Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon, and the reasons of it given. It was destruction from the Almighty: the Assyrian was but the rod of his anger, #Isa 10:5. Those that bring sin into a country or family, bring a plague into it, and will have to answer for all the mischief that follows. And vast as the outward wickedness of the world is, the secret sins, evil thoughts, desires, and purposes of mankind are much greater. There are outward sins which are marked by infamy; but ingratitude, neglect, and enmity to God, and the idolatry and impiety which proceed therefrom, are far more malignant. Without turning from every evil way, and keeping God's statutes, there can be no true godliness; but this must spring from belief of his testimony, as to wrath against all ungodliness and unrighteousness, and his mercy in Christ Jesus. #24-41 The terror of the Almighty will sometimes produce a forced or feigned submission in unconverted men; like those brought from different countries to inhabit Israel. But such will form unworthy thoughts of God, will expect to please him by outward forms, and will vainly try to reconcile his service with the love of the world and the indulgence of their lusts. May that fear of the Lord, which is the beginning of wisdom, possess our hearts, and influence our conduct, that we may be ready for every change. Wordly settlements are uncertain; we know not whither we may be driven before we die, and we must soon leave the world; but the righteous hath chosen that good part which shall not be taken from him. 2KI:18 * Good reign of Hezekiah in Judah, Idolatry. (1-8) Sennacherib invades Judah. (9-16) Rabshakeh's blasphemies. (17-37) #1-8 Hezekiah was a true son of David. Some others did that which was right, but not like David. Let us not suppose that when times and men are bad, they must needs grow worse and worse; that does not follow: after many bad kings, God raised one up like David himself. The brazen serpent had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness; but it was idle and wicked to burn incense to it. All helps to devotion, not warranted by the word of God, interrupt the exercise of faith; they always lead to superstition and other dangerous evils. Human nature perverts every thing of this kind. True faith needs not such aids; the word of God, daily thought upon and prayed over, is all the outward help we need. #9-16 The descent Sennacherib made upon Judah, was a great calamity to that kingdom, by which God would try the faith of Hezekiah, and chastise the people. The secret dislike, the hypocrisy, and lukewarmness of numbers, require correction; such trials purify the faith and hope of the upright, and bring them to simple dependence on God. #17-37 Rabshakeh tries to convince the Jews, that it was to no purpose for them to stand it out. What confidence is this wherein thou trustest? It were well if sinners would submit to the force of this argument, in seeking peace with God. It is, therefore, our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those trust in who stand out against him? A great deal of art there is in this speech of Rabshakeh; but a great deal of pride, malice, falsehood, and blasphemy. Hezekiah's nobles held their peace. There is a time to keep silence, as well as a time to speak; and there are those to whom to offer any thing religious or rational, is to cast pearls before swine. Their silence made Rabshakeh yet more proud and secure. It is often best to leave such persons to rail and blaspheme; a decided expression of abhorrence is the best testimony against them. The matter must be left to the Lord, who has all hearts in his hands, committing ourselves unto him in humble submission, believing hope, and fervent prayer. 2KI:19 * Hezekiah receives an answer of peace. (1-7) Sennacherib's letter. (8-19) His fall is prophesied. (20-34) The Assyrian army destroyed, Sennacherib slain. (35-37) #1-7 Hezekiah discovered deep concern at the dishonour done to God by Rabshakeh's blasphemy. Those who speak from God to us, we should in a particular manner desire to speak to God for us. The great Prophet is the great Intercessor. Those are likely to prevail with God, who lift up their hearts in prayer. Man's extremity is God's opportunity. While his servants can speak nothing but terror to the profane, the proud, and the hypocritical, they have comfortable words for the discouraged believer. #8-19 Prayer is the never-failing resource of the tempted Christian, whether struggling with outward difficulties or inward foes. At the mercy-seat of his almighty Friend he opens his heart, spreads his case, like Hezekiah, and makes his appeal. When he can discern that the glory of God is engaged on his side, faith gains the victory, and he rejoices that he shall never be moved. The best pleas in prayer are taken from God's honour. #20-34 All Sennacherib's motions were under the Divine cognizance. God himself undertakes to defend the city; and that person, that place, cannot but be safe, which he undertakes to protect. The invasion of the Assyrians probably had prevented the land from being sown that year. The next is supposed to have been the sabbatical year, but the Lord engaged that the produce of the land should be sufficient for their support during those two years. As the performance of this promise was to be after the destruction of Sennacherib's army, it was a sign to Hezekiah's faith, assuring him of that present deliverance, as an earnest of the Lord's future care of the kingdom of Judah. This the Lord would perform, not for their righteousness, but his own glory. May our hearts be as good ground, that his word may strike root therein, and bring forth fruit in our lives. #35-37 That night which followed the sending of this message to Hezekiah, the main body of their army was slain. See how weak the mightiest men are before Almighty God. Who ever hardened himself against Him and prospered? The king of Assyria's own sons became his murderers. Those whose children are undutiful, ought to consider whether they have not been so to their Father in heaven? This history exhibits a strong proof of the good of firm trust and confidence in God. He will afflict, but not forsake his people. It is well when our troubles drive us to our knees. But does it not reprove our unbelief? How unwilling are we to rest on the declaration of Jehovah! How desirous to know in what way he will save us! How impatient when relief is delayed! But we must wait for the fulfilling of his word. Lord, help our unbelief. 2KI:20 * Hezekiah's sickness, His recovery in answer to prayer. (1-11) Hezekiah shows his treasures to the ambassadors from Babylon, His death. (12-21) #1-11 Hezekiah was sick unto death, in the same year in which the king of Assyria besieged Jerusalem. A warning to prepare for death was brought to Hezekiah by Isaiah. Prayer is one of the best preparations for death, because by it we fetch in strength and grace from God, to enable us to finish well. He wept sorely: some gather from hence that he was unwilling to die; it is in the nature of man to dread the separation of soul and body. There was also something peculiar in Hezekiah's case; he was now in the midst of his usefulness. Let Hezekiah's prayer, see #Isa 38. interpret his tears; in that is nothing which is like his having been under that fear of death, which has bondage or torment. Hezekiah's piety made his sick-bed easy. "O Lord, remember now;" he does not speak as if God needed to be put in mind of any thing by us; nor, as if the reward might be demanded as due; it is Christ's righteousness only that is the purchase of mercy and grace. Hezekiah does not pray, Lord, spare me; but, Lord, remember me; whether I live or die, let me be thine. God always hears the prayers of the broken in heart, and will give health, length of days, and temporal deliverances, as much and as long as is truly good for them. Means were to be used for Hezekiah's recovery; yet, considering to what a height the disease was come, and how suddenly it was checked, the cure was miraculous. It is our duty, when sick, to use such means as are proper to help nature, else we do not trust God, but tempt him. For the confirmation of his faith, the shadow of the sun was carried back, and the light was continued longer than usual, in a miraculous manner. This work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. #12-21 The king of Babylon was at this time independent of the king of Assyria, though shortly after subdued by him. Hezekiah showed his treasures and armour, and other proofs of his wealth and power. This was the effect of pride and ostentation, and departing from simple reliance on God. He also seems to have missed the opportunity of speaking to the Chaldeans, about Him who had wrought the miracles which excited their attention, and of pointing out to them the absurdity and evil of idolatry. What is more common than to show our friends our houses and possessions? But if we do this in the pride of ours hearts, to gain applause from men, not giving praise to God, it becomes sin in us, as it did in Hezekiah. We may expect vexation from every object with which we are unduly pleased. Isaiah, who had often been Hezekiah's comforter, is now is reprover. The blessed Spirit is both, #Joh 16:7,8. Ministers must be both, as there is occasion. Hezekiah allowed the justice of the sentence, and God's goodness in the respite. Yet the prospect respecting his family and nation must have given him many painful feelings. Hezekiah was indeed humbled for the pride of his heart. And blessed are the dead who die in the Lord; for they rest from their labours, and their works do follow them. 2KI:21 * Wicked reign of Manasseh. (1-9) The prophetic denunciations against Judah. (10-18) Wicked reign and death of Amon. (19-26) #1-9 Young persons generally desire to become their own masters, and to have early possession of riches and power. But this, for the most part, ruins their future comfort, and causes mischief to others. It is much happier when young persons are sheltered under the care of parents or guardians, till age gives experience and discretion. Though such young persons are less indulged, they will afterwards be thankful. Manasseh wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger; he did more evil than the nations whom the Lord destroyed. Manasseh went on from bad to worse, till carried captive to Babylon. The people were ready to comply with his wishes, to obtain his favour and because it suited their depraved inclinations. In the reformation of large bodies, numbers are mere time-servers, and in temptation fall away. #10-18 Here is the doom of Judah and Jerusalem. The words used represent the city emptied and utterly desolate, yet not destroyed thereby, but cleansed, and to be kept for the future dwelling of the Jews: forsaken, yet not finally, and only as to outward privileges, for individual believers were preserved in that visitation. The Lord will cast off any professing people who dishonour him by their crimes, but never will desert his cause on earth. In the book of Chronicles we read of Manasseh's repentance, and acceptance with God; thus we may learn not to despair of the recovery of the greatest sinners. But let none dare to persist in sin, presuming that they may repent and reform when they please. There are a few instances of the conversion of notorious sinners, that none may despair; and but few, that none may presume. #19-26 Amon profaned God's house with his idols; and God suffered his house to be polluted with his blood. How unrighteous soever they were that did it, God was righteous who suffered it to be done. Now was a happy change from one of the worst, to one of the best of the kings of Judah. Once more Judah was tried with a reformation. Whether the Lord bears long with presumptuous offenders, or speedily cuts them off in their sins, all must perish who persist in refusing to walk in his ways. 2KI:22 * Josiah's good reign, His care for repairing the temple, The book of the law found. (1-10) Josiah consults Huldah the prophetess. (11-20) #1-10 The different event of Josiah's early succession from that of Manasseh, must be ascribed to the distinguishing grace of God; yet probably the persons that trained him up were instruments in producing this difference. His character was most excellent. Had the people joined in the reformation as heartily as he persevered in it, blessed effects would have followed. But they were wicked, and had become fools in idolatry. We do not obtain full knowledge of the state of Judah from the historical records, unless we refer to the writings of the prophets who lived at the time. In repairing the temple, the book of the law was found, and brought to the king. It seems, this book of the law was lost and missing; carelessly mislaid and neglected, as some throw their Bibles into corners, or maliciously concealed by some of the idolaters. God's care of the Bible plainly shows his interest in it. Whether this was the only copy in being or not, the things contained in it were new, both to the king and to the high priest. No summaries, extracts, or collections out of the Bible, can convey and preserve the knowledge of God and his will, like the Bible itself. It was no marvel that the people were so corrupt, when the book of the law was so scarce; they that corrupted them, no doubt, used arts to get that book out of their hands. The abundance of Bibles we possess aggravates our national sins; for what greater contempt of God can we show, than to refuse to read his word when put into our hands, or, reading it, not to believe and obey it? By the holy law is the knowledge of sin, and by the blessed gospel is the knowledge of salvation. When the former is understood in its strictness and excellence, the sinner begins to inquire, What must I do to be saved? And the ministers of the gospel point out to him Jesus Christ, as the end of the law for righteousness to every one that believeth. #11-20 The book of the law is read before the king. Those best honour their Bibles, who study them; daily feed on that bread, and walk by that light. Convictions of sin and wrath should put us upon this inquiry, What shall we do to be saved? Also, what we may expect, and must provide for. Those who are truly apprehensive of the weight of God's wrath, cannot but be very anxious how they may be saved. Huldah let Josiah know what judgments God had in store for Judah and Jerusalem. The generality of the people were hardened, and their hearts unhumbled, but Josiah's heart was tender. This is tenderness of heart, and thus he humbled himself before the Lord. Those who most fear God's wrath, are least likely to feel it. Though Josiah was mortally wounded in battle, yet he died in peace with God, and went to glory. Whatever such persons suffer or witness, they are gathered to the grave in peace, and shall enter into the rest which remaineth for the people of God. 2KI:23 * Josiah reads the law, and renews the covenant. (1-3) He destroys idolatry. (4-14) The reformation extended to Israel, A passover kept. (15-24) Josiah slain by Pharaoh-nechoh. (25-30) Wicked reigns of Jehoahaz and Jehoiakim. (31-37) #1-3 Josiah had received a message from God, that there was no preventing the ruin of Jerusalem, but that he should only deliver his own soul; yet he does his duty, and leaves the event to God. He engaged the people in the most solemn manner to abolish idolatry, and to serve God in righteousness and true holiness. Though most were formal or hypocritical herein, yet much outward wickedness would be prevented, and they were accountable to God for their own conduct. #4-14 What abundance of wickedness in Judah and Jerusalem! One would not have believed it possible, that in Judah, where God was known, in Israel, where his name was great, in Salem, in Zion, where his dwelling-place was, such abominations should be found. Josiah had reigned eighteen years, and had himself set the people a good example, and kept up religion according to the Divine law; yet, when he came to search for idolatry, the depth and extent were very great. Both common history, and the records of God's word, teach, that all the real godliness or goodness ever found on earth, is derived from the new-creating Spirit of Jesus Christ. #15-24 Josiah's zeal extended to the cities of Israel within his reach. He carefully preserved the sepulchre of that man of God, who came from Judah to foretell the throwing down of Jeroboam's altar. When they had cleared the country of the old leaven of idolatry, then they applied themselves to the keeping of the feast. There was not holden such a passover in any of the foregoing reigns. The revival of a long-neglected ordinance, filled them with holy joy; and God recompensed their zeal in destroying idolatry with uncommon tokens of his presence and favour. We have reason to think that during the remainder of Josiah's reign, religion flourished. #25-30 Upon reading these verses, we must say, Lord, though thy righteousness be as the great mountains, evident, plainly to be seen, and past dispute; yet thy judgments are a great deep, unfathomable, and past finding out. The reforming king is cut off in the midst of his usefulness, in mercy to him, that he might not see the evil coming upon his kingdom: but in wrath to his people, for his death was an inlet to their desolations. #31-37 After Josiah was laid in his grave, one trouble came on another, till, in twenty-two years, Jerusalem was destroyed. The wicked perished in great numbers, the remnant were purified, and Josiah's reformation had raised up some to join the few who were the precious seed of their future church and nation. A little time, and slender abilities, often suffice to undo the good which pious men have, for a course of years, been labouring to effect. But, blessed be God, the good work which he begins by his regenerating Spirit, cannot be done away, but withstands all changes and temptations. 2KI:24 * Jehoiakim subdued by Nebuchadnezzar. (1-7) Jehoiachim captive in Babylon. (8-20) #1-7 If Jehoiakim had served the Lord, he had not been servant to Nebuchadnezzar. If he had been content with his servitude, and true to his word, his condition had been no worse; but, rebelling against Babylon, he plunged himself into more trouble. See what need nations have to lament the sins of their fathers, lest they smart for them. Threatenings will be fulfilled as certainly as promises, if the sinner's repentance prevent not. #8-20 Jehoiachin reigned but three months, yet long enough to show that he justly smarted for his fathers' sins, for he trod in their steps. His uncle was intrusted with the government. This Zedekiah was the last of the kings of Judah. Though the judgments of God upon the three kings before him might have warned him, he did that which was evil, like them. When those intrusted with the counsels of a nation act unwisely, and against their true interest, we ought to notice the displeasure of God in it. It is for the sins of a people that God hides from them the things that belong to the public peace. And in fulfilling the secret purposes of his justice, the Lord needs only leave men to the blindness of their own minds, or to the lusts of their own hearts. The gradual approach of Divine judgments affords sinners space for repentance, and believers leisure to prepare for meeting the calamity, while it shows the obstinacy of those who will not forsake their sins. 2KI:25 * Jerusalem besieged, Zedekiah taken. (1-7) The temple burnt, The people carried into captivity. (8-21) The rest of the Jews flee into Egypt, Evil-merodach relieves the captivity of Jehoiachin. (22-30) #1-7 Jerusalem was so fortified, that it could not be taken till famine rendered the besieged unable to resist. In the prophecy and Lamentations of Jeremiah, we find more of this event; here it suffices to say, that the impiety and misery of the besieged were very great. At length the city was taken by storm. The king, his family, and his great men escaped in the night, by secret passages. But those deceive themselves who think to escape God's judgments, as much as those who think to brave them. By what befell Zedekiah, two prophecies, which seemed to contradict each other, were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, #Jer 32:5; 34:3; Ezekiel, that he should not see Babylon, #Eze 12:13. He was brought thither, but his eyes being put out, he did not see it. #8-21 The city and temple were burnt, and, it is probable, the ark in it. By this, God showed how little he cares for the outward pomp of his worship, when the life and power of religion are neglected. The walls of Jerusalem were thrown down, and the people carried captive to Babylon. The vessels of the temple were carried away. When the things signified were sinned away, what should the signs stand there for? It was righteous with God to deprive those of the benefit of his worship, who had preferred false worships before it; those that would have many altars, now shall have none. As the Lord spared not the angels that sinned, as he doomed the whole race of fallen men to the grave, and all unbelievers to hell, and as he spared not his own Son, but delivered him up for us all, we need not wonder at any miseries he may bring upon guilty nations, churches, or persons. #22-30 The king of Babylon appointed Gedaliah to be the governor and protector of the Jews left their land. But the things of their peace were so hidden from their eyes, that they knew not when they were well off. Ishmael basely slew him and all his friends, and, against the counsel of Jeremiah, the rest went to Egypt. Thus was a full end made of them by their own folly and disobedience; see Jeremiah chap. 40 to 45. Jehoiachin was released out of prison, where he had been kept 37 years. Let none say that they shall never see good again, because they have long seen little but evil: the most miserable know not what turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted. Even in this world the Saviour brings a release from bondage to the distressed sinner who seeks him, bestowing foretastes of the pleasures which are at his right hand for evermore. Sin alone can hurt us; Jesus alone can do good to sinners. MARK M'r:1:1: The beginning of the gospel of Jesus Christ, the Son of God; M'r:1:2: As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. M'r:1:3: The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. M'r:1:4: John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. M'r:1:5: And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. M'r:1:6: And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; M'r:1:7: And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. M'r:1:8: I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. M'r:1:9: And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. M'r:1:10: And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: M'r:1:11: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. M'r:1:12: And immediately the Spirit driveth him into the wilderness. M'r:1:13: And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. M'r:1:14: Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, M'r:1:15: And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. M'r:1:16: Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. M'r:1:17: And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. M'r:1:18: And straightway they forsook their nets, and followed him. M'r:1:19: And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. M'r:1:20: And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. M'r:1:21: And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. M'r:1:22: And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. M'r:1:23: And there was in their synagogue a man with an unclean spirit; and he cried out, M'r:1:24: Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. M'r:1:25: And Jesus rebuked him, saying, Hold thy peace, and come out of him. M'r:1:26: And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. M'r:1:27: And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. M'r:1:28: And immediately his fame spread abroad throughout all the region round about Galilee. M'r:1:29: And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. M'r:1:30: But Simon's wife's mother lay sick of a fever, and anon they tell him of her. M'r:1:31: And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. M'r:1:32: And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. M'r:1:33: And all the city was gathered together at the door. M'r:1:34: And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. M'r:1:35: And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. M'r:1:36: And Simon and they that were with him followed after him. M'r:1:37: And when they had found him, they said unto him, All men seek for thee. M'r:1:38: And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. M'r:1:39: And he preached in their synagogues throughout all Galilee, and cast out devils. M'r:1:40: And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. M'r:1:41: And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. M'r:1:42: And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. M'r:1:43: And he straitly charged him, and forthwith sent him away; M'r:1:44: And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. M'r:1:45: But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. *** END OF CHAPTER *** MARK M'r:2:1: And again he entered into Capernaum after some days; and it was noised that he was in the house. M'r:2:2: And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. M'r:2:3: And they come unto him, bringing one sick of the palsy, which was borne of four. M'r:2:4: And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. M'r:2:5: When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. M'r:2:6: But there were certain of the scribes sitting there, and reasoning in their hearts, M'r:2:7: Why doth this man thus speak blasphemies? who can forgive sins but God only? M'r:2:8: And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? M'r:2:9: Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? M'r:2:10: But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) M'r:2:11: I say unto thee, Arise, and take up thy bed, and go thy way into thine house. M'r:2:12: And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. M'r:2:13: And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. M'r:2:14: And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. M'r:2:15: And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. M'r:2:16: And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? M'r:2:17: When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance. M'r:2:18: And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? M'r:2:19: And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. M'r:2:20: But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. M'r:2:21: No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. M'r:2:22: And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. M'r:2:23: And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. M'r:2:24: And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? M'r:2:25: And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? M'r:2:26: How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him? M'r:2:27: And he said unto them, The sabbath was made for man, and not man for the sabbath: M'r:2:28: Therefore the Son of man is Lord also of the sabbath. *** END OF CHAPTER *** MARK M'r:3:1: And he entered again into the synagogue; and there was a man there which had a withered hand. M'r:3:2: And they watched him, whether he would heal him on the sabbath day; that they might accuse him. M'r:3:3: And he saith unto the man which had the withered hand, Stand forth. M'r:3:4: And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. M'r:3:5: And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. M'r:3:6: And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. M'r:3:7: But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea, M'r:3:8: And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. M'r:3:9: And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. M'r:3:10: For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. M'r:3:11: And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. M'r:3:12: And he straitly charged them that they should not make him known. M'r:3:13: And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. M'r:3:14: And he ordained twelve, that they should be with him, and that he might send them forth to preach, M'r:3:15: And to have power to heal sicknesses, and to cast out devils: M'r:3:16: And Simon he surnamed Peter; M'r:3:17: And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: M'r:3:18: And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, M'r:3:19: And Judas Iscariot, which also betrayed him: and they went into an house. M'r:3:20: And the multitude cometh together again, so that they could not so much as eat bread. M'r:3:21: And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself. M'r:3:22: And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. M'r:3:23: And he called them unto him, and said unto them in parables, How can Satan cast out Satan? M'r:3:24: And if a kingdom be divided against itself, that kingdom cannot stand. M'r:3:25: And if a house be divided against itself, that house cannot stand. M'r:3:26: And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. M'r:3:27: No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. M'r:3:28: Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: M'r:3:29: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: M'r:3:30: Because they said, He hath an unclean spirit. M'r:3:31: There came then his brethren and his mother, and, standing without, sent unto him, calling him. M'r:3:32: And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. M'r:3:33: And he answered them, saying, Who is my mother, or my brethren? M'r:3:34: And he looked round about on them which sat about him, and said, Behold my mother and my brethren! M'r:3:35: For whosoever shall do the will of God, the same is my brother, and my sister, and mother. *** END OF CHAPTER *** MARK M'r:4:1: And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. M'r:4:2: And he taught them many things by parables, and said unto them in his doctrine, M'r:4:3: Hearken; Behold, there went out a sower to sow: M'r:4:4: And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. M'r:4:5: And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: M'r:4:6: But when the sun was up, it was scorched; and because it had no root, it withered away. M'r:4:7: And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. M'r:4:8: And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. M'r:4:9: And he said unto them, He that hath ears to hear, let him hear. M'r:4:10: And when he was alone, they that were about him with the twelve asked of him the parable. M'r:4:11: And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: M'r:4:12: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. M'r:4:13: And he said unto them, Know ye not this parable? and how then will ye know all parables? M'r:4:14: The sower soweth the word. M'r:4:15: And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. M'r:4:16: And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; M'r:4:17: And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. M'r:4:18: And these are they which are sown among thorns; such as hear the word, M'r:4:19: And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. M'r:4:20: And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred. M'r:4:21: And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? M'r:4:22: For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. M'r:4:23: If any man have ears to hear, let him hear. M'r:4:24: And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. M'r:4:25: For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. M'r:4:26: And he said, So is the kingdom of God, as if a man should cast seed into the ground; M'r:4:27: And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. M'r:4:28: For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. M'r:4:29: But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. M'r:4:30: And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? M'r:4:31: It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: M'r:4:32: But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. M'r:4:33: And with many such parables spake he the word unto them, as they were able to hear it. M'r:4:34: But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. M'r:4:35: And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. M'r:4:36: And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. M'r:4:37: And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. M'r:4:38: And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? M'r:4:39: And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. M'r:4:40: And he said unto them, Why are ye so fearful? how is it that ye have no faith? M'r:4:41: And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him? *** END OF CHAPTER *** MARK M'r:5:1: And they came over unto the other side of the sea, into the country of the Gadarenes. M'r:5:2: And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, M'r:5:3: Who had his dwelling among the tombs; and no man could bind him, no, not with chains: M'r:5:4: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. M'r:5:5: And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. M'r:5:6: But when he saw Jesus afar off, he ran and worshipped him, M'r:5:7: And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. M'r:5:8: For he said unto him, Come out of the man, thou unclean spirit. M'r:5:9: And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. M'r:5:10: And he besought him much that he would not send them away out of the country. M'r:5:11: Now there was there nigh unto the mountains a great herd of swine feeding. M'r:5:12: And all the devils besought him, saying, Send us into the swine, that we may enter into them. M'r:5:13: And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. M'r:5:14: And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. M'r:5:15: And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. M'r:5:16: And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. M'r:5:17: And they began to pray him to depart out of their coasts. M'r:5:18: And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. M'r:5:19: Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. M'r:5:20: And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. M'r:5:21: And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. M'r:5:22: And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, M'r:5:23: And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. M'r:5:24: And Jesus went with him; and much people followed him, and thronged him. M'r:5:25: And a certain woman, which had an issue of blood twelve years, M'r:5:26: And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, M'r:5:27: When she had heard of Jesus, came in the press behind, and touched his garment. M'r:5:28: For she said, If I may touch but his clothes, I shall be whole. M'r:5:29: And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. M'r:5:30: And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? M'r:5:31: And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? M'r:5:32: And he looked round about to see her that had done this thing. M'r:5:33: But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. M'r:5:34: And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. M'r:5:35: While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? M'r:5:36: As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. M'r:5:37: And he suffered no man to follow him, save Peter, and James, and John the brother of James. M'r:5:38: And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. M'r:5:39: And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. M'r:5:40: And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. M'r:5:41: And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. M'r:5:42: And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. M'r:5:43: And he charged them straitly that no man should know it; and commanded that something should be given her to eat. *** END OF CHAPTER *** MARK M'r:6:1: And he went out from thence, and came into his own country; and his disciples follow him. M'r:6:2: And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? M'r:6:3: Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. M'r:6:4: But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. M'r:6:5: And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. M'r:6:6: And he marvelled because of their unbelief. And he went round about the villages, teaching. M'r:6:7: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; M'r:6:8: And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: M'r:6:9: But be shod with sandals; and not put on two coats. M'r:6:10: And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. M'r:6:11: And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. M'r:6:12: And they went out, and preached that men should repent. M'r:6:13: And they cast out many devils, and anointed with oil many that were sick, and healed them. M'r:6:14: And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. M'r:6:15: Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. M'r:6:16: But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. M'r:6:17: For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. M'r:6:18: For John had said unto Herod, It is not lawful for thee to have thy brother's wife. M'r:6:19: Therefore Herodias had a quarrel against him, and would have killed him; but she could not: M'r:6:20: For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. M'r:6:21: And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; M'r:6:22: And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. M'r:6:23: And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. M'r:6:24: And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. M'r:6:25: And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. M'r:6:26: And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. M'r:6:27: And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, M'r:6:28: And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. M'r:6:29: And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. M'r:6:30: And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. M'r:6:31: And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. M'r:6:32: And they departed into a desert place by ship privately. M'r:6:33: And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. M'r:6:34: And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. M'r:6:35: And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: M'r:6:36: Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. M'r:6:37: He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? M'r:6:38: He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. M'r:6:39: And he commanded them to make all sit down by companies upon the green grass. M'r:6:40: And they sat down in ranks, by hundreds, and by fifties. M'r:6:41: And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. M'r:6:42: And they did all eat, and were filled. M'r:6:43: And they took up twelve baskets full of the fragments, and of the fishes. M'r:6:44: And they that did eat of the loaves were about five thousand men. M'r:6:45: And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. M'r:6:46: And when he had sent them away, he departed into a mountain to pray. M'r:6:47: And when even was come, the ship was in the midst of the sea, and he alone on the land. M'r:6:48: And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. M'r:6:49: But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: M'r:6:50: For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. M'r:6:51: And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. M'r:6:52: For they considered not the miracle of the loaves: for their heart was hardened. M'r:6:53: And when they had passed over, they came into the land of Gennesaret, and drew to the shore. M'r:6:54: And when they were come out of the ship, straightway they knew him, M'r:6:55: And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. M'r:6:56: And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole. *** END OF CHAPTER *** MARK M'r:7:1: Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. M'r:7:2: And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. M'r:7:3: For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. M'r:7:4: And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. M'r:7:5: Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? M'r:7:6: He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. M'r:7:7: Howbeit in vain do they worship me, teaching for doctrines the commandments of men. M'r:7:8: For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. M'r:7:9: And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. M'r:7:10: For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: M'r:7:11: But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. M'r:7:12: And ye suffer him no more to do ought for his father or his mother; M'r:7:13: Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. M'r:7:14: And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand: M'r:7:15: There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. M'r:7:16: If any man have ears to hear, let him hear. M'r:7:17: And when he was entered into the house from the people, his disciples asked him concerning the parable. M'r:7:18: And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; M'r:7:19: Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? M'r:7:20: And he said, That which cometh out of the man, that defileth the man. M'r:7:21: For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, M'r:7:22: Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: M'r:7:23: All these evil things come from within, and defile the man. M'r:7:24: And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. M'r:7:25: For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: M'r:7:26: The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. M'r:7:27: But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. M'r:7:28: And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. M'r:7:29: And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. M'r:7:30: And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. M'r:7:31: And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. M'r:7:32: And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. M'r:7:33: And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; M'r:7:34: And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. M'r:7:35: And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. M'r:7:36: And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; M'r:7:37: And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak. *** END OF CHAPTER *** MARK M'r:8:1: In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, M'r:8:2: I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: M'r:8:3: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. M'r:8:4: And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? M'r:8:5: And he asked them, How many loaves have ye? And they said, Seven. M'r:8:6: And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. M'r:8:7: And they had a few small fishes: and he blessed, and commanded to set them also before them. M'r:8:8: So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. M'r:8:9: And they that had eaten were about four thousand: and he sent them away. M'r:8:10: And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. M'r:8:11: And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. M'r:8:12: And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. M'r:8:13: And he left them, and entering into the ship again departed to the other side. M'r:8:14: Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. M'r:8:15: And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. M'r:8:16: And they reasoned among themselves, saying, It is because we have no bread. M'r:8:17: And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? M'r:8:18: Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? M'r:8:19: When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. M'r:8:20: And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. M'r:8:21: And he said unto them, How is it that ye do not understand? M'r:8:22: And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. M'r:8:23: And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. M'r:8:24: And he looked up, and said, I see men as trees, walking. M'r:8:25: After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. M'r:8:26: And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town. M'r:8:27: And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? M'r:8:28: And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. M'r:8:29: And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. M'r:8:30: And he charged them that they should tell no man of him. M'r:8:31: And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. M'r:8:32: And he spake that saying openly. And Peter took him, and began to rebuke him. M'r:8:33: But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. M'r:8:34: And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. M'r:8:35: For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. M'r:8:36: For what shall it profit a man, if he shall gain the whole world, and lose his own soul? M'r:8:37: Or what shall a man give in exchange for his soul? M'r:8:38: Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. *** END OF CHAPTER *** MARK M'r:9:1: And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. M'r:9:2: And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. M'r:9:3: And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. M'r:9:4: And there appeared unto them Elias with Moses: and they were talking with Jesus. M'r:9:5: And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. M'r:9:6: For he wist not what to say; for they were sore afraid. M'r:9:7: And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. M'r:9:8: And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. M'r:9:9: And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. M'r:9:10: And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. M'r:9:11: And they asked him, saying, Why say the scribes that Elias must first come? M'r:9:12: And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. M'r:9:13: But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. M'r:9:14: And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. M'r:9:15: And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. M'r:9:16: And he asked the scribes, What question ye with them? M'r:9:17: And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; M'r:9:18: And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. M'r:9:19: He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. M'r:9:20: And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. M'r:9:21: And he asked his father, How long is it ago since this came unto him? And he said, Of a child. M'r:9:22: And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. M'r:9:23: Jesus said unto him, If thou canst believe, all things are possible to him that believeth. M'r:9:24: And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. M'r:9:25: When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. M'r:9:26: And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. M'r:9:27: But Jesus took him by the hand, and lifted him up; and he arose. M'r:9:28: And when he was come into the house, his disciples asked him privately, Why could not we cast him out? M'r:9:29: And he said unto them, This kind can come forth by nothing, but by prayer and fasting. M'r:9:30: And they departed thence, and passed through Galilee; and he would not that any man should know it. M'r:9:31: For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. M'r:9:32: But they understood not that saying, and were afraid to ask him. M'r:9:33: And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? M'r:9:34: But they held their peace: for by the way they had disputed among themselves, who should be the greatest. M'r:9:35: And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. M'r:9:36: And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, M'r:9:37: Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. M'r:9:38: And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. M'r:9:39: But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. M'r:9:40: For he that is not against us is on our part. M'r:9:41: For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. M'r:9:42: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. M'r:9:43: And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: M'r:9:44: Where their worm dieth not, and the fire is not quenched. M'r:9:45: And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: M'r:9:46: Where their worm dieth not, and the fire is not quenched. M'r:9:47: And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: M'r:9:48: Where their worm dieth not, and the fire is not quenched. M'r:9:49: For every one shall be salted with fire, and every sacrifice shall be salted with salt. M'r:9:50: Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. *** END OF CHAPTER *** MARK M'r:10:1: And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. M'r:10:2: And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. M'r:10:3: And he answered and said unto them, What did Moses command you? M'r:10:4: And they said, Moses suffered to write a bill of divorcement, and to put her away. M'r:10:5: And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. M'r:10:6: But from the beginning of the creation God made them male and female. M'r:10:7: For this cause shall a man leave his father and mother, and cleave to his wife; M'r:10:8: And they twain shall be one flesh: so then they are no more twain, but one flesh. M'r:10:9: What therefore God hath joined together, let not man put asunder. M'r:10:10: And in the house his disciples asked him again of the same matter. M'r:10:11: And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. M'r:10:12: And if a woman shall put away her husband, and be married to another, she committeth adultery. M'r:10:13: And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. M'r:10:14: But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. M'r:10:15: Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. M'r:10:16: And he took them up in his arms, put his hands upon them, and blessed them. M'r:10:17: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? M'r:10:18: And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. M'r:10:19: Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. M'r:10:20: And he answered and said unto him, Master, all these have I observed from my youth. M'r:10:21: Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. M'r:10:22: And he was sad at that saying, and went away grieved: for he had great possessions. M'r:10:23: And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! M'r:10:24: And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! M'r:10:25: It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. M'r:10:26: And they were astonished out of measure, saying among themselves, Who then can be saved? M'r:10:27: And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. M'r:10:28: Then Peter began to say unto him, Lo, we have left all, and have followed thee. M'r:10:29: And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, M'r:10:30: But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. M'r:10:31: But many that are first shall be last; and the last first. M'r:10:32: And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, M'r:10:33: Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: M'r:10:34: And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. M'r:10:35: And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. M'r:10:36: And he said unto them, What would ye that I should do for you? M'r:10:37: They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. M'r:10:38: But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? M'r:10:39: And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: M'r:10:40: But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. M'r:10:41: And when the ten heard it, they began to be much displeased with James and John. M'r:10:42: But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. M'r:10:43: But so shall it not be among you: but whosoever will be great among you, shall be your minister: M'r:10:44: And whosoever of you will be the chiefest, shall be servant of all. M'r:10:45: For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. M'r:10:46: And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging. M'r:10:47: And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. M'r:10:48: And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. M'r:10:49: And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. M'r:10:50: And he, casting away his garment, rose, and came to Jesus. M'r:10:51: And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. M'r:10:52: And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. *** END OF CHAPTER *** MARK M'r:11:1: And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, M'r:11:2: And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. M'r:11:3: And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. M'r:11:4: And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. M'r:11:5: And certain of them that stood there said unto them, What do ye, loosing the colt? M'r:11:6: And they said unto them even as Jesus had commanded: and they let them go. M'r:11:7: And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. M'r:11:8: And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. M'r:11:9: And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: M'r:11:10: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. M'r:11:11: And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. M'r:11:12: And on the morrow, when they were come from Bethany, he was hungry: M'r:11:13: And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. M'r:11:14: And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. M'r:11:15: And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; M'r:11:16: And would not suffer that any man should carry any vessel through the temple. M'r:11:17: And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. M'r:11:18: And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. M'r:11:19: And when even was come, he went out of the city. M'r:11:20: And in the morning, as they passed by, they saw the fig tree dried up from the roots. M'r:11:21: And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. M'r:11:22: And Jesus answering saith unto them, Have faith in God. M'r:11:23: For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. M'r:11:24: Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. M'r:11:25: And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. M'r:11:26: But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. M'r:11:27: And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, M'r:11:28: And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? M'r:11:29: And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. M'r:11:30: The baptism of John, was it from heaven, or of men? answer me. M'r:11:31: And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? M'r:11:32: But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. M'r:11:33: And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. *** END OF CHAPTER *** MARK M'r:12:1: And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. M'r:12:2: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. M'r:12:3: And they caught him, and beat him, and sent him away empty. M'r:12:4: And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. M'r:12:5: And again he sent another; and him they killed, and many others; beating some, and killing some. M'r:12:6: Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. M'r:12:7: But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. M'r:12:8: And they took him, and killed him, and cast him out of the vineyard. M'r:12:9: What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. M'r:12:10: And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: M'r:12:11: This was the Lord's doing, and it is marvellous in our eyes? M'r:12:12: And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. M'r:12:13: And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. M'r:12:14: And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not? M'r:12:15: Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. M'r:12:16: And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar's. M'r:12:17: And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him. M'r:12:18: Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, M'r:12:19: Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. M'r:12:20: Now there were seven brethren: and the first took a wife, and dying left no seed. M'r:12:21: And the second took her, and died, neither left he any seed: and the third likewise. M'r:12:22: And the seven had her, and left no seed: last of all the woman died also. M'r:12:23: In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. M'r:12:24: And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? M'r:12:25: For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. M'r:12:26: And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? M'r:12:27: He is not the God of the dead, but the God of the living: ye therefore do greatly err. M'r:12:28: And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? M'r:12:29: And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: M'r:12:30: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. M'r:12:31: And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. M'r:12:32: And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: M'r:12:33: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. M'r:12:34: And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. M'r:12:35: And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? M'r:12:36: For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. M'r:12:37: David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. M'r:12:38: And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, M'r:12:39: And the chief seats in the synagogues, and the uppermost rooms at feasts: M'r:12:40: Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation. M'r:12:41: And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. M'r:12:42: And there came a certain poor widow, and she threw in two mites, which make a farthing. M'r:12:43: And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: M'r:12:44: For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. *** END OF CHAPTER *** MARK M'r:13:1: And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! M'r:13:2: And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. M'r:13:3: And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, M'r:13:4: Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? M'r:13:5: And Jesus answering them began to say, Take heed lest any man deceive you: M'r:13:6: For many shall come in my name, saying, I am Christ; and shall deceive many. M'r:13:7: And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. M'r:13:8: For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. M'r:13:9: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. M'r:13:10: And the gospel must first be published among all nations. M'r:13:11: But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. M'r:13:12: Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. M'r:13:13: And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved. M'r:13:14: But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: M'r:13:15: And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: M'r:13:16: And let him that is in the field not turn back again for to take up his garment. M'r:13:17: But woe to them that are with child, and to them that give suck in those days! M'r:13:18: And pray ye that your flight be not in the winter. M'r:13:19: For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. M'r:13:20: And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. M'r:13:21: And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: M'r:13:22: For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. M'r:13:23: But take ye heed: behold, I have foretold you all things. M'r:13:24: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, M'r:13:25: And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. M'r:13:26: And then shall they see the Son of man coming in the clouds with great power and glory. M'r:13:27: And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. M'r:13:28: Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: M'r:13:29: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. M'r:13:30: Verily I say unto you, that this generation shall not pass, till all these things be done. M'r:13:31: Heaven and earth shall pass away: but my words shall not pass away. M'r:13:32: But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. M'r:13:33: Take ye heed, watch and pray: for ye know not when the time is. M'r:13:34: For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. M'r:13:35: Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: M'r:13:36: Lest coming suddenly he find you sleeping. M'r:13:37: And what I say unto you I say unto all, Watch. *** END OF CHAPTER *** MARK M'r:14:1: After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. M'r:14:2: But they said, Not on the feast day, lest there be an uproar of the people. M'r:14:3: And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. M'r:14:4: And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? M'r:14:5: For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. M'r:14:6: And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. M'r:14:7: For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. M'r:14:8: She hath done what she could: she is come aforehand to anoint my body to the burying. M'r:14:9: Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. M'r:14:10: And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. M'r:14:11: And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him. M'r:14:12: And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? M'r:14:13: And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. M'r:14:14: And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? M'r:14:15: And he will shew you a large upper room furnished and prepared: there make ready for us. M'r:14:16: And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. M'r:14:17: And in the evening he cometh with the twelve. M'r:14:18: And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. M'r:14:19: And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? M'r:14:20: And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. M'r:14:21: The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born. M'r:14:22: And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. M'r:14:23: And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. M'r:14:24: And he said unto them, This is my blood of the new testament, which is shed for many. M'r:14:25: Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. M'r:14:26: And when they had sung an hymn, they went out into the mount of Olives. M'r:14:27: And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. M'r:14:28: But after that I am risen, I will go before you into Galilee. M'r:14:29: But Peter said unto him, Although all shall be offended, yet will not I. M'r:14:30: And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. M'r:14:31: But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. M'r:14:32: And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. M'r:14:33: And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; M'r:14:34: And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. M'r:14:35: And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. M'r:14:36: And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt. M'r:14:37: And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? M'r:14:38: Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. M'r:14:39: And again he went away, and prayed, and spake the same words. M'r:14:40: And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. M'r:14:41: And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. M'r:14:42: Rise up, let us go; lo, he that betrayeth me is at hand. M'r:14:43: And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. M'r:14:44: And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. M'r:14:45: And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. M'r:14:46: And they laid their hands on him, and took him. M'r:14:47: And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. M'r:14:48: And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me? M'r:14:49: I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. M'r:14:50: And they all forsook him, and fled. M'r:14:51: And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: M'r:14:52: And he left the linen cloth, and fled from them naked. M'r:14:53: And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. M'r:14:54: And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. M'r:14:55: And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. M'r:14:56: For many bare false witness against him, but their witness agreed not together. M'r:14:57: And there arose certain, and bare false witness against him, saying, M'r:14:58: We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. M'r:14:59: But neither so did their witness agree together. M'r:14:60: And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? M'r:14:61: But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? M'r:14:62: And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. M'r:14:63: Then the high priest rent his clothes, and saith, What need we any further witnesses? M'r:14:64: Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. M'r:14:65: And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. M'r:14:66: And as Peter was beneath in the palace, there cometh one of the maids of the high priest: M'r:14:67: And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. M'r:14:68: But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. M'r:14:69: And a maid saw him again, and began to say to them that stood by, This is one of them. M'r:14:70: And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto. M'r:14:71: But he began to curse and to swear, saying, I know not this man of whom ye speak. M'r:14:72: And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. *** END OF CHAPTER *** MARK M'r:15:1: And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. M'r:15:2: And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. M'r:15:3: And the chief priests accused him of many things: but he answered nothing. M'r:15:4: And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. M'r:15:5: But Jesus yet answered nothing; so that Pilate marvelled. M'r:15:6: Now at that feast he released unto them one prisoner, whomsoever they desired. M'r:15:7: And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. M'r:15:8: And the multitude crying aloud began to desire him to do as he had ever done unto them. M'r:15:9: But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? M'r:15:10: For he knew that the chief priests had delivered him for envy. M'r:15:11: But the chief priests moved the people, that he should rather release Barabbas unto them. M'r:15:12: And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? M'r:15:13: And they cried out again, Crucify him. M'r:15:14: Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. M'r:15:15: And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. M'r:15:16: And the soldiers led him away into the hall, called Praetorium; and they call together the whole band. M'r:15:17: And they clothed him with purple, and platted a crown of thorns, and put it about his head, M'r:15:18: And began to salute him, Hail, King of the Jews! M'r:15:19: And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. M'r:15:20: And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. M'r:15:21: And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. M'r:15:22: And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. M'r:15:23: And they gave him to drink wine mingled with myrrh: but he received it not. M'r:15:24: And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. M'r:15:25: And it was the third hour, and they crucified him. M'r:15:26: And the superscription of his accusation was written over, THE KING OF THE JEWS. M'r:15:27: And with him they crucify two thieves; the one on his right hand, and the other on his left. M'r:15:28: And the scripture was fulfilled, which saith, And he was numbered with the transgressors. M'r:15:29: And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, M'r:15:30: Save thyself, and come down from the cross. M'r:15:31: Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. M'r:15:32: Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. M'r:15:33: And when the sixth hour was come, there was darkness over the whole land until the ninth hour. M'r:15:34: And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? M'r:15:35: And some of them that stood by, when they heard it, said, Behold, he calleth Elias. M'r:15:36: And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. M'r:15:37: And Jesus cried with a loud voice, and gave up the ghost. M'r:15:38: And the veil of the temple was rent in twain from the top to the bottom. M'r:15:39: And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. M'r:15:40: There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; M'r:15:41: (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem. M'r:15:42: And now when the even was come, because it was the preparation, that is, the day before the sabbath, M'r:15:43: Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. M'r:15:44: And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. M'r:15:45: And when he knew it of the centurion, he gave the body to Joseph. M'r:15:46: And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. M'r:15:47: And Mary Magdalene and Mary the mother of Joses beheld where he was laid. *** END OF CHAPTER *** MARK M'r:16:1: And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. M'r:16:2: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. M'r:16:3: And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? M'r:16:4: And when they looked, they saw that the stone was rolled away: for it was very great. M'r:16:5: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. M'r:16:6: And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. M'r:16:7: But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. M'r:16:8: And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid. M'r:16:9: Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. M'r:16:10: And she went and told them that had been with him, as they mourned and wept. M'r:16:11: And they, when they had heard that he was alive, and had been seen of her, believed not. M'r:16:12: After that he appeared in another form unto two of them, as they walked, and went into the country. M'r:16:13: And they went and told it unto the residue: neither believed they them. M'r:16:14: Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. M'r:16:15: And he said unto them, Go ye into all the world, and preach the gospel to every creature. M'r:16:16: He that believeth and is baptized shall be saved; but he that believeth not shall be damned. M'r:16:17: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; M'r:16:18: They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. M'r:16:19: So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. M'r:16:20: And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen. *** END OF CHAPTER *** MARK Sin is sometimes defined as missing the mark. ------------------------------------ End Word Text Edit may continue to Convert HTML to blogger Compose ----------------------------------------------------------
 BY THE NARATORS DESCRIPTION OF WHAT REVELATIONS DESCRIBES, AS THE NARATOR himself says of The Book Of Revelations ar end of surmise or simmary:
"By the grace of Christ we must be kept in joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appearance will be joyful to those who partake of his grace and favour here. Let all add, Amen.
THESE TWO BOOKS MAY HAVE TWO DIFFERENT NARATORS??? I DO NOT KNOW.
**((1CHRONICLES description EXCERT))
Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself.

* "The Doctrine of Christ" ((descriptuon EXCERT))-"Any one who goes ahead and does not abide in the doctrine of Christ does not have God; he who abides in the doctrine has both the Father and the Son." (2 John 9, RSV)
Jesus Presented Himself to Israel Covertly
Jesus did not go about declaring he was the "Christ" or the "Anointed One." "Who do you say that I am?" Peter’s answer pleased our Lord—"You are the Christ [Anointed], the Son of the living God." That was correct. Only by the aid of the holy Spirit was Peter able to speak thus.
But notice what the holy Spirit did not suggest: It did not imply Jesus was God—not even the vaguest hint of it. The holy Spirit owed us the truth, and it gave us the truth. "You are the Christ [Anointed], the Son of the living God." They were then charged, "Tell no one." If denied from presenting Jesus as the Christ, would they present Jesus as God? Did the holy Spirit tell Peter a half-truth about the Christ?
The "doctrine of Christ" is: Jesus is the "Anointed" One.
For Those Who Have Doubts About the Trinity//// The purpose of this writing((THAT WRITING, not this collection of EXCERTED TEXTS collected here )) is not for those who have no doubts about the Trinity. That is their fixed belief. Nothing we could say would penetrate their patriotic zeal for the Trinity. However, if you are one with gnawing doubts about it, and wish to satisfy your reason and heart, then this message may be very helpful. You may be glad to know early Christians did not believe in the Trinity, so you have lots of company. Also, there are increasing numbers in the churches today who sincerely doubt it, including some of the scholars as well.
The Jews knew only priests, kings and some prophets were anointed, and it was strictly forbidden to make or use the special "holy anointing oil" improperly (Ex. 30:31-33). Jesus was not a Levite and, therefore, could not be of the Levitical Priesthood.
He was, however, of David’s line and could be anointed "King." Before his death, Jesus rode into Jerusalem saying, "Tell the daughter of Zion, Behold, your king is coming to you" (Matt. 21:5-16).
In Jesus’ last encounter with the Pharisees, he asked: "What do you think of Christ? Whose son is he?" They knew Christ (Messiah, the Anointed) was spoken of as the Son of David and that David looked for a son he would call Lord. They answered: "The son of David." Jesus said, "How is it then that David, inspired by the Spirit, calls him Lord" (Matt. 22:42, 43, RSV)?
We ask: Did David believe he would father a son who would be God himself? Would he father God? Certainly not! David, through the Spirit, was showing that the Messiah of promise would be born of David’s royal line and, by faithfully laying down his life as the ransom price, would be raised as Lord of both the living and the dead. (See Rom. 14:9.) This would be the Father’s reward for His son Christ Jesus, to enable him to carry out his great future work as Judge and Mediator in the Millennial Kingdom.
If the doctrine of Christ meant Jesus was God, the holy Spirit failed to make this known. The title "Anointed" is never applied to God. That would be a sacrilege. The greater always anoints the lesser. God is above all. He anoints, but is not anointed—nor can He be. We repeat: God is never called anointed! Never ever! It would be a grave impropriety to do so.
We Have Found the Messiah (The Anointed)
The Christian Church started out exclusively Jewish and, as such, had a singular God. "The LORD our God is one LORD" is the basic concept of the Jewish faith (Deut. 6:4). This was universally accepted and stressed by Jewish authorities from ancient times.
** The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.
2CH:1
* Solomon's choice of wisdom, His strength and wealth.
- SOLOMON began his reign with a pious, public visit to God's altar. Those that pursue present things most eagerly, are likely to be disappointed; while those that refer themselves to the providence of God, if they have not the most, have the most comfort. Those that make this world their end, come short of the other, and are disappointed in this also; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but shall have as much of this world as is good for them, in their way. Let us then be contented, without those great things which men generally covet, but which commonly prove fatal snares to the soul.
* There is little doubt the Christian religion started out with this original concept of God. The Church of England, in the Book of Common Prayer, presents the Apostles’ Creed as a Unitarian Creed, which it affirms was the belief of the Church during the first two centuries. This Unitarian Creed is still quoted in many churches today. (We should distinguish between the Unitarian Creed, which presents God as a single being, and the Unitarian Church, which believes Jesus is not the son of God but only the son of Joseph and Mary.)
In the fourth century, under Constantine (A.D. 325), the Nicene, or Semi-Trinitarian concept, was forged making Jesus and God one in substance. Then in the fifth century, the Athanasian, or Trinitarian Creed, came along, adding the holy Spirit, to complete the Trinity doctrine. Though called the Athanasian Creed, it is now generally admitted to have been composed by some other person. It is noteworthy that the word Trinity nowhere appears in the Bible. More importantly, the early Church debates of the Apostolic Era were centered on keeping newly converted Gentiles from being brought under the Jewish law. There were no ongoing debates on whether Jesus and God were two persons in one. Yet since the early Christian Church was mostly Jewish, any deviation from the "Lord our God is one Lord" foundation would have taken enormous discussion and debate.
Jaroslav Pelikan’s Observation
Jaroslav Pelikan, sterling Professor of History at Yale University, who is called "The Doctrine Doctor," is quoted saying: "You are not entitled to the beliefs you cherish about such things as the Holy Trinity without a sense of what you owe to those who worked this out for you. . . . To circumvent St. Athanasius on the assumption that if you put me alone in a room with the New Testament, I will come up with the doctrine of the Trinity, is naive."1 The renowned Doctor of Doctrine is telling us the Trinity cannot be found by open study of the New Testament. He is admitting that it is not a doctrine of clear Biblical statement. Rather, the Trinity is a doctrine of inference, not of statement. That is why the Trinity has such troubled acceptance. We could add to Dr. Pelikan’s statement and say that if you placed 10,000 people in rooms with New Testaments, they would not find the Trinity. We also have not found it.
The churches have had consistent trouble with unbelief in the Trinity. We quote Larry Poston, writing for Christianity Today, who looked into why the average age of Christian conversion was 16 years old whereas the average age of Muslim conversion was 31. His explanation in part was: "The Muslim is not asked to give credence to allegedly ‘irrational’ concepts such as the Trinity, the Incarnation. . . . If one does consider it essential that concepts such as the Trinity be explained before conversion, are the common presentations of these teachings adequate?"2
Can you have a rational explanation of an "irrational" concept? Mr. Poston cannot be a rational believer in the Trinity, and there are more like him. Such members within the church find themselves put upon to accept something that is inherently not understandable. The Athanasian Creed tried to present the Trinity not as "three incomprehensibles" but "one incomprehensible."
THAT SAID, I MOVE ON TO GATHER WHAT I FIND COMPRENDA'BLE!!!!
THE INTRODUCTION TO "The Doctrine of Christ" DOES CONTINUE WITH THIS INTRODUCTION A CHAPTERS YHAT FOLLOW, I,E, ntroduction: "The Doctrine of Christ"
Let Us Reason Together
Trinity Emerges Gradually
The Holy Spirit Misunderstood
Further Scriptural Harmony
Confronting Gnostic Heresies
Readings from the Inspired Word of God
Views of the Early Church Fathers
Summary and Conclusions

Appendix: Translations of the Greek arch (arkee)
Endnotes
References
IN ALL, FOR MY CONTEXT HERE, ADDING A LITTLE NORE OF WHAT REASONINGS AND PUZZELING THEY PRESENT:
*Mr. Poston is not a lone voice crying in the wilderness on this subject. Quoting another source: "A fruitful cause of error in ancient and also modern times is owing to an attempt to explain or illustrate this [Trinity] doctrine, forgetting that it is a mystery to be received on faith, which cannot, from its own nature, be rendered intelligible to man’s intellect."3 We may also here quote H. M. S. Richards, in a Voice of Prophecy Radio Broadcast, who similarly said, "[Trinity] is basic in our faith. . . . None of us can understand it. It’s a divine mystery, but gloriously true."4 No wonder children are prepared to believe it more readily than adults.
Three Classes of Trinitarians
The tendency is to group all Trinitarians into one group. Such is not the case. Actually, there are three groups in the Christian world professing belief in the Trinity.
(1) The Catholic Church and the Episcopal Church believe in Apostolic succession. They believe the Word of God is being developed on an ongoing basis through a continuous chain of apostles from our Lord’s time until now. Hence, they are not embarrassed to accept the Apostle’s Creed, the Nicene Creed and the Athanasian Creed even though contradictory. They do not need a strong Biblical basis for their beliefs because they can accept a council of bishops’ or a pope’s statements as a basis for belief. They believe God invests his truth in an ongoing body of apostles to define and clarify the faith. Hence they accept the fact that the early Church had a Unitarian God concept which evolved into the Trinity. They believe the Trinity just developed over time as the outgrowth of continued apostolic revealment.
(2) Then there is the Protestant Modernist and those who believe in Contemporary Religion. Their belief is that man makes known his understanding of God on an ongoing basis. In each time and place, men have presented their concepts of God. They hold that the Bible was created by men who presented their opinions about God in their time and place, and men have a right to continue presenting their growing conceptions of God and truth. Such do not believe the Bible to be the inspired Word of God but merely an attempt to define God in ancient times. Hence they do not waste too much effort trying to harmonize it or understand it. They feel man must continue writing his own Bible as he progresses. In this camp the range of belief is incredibly diverse, and the real question with many of these is not if they believe in the Trinity, but do they, in fact, believe in God. However, in that they do not openly oppose the Trinity or the Bible, but are quite permissive of both, they are acceptable in the Christian community.
(3) The last group are the Fundamentalists and the Evangelicals who believe the Bible is the Word of God and inerrant. To this we agree. This group is uncomfortable with the fact that the Nicene Creed was created in the fourth century and the Athanasian Creed in the fifth century. That is an embarrassment to them because they feel the Bible is their sole basis of belief. Hence, having accepted the Athanasian Creed, they become revisionists of history and try to rewrite it so they can teach the early Christian Church believed it. They also comb through the Bible looking for some support of Trinitarianism. Some of their assertions make the Catholics, the Modernists and Contemporary religionists a bit uncomfortable. As badly matched as these three groups are, they are amazingly tolerant of each other in this regard.
Two Witnesses
In John 8:13-18 (RSV) the Pharisees were having a little skirmish with Jesus. They said, "You are bearing witness to yourself; your testimony is not true." Here you are, just a plain ordinary person, going about making claims. Why should anyone believe you? After all, we are learned and taught in rabbinical schools, and why should we be concerned with your testimony? Jesus answered, "Even if I do bear witness to myself, my testimony is true, for I know whence I have come and whither I am going. You judge according to the flesh, I judge no one. Yet even if I do judge, my judgment is true. . . . In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me." If they wanted two witnesses, Jesus gave them two witnesses—God and himself. We might ask, why didn’t he give them three witnesses, as provided for in Deut. 19:15, by adding the holy Spirit? Evidently because the holy Spirit was not a person. God and Jesus together make two, no more, no less: 1 + 1 = 2. That is pure math as taught by Jesus.
"They Have Taken Away My Lord"
Remember Mary, standing at the empty tomb. As she stood there weeping, two angels asked her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid him" (John 20:13, RSV). Now, she was not looking for her deceased God. God does not and cannot die. She was looking for her Master or Teacher, or at least for his remains. Her only mistake was to look for the living Jesus among the dead after he was resurrected. We might say the same. The Trinitarians have taken away the living Lord and we do not know what they have done with him. If he is the God of Moses, then what has happened to our Lord Jesus? We would not have an elder brother. How could the Absolute God say, "I will proclaim thy name to my brethren" (Heb. 2:11, 12, RSV)? Only Jesus could speak of us as his brethren, and only he is privileged to thus proclaim the Father’s name to us.
God never ever called anyone His brother. He has no brothers or sisters. Jesus taught us to address God as "our Father." Our resurrected Lord Jesus is not "ashamed to call us brethren." God has given us the "Spirit of Sonship"—that makes Him "our Father." God is not our "brother." The Trinity concept has taken away our Lord Jesus—our Elder Brother, and we do not know what they have done with him. We cannot find him in this doctrine. God’s voice in two Gospels said, "This is my beloved Son" (Matt. 3:17; Mark 9:7). If Jesus is a Son and we are sons of God, then we are brethren. Why have they taken away our brother? What have they done with him? The CHAPTER 1 THEN STARTS
2CH:9
* The queen of Sheba. (1-12) Solomon's riches, and his death. (13-31)
#1-12 This history has been considered, #1Ki 10; yet because our Saviour has proposed it as an example in seeking after him, #Mt 12:42, we must not pass it over without observing, that those who know the worth of true wisdom will grudge no pains or cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of Solomon; and yet, learning from him to serve God, and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that pearl of great price, for which, if we part with all, we make a good bargain.
#13-31 The imports here mentioned, would show that prosperity drew the minds of Solomon and his subjects to the love of things curious and uncommon, though useless in themselves. True wisdom and happiness are always united together; but no such alliance exists between wealth and the enjoyment of the things of this life. Let us then acquaint ourselves with the Saviour, that we may find rest for our souls. Here is Solomon reigning in wealth and power, in ease and fulness, the like of which could never since be found; for the most known of the great princes of the earth were famed for their wars; whereas Solomon reigned forty years in profound peace. The promise was fulfilled, that God would give him riches and honour, such as no kings have had or shall have. The lustre wherein he appeared, was typical of the spiritual glory of the kingdom of the Messiah, and but a faint representation of His throne, which is above every throne. Here is Solomon dying, and leaving all his wealth and power to one who he knew would be a fool! #Ec 2:18,19. This was not only vanity, but vexation of spirit. Neither power, wealth, nor wisdom, can ward off or prepare for the stroke of death. But thanks be to God who giveth the victory to the true believer, even over this dreaded enemy, through Jesus Christ our Lord.
2CH:10
* The ten tribes revolt from Rehoboam.
- Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things. No more needs to be done to ruin men, than to leave them to their own pride and passion. Thus, whatever are the devices of men, God is doing his own work by all, and fulfilling the word which he has spoken. No man can bequeath his prosperity to his heirs any more than his wisdom; though our children will generally be affected by our conduct, whether good or bad. Let us then seek those good things which will be our own for ever; and crave the blessing of God upon our posterity, in preference to wealth or worldly exaltation.
2CH:11
* Rehoboam forbidden to war against Israel. (1-12) The priests and Levites find refuge in Judah. (13-23)
#1-12 A few good words might have prevented the rebellion of Rehoboam's subjects; but all the force of his kingdom cannot bring them back. And it is in vain to contend with the purpose of God, when it is made known to us. Even those who are destitute of true faith, will at times pay some regard to the word of God, and be kept by it from wrong actions, to which they are prone by nature.
#13-23 When the priests and Levites came to Jerusalem, the devout, pious Israelites followed them. Such as set their hearts to seek the Lord God of Israel, left the inheritance of their fathers, and went to Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where God's faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of Christ and his gospel, we have good evidence that we are truly his disciples. And it is the interest of a nation to protect religion and religious people.
2CH:12
* Rehoboam, forsaking the Lord, is punished.
- When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of godliness. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving God, throw aside all their religion when they have received a merciful deliverance. God quickly brought troubles upon Judah, to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify God, and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more God's service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of God is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his religion. He never quite cast off God; yet he engaged not his heart to seek the Lord. See what his fault was; he did not serve the Lord, because he did not seek the Lord. He did not pray, as Solomon, for wisdom and grace; he did not consult the word of God, did not seek to that as his oracle, nor follow its directions. He made nothing of his religion, because he did not set his heart to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good.
Song of Solomon
Song:1
** This book is a Divine allegory, which represents the love between Christ and his church of true believers, under figures taken from the relation and affection that subsist between a bridegroom and his espoused bride; an emblem often employed in Scripture, as describing the nearest, firmest, and most sure relation: see #Ps 45; Isa 54:5,6; 62:5; Jer 2:2; 3:1; also in Ezekiel, Hosea, and by our Lord himself, #Mt 9:15; 25:1: see also #Re 21:2,9; Eph 5:27. There is no character in the church of Christ, and no situation in which the believer is placed, but what may be traced in this book, as humble inquirers will find, on comparing it with other Scriptures, by the assistance of God the Holy Spirit, in answer to their supplications. Much, however, of the language has been misunderstood by expositors and translators. The difference between the customs and manners of Europe, and those of the East, must especially be kept in view. The little acquaintance with eastern customs possessed by most of our early expositors and translators, has in many cases prevented a correct rendering. Also, the changes in our own language, during the last two or three centuries, affect the manner in which some expressions are viewed, and they must not be judged by modern notions. But the great outlines, rightly interpreted, fully accord with the affections and experience of the sincere Christian.
* The title. (1) The church confesses her deformity. (2-6) The church beseeches Christ to lead her to the resting-place of his people. (7,8) Christ's commendation of the church, Her esteem for Him. (9-17)
#1 This is "the Song of songs," excellent above any others, for it is wholly taken up with describing the excellences of Christ, and the love between him and his redeemed people.
#2-6 The church, or rather the believer, speaks here in the character of the spouse of the King, the Messiah. The kisses of his mouth mean those assurances of pardon with which believers are favoured, filling them with peace and joy in believing, and causing them to abound in hope by the power of the Holy Ghost. Gracious souls take most pleasure in loving Christ, and being loved of him. Christ's love is more valuable and desirable than the best this world can give. The name of Christ is not now like ointment sealed up, but like ointment poured forth; which denotes the freeness and fulness of the setting forth of his grace by the gospel. Those whom he has redeemed and sanctified, are here the virgins that love Jesus Christ, and follow him whithersoever he goes, #Re 14:4. They entreat him to draw them by the quickening influences of his Spirit. The more clearly we discern Christ's glory, the more sensible shall we be that we are unable to follow him suitably, and at the same time be more desirous of doing it. Observe the speedy answer given to this prayer. Those who wait at Wisdom's gate, shall be led into truth and comfort. And being brought into this chamber, our griefs will vanish. We have no joy but in Christ, and for this we are indebted to him. We will remember to give thanks for thy love; it shall make more lasting impressions upon us than any thing in this world. Nor is any love acceptable to Christ but love in sincerity, #Eph 6:24. The daughters of Jerusalem may mean professors not yet established in the faith. The spouse was black as the tents of the wandering Arabs, but comely as the magnificent curtains in the palaces of Solomon. The believer is black, as being defiled and sinful by nature, but comely, as renewed by Divine grace to the holy image of God. He is still deformed with remains of sin, but comely as accepted in Christ. He is often base and contemptible in the esteem of men, but excellent in the sight of God. The blackness was owing to the hard usage that had been suffered. The children of the church, her mother, but not of God, her Father, were angry with her. They had made her suffer hardships, which caused her to neglect the care of her soul. Thus, under the emblem of a poor female, made the chosen partner of a prince, we are led to consider the circumstances in which the love of Christ is accustomed to find its objects. They were wretched slaves of sin, in toil, or in sorrow, weary and heavy laden, but how great the change when the love of Christ is manifested to their souls!
#7,8 Observe the title given to Christ, O Thou whom my soul loveth. Those that do so, may come to him boldly, and may humbly plead with him. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them. Those whose souls love Jesus Christ, earnestly desire to share in the privileges of his flock. Turning aside from Christ is what gracious souls dread more than anything else. God is ready to answer prayer. Follow the track, ask for the good old way, observe the footsteps of the flock, look what has been the practice of godly people. Sit under the direction of good ministers; beside the tents of the under shepherds. Bring thy charge with thee, they shall all be welcome. It will be the earnest desire and prayer of the Christian, that God would so direct him in his worldly business, and so order his situation and employment, that he may have his Lord and Saviour always before him.
#9-17 The Bridegroom gives high praises of his spouse. In the sight of Christ believers are the excellent of the earth, fitted to be instruments for promoting his glory. The spiritual gifts and graces which Christ bestows on every true believer, are described by the ornaments then in use, ver. #10,11. The graces of the saints are many, but there is dependence upon each other. He who is the Author, will be the Finisher of the good work. The grace received from Christ's fulness, springs forth into lively exercises of faith, affection, and gratitude. Yet Christ, not his gifts, is most precious to them. The word translated "camphire," signifies "atonement or propitiation." Christ is dear to all believers, because he is the propitiation for their sins. No pretender must have his place in the soul. They resolved to lodge him in their hearts all the night; during the continuance of the troubles of life. Christ takes delight in the good work which his grace has wrought on the souls of believers. This should engage all who are made holy, to be very thankful for that grace which has made those fair, who by nature were deformed. The spouse (the believer) has a humble, modest eye, discovering simplicity and godly sincerity; eyes enlightened and guided by the Holy Spirit, that blessed Dove. The church expresses her value for Christ. Thou art the great Original, but I am but a faint and imperfect copy. Many are fair to look at, yet their temper renders them unpleasant: but Christ is fair, yet pleasant. The believer, ver. #16, speaks with praise of those holy ordinances in which true believers have fellowship with Christ. Whether the believer is in the courts of the Lord, or in retirement; whether following his daily labours, or confined on the bed of sickness, or even in a dungeon, a sense of the Divine presence will turn the place into a paradise. Thus the soul, daily having fellowship with the Father, the Son, and the Holy Spirit, enjoys a lively hope of an incorruptible, undefiled, and unfading inheritance above.
SONG:2
* The mutual love of Christ and his church. (1-7) The hope and calling of the church. (8-13) Christ's care of the church, Her faith and hope. (14-17)
#1-7 Believers are beautiful, as clothed in the righteousness of Christ; and fragrant, as adorned with the graces of his Spirit; and they thrive under the refreshing beams of the Sun of righteousness. The lily is a very noble plant in the East; it grows to a considerable height, but has a weak stem. The church is weak in herself, yet is strong in Him that supports her. The wicked, the daughters of this world, who have no love to Christ, are as thorns, worthless and useless, noxious and hurtful. Corruptions are thorns in the flesh; but the lily now among thorns, shall be transplanted into that paradise where there is no brier or thorn. The world is a barren tree to the soul; but Christ is a fruitful one. And when poor souls are parched with convictions of sin, with the terrors of the law, or the troubles of this world, weary and heavy laden, they may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it. Believers have tasted that the Lord Jesus is gracious; his fruits are all the precious privileges of the new covenant, purchased by his blood, and communicated by his Spirit; promises are sweet to a believer, and precepts also. Pardons are sweet, and peace of conscience sweet. If our mouths are out of taste for the pleasures of sin, Divine consolations will be sweet to us. Christ brings the soul to seek and to find comforts through his ordinances, which are as a banqueting-house where his saints feast with him. The love of Christ, manifested by his death, and by his word, is the banner he displays, and believers resort to it. How much better is it with the soul when sick from love to Christ, than when surfeited with the love of this world! And though Christ seemed to have withdrawn, yet he was even then a very present help. All his saints are in his hand, which tenderly holds their aching heads. Finding Christ thus nigh to her, the soul is in great care that her communion with him is not interrupted. We easily grieve the Spirit by wrong tempers. Let those who have comfort, fear sinning it away.
#8-13 The church pleases herself with thoughts of further communion with Christ. None besides can speak to the heart. She sees him come. This may be applied to the prospect the Old Testament saints had of Christ's coming in the flesh. He comes as pleased with his own undertaking. He comes speedily. Even when Christ seems to forsake, it is but for a moment; he will soon return with everlasting loving-kindness. The saints of old saw him, appearing through the sacrifices and ceremonial institutions. We see him through a glass darkly, as he manifests himself through the lattices. Christ invites the new convert to arise from sloth and despondency, and to leave sin and worldly vanities, for union and communion with him. The winter may mean years passed in ignorance and sin, unfruitful and miserable, or storms and tempests that accompanied his conviction of guilt and danger. Even the unripe fruits of holiness are pleasant unto Him whose grace has produced them. All these encouraging tokens and evidences of Divine favour, are motives to the soul to follow Christ more fully. Arise then, and come away from the world and the flesh, come into fellowship with Christ. This blessed change is owing wholly to the approaches and influences of the Sun of righteousness.
#14-17 The church is Christ's dove; she returns to him, as her Noah. Christ is the Rock, in whom alone she can think herself safe, and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey. Christ calls her to come boldly to the throne of grace, having a great High Priest there, to tell what her request is. Speak freely, fear not a slight or a repulse. The voice of prayer is sweet and acceptable to God; those who are sanctified have the best comeliness. The first risings of sinful thoughts and desires, the beginnings of trifling pursuits which waste the time, trifling visits, small departures from truth, whatever would admit some conformity to the world; all these, and many more, are little foxes which must be removed. This is a charge to believers to mortify their sinful appetites and passions, which are as little foxes, that destroy their graces and comforts, and crush good beginnings. Whatever we find a hinderance to us in that which is good, we must put away. He feedeth among the lilies; this shows Christ's gracious presence among believers. He is kind to all his people. It becomes them to believe this, when under desertion and absence, and so to ward off temptations. The shadows of the Jewish dispensation were dispelled by the dawning of the gospel day. And a day of comfort will come after a night of desertion. Come over the mountains of Bether, "the mountains that divide," looking forward to that day of light and love. Christ will come over every separating mountain to take us home to himself.
SONG:3
* The trials of the church by the withdrawing of Christ. (1-5) The excellences of the church, The care of Christ for her. (6-11)
#1-5 It was hard to the Old Testament church to find Christ in the ceremonial law; the watchmen of that church gave little assistance to those who sought after him. The night is a time of coldness, darkness, and drowsiness, and of dim apprehensions concerning spiritual things. At first, when uneasy, some feeble efforts are made to obtain the comfort of communion with Christ. This proves in vain; the believer is then roused to increased diligence. The streets and broad-ways seem to imply the means of grace in which the Lord is to be sought. Application is made to those who watch for men's souls. Immediate satisfaction is not found. We must not rest in any means, but by faith apply directly to Christ. The holding of Christ, and not letting him go, denotes earnest cleaving to him. What prevails is a humble, ardent suing by prayer, with a lively exercise of faith on his promises. So long as the faith of believers keeps hold of Christ, he will not be offended at their earnest asking, yea, he is well pleased with it. The believer desires to make others acquainted with his Saviour. Wherever we find Christ, we must take him home with us to our houses, especially to our hearts; and we should call upon ourselves and each other, to beware of grieving our holy Comforter, and provoking the departure of the Beloved.
#6-11 A wilderness is an emblem of the world; the believer comes out of it when he is delivered from the love of its sinful pleasures and pursuits, and refuses to comply with its customs and fashions, to seek happiness in communion with the Saviour. A poor soul shall come up, at last, under the conduct of the Comforter; like a cloud of incense ascending from the altar, or the smoke of the burnt-offerings. This signifies pious and devout affections, and the mounting of the soul heaven-ward. The believer is filled with the graces of God's Spirit; his devotions now are very lively. These graces and comforts are from the heavenly Canaan. He, who is the Peace of his people, the King of the heavenly Zion, has provided for the safe conveyance of his redeemed through the wilderness of this world. The bed, or palanquin, was contrived for rest and easy conveyance, but its beauty and magnificence showed the quality of its owner. The church is well guarded; more are with her than are against her: believers, when they repose in Christ, and with him, though they have their fears in the night, are yet safe. The chariot here denotes the covenant of redemption, the way of our salvation. This is that work of Christ, which makes him loved and admired in the eyes of believers. It is framed and contrived, both for the glory of Christ, and for the comfort of believers; it is well ordered in all things and sure. The blood of the covenant, that rich purple, is the cover of this chariot, by which believers are sheltered from the wind and storms of Divine wrath, and the troubles of this world; but the midst of it is that love of Christ which passes knowledge, this is for believers to repose upon. Christ, in his gospel, manifests himself. Take special notice of his crown. Applying this to Christ, it speaks the honour put upon him, and his power and dominion.
SONG:4
* Christ sets forth the graces of the church. (1-7) Christ's love to the church. (8-15) The church desires further influences of Divine grace. (16)
#1-7 If each of these comparisons has a meaning applicable to the graces of the church, or of the faithful Christian, they are not clearly known; and great mistakes are made by fanciful guesses. The mountain of myrrh appears to mean the mountain Moriah, on which the temple was built, where the incense was burned, and the people worshipped the Lord. This was his residence till the shadows of the law given to Moses were dispersed by the breaking of the gospel day, and the rising of the Sun of righteousness. And though, in respect of his human nature, Christ is absent from his church on earth, and will continue to be so till the heavenly day break, yet he is spiritually present in his ordinances, and with his people. How fair and comely are believers, when justified in Christ's righteousness, and adorned with spiritual graces! when their thoughts, words, and deeds, though imperfect, are pure, manifesting a heart nourished by the gospel!
#8-15 Observe the gracious call Christ gives to the church. It is, 1. A precept; so this is Christ's call to his church to come off from the world. These hills seem pleasant, but there are in them lions' dens; they are mountains of the leopards. 2. As a promise; many shall be brought as members of the church, from every point. The church shall be delivered from her persecutors in due time, though now she dwells among lions, #Ps 57:4. Christ's heart is upon his church; his treasure is therein; and he delights in the affection she has for him; its working in the heart, and its works in the life. The odours wherewith the spouse is perfumed, are as the gifts and graces of the Spirit. Love and obedience to God are more pleasing to Christ than sacrifice or incense. Christ having put upon his spouse the white raiment of his own righteousness, and the righteousness of saints, and perfumed it with holy joy and comfort, he is well pleased with it. And Christ walks in his garden unseen. A hedge of protection is made around, which all the powers of darkness cannot break through. The souls of believers are as gardens enclosed, where is a well of living water, #Joh 4:14; 7:38, the influences of the Holy Spirit. The world knows not these wells of salvation, nor can any opposer corrupt this fountain. Saints in the church, and graces in the saints, are fitly compared to fruits and spices. They are planted, and do not grow of themselves. They are precious; they are the blessings of this earth. They will be kept to good purpose when flowers are withered. Grace, when ended in glory, will last for ever. Christ is the source which makes these gardens fruitful; even a well of living waters.
#16 The church prays for the influences of the blessed Spirit, to make this garden fruitful. Graces in the soul are as spices in these gardens, that in them which is valuable and useful. The blessed Spirit, in his work upon the soul, is as the wind. There is the north wind of conviction, and the south wind of comfort. He stirs up good affections, and works in us both to will and to do that which is good. The church invites Christ. Let him have the honour of all the garden produces, and let us have the comfort of his acceptance of it. We can invite him to nothing but what is his own already. The believer can have no joy of the fruits, unless they redound some way or other to the glory of Christ. Let us then seek to keep separate from the world, as a garden enclosed, and to avoid conformity thereto.
SONG:5
* Christ's answer. (1) The disappointments of the church from her own folly. (2-8) The excellences of Christ. (9-16)
#1 See how ready Christ is to accept the invitations of his people. What little good there is in us would be lost, if he did not preserve it to himself. He also invites his beloved people to eat and drink abundantly. The ordinances in which they honour him, are means of grace.
#2-8 Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ knocks to awaken us, knocks by his word and Spirit, knocks by afflictions and by our consciences; thus, #Re 3:20. When we are unmindful of Christ, still he thinks of us. Christ's love to us should engage ours to him, even in the most self-denying instances; and we only can be gainers by it. Careless souls put slights on Jesus Christ. Another could not be sent to open the door. Christ calls to us, but we have no mind, or pretend we have no strength, or we have no time, and think we may be excused. Making excuses is making light of Christ. Those put contempt upon Christ, who cannot find in their hearts to bear a cold blast, or to leave a warm bed for him. See the powerful influences of Divine grace. He put in his hand to unbolt the door, as one weary of waiting. This betokens a work of the Spirit upon the soul. The believer's rising above self-indulgence, seeking by prayer for the consolations of Christ, and to remove every hinderance to communion with him; these actings of the soul are represented by the hands dropping sweet-smelling myrrh upon the handles of the locks. But the Beloved was gone! By absenting himself, Christ will teach his people to value his gracious visits more highly. Observe, the soul still calls Christ her Beloved. Every desertion is not despair. Lord, I believe, though I must say, Lord, help my unbelief. His words melted me, yet, wretch that I was, I made excuses. The smothering and stifling of convictions will be very bitter to think of, when God opens our eyes. The soul went in pursuit of him; not only prayed, but used means, sought him in the ways wherein he used to be found. The watchmen wounded me. Some refer it to those who misapply the word to awakened consciences. The charge to the daughters of Jerusalem, seems to mean the distressed believer's desire of the prayers of the feeblest Christian. Awakened souls are more sensible of Christ's withdrawings than of any other trouble.
#9-16 Even those who have little acquaintance with Christ, cannot but see amiable beauty in others who bear his image. There are hopes of those who begin to inquire concerning Christ and his perfections. Christians, who are well acquainted with Christ themselves, should do all they can to make others know something of him. Divine glory makes him truly lovely in the eyes of all who are enlightened to discern spiritual things. He is white in the spotless innocence of his life, ruddy in the bleeding sufferings he went through at his death. This description of the person of the Beloved, would form, in the figurative language of those times, a portrait of beauty of person and of grace of manners; but the aptness of some of the allusions may not appear to us. He shall come to be glorified in his saints, and to be admired in all that believe. May his love constrain us to live to his glory.
SONG:6
* Inquiry where Christ must be sought. (1) Where Christ may be found. (2,3) Christ's commendations of the church. (4-10) The work of grace in the believer. (11-13)
#1 Those made acquainted with the excellences of Christ, and the comfort of an interest in him, desire to know where they may meet him. Those who would find Christ, must seek him early and diligently.
#2,3 Christ's church is a garden, enclosed, and separated from the world; he takes care of it, delights in it, and visits it. Those who would find Christ, must attend him in his ordinances, the word, sacraments, and prayer. When Christ comes to his church, it is to entertain his friends. And to take believers to himself: he picks the lilies one by one; and at the great day he will send forth his angels to gather all his lilies, that he may be for ever admired in them. The death of a believer is not more than the owner of a garden plucking a favourite flower; and He will preserve it from withering, yea, cause it to flourish for ever, with increasing beauty. If our own hearts can witness for us that we are Christ's, question not his being ours, for the covenant never breaks on his side. It is the comfort of the church, that he feeds among the lilies, that he takes delight in his people.
#4-10 All the real excellence and holiness on earth centre in the church. Christ goes forth subduing his enemies, while his followers gain victories over the world, the flesh, and the devil. He shows the tenderness of a Redeemer, the delight he takes in his redeemed people, and the workings of his own grace in them. True believers alone can possess the beauty of holiness. And when their real character is known, it will be commended. Both the church and believers, at their first conversion, look forth as the morning, their light being small, but increasing. As to their sanctification, they are fair as the moon, deriving all their light, grace, and holiness from Christ; and as to justification, clear as the sun, clothed with Christ, the Sun of righteousness, and fighting the good fight of faith, under the banners of Christ, against all spiritual enemies.
#11-13 In retirement and in meditation the Christian character is formed and perfected. But not in the retirement of the idle, the self-indulgent, or the trifler. When the Christian is released from the discharge of his duties in life, the world has no attractions for him. His prayer is, that all things belonging to the Spirit may live and grow within him, and around him. Such are the interesting cares and employments of him whom the world wrongly deems unhappy, and lost to his true interests. In humility and self-abasement, the humble Christian would turn away from the sight of all; but the Lord delights to honour him. Chiefly, however, may the reference be to the ministering angels who shall be sent for the soul of the Christian. Their approach may startle, but the departing soul shall find the Lord its strength and its portion for ever. The church is called the Shulamite: the word signifies perfection and peace; not in herself, but in Christ, in whom she is complete, through his righteousness; and has peace, which he made for her through his blood, and gives unto her by his Spirit.
SONG:7
* The graces of the church. (1-9) The delight of the church in Christ. (10-13)
#1-9 The similitudes here are different from what they were before, and in the original refer to glorious and splendid clothing. Such honour have all his saints; and having put on Christ, they are distinguished by their beautiful and glorious apparel. They adorn the doctrine of God their Saviour in all things. Consistent believers honour Christ, recommend the gospel, and convince and awaken sinners. The church resembles the stately and spreading palm; while her love for Christ, and the obedience resulting therefrom, are precious fruit of the true Vine. The King is held in the galleries. Christ takes delight in the assemblies and ordinances of his people; and admires the fruit of his grace in them. When applied to the church and to each faithful Christian, all this denotes that beauty of holiness, in which they shall be presented to their heavenly Bridegroom.
#10-13 The church, the believing soul, triumphs in its relation to Christ, and interest in him. She humbly desires communion with him. Let us walk together, that I may receive counsel, instruction, and comfort from thee; and may make known my wants and my grievances to thee, with freedom, and without interruption. Communion with Christ is what all that are made holy earnestly breathe after. And those who would converse with Christ, must go forth from the world. Wherever we are, we may keep up communion with God. Nor should we go where we cannot in faith ask him to go with us. Those who would go abroad with Christ, must begin early in the morning of their days; must begin every day with him, seek him early, seek him diligently. A gracious soul can reconcile itself to the poorest places, if it may have communion with God in them; but the most delightful fields will not satisfy, unless the Beloved is there. Let us not think to be satisfied with any earthly object. Our own souls are our vineyards; they should be planted with useful trees. We should often search whether we are fruitful in righteousness. Christ's presence will make the vine flourish, and the tender grapes appear, as the returning sun revives the gardens. If we can appeal to him, Thou knowest all things, thou knowest that I love thee; if his Spirit witness with our spirit, that our souls prosper, it is enough. And we must beg of him to search and try us, to discover us to ourselves. The fruits and exercises of graces are pleasant to the Lord Jesus. These must be laid up, and always ready; that by our bringing forth much fruit, he may be glorified. It is all from him, therefore it is fit it should be all for him.
SONG:8
* Desire for communion with Christ. (1-4) The vehemence of this desire. (5-7) The church pleads for others. (8-12) And prays for Christ's coming. (13,14)
#1-4 The church wishes for the constant intimacy and freedom with the Lord Jesus that a sister has with a brother. That they might be as his brethren, which they are, when by grace they are made partakers of a Divine nature. Christ is become as our Brother; wherever we find him, let us be ready to own our relation to him, and affection for him, and not fear being despised for it. Is there in us an ardent wish to serve Christ more and better? What then have we laid up in store, to show our affection to the Beloved of our souls? What fruit unto holiness? The church charges all her children that they never provoke Christ to withdraw. We should reason with ourselves, when tempted to do what would grieve the Spirit.
#5-7 The Jewish church came up from the wilderness, supported by Divine power and favour. The Christian church was raised from a low, desolate condition, by the grace of Christ relied on. Believers, by the power of grace, are brought up from the wilderness. A sinful state is a wilderness in which there is no true comfort; it is a wandering, wanting state: There is no coming out of this wilderness, but leaning on Christ as our Beloved, by faith; not leaning to our own understanding, nor trusting in any righteousness of our own; but in the strength of him, who is the Lord our Righteousness. The words of the church to Christ which follow, entreat an abiding place in his love, and protection by his power. Set me as a seal upon thine heart; let me always have a place in thine heart; let me have an impression of love upon thine heart. Of this the soul would be assured, and without a sense thereof no rest is to be found. Those who truly love Christ, are jealous of every thing that would draw them from him; especially of themselves, lest they should do any thing to provoke him to withdraw from them. If we love Christ, the fear of coming short of his love, or the temptations to forsake him, will be most painful to us. No waters can quench Christ's love to us, nor any floods drown it. Let nothing abate our love to him. Nor will life, and all its comforts, entice a believer from loving Christ. Love of Christ, will enable us to repel and triumph over temptations from the smiles of the world, as well as from its frowns.
#8-12 The church pleads for the Gentiles, who then had not the word of God, nor the means of grace. Those who are brought to Christ themselves, should contrive what they may do to help others to him. Babes in Christ are always seen among Christians, and the welfare of their weak brethren is an object of continual prayer with the stronger believers. If the beginning of this work were likened to a wall built upon Him the precious Foundation and Corner-stone, then the Gentile church would become as a palace for the great King, built of solid silver. If the first preaching of the gospel were as the making a door through the wall of partition, that door should be lasting, as cased with boards of durable cedar. She shall be carefully and effectually protected, enclosed so as to receive no damage. The church is full of care for those yet uncalled. Christ says, I will do all that is necessary to be done for them. See with what satisfaction we should look back upon the times and seasons, when we were in his eyes as those that find favour. Our hearts are our vineyards, which we must keep with all diligence. To Christ, and to his praise, all our fruits must be dedicated. All that work for Christ, work for themselves, and shall be unspeakable gainers by it.
#13,14 These verses close the conference between Christ and his church. He first addresses her as dwelling in the gardens, the assemblies and ordinances of his saints. He exhorts her to be constant and frequent in prayers, supplications, and praises, in which he delights. She replies, craving his speedy return to take her to be wholly with Him. The heavens, those high mountains of sweet spices, must contain Christ, till the times come, when every eye shall see him, in all the glory of the better world. True believers as they are looking for, so they are hastening to the coming of that day of the Lord. Let every Christian endeavour to perform the duties of his station, that men may see his good works, and glorify his heavenly Father. Continuing earnest in prayer for what we want, our thanksgivings will abound, and our joy will be full; our souls will be enriched, and our labours prospered. We shall be enabled to look forward to death and judgment without fear. Even so, come, Lord Jesus.
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