The Epistle of Barnabas was an early Greek text that purports to be written by Paul\u2019s traveling and ministry companion, Barnabas. However, there are others in the early church, with the same name, that were large figures in the early church. One whom attribution has been given was Barnabas of Alexandria.<\/p>\n
The earliest text of this letter is contained in the 4th century codex, Codex Sinaiticus. The letter was at the end of the codex, most likely because of it\u2019s relation to the book of Revelation.<\/p>\n
The early church fathers we both aware of the Epistle of Barnabas and they quoted from it. The earliest reference is Clement of Alexandria (160-215 CE) which has lead many to assume that the author was Paul\u2019s traveling companion.<\/p>\n
The Epistle of Barnabas is multi-faceted. In one respect it\u2019s an apocalyptic epistle that has tones of Gnosticism.<\/p>\n
Option #1<\/strong> Barnabas, Paul\u2019s companion in Acts.<\/p>\n Option #2<\/strong> Barnabas of Alexandria.<\/p>\n Option #3<\/strong> Pseudonymous and unknown<\/p>\n The various date proposed for this epistle have almost all be very early. However, at the earliest it would have been after the destruction of the temple in 70 CE and before the rebuilding of a Roman temple in it\u2019s place, which was in 135 CE.<\/p>\n One reason why it is believed to be from this time period is the references to the temple, which was destroyed in 70 CE. For this reason alone some commentaries have given it a confident date, as post 70 CE.<\/p>\n Behold they that pulled down this Again, it was revealed how the city and the temple and the people of The text also seems to allude to other post-temple issues such as the outlawing of circumcision (chapter 4). In addition, the text seems to illustrate tensions between the Jews and Christians that are characteristic of the diaspora after the destruction at the hands of Rome.<\/p>\n The most definitive piece of evidence comes from it\u2019s quotation of Matthew\u2019s gospel. Given the fact that this line only appears in Matthew and not earlier gospels like Mark, it\u2019s safe to say that this epistle was written after the turn of the century, making the epistle of Barnabas at least as late as 100-135 CE.<\/p>\n The Epistle of Barnabas was fairly well known a circulated in it\u2019s time. It was widely accepted in the late first century and the early second century (CE) as an authoritative text, declaring that the end time is near. The church in this time period thought the final battle between good and evil was about to blow wide open and that the final judgement was at hand. The epistle of Barnabas is one of many texts that seemed to support this idea.<\/p>\n However, it\u2019s gnostic style content and it\u2019s lack of coherence was a major obstacle. The letter seemed to lack an author, a clear audience, and it also seemed very partisan in it\u2019s tone and content. Therefore, wide acceptance by the church at large was limited. However, the letter quotes from various early biblical passages, as well as some apocryphal books, such as Esdras and Enoch. One example of such biblical quotes comes from Jesus\u2019 words in Matthew, right after Jesus give a parable that demonstrates salvation and damnation;<\/p>\n Moreover understand this also, my brothers. When ye see that after Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth. (Parable of the banquet)<\/span><\/p>\n 14 <\/sup>For many are called, but few are chosen.<\/em><\/span><\/p>\n (Matthew 22:13-14)<\/p><\/blockquote>\n <\/p>\n THE EPISTLE OF BARNABAS<\/strong> 1:1 1:2 1:3 1:4 1:5 1:6 Barnabas 1:7 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 3:1 3:2 3:3 3:4 3:6 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 8:1 8:2 8:3 8:4 8:5 8:6 8:7 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 Barnabas 11:10 11:11 12:1 12:2 12:3 Barnabas 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 13:1 13:2 13:3 13:4 13:5 13:6 13:7 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 17:1 17:2 18:1 18:2 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:11 19:12 20:1 20:2 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 Footnotes<\/strong><\/p>\n 1. [The Anchor Bible Dictionary, v. 1, pp. 613-614]\u21a9<\/a><\/sup><\/p>\n 2. [Oxford Bible Commentary, pp. 1312]\u21a9<\/a><\/sup><\/p>\n","protected":false},"excerpt":{"rendered":" Overview of the Epistle of Barnabas ABOUT: The Epistle of Barnabas was an early Greek text that purports to be written by Paul\u2019s traveling and ministry companion, Barnabas. However, there are others in the early church, with the same name, that were large figures in the early church. One whom attribution has been given was … Read more<\/a><\/p>\n","protected":false},"author":1,"featured_media":12759,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1258,7156],"tags":[7242,7241,7240,7243],"_links":{"self":[{"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/posts\/13250"}],"collection":[{"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/comments?post=13250"}],"version-history":[{"count":0,"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/posts\/13250\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/media\/12759"}],"wp:attachment":[{"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/media?parent=13250"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/categories?post=13250"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dustoffthebible.com\/Blog-archive\/wp-json\/wp\/v2\/tags?post=13250"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}DATING:<\/h3>\n
\ntemple themselves shall build it. (Barnabas 16:3)<\/i><\/p>\n
\nIsrael should be betrayed. For the scripture saith; And it shall be
\nin the last days, that the Lord shall deliver up the sheep of the
\npasture and the fold and the tower thereof to destruction.<\/i> And it
\ncame to pass as the Lord spake. (Barnabas 16:5)<\/p><\/blockquote>\nRECEPTION:<\/h3>\n
\nso many signs and wonders wrought in Israel, even then they were
\nabandoned, let us give heed, lest haply we be found, as the scripture
\nsaith, many are called but few are chosen. <\/i>(Barnabas 4:14)<\/p>\n
\nText of the Epistle of Barnabas<\/h2>\n
\n
\nTranslated by J.B. Lightfoot.<\/strong><\/p>\n
\nI Bid you greeting, sons and daughters, in the name of the Lord that
\nloved us, in peace.<\/p>\n
\nSeeing that the ordinances of God are great and rich unto you, I
\nrejoice with an exceeding great and overflowing joy at your blessed
\nand glorious spirits; so innate is the grace of the spiritual gift
\nthat ye have received.<\/p>\n
\nWherefore also I the more congratulate myself hoping to be saved, for
\nthat I truly see the Spirit poured out among you from the riches of
\nthe fount of the Lord. So greatly did the much-desired sight of you
\nastonish me respecting you.<\/p>\n
\nBeing therefore persuaded of this, and being conscious with myself
\nthat having said much among you I know that the Lord journeyed with
\nme on the way of righteousness, and am wholly constrained also myself
\nto this, to love you more than my own soul (for great faith and love
\ndwelleth in you through the hope of the life which is
\nHis)\u2013considering this therefore, that,<\/p>\n
\nif it shall be my care to communicate to you some portion of that
\nwhich I received, it shall turn to my reward for having ministered to
\nsuch spirits, I was eager to send you a trifle, that along with your
\nfaith ye might have your knowledge also perfect.<\/p>\n
\nWell then, there are three ordinances of the Lord; the hope of life,
\nwhich is the beginning and end of our faith; and righteousness, which
\nis the beginning and end of judgment; love shown in gladness and
\nexultation, the testimony of works of righteousness.<\/em><\/p>\n
\nFor the Lord made known to us by His prophets things past and
\npresent, giving us likewise the firstfruits of the taste of things
\nfuture. And seeing each of these things severally coming to pass,
\naccording as He spake, we ought to offer a richer and higher offering
\nto the fear of Him. But I, not as though I were a teacher, but as
\none of yourselves, will show forth a few things, whereby ye shall be
\ngladdened in the present circumstances.<\/p>\n
\nSeeing then that the days are evil, and that the Active One himself
\nhas the authority, we ought to give heed to ourselves and to seek out
\nthe ordinances of the Lord.<\/p>\n
\nThe aids of our faith then are fear and patience, and our allies are
\nlong-suffering and self-restraint.<\/p>\n
\nWhile these abide in a pure spirit in matters relating to the Lord,
\nwisdom, understanding, science, knowledge rejoice with them.<\/p>\n
\nFor He hath made manifest to us by all the prophets that He wanteth
\nneither sacrifices nor whole burnt offerings nor oblations, saying at
\none time;<\/p>\n
\nWhat to Me is the multitude of your sacrifices, saith the Lord I am
\nfull of whole burnt-offerings, and the fat of lambs and the blood
\nof bulls and of goats desire not, not though ye should come to be
\nseen of Me. or who required these things at your hands? Ye shall
\ncontinue no more to tread My court. If ye bring fine flour, it is
\nin vain; incense is an abomination to Me; your new moons and your
\nSabbaths I cannot away with.<\/i><\/p>\n
\nThese things therefore He annulled, that the new law of our Lord
\nJesus Christ, being free from the yoke of constraint, might have its
\noblation not made by human hands.<\/p>\n
\nAnd He saith again unto them; Did command your fathers when they
\nwent forth from the land of Egypt to bring Me whole burnt offerings
\nand sacrifices?<\/i><\/p>\n
\nNay, this was My command unto them, Let none of you bear a grudge
\nof evil against his neighbor in his heart, and love you not a false
\noath.<\/i><\/p>\n
\nSo we ought to perceive, unless we are without understanding, the
\nmind of the goodness of our Father; for He speaketh to us, desiring
\nus not to go astray like them but to seek how we may approach Him.<\/p>\n
\nThus then speaketh He to us; The sacrifice unto God is a broken
\nheart, the smell of a sweet savor unto the Lord is a heart that
\nglorifies its Maker.<\/i> We ought therefore, brethren, to learn
\naccurately concerning our salvation, lest the Evil One having
\neffected an entrance of error in us should fling us away from our
\nlife.<\/p>\n
\nHe speaketh again therefore to them concerning these things;
\nWherefore fast ye for Me, saith the Lord, so that your voice is
\nheard this day crying aloud? This is not the fast which have chosen,
\nsaith the Lord; not a man abasing his soul;<\/i><\/p>\n
\nnot though ye should bend your neck as a hoop, and put on sackcloth
\nand make your bed of ashes, not even so shall ye call a fast that is
\nacceptable.<\/i><\/p>\n
\nBut unto us He saith; Behold, this is the fast which I have chosen,
\nsaith the Lord; loosen every band of wickedness, untie the
\ntightened cords of forcible contracts, send away the broken ones
\nreleased and tear in pieces every unjust bond. Break thy bread to
\nthe hungry, and if thou seest one naked clothe him; bring the
\nshelterless into thy house, and if thou seest a humble man, thou
\nshalt not despise him, neither shall any one of thy household and
\nof thine own seed.<\/i><\/p>\n
\nThen shall thy light break forth in the morning, and thy healing
\nshall arise quickly, and righteousness shall go forth before thy
\nface, and the glory of God shall environ thee.
\n<\/i>
\n3:5
\nThen shalt thou cry out and God shall hear thee; while thou art
\nstill speaking, He shall say \u2018Lo, I am here\u2019; if thou shalt take
\naway from thee the yoke and the stretching forth of the finger and
\nthe word of murmuring, and shalt give thy bread to the hungry
\nheartily, and shalt pity the abased soul.<\/i><\/p>\n
\nTo this end therefore, my brethren, He that is long-suffering,
\nforeseeing that the people whom He had prepared in His well-beloved
\nwould believe in simplicity, manifested to us beforehand concerning
\nall things, that we might not as novices shipwreck ourselves upon
\ntheir law.<\/p>\n
\nIt behooves us therefore to investigate deeply concerning the
\npresent, and to search out the things which have power to save us.
\nLet us therefore flee altogether from all the works of lawlessness,
\nlest the works of lawlessness overpower us; and let us loathe the
\nerror of the present time, that we may be loved for that which is to
\ncome.<\/p>\n
\nLet us give no relaxation to our soul that it should have liberty to
\nconsort with sinners and wicked men, lest haply we be made like unto
\nthem.<\/p>\n
\nThe last offence is at hand, concerning which the scripture speaketh,
\nas Enoch saith. For to this end the Master hath cut the seasons and
\nthe days short, that His beloved might hasten and come to His
\ninheritance.<\/i><\/p>\n
\nAnd the prophet also speaketh on this wise; Ten reigns shall reign
\nupon the earth, and after them shall arise another king, who shall
\nbring low three of the kings under one.<\/i><\/p>\n
\nIn like manner Daniel speaketh concerning the same; And I saw the
\nforth beast to be wicked and strong and more intractable than all
\nthe beasts of the earth, and how there arose from him ten horns,
\nand from these a little horn and excrescence, and how that it
\nabased under one three of the great horns.<\/i><\/p>\n
\nYe ought therefore to understand. Moreover I ask you this one thing
\nbesides, as being one of yourselves and loving you all in particular
\nmore than my own soul, to give heed to yourselves now, and not to
\nliken yourselves to certain persons who pile up sin upon sin, saying
\nthat our covenant remains to them also.<\/p>\n
\nOurs it is; but they lost it in this way for ever, when Moses had
\njust received it. For the scripture saith; And Moses was in the
\nmountain fasting forty days and forty nights, and he received the
\ncovenant from the Lord, even tablets of stone written with the
\nfinger of the hand of the Lord.<\/i><\/p>\n
\nBut they lost it by turning unto idols. For thus saith the Lord;
\nMoses, Moses, come down quickly; for thy people whom thou
\nbroughtest out of the land of Egypt hath done unlawfully.<\/i> And
\nMoses understood, and threw the two tables from his hands; and their
\ncovenant was broken in pieces, that the covenant of the beloved Jesus
\nmight be sealed unto our hearts in the hope which springeth from
\nfaith in Him.<\/p>\n
\nBut though I would fain write many things, not as a teacher, but as
\nbecometh one who loveth you not to fall short of that which we
\npossess, I was anxious to write to you, being your devoted slave.
\nWherefore let us take heed in these last days. For the whole time of
\nour faith shall profit us nothing, unless we now, in the season of
\nlawlessness and in the offenses that shall be, as becometh sons of
\nGod, offer resistance, that the Black One may not effect an entrance.<\/p>\n
\nLet us flee from all vanity, let us entirely hate the works of the
\nevil way. Do not entering in privily stand apart by yourselves, as
\nif ye were already justified, but assemble yourselves together and
\nconsult concerning the common welfare.<\/p>\n
\nFor the scripture saith; Woe unto them that are wise for
\nthemselves, and understanding in their own sight.<\/i> Let us become
\nspiritual, let us become a temple perfect unto God. As far as in us
\nlies, let us exercise ourselves in the fear of God, [and] let us
\nstrive to keep His commandments, that we may rejoice in His
\nordinances.<\/p>\n
\nThe Lord judgeth the world without respect of persons; each man shall
\nreceive according to his deeds. If he be good, his righteousness
\nshall go before him in the way; if he be evil, the recompense of his
\nevil-doing is before him; lest perchance,<\/p>\n
\nif we relax as men that are called, we should slumber over our sins,
\nand the prince of evil receive power against us and thrust us out
\nfrom the kingdom of the Lord.<\/p>\n
\nMoreover understand this also, my brothers. When ye see that after
\nso many signs and wonders wrought in Israel, even then they were
\nabandoned, let us give heed, lest haply we be found, as the scripture
\nsaith, many are called but few are chosen.<\/i><\/p>\n
\nFor to this end the Lord endured to deliver His flesh unto
\ncorruption, that by the remission of sins we might be cleansed, which
\ncleansing is through the blood of His sprinkling.<\/p>\n
\nFor the scripture concerning Him containeth some things relating to
\nIsrael, and some things relating to us. And it speaketh thus; He
\nwas wounded for your transgressions, and He hath been bruised for
\nour sins; by His stripes we were healed. As a sheep He was led to
\nslaughter, as a lamb is dumb before his shearer.<\/i><\/p>\n
\nWe ought therefore to be very thankful unto the Lord, for that He
\nboth revealed unto us the past, and made us wise in the present, and
\nas regards the future we are not without understanding.<\/p>\n
\nNow the scripture saith; Not unjustly is the net spread for the
\nbirds.<\/i> He meaneth this that a man shall justly perish, who having
\nthe knowledge of the way of righteousness forceth himself into the
\nway of darkness.<\/p>\n
\nThere is yet this also, my brethren; if the Lord endured to suffer
\nfor our souls, though He was Lord of the whole world, unto whom God
\nsaid from the foundation of the world, Let us make man after our
\nimage and likeness<\/i>, how then did He endure to suffer at the hand
\nof men?<\/p>\n
\nUnderstand ye. The prophets, receiving grace from Him, prophesied
\nconcerning Him. But He Himself endured that He might destroy death
\nand show forth the resurrection of the dead, for that He must needs
\nbe manifested in the flesh;<\/p>\n
\nthat at the same time He might redeem the promise made to the
\nfathers, and by preparing the new people for Himself might show,
\nwhile He was on earth, that having brought about the resurrection He
\nwill Himself exercise judgment.<\/p>\n
\nYea and further, He preached teaching Israel and performing so many
\nwonders and miracles, and He loved him exceedingly.<\/p>\n
\nAnd when He chose His own apostles who were to proclaim His Gospel,
\nwho that He might show that He came not to call the righteous but
\nsinners<\/i> were sinners above every sin, then He manifested Himself
\nto be the Son of God.<\/p>\n
\nFor if He had not come in the flesh neither would men have looked
\nupon Him and been saved, forasmuch as when they look upon the sun
\nthat shall cease to be, which is the work of His own hands, they
\ncannot face its rays.<\/p>\n
\nTherefore the Son of God came in the flesh to this end, that He might
\nsum up the complete tale of their sins against those who persecuted
\nand slew His prophets.<\/p>\n
\nTo this end therefore He endured. For God saith of the wounds of His
\nflesh that they came from them; When they shall smite their own
\nshepherd, then shall the sheep of the flock be lost.<\/i><\/p>\n
\nBut He Himself desired so to suffer; for it was necessary for Him to
\nsuffer on a tree. For he that prophesied said concerning Him, Spare
\nMy soul form the sword;<\/i> and, Pierce My flesh with nails, for the
\ncongregations of evil-doers have risen up against Me.<\/i><\/p>\n
\nAnd again He saith; Behold I have given My back to stripes, and My
\ncheeks to smitings, and My face did I set as a hard rock.<\/i><\/p>\n
\nWhen then He gave the commandment, what saith He? Who is he that
\ndisputeth with Me? Let him oppose Me. Or who is he that goeth to
\nlaw with Me? Let him draw nigh unto the servant of the Lord,<\/i><\/p>\n
\nWoe unto you, for ye all shall wax old as a garment, and the moth
\nshall consume you.<\/i> And again the prophet saith, seeing that as a
\nhard stone He was ordained for crushing; Behold I will put into the
\nfountains of Zion a stone very precious, elect, a chief
\ncorner-stone, honorable.<\/i><\/p>\n
\nThen again what saith He; And whosoever shall set his hope on Him,
\nshall live forever.<\/i> Is our hope then set upon a stone? Far be it.
\nBut it is because the Lord hath set His flesh in strength. For He
\nsaith; And He set Me as a hard rock.<\/i><\/p>\n
\nAnd the prophet saith again; The stone which the builders rejected,
\nthis became the head and the corner.<\/i> And again He saith; This is
\nthe great and wonderful day, which the Lord made.<\/i><\/p>\n
\nI write to you the more simply, that ye may understand, I who am the
\noffscouring of your love.<\/p>\n
\nWhat then saith the prophet again? The assembly of evildoers
\ngathered around Me, they surrounded Me as bees surround a comb<\/i>;
\nand; For My garment they cast a lot.<\/i><\/p>\n
\nForasmuch then as He was about to be manifested in the flesh and to
\nsuffer, His suffering was manifested beforehand. For the prophet
\nsaith concerning Israel; Woe unto their soul, for they have
\ncounseled evil counsel against themselves saying, Let us bind the
\nrighteous one, for he is unprofitable for us.<\/i><\/p>\n
\nWhat sayeth the other prophet Moses unto them? Behold, these things
\nsaith the Lord God; enter into the good land which the Lord swear
\nunto Abraham, Isaac, and Jacob, and inherit it, a land flowing with
\nmilk and honey.<\/i><\/p>\n
\nBut what saith knowledge? Understand ye. Set your hope on Him who
\nis about to be manifested to you in the flesh, even Jesus. For man
\nis earth suffering; for from the face of the earth came the creation
\nof Adam.<\/p>\n
\nWhat then saith He? Into the good land, a land flowing with milk
\nand honey.<\/i> Blessed is our Lord, brethren, who established among us
\nwisdom and understanding of His secret things. For the prophet
\nspeaketh a parable concerning the Lord. Who shall comprehend, save
\nhe that is wise and prudent and that loveth his Lord?<\/p>\n
\nForasmuch then as He renewed us in the remission of sins, He made us
\nto be a new type, so that we should have the soul of children, as if
\nHe were recreating us.<\/p>\n
\nFor the scripture saith concerning us, how He saith to the Son; Let
\nus make man after our image and after our likeness, and let them
\nrule over the beasts of the earth and the fowls of the heaven and
\nthe fishes of the sea.<\/i> And the Lord said when He saw the fair
\ncreation of us men; Increase and multiply and fill the earth.<\/i>
\nThese words refer to the Son.<\/p>\n
\nAgain I will shew thee how the Lord speaketh concerning us. He made
\na second creation at the last; and the Lord saith; Behold I make
\nthe last things as the first.<\/i> In reference to this then the
\nprophet preached; Enter into a land flowing with milk and honey,
\nand be lords over it.<\/i><\/p>\n
\nBehold then we have been created anew, as He saith again in another
\nprophet; Behold, saith the Lord, I will take out from these<\/i>, that
\nis to say, from those whom the Spirit of the Lord foresaw, their
\nstony hearts, and will put into them hearts of flesh;<\/i> for He
\nHimself was to be manifested in the flesh and to dwell in us.<\/p>\n
\nFor a holy temple unto the Lord, my brethren, is the abode of our
\nheart.<\/p>\n
\nFor the Lord saith again; For wherein shall I appear unto the Lord
\nmy God and be glorified? I will make confession unto Thee in the
\nassembly of my brethren, and I will sing unto Thee in the midst of
\nthe assembly of the saints.<\/i> We therefore are they whom He brought
\ninto the good land.<\/p>\n
\nWhat then is the milk and the honey Because the child is first kept
\nalive by honey, and then by milk. So in like manner we also, being
\nkept alive by our faith in the promise and by the word, shall live
\nand be lords of the earth.<\/p>\n
\nNow we have already said above; And let them increase and multiply
\nand rule over the fishes.<\/i> But who is he that is able [now] to rule
\nover beasts and fishes and fowls of the heaven; for we ought to
\nperceive that to rule implieth power, so that one should give orders
\nand have dominion.<\/p>\n
\nIf then this cometh not to pass now, assuredly He spake to us for the
\nhereafter, when we ourselves shall be made perfect so that we may
\nbecome heirs of the covenant of the Lord.<\/p>\n
\nUnderstand therefore, children of gladness, that the good Lord
\nmanifested all things to us beforehand, that we might know to whom we
\nought in all things to render thanksgiving and praise.<\/p>\n
\nIf then the Son of God, being Lord and future Judge of quick and
\ndead, suffered that His wound might give us life, let us believe that
\nthe Son of God could not suffer except for our sakes.<\/p>\n
\nBut moreover when crucified He had vinegar and gall given Him to
\ndrink. Hear how on this matter the priests of the temple have
\nrevealed. Seeing that there is a commandment in scripture,
\nWhatsoever shall not observe the fast shall surely die,<\/i> the Lord
\ncommanded, because He was in His own person about to offer the vessel
\nof His Spirit a sacrifice for our sins, that the type also which was
\ngiven in Isaac who was offered upon the alter should be fulfilled.<\/p>\n
\nWhat then saith He in the prophet? And let them eat of the goat
\nthat is offered at the fast for all their sins.<\/i> Attend carefully;
\nAnd let all the priests alone eat the entrails unwashed with
\nvinegar.<\/i><\/p>\n
\nWherefore? Since ye are to give Me, who am to offer My flesh for the
\nsins of My new people, gall with vinegar to drink, eat ye alone,
\nwhile the people fasteth and waileth in sackcloth and ashes; that He
\nmight shew that He must suffer at their hands.<\/p>\n
\nAttend ye to the commandments which He gave. Take two goats, fair
\nand alike, and offer them, and let the priest take the one for a
\nwhole burnt offering for sins.<\/i><\/p>\n
\nBut the other one\u2013what must they do with it? Accursed,<\/i> saith He,
\nis the one.<\/i> Give heed how the type of Jesus is revealed.<\/p>\n
\nAnd do ye all spit upon it and goad it, and place scarlet wool
\nabout its head, and so let it be cast into the wilderness.<\/i> And
\nwhen it is so done, he that taketh the goat into the wilderness
\nleadeth it, and taketh off the wool, and putteth it upon the branch
\nwhich is called Rachia, the same whereof we are wont to eat the
\nshoots when we find them in the country. Of this briar alone is the
\nfruit thus sweet.<\/p>\n
\nWhat then meaneth this? Give heed. The one at the alter, and the
\nother accursed.<\/i> And moreover the accursed one crowned. For they
\nshall see Him in that day wearing the long scarlet robe about His
\nflesh, and shall say, Is not this He, Whom once we crucified and set
\nat nought and spat upon; verily this was He, Who then said that He
\nwas the Son of God.<\/p>\n
\nFor how is He like the goat? For this reason it says the goats
\nshall be fair and alike,<\/i> that, when they shall see Him coming
\nthen, they may be astonished at the likeness of the goat. Therefore
\nbehold the type of Jesus that was to suffer.<\/p>\n
\nBut what meaneth it, that they place the wool in the midst of the
\nthorns? It is a type of Jesus set forth for the Church, since
\nwhosoever should desire to take away the scarlet wool it behoved him
\nto suffer many things owing to the terrible nature of the thorn, and
\nthrough affliction to win the mastery over it. Thus, He saith, they
\nthat desire to see Me, and to attain unto My kingdom, must lay hold
\non Me through tribulation and affliction.<\/p>\n
\nBut what think ye meaneth the type, where the commandment is given
\nto Israel that those men, whose sins are full grown, offer an heifer
\nand slaughter and burn it, and then that the children take up the
\nashes, and cast them into vessels, and twist the scarlet wool on a
\ntree (see here again is the type of the cross and the scarlet wool),
\nand the hyssop, and that this done the children should sprinkle the
\npeople one by one, that they may be purified from their sins?<\/p>\n
\nUnderstand ye how in all plainness it is spoken unto you; the calf is
\nJesus, the men that offer it, being sinners, are they that offered
\nHim for the slaughter. After this it is no more men (who offer); the
\nglory is no more for sinners.<\/p>\n
\nThe children who sprinkle are they that preached unto us the
\nforgiveness of sins and the purification of our heart, they to whom,
\nbeing twelve in number for a testimony unto the tribes (for there are
\ntwelve tribes of Israel), He gave authority over the Gospel, that
\nthey should preach it.<\/p>\n
\nBut wherefore are the children that sprinkle three in number? For a
\ntestimony unto Abraham, Isaac and Jacob, because these are mighty
\nbefore God.<\/p>\n
\nThen there is the placing the wool on the tree. This means that the
\nkingdom of Jesus is on the cross, and that they who set their hope on
\nHim shall live for ever.<\/p>\n
\nAnd why is there the wool and the hyssop at the same time? Because
\nin His kingdom there shall be evil and foul days, in which we shall
\nbe saved; for he who suffers pain in the flesh is healed through the
\nfoulness of the hyssop.<\/p>\n
\nNow to us indeed it is manifest that these things so befell for this
\nreason, but to them they were dark, because they heard not the voice
\nof the Lord.<\/p>\n
\nFurthermore He saith concerning the ears, how that it is our heart
\nwhich He circumcised. The Lord saith in the prophet; With the
\nhearing of the ears they listened to Me.<\/i> And again He saith;
\nThey that are afar off shall hear with their ears, and shall
\nperceive what I have done. And; Be ye circumcised in your
\nhearts,<\/i> saith the Lord.<\/p>\n
\nAnd again He saith; Hear, O Israel, for thus saith the Lord thy
\nGod. Who is he that desireth to live forever, let him hear with his
\nears the voice of My servant.<\/i>
\n~y
\nAnd again He saith; Hear, O heaven, and give ear, O earth, for the
\nLord hath spoken these things for a testimony.<\/i> And again He saith;
\nHear the words of the Lord, ye rulers of this people. And again He
\nsaith; Hear, O my children, the voice of one crying in the
\nwilderness.<\/i> Therefore He circumcised our ears, that hearing the
\nword we might believe.<\/p>\n
\nBut moreover the circumcision, in which they have confidence, is
\nabolished; for He hath said that a circumcision not of the flesh
\nshould be practiced. But they transgressed, for an evil angel taught
\nthem cleverness.<\/p>\n
\nHe saith unto them; Thus saith the Lord your God<\/i> (so I find the
\ncommandment); sow not upon thorns, be ye circumcised in to your
\nLord.<\/i> And what saith He? Be ye circumcised in the hardness of
\nyour heart; and then ye will not harden your neck.<\/i> Take this
\nagain; Behold, sayith the Lord, all the Gentiles are uncircumcised
\nin their foreskin, but this people is uncircumcised in their
\nhearts.<\/i><\/p>\n
\nBut thou wilt say; In truth the people hath been circumcised for a
\nseal. Nay, but so likewise is every Syrian and Arabian and all the
\npriests of the idols. Do all those then too belong to their
\ncovenant? Moreover the Egyptians also are included among the
\ncircumcised.<\/p>\n
\nLearn therefore, children of love, concerning all things abundantly,
\nthat Abraham, who first appointed circumcision, looked forward in the
\nspirit unto Jesus, when he circumcised having received the ordinances
\nof three letters.<\/p>\n
\nFor the scripture saith; And Abraham circumcised of his household
\neighteen males and three hundred.<\/i> What then was the knowledge
\ngiven unto him? Understand ye that He saith the eighteen<\/i> first,
\nand then after an interval three hundred<\/i> In the eighteen \u2018I\u2019
\nstands for ten, \u2018H\u2019 for eight. Here thou hast JESUS (IHSOYS). And
\nbecause the cross in the \u2018T\u2019 was to have grace, He saith also three
\nhundred<\/i>. So He revealeth Jesus in the two letters, and in the
\nremaining one the cross.<\/p>\n
\nHe who placed within us the innate gift of His covenant knoweth; no
\nman hath ever learnt from me a more genuine word; but I know that ye
\nare worthy.<\/p>\n
\nBut forasmuch as Moses said; Ye shall not eat seine nor eagle nor
\nfalcon nor crow nor any fish which hath no scale upon it<\/i>, he
\nreceived in his understanding three ordinances.<\/p>\n
\nYea and further He saith unto them in Deuteronomy; And I will lay
\nas a covenant upon this people My ordinances.<\/i> So then it is not a
\ncommandment of God that they should not bite with their teeth, but
\nMoses spake it in spirit.<\/p>\n
\nAccordingly he mentioned the swine with this intent. Thou shalt not
\ncleave, saith he, to such men who are like unto swine; that is, when
\nthey are in luxury they forget the Lord, but when they are in want
\nthey recognize the Lord, just as the swine when it eateth knoweth not
\nhis lord, but when it is hungry it crieth out, and when it has
\nreceived food again it is silent.<\/p>\n
\nNeither shalt thou eat eagle nor falcon nor kite nor crow. Thou
\nshalt not, He saith, cleave unto, or be likened to, such men who now
\nnot how to provide food for themselves by toil and sweat, but in
\ntheir lawlessness seize what belongeth to others, and as if they were
\nwalking in guilelessness watch and search about for some one to rob
\nin their rapacity, just as these birds alone do not provide food for
\nthemselves, but sit idle and seek how they may eat the meat that
\nbelongeth to others, being pestilent in their evil-doings.<\/i><\/p>\n
\nAnd thou shalt not eat,<\/i> saith He, lamprey nor polypus nor cuttle
\nfish<\/i> . Thou shalt not, He meaneth, become like unto such men, who
\nare desperately wicked, and are already condemned to death, just as
\nthese fishes alone are accursed and swim in the depths, not swimming
\non the surface like the rest, but dwell on the ground beneath the
\ndeep sea.<\/p>\n
\nMoreover thou shalt not eat the hare.<\/i> Why so? Thou shalt not be
\nfound a corrupter of boys, nor shalt thou become like such persons;
\nfor the hare gaineth one passage in the body every year; for
\naccording to the number of years it lives it has just so many
\norifices.<\/p>\n
\nAgain, neither shalt thou eat the hyena;<\/i> thou shalt not, saith He,
\nbecome an adulterer or a fornicator, neither shalt thou resemble such
\npersons. Why so? Because this animal changeth its nature year by
\nyear, and becometh at one time male and at another female.<\/p>\n
\nMoreover He hath hated the weasel also and with good reason. Thou
\nshalt not, saith He, become such as those men of whom we hear as
\nworking iniquity with their mouth for uncleanness, neither shalt thou
\ncleave unto impure women who work iniquity with their mouth. For
\nthis animal conceiveth with its mouth.<\/p>\n
\nConcerning meats then Moses received three decrees to this effect and
\nuttered them in a spiritual sense; but they accepted them according
\nto the lust of the flesh, as though they referred to eating.<\/p>\n
\nAnd David also receiveth knowledge of the same three decrees, and
\nsaith; Blessed is the man who hath not gone in the council of the
\nungodly<\/i>\u2013even as the fishes go in darkness into the depths; and
\nhath not stood in the path of sinners<\/i>\u2013just as they who pretend to
\nfear the Lord sin like swine; and hath not sat on the seat of the
\ndestroyers<\/i>\u2013as the birds that are seated for prey. Ye have now the
\ncomplete lesson concerning eating.<\/p>\n
\nAgain Moses saith; Ye shall everything that divideth the hoof and
\ncheweth the cud.<\/i> What meaneth he? He that receiveth the food
\nknoweth Him that giveth him the food, and being refreshed appeareth
\nto rejoice in him. Well said he, having regard to the commandment.
\nWhat then meaneth he? Cleave unto those that fear the Lord, with
\nthose who meditate in their heart on the distinction of the word
\nwhich they have received, with those who tell of the ordinances of
\nthe Lord and keep them, with those who know that meditation is a work
\nof gladness and who chew the cud of the word of the Lord. But why
\nthat which divideth the hoof? Because the righteous man both walketh
\nin this world, and at the same time looketh for the holy world to
\ncome. Ye see how wise a lawgiver Moses was.<\/p>\n
\nBut whence should they perceive or understand these things? Howbeit
\nwe having justly perceived the commandments tell them as the Lord
\nwilled. To this end He circumcised our ears and hearts, that we
\nmight understand these things.<\/p>\n
\nBut let us enquire whether the Lord took care to signify before hand
\nconcerning the water and the cross. Now concerning the water it is
\nwritten in reference to Israel, how that they would not receive the
\nbaptism which bringeth remission of sins, but would build for
\nthemselves.<\/p>\n
\nFor the prophet saith; Be astonished, O heaven, and let the earth
\nshudder the more at this, for this people hath done two evil
\nthings; they abandoned Me the fountain of life, and they digged for
\nthemselves a pit of death.<\/i><\/p>\n
\nIs My holy mountain of Sinai a desert rock? for ye shall be as the
\nfledglings of a bird, which flutter aloft when deprived of their
\nnest.<\/i><\/p>\n
\nAnd again the prophet saith; I will go before thee, and level
\nmountains and crush gates of brass and break in pieces bolts of
\niron, and I will give thee treasures dark, concealed, unseen, that
\nthey may know that I am the Lord God.<\/i><\/p>\n
\nAnd; Thou shalt dwell in a lofty cave of a strong rock.<\/i> And; His
\nwater shall be sure; ye shall see the King in glory, and your soul
\nshall meditate on the fear of the Lord.<\/i><\/p>\n
\nAnd again He saith in another prophet; And He that doeth these
\nthings shall be as the tree that is planted by the parting streams
\nof waters, which shall yield his fruit at his proper season, and
\nhis leaf shall not fall off, and all things whatsoever he doeth
\nshall prosper.<\/i><\/p>\n
\nNot so are the ungodly, not so, but are as the dust which the wind
\nscattereth from the face of the earth. Therefore ungodly men shall
\nnot stand in judgment, neither sinners in the council of the
\nrighteous; for the Lord knoweth the way of the righteous, and the
\nway of the ungodly shall perish.<\/i><\/p>\n
\nYe perceive how He pointed out the water and the cross at the same
\ntime. For this is the meaning; Blessed are they that set their hope
\non the cross, and go down into the water; for He speaketh of the
\nreward at his proper season<\/i>; then, saith He, I will repay. But now
\nwhat saith He? His leaves shall not fall off<\/i>; He meaneth by this
\nthat every word, which shall come forth from you through your mouth
\nin faith and love, shall be for the conversion and hope of many.<\/p>\n
\nAnd again another prophet saith; And the land of Jacob was praised
\nabove the whole earth.<\/i> He meaneth this; He glorifieth the vessel
\nof His Spirit.<\/p>\n
\nNext what saith He? And there was a river streaming from the right
\nhand, and beautiful trees rose up from it; and whosoever shall eat
\nof them shall live forever.<\/i><\/p>\n
\nThis He saith, because we go down into the water laden with sins and
\nfilth, and rise up from it bearing fruit in the heart, resting our
\nfear and hope on Jesus in the spirit. And whosoever shall eat of
\nthese shall live forever<\/i>; He meaneth this; whosoever, saith He,
\nshall hear these things spoken and shall believe, shall live forever.<\/p>\n
\nIn like manner again He defineth concerning the cross in another
\nprophet, who saith; And when shall these things be accomplished?
\nsaith the Lord. Whenever a tree shall be bended and stand upright,
\nand whensoever blood shall drop from a tree.<\/i> Again thou art taught
\nconcerning the cross, and Him that was to be crucified.<\/p>\n
\nAnd He saith again in Moses, when war was waged against Israel by men
\nof another nation, and that He might remind them when the war was
\nwaged against them that for their sins they were delivered unto
\ndeath; the Spirit saith to the heart of Moses, that he should make a
\ntype of the cross and of Him that was to suffer, that unless, saith
\nHe, they shall set their hope on Him, war shall be waged against them
\nfor ever. Moses therefore pileth arms one upon another in the midst
\nof the encounter, and standing on higher ground than any he stretched
\nout his hands, and so Israel was again victorious. Then, whenever he
\nlowered them, they were slain with the sword.<\/p>\n
\nWherefore was this? That they might learn that they cannot be saved,
\nunless they should set their hope on Him.<\/p>\n
\nAnd again in another prophet He saith; The whole day long have I
\nstretched out My hands to a disobedient people that did gainsay My
\nrighteous way.<\/i><\/p>\n
\nAgain Moses maketh a type of Jesus, how that He must suffer, and that
\nHe Himself whom they shall think to have destroyed shall make alive
\nin an emblem when Israel was falling. For the Lord caused all manner
\nof serpents to bite them, and they died (forasmuch as the
\ntransgression was wrought in Eve through the serpent), that He might
\nconvince them that by reason of their transgression they should be
\ndelivered over to the affliction of death.<\/p>\n
\nYea and further though Moses gave the commandment; Ye shall not
\nhave a molten or a carved image for your God<\/i>, yet he himself made
\none that he might show them a type of Jesus. So Moses maketh a brazen
\nserpent, and setteth it up conspicuously, and summoneth the people by
\nproclamation.<\/p>\n
\nWhen therefore they were assembled together they entreated Moses that
\nhe should offer up intercession for them that they might be healed.
\nAnd Moses said unto them; Whensoever, said he, one of you shall be
\nbitten, let him come to the serpent which is placed on the tree, and
\nlet him believe and hope that the serpent being himself dead can make
\nalive; and forthwith he shall be saved. And so they did. Here again
\nthou hast in these things also the glory of Jesus, how that in Him
\nand unto Him are all things.<\/p>\n
\nWhat again saith Moses unto Jesus (Joshua) the son of Nun, when he
\ngiveth him this name, as being a prophet, that all the people might
\ngive ear to him alone, because the Father revealeth all things
\nconcerning His Son Jesus?<\/p>\n
\nMoses therefore saith to Jesus the son of Nun, giving him this name,
\nwhen he sent him as a spy on the land; Take a book in thy hands,
\nand write what the Lord saith, how the Son of God shall cut up by
\nthe roots all the house of Amalek in the last days.<\/i><\/p>\n
\nBehold again it is Jesus, not a son of man, but the Son of God, and
\nHe was revealed in the flesh in a figure. Since then men will say
\nthat Christ is the son of David, David himself prophesieth being
\nafraid and understanding the error of sinners; The Lord said unto
\nmy Lord, Sit thou on My right hand until I set thine enemies for a
\nfootstool under Thy feet.<\/i><\/p>\n
\nAnd again thus sayith Isaiah; The Lord said unto my Christ the
\nLord, of whose right hand I laid hold, that the nations should give
\near before Him, and I will break down the strength of kings.<\/i> See
\nhow David calleth Him Lord, and calleth Him not Son.<\/p>\n
\nNow let us see whether this people or the first people hath the
\ninheritance, and whether the covenant had reference to us or to them.<\/p>\n
\nHear then what the scripture saith concerning the people; And Isaac
\nprayed concerning Rebecca his wife, for she was barren. And she
\nconceived. Then Rebecca went out to enquire of the Lord. And the
\nLord said unto her; Two nations are in thy womb, and two peoples in
\nthy belly, and one people shall vanquish another people, and the
\ngreater shall serve the less.<\/i><\/p>\n
\nYe ought to understand who Isaac is, and who Rebecca is, and in whose
\ncase He hath shown that the one people is greater than the other.<\/p>\n
\nAnd in another prophecy Jacob speaketh more plainly to Joseph his
\nson, saying; Behold, the Lord hath not bereft me of thy face; bring
\nme thy sons, that I may bless them.<\/i><\/p>\n
\nAnd he brought Ephraim and Manasseh, desiring that Manasseh should be
\nblessed, because he was the elder; for Joseph led him by the right
\nhand of his father Jacob. But Jacob saw in the spirit a type of the
\npeople that should come afterwards. And what saith He? And Jacob
\ncrossed his hands, and placed his right hand on the head of
\nEphraim, the second and younger, and blessed him. And Joseph said
\nunto Jacob, Transfer thy right hand to the head of Manasseh, for he
\nis my first born son. And Jacob said to Joseph, I know it, my son,
\nI know it; but the greater shall serve the less. Yet this one also
\nshall be blessed.<\/i><\/p>\n
\nMark in whose cases He ordained that this people should be first and
\nheir of the covenant.<\/p>\n
\nIf then besides this He also recorded it through Abraham, we attain
\nthe completion of our knowledge. What then saith he to Abraham when
\nhe alone believed, and was ascribed for righteousness? Behold I
\nhave made thee, Abraham, a father of nations that believe in God in
\nuncircumcision.<\/i><\/p>\n
\nYea verily, but as regards the covenant which He swear to the
\nfathers to give it to the people let us see whether He hath actually
\ngiven it. He hath given it, but they themselves were not found worthy
\nto receive it by reason of their sins.<\/p>\n
\nFor the prophet saith; And Moses was fasting in Mount Sinai forty
\ndays and forty nights, that he might receive the covenant of the
\nLord to give to the people. And [Moses] received from the Lord the
\ntwo tables which were written by the finger of the hand of the Lord
\nin the spirit.<\/i> And Moses took them, and brought them down to give
\nthem to the people.<\/p>\n
\nAnd the Lord said unto Moses; Moses, Moses, come down quickly; for
\nthy people, whom thou leddest forth from the land of Egypt, hath
\ndone wickedly. And Moses perceived that they had made for
\nthemselves again molten images, and he cast them out of his hands
\nand the tables of the covenant of the Lord were broken in pieces.<\/i><\/p>\n
\nMoses received them, but they themselves were not found worthy. But
\nhow did we receive them? Mark this. Moses received them being a
\nservant, but the Lord himself gave them to us to be the people of His
\ninheritance, having endured patiently for our sakes.<\/p>\n
\nBut He was made manifest, in order that at the same time they might
\nbe perfected in their sins, and we might receive the covenant through
\nHim who inherited it, even the Lord Jesus, who was prepared
\nbeforehand hereunto, that appearing in person He might redeem out of
\ndarkness our hearts which had already been paid over unto death and
\ndelivered up to the iniquity of error, and thus establish the
\ncovenant in us through the word.<\/p>\n
\nFor it is written how the Father chargeth Him to deliver us from
\ndarkness, and to prepare a holy people for Himself.<\/p>\n
\nTherefore saith the prophet; I the Lord thy God called thee in
\nrighteousness, and I will lay hold of thy hand and will strengthen
\nthee, and I have given thee to be a covenant of the race, a light
\nto the Gentiles, to open the eyes of the blind, and to bring forth
\nthem that are bound from their fetters, and them that sit in
\ndarkness from their prison house.<\/i> We perceive then whence we were
\nransomed.<\/p>\n
\nAgain the prophet saith; Behold I have set Thee to be a light unto
\nthe Gentiles, that Thou shouldest be for salvation unto the ends of
\nthe earth; thus saith the Lord that ransomed thee, even God.<\/i><\/p>\n
\nAgain the prophet saith; The Spirit of the Lord is upon Me,
\nwherefore He anointed Me to preach good tidings to the humble; He
\nhath sent Me to heal them that are broken-hearted, to preach
\nrelease to the captives and recovery of sight to the blind, to
\nproclaim the acceptable year of the Lord and the day of recompense,
\nto comfort all that mourn.<\/i><\/p>\n
\nMoreover concerning the Sabbath likewise it is written in the Ten
\nWords, in which He spake to Moses face to face on Mount Sinai; And
\nye shall hallow the Sabbath of the Lord with pure hands and with a
\npure heart.<\/i><\/p>\n
\nAnd in another place He saith; If my sons observe the Sabbath then
\nI will bestow My mercy upon them.<\/i><\/p>\n
\nOf the Sabbath He speaketh in the beginning of the creation; And
\nGod made the works of His hands in six days, and He ended on the
\nseventh day, and rested on it, and He hallowed it.<\/i><\/p>\n
\nGive heed, children, what this meaneth; He ended in six days.<\/i> He
\nmeaneth this, that in six thousand years the Lord shall bring all
\nthings to an end; for the day with Him signifyeth a thousand years;
\nand this He himself beareth me witness, saying; Behold, the day of
\nthe Lord shall be as a thousand years.<\/i> Therefore, children, in six
\ndays, that is in six thousand years, everything shall come to an end.<\/p>\n
\nAnd He rested on the seventh day.<\/i> this He meaneth; when His Son
\nshall come, and shall abolish the time of the Lawless One, and shall
\njudge the ungodly, and shall change the sun and the moon and the
\nstars, then shall he truly rest on the seventh day.<\/p>\n
\nYea and furthermore He saith; Thou shalt hallow it with pure hands
\nand with a pure heart.<\/i> If therefore a man is able now to hallow
\nthe day which God hallowed, though he be pure in heart, we have gone
\nutterly astray.<\/p>\n
\nBut if after all then and not till then shall we truly rest and
\nhallow it, when we shall ourselves be able to do so after being
\njustified and receiving the promise, when iniquity is no more and all
\nthings have been made new by the Lord, we shall be able to hallow it
\nthen, because we ourselves shall have been hallowed first.<\/p>\n
\nFinally He saith to them; Your new moons and your Sabbaths I cannot
\naway with.<\/i> Ye see what is His meaning ; it is not your present
\nSabbaths that are acceptable [unto Me], but the Sabbath which I have
\nmade, in the which, when I have set all things at rest, I will make
\nthe beginning of the eighth day which is the beginning of another
\nworld.<\/p>\n
\nWherefore also we keep the eighth day for rejoicing, in the which
\nalso Jesus rose from the dead, and having been manifested ascended
\ninto the heavens.<\/p>\n
\nMoreover I will tell you likewise concerning the temple, how these
\nwretched men being led astray set their hope on the building, and not
\non their God that made them, as being a house of God.<\/p>\n
\nFor like the Gentiles almost they consecrated Him in the temple. But
\nwhat saith the Lord abolishing the temple? Learn ye. Who hath
\nmeasured the heaven with a span, or hath measured the earth with
\nhis hand? Have not I, saith the Lord? The heaven is My throne and
\nthe earth the footstool of My feet. What manner of house will ye
\nbuild for Me? Or what shall be my resting place?<\/i> Ye perceive that
\ntheir hope is vain.<\/p>\n
\nFurthermore He saith again; Behold they that pulled down this
\ntemple themselves shall build it.<\/i><\/p>\n
\nSo it cometh to pass; for because they went to war it was pulled down
\nby their enemies. Now also the very servants of their enemies shall
\nbuild it up.<\/p>\n
\nAgain, it was revealed how the city and the temple and the people of
\nIsrael should be betrayed. For the scripture saith; And it shall be
\nin the last days, that the Lord shall deliver up the sheep of the
\npasture and the fold and the tower thereof to destruction.<\/i> And it
\ncame to pass as the Lord spake.<\/p>\n
\nBut let us enquire whether there be any temple of God. There is; in
\nthe place where he himself undertakes to make and finish it. For it
\nis written And it shall come to pass, when the week is being
\naccomplished, the temple of God shall be built gloriously in the
\nname of the Lord.<\/i><\/p>\n
\nI find then that there is a temple, How then shall it be built in
\nthe name of the Lord? Understand ye. Before we believed on God, the
\nabode of our heart was corrupt and weak, a temple truly built by
\nhands; for it was full of idolatry and was a house of demons, because
\nwe did whatsoever was contrary to God.<\/p>\n
\nBut it shall be built in the name of the Lord.<\/i> Give heed then that
\nthe temple of the Lord may be built gloriously.<\/p>\n
\nHow? Understand ye. By receiving the remission of our sins and
\nhoping on the Name we became new, created afresh from the beginning.
\nWherefore God dwelleth truly in our habitation within us. How? The
\nword of his faith, the calling of his promise, the wisdom of the
\nordinances, the commandments of the teaching, He Himself prophesying
\nin us, He Himself dwelling in us, opening for us who had been in
\nbondage unto death the door of the temple, which is the mouth, and
\ngiving us repentance leadeth us to the incorruptible temple.<\/p>\n
\nFor he that desireth to be saved looketh not to the man, but to Him
\nthat dwelleth and speaketh in him, being amazed at this that he has
\nnever at any time heard these words from the mouth of the speaker,
\nnor himself ever desired to hear them. This is the spiritual temple
\nbuilt up to the Lord.<\/p>\n
\nSo far as it was possible with all simplicity to declare it unto
\nyou, my soul hopeth that I have not omitted anything [of the matters
\npertaining unto salvation and so failed in my desire].<\/p>\n
\nFor if I should write to you concerning things immediate or future,
\nye would not understand them, because they are put in parables. So
\nmuch then for this.<\/p>\n
\nBut let us pass on to another lesson and teaching. There are two
\nways of teaching and of power, the one of light and the other of
\ndarkness; and there is a great difference between the two ways. For
\non the one are stationed the light giving angels of God, on the other
\nthe angels of Satan.<\/p>\n
\nAnd the one is the Lord from all eternity and unto all eternity,
\nwhereas the other is Lord of the season of iniquity that now is.<\/p>\n
\nThis then is the way of light, if anyone desiring to travel on the
\nway to his appointed place would be zealous in his works. The
\nknowledge then which is given to us whereby we may walk therein is as
\nfollows.<\/p>\n
\nThou shalt love Him that made thee, thou shalt fear Him that created
\nthee, thou shalt glorify Him that redeemed thee from death; thou
\nshalt be simple in heart and rich in spirit; thou shalt not cleave to
\nthose who walk the way of death; thou shalt hate everything that is
\nnot pleasing to God; thou shalt hate all hypocrisy; thou shalt never
\nforsake the commandments of the Lord.<\/p>\n
\nThou shalt not exalt thyself, but shalt be lowly minded in all
\nthings. Thou shalt not assume glory to thyself. Thou shalt not
\nentertain a wicked design against thy neighbor; thou shalt not admit
\nboldness into thy soul.<\/p>\n
\nThou shalt not commit fornication, thou shalt not commit
\nadultery<\/i>, thou shalt not corrupt boys. The word of God shall not
\ncome forth from thee where any are unclean. Thou shalt not make a
\ndifference in a person to reprove him for a transgression. Thou shalt
\nbe meek, thou shalt be quiet<\/i>, thou shalt be fearing the words<\/i>
\nwhich thou hast heard. Thou shalt not bear a grudge against thy
\nbrother.<\/p>\n
\nThou shalt not doubt whether a thing shall be or not be. Thou shalt
\nnot take the name of the Lord in vain.<\/i> Thou shalt love thy
\nneighbor more than thine own soul. Thou shalt not murder a child by
\nabortion, nor again shalt thou kill it when it is born. Thou shalt
\nnot withhold thy hand from thy son or daughter, but from their youth
\nthou shalt teach them the fear of God.<\/p>\n
\nThou shalt not be found coveting thy neighbors goods; thou shalt not
\nbe found greedy of gain. Neither shalt thou cleave with thy soul to
\nthe lofty, but shalt walk with the humble and righteous. The
\naccidents that befall thee thou shalt receive as good, knowing that
\nnothing is done without God. Thou shalt not be double minded nor
\ndouble tongued.<\/p>\n
\nThou shalt be subject unto thy masters as to a type of God in shame
\nand fear. Thou shalt not command in bitterness thy bondservant or
\nthine handmaid who set their hope on the same God, lest haply, they
\nshould cease to fear the God who is over both of you; for He came not
\nto call with respect of persons, but to call those whom the Spirit
\nhath prepared.<\/p>\n
\nThou shalt make thy neighbor partake in all things, and shalt not say
\nthat anything is thine own.<\/i> For if ye are fellow partakers in that
\nwhich is imperishable, how much rather shall ye be in the things
\nwhich are perishable. Thou shalt not be hasty with thine own tongue,
\nfor the mouth is the snare of death. So far as thou art able, thou
\nshalt be pure for thy soul\u2019s sake.<\/p>\n
\nBe not thou found holding out thy hands to receive, and drawing
\nthem in to give.<\/i> Thou shalt love as the apple of thine eye every
\none that speaketh unto thee the word of the Lord.
\n<\/i>
\n19:10
\nThou shalt remember<\/i> the day of judgment night and day, and thou
\nshalt seek out day by day the persons of the saints, either laboring
\nby word and going to exhort them and meditating how thou mayest save
\nsouls by thy word, or thou shalt work with thy hands for a ransom for
\nthy sins.<\/p>\n
\nThou shall not hesitate to give, neither shalt thou murmur when
\ngiving, but thou shalt know who is the good paymaster of thy reward.
\nThou shalt keep those things which thou hast received, neither adding
\nto them nor taking away from them. Thou shalt utterly hate the Evil
\nOne. Thou shalt judge righteously.<\/p>\n
\nThou shalt not make a schism, but thou shalt pacify them that contend
\nby bringing them together. Thou shalt confess thy sins. Thou shalt
\nnot betake thyself to prayer with an evil conscience. This is the
\nway of light.<\/p>\n
\nBut the way of the Black One is crooked and full of a curse. For it
\nis a way of eternal death with punishment wherein are the things that
\ndestroy men\u2019s souls\u2013idolatry, boldness, exhalation of power,
\nhypocrisy, doubleness of heart, adultery, murder, plundering, pride,
\ntransgression, treachery, malice, stubbornness, witchcraft, magic,
\ncovetousness, absence of the fear of God;<\/p>\n
\npersecutors of good men, hating the truth, loving lies, not
\nperceiving the reward of righteousness, not cleaving to the good<\/i>
\nnor to the righteous judgment, paying no heed to the widow and the
\norphan, wakeful not for the fear of God but for that which is evil;
\nmen from whom gentleness and forbearance stand aloof and far off;
\nloving vain things, pursuing a recompense, not pitying the poor man,
\nnot toiling for him that is oppressed with toil, ready to slander,
\nnot recognizing Him that made them murderers of children, corrupters
\nof the creatures of God, turning away from him that is in want,
\noppressing him that is afflicted, advocates of the wealthy, unjust
\njudges of the poor, sinful in all things.<\/p>\n
\nIt is good therefore to learn the ordinances of the Lord, as many as
\nhave been written above, and to walk in them. For he that doeth these
\nthings shall be glorified in the kingdom of God; whereas he that
\nchooseth their opposites shall perish together with his works. For
\nthis cause is the resurrection, for this the recompense.<\/p>\n
\nI entreat those of you who are in a higher station, if ye will
\nreceive any counsel of good advice from me, keep amongst you those to
\nwhom ye may do good. Fail not.<\/p>\n
\nThe day is at hand, in which everything shall be destroyed together
\nwith the Evil One. The Lord is at hand and his reward.<\/i><\/p>\n
\nAgain and again I entreat you; be good lawgivers one to another;
\ncontinue faithful councilors to yourselves; take away from you all
\nhypocrisy.<\/p>\n
\nAnd may God, who is Lord of the whole world, give you wisdom,
\njudgment, learning, knowledge of His ordinances, patience.<\/p>\n
\nAnd be ye taught of God, seeking diligently what the Lord requireth
\nof you, and act that ye may be found in the day of judgment.<\/p>\n
\nBut if you have any remembrance of good, call me to mind when ye
\npractice these things these things, that both my desire and my
\nwatchfulness may lead to some good result. I entreat you asking it
\nas a favor.<\/p>\n
\nSo long as the good vessel (of the body) is with you, be lacking in
\nnone of these things, but search them out constantly, and fulfill
\nevery commandment; for they deserve it.<\/p>\n
\nFor this reason I was the more eager to write to you so far as I was
\nable, that I might give you joy. Fare ye well, children of love and
\npeace. The Lord of glory and of every grace be with your spirit.<\/p>\n
\n
\n