between 8 and 4 BC-AD 29

A  TRIBUTE TO THE MEMORY OF THE GREATEST MESSENGER OF LOVE IN WORLD HISTORY   About Jesus Christ Living Ethics on Jesus Christianity Mountain Sermon New Testament Links Images Books

Jesus Christ (between 8 and 4 BC-AD 29?), the central figure of Christianity, born in Bethlehem in Judea. The chronology of the Christian era is reckoned from a 6th-century dating of the year of his birth, which is now recognized as being from four to eight years in error. Christians traditionally regard Jesus as the incarnate Son of God, and as having been divinely conceived by Mary, the wife of Joseph, a carpenter of Nazareth. The name Jesus is derived from a Greek rendering of the Hebrew name Joshua, or in full Yehoshuah (Jehovah is deliverance). The title Christ is derived from the Greek christos, a translation of the Hebrew mashiakh (anointed one), or Messiah. “Christ” was used by Jesus' early followers, who regarded him as the promised deliverer of Israel and later was made part of Jesus' proper name by the church, which regards him as the redeemer of all humanity.
 

Birth and Early Life

Two of the Gospels, those of Saint Matthew and Saint Luke, provide information about Jesus' birth and childhood. They also provide genealogies tracing Jesus' descent through the Hebrew patriarch Abraham and the 10th-century BC king David (Matthew 1:1-17; Luke 3:23-38). Presumably, the genealogies are offered as proof of Jesus' messiahship. According to Matthew (1:18-25) and Luke (1:1-2:20), Jesus was miraculously conceived by his mother. He was born in Bethlehem, where Joseph and Mary had gone to comply with the Roman edict of enrollment for the census. Matthew alone (2:13-23) describes the flight into Egypt, when Joseph and Mary took the child out of reach of the Judean king Herod the Great. Only Luke relates the compliance of Joseph and Mary with the Jewish law, which required circumcision and presentation of the firstborn son at the Temple in Jerusalem (2:21-24). Luke also describes their later journey (2:41-51) with the young Jesus to the Temple for the Passover feast. The Gospels mention nothing concerning Jesus from the time he was 12 years old until the time he began his public ministry, about 18 years later. See Matthew, Gospel According to; Luke, Gospel According to.

Beginning of His Public Ministry

All three Synoptic Gospels (the first three Gospels, so called because they present a similar overall view of the life of Christ) record Jesus' public ministry as beginning after the imprisonment of John the Baptist, and as lasting for about one year (See also Mark, Gospel According to). The Gospel According to John describes it as beginning with the choosing of his first disciples (1:40-51), and as lasting for perhaps three years.

The account of the public ministry and immediately preceding events is generally the same in the Synoptic Gospels. Each describes the baptism of Jesus in the Jordan River by John the Baptist. Each reports that after the baptism Jesus retired to the neighboring wilderness for a 40-day period of fasting and meditation. All three synoptists mention that in this period, which some biblical scholars view as a time of ritual preparation, the devil, or Satan, tried to tempt Jesus. Matthew (4:3-9) and Luke (4:3-12) add descriptions of the temptations to which Jesus was subjected.

After Jesus' baptism and retirement in the wilderness, he returned to Galilee, visited his home in Nazareth (Luke 4:16-30), where his fellow Nazarenes objected to him, and then moved to Capernaum and began teaching there. About this time, according to the synoptists, Jesus called his first disciples, “Simon who is called Peter and Andrew his brother” (Matthew 4:18) and “James the son of Zebedee and John his brother” (Matthew 4:21). Later, as his followers increased in number, Jesus selected 12 disciples to work with him (see Apostle).

Growth of Jesus' Following

Using Capernaum as a base, Jesus, accompanied by his 12 chosen disciples, traveled to neighboring towns and villages, proclaiming the advent of the kingdom of God, as had many of the Hebrew prophets before him. When the sick and infirm asked help from him, he sought to heal them by divine power. He stressed the infinite love of God for the humble and weak, and he promised pardon and eternal life in heaven to the most hardened sinners, provided their repentance was sincere. The essence of these teachings is presented in Matthew 5:1-7:27, in the Sermon on the Mount, containing the Beatitudes (5:3-12) and the Lord's Prayer (6:9-13). Jesus' emphasis on moral sincerity rather than strict adherence to religious ritual incurred the enmity of the Pharisees, who feared that his teachings might lead to disregard for the authority of the Law, or Torah. Others feared that Jesus' activities and followers might prejudice the Roman authorities against any restoration of the Davidic monarchy.

Despite this growing opposition, Jesus' popularity increased, especially among social outcasts and the oppressed. Eventually, the enthusiasm of his followers led them to make an attempt to “take him by force, to make him king” (John 6:15). Jesus, however, frustrated this attempt, withdrawing with his disciples by ship over the Sea of Galilee (Lake Tiberias) to Capernaum (John 6:15-21). In Capernaum, he delivered a discourse in which he proclaimed himself “the bread of life” (John 6:35). This discourse, emphasizing spiritual communion with God, bewildered many in his audience. They thought the discourse a “hard saying” (John 6:60), and thereupon they “drew back and no longer went about with him“ (John 6:66).

Jesus then divided his time between travels to cities in and outside the province of Galilee and periods of retreat with his disciples in Bethany (Mark 11:11-12) and Ephraim (John 11:54), two villages near Jerusalem. The synoptists generally agree that Jesus spent most of his time in Galilee, but John centers Jesus' public ministry in the province of Judea, reporting that Jesus made numerous visits to Jerusalem. His discourses and the miracles he performed at this time—particularly the raising of Lazarus in Bethany (John 11:1-44)—made many people believe in him (John 11:45). The most significant moment in Jesus' public ministry, however, was Simon Peter's realization at Caesarea Philippi that Jesus was the Christ (Matthew 16:16; Mark 8:29; Luke 9:20), although, according to the synoptic Gospels, Jesus had not previously revealed this to Peter or the other disciples. This revelation, and the subsequent prediction by Jesus of his death and resurrection, the conditions of discipleship that he laid down, and his transfiguration (at which time a voice from heaven was heard proclaiming Jesus to be the Son of God, thus confirming the revelation) are the primary authority for the claims and historical work of the Christian church. (Explicit authorization by Jesus is recorded in Matthew 16:17-19.)

The Last Days

On the approach of Passover, Jesus traveled toward Jerusalem for the last time. (John mentions numerous trips to Jerusalem and more than one Passover, whereas the synoptists roughly divide the public ministry into a Galilean section and a Judean section and record one Passover, which came after Jesus left Galilee for Judea and Jerusalem.) On the Sunday before the Passover, Jesus entered Jerusalem, where he was met by crowds of people who acclaimed him enthusiastically. There (on Monday and Tuesday, according to the synoptists), he drove from the Temple the traders and moneychangers who, by long-established custom, had been allowed to transact business in the outer court (Mark 11:15-19), and he disputed with the chief priests, the scribes, the Pharisees, and the Sadducees questions about his authority, tribute to Caesar, and the resurrection. On Tuesday, Jesus also revealed to his disciples the signs that would usher in his Parousia, or second coming. See Second Coming.

On Wednesday, while Jesus was in Bethany, a woman anointed his head with a costly ointment. Jesus interpreted this act as a symbolic preparation for his burial (Matthew 26:6-13; Mark 14:3-9). Meanwhile, in Jerusalem, the priests and scribes, concerned that Jesus' activities would turn the Romans against them and the Jewish people (John 11:48), conspired with Judas Iscariot, one of his disciples, to arrest and kill Jesus by stealth, “for they feared the people” (Luke 22:2). John 11:47-53 places the conspiracy before Jesus' triumphal entry into Jerusalem. On Thursday, Jesus ate the Passover supper with his disciples and during the meal referred to his imminent betrayal and death as a sacrifice for the sins of humanity. In blessing the unleavened bread and wine during the Passover services, he called the bread his body and the wine his “blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27), and he bid the disciples partake of each. This ritual, the Eucharist, has been repeated by Christians ever since and has become the central act of worship in the Christian church.

After the meal Jesus and his disciples went to the Mount of Olives, where, according to Matthew (26:30-32) and Mark (14:26-28), Jesus predicted his resurrection. Knowing then that the hour of his death was near, Jesus retired to the Garden of Gethsemane, where, “being in agony” (Luke 22:44), he meditated and prayed. A crowd sent by the religious authorities, and led by Judas Iscariot, arrested him in Gethsemane.

Trial and Crucifixion

According to John (18:13-24), Jesus was brought after his arrest to Annas, the father-in-law of the high priest Caiaphas, for a preliminary examination. The synoptists make no mention of this incident: They report only that Jesus was taken to a meeting of the supreme council of the Jews, the Sanhedrin. At the council meeting, Caiaphas asked Jesus to declare whether he was “the Christ, the Son of God” (Matthew 26:63). Upon his affirmation (Mark 14:62), the council condemned Jesus to death for blasphemy. Only the Roman procurator, however, was empowered to impose capital punishment, and so, on Friday morning, Jesus was taken before the procurator, Pontius Pilate, for sentencing. Before pronouncing judgment, Pilate asked him if he was the king of the Jews, and Jesus replied, “You have said so” (Mark 15:2). Thereafter, Pilate tried several expedients to save Jesus before ultimately leaving the decision to the people. When the populace insisted on his death, Pilate ordered him executed (Matthew 27:24). (Pilate's role in the death of Jesus continues to be debated by historians. The early church tended to place a majority of the blame on the Jews and to deal less harshly with Pilate.)

Jesus was taken to Golgotha and executed by crucifixion, the Roman punishment for political offenders and criminals. Two robbers were crucified also, one on each side of him. On the cross, above Jesus' head, “they put the charge against him, which read ‘This is Jesus the King of the Jews’” (Matthew 27:37). Late in the day, his body was taken down, and because of the approach of the Sabbath, when burial was not permitted, it was hastily laid in a nearby tomb by Joseph of Arimathea. (John 19:39-42 relates that Joseph was assisted by Nicodemus.)

The Resurrection

Early on the following Sunday, “Mary Magdalene, and Mary the mother of James” (Mark 16:1), going to the tomb to anoint Jesus' body for burial, found the tomb empty. (Matthew 28:2 reports that an angel appeared after an earthquake and rolled back the stone.) Inside the tomb, “a young man” (Mark 16:5) clothed in white announced to them that Jesus had risen. (This news is announced by the angel in Matthew 28:5-6 and by two men “in dazzling apparel” in Luke 24:4. According to John 21:11-18, Mary Magdalene saw two angels and then the risen Christ.) Later on the same day, according to Luke, John, and Mark, Jesus appeared to the women and to other of the disciples at various locations in and around Jerusalem. Most of the disciples did not doubt that they had again seen and heard the master they had known and followed during the time of his ministry in Galilee and Judea. A few disciples, however, doubted it at first (Matthew 28:17). Thomas, who had not been present at these first appearances, also doubted that Jesus had risen (John 20:24-29). As recorded in the New Testament, the Resurrection became one of the most compelling doctrines of Christianity, because, according to this doctrine, by rising from the dead, Jesus gave humanity hope of a life after death.

All the Gospels add that, for a brief time after his resurrection, Jesus further instructed his disciples in matters pertaining to the kingdom of God. He also commissioned them to “Go … and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19). Finally, according to Luke (24:50-51), at Bethany Jesus was seen to ascend into the heavens by his disciples. Acts 1:2-12 reports that the ascension occurred 40 days after Jesus' resurrection. The doctrines that Jesus expounded and those concerning him were subsequently developed into the principal tenets of Christian theology.

Theology

The life and teachings of Jesus were often matters for dispute and varying interpretation in Christian history. Early in the life of the church, for example, it became necessary to regularize beliefs about Jesus and his role, to aid in conversion and to answer those Christians who adopted views unacceptable to church leaders. For discussion of some of these questions, see such separate entries as Christology; Incarnation; Trinity. Traditions later coalesced around various events in the life of Christ.

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WHAT Star was it that guided the Magi? Of course it was the Command of the Brotherhood: To hail Jesus, to safeguard and bring some means to the poor family.

 We walked over the face of the earth not knowing the exact spot. The Commands of the Teraphim directed us or led us from day to day. When we heard, "It is near!", we had just lost all signs of habitation. Could one expect a miracle of so unprecedented an Annunciation in the midst of camel dung and the braying of donkeys? Human thought attempted to locate the future prophet perhaps near a temple or at least majestic walls.

 We received the Command to halt at a humble inn. In the low-ceilinged house with day walls we stopped for the night. A fire and a small oil lamp filled the room with a red glow. After our meal we noticed that a servant poured out the  remains of the milk into a separate amphora.

We said to her, "It is not right to save it." "But," she said, "it is not for Thee, O Lord, but for a poor woman. Here behind the wall lives a carpenter. Recently a son was born to him." Extinguishing the fire, we laid on our hands and asked, "Whither shall we go further?" Came the answer, "Nearer than the nearest. Lower than the lowest. Higher than the highest." Not understanding the meaning we be sought a Command, but we were told, "Let the ears hearken." And we sat in the darkness in silence. And we heard how somewhere beyond the wall a child had begun to cry. We began to mark the direction of the cry and we heard the Mother's song so often heard in the homes of husbandmen:

"Let people count thee a plower, but I know, my son, thou art a king. Who, save thee, shall raise the best seed, the most fruitful. The Lord shall call my little one and say, 'Thy seed alone hast glorified My feast. Sit with Me, king of the worthiest seeds."'

 As we heard this song three knocks resounded in the ceiling. We said, "In the morning we shall go there."  Before dawn we donned our finest garments and besought the servant to lead us in the direction of the cry.

 She said, "The Lord wishes to visit the family of the carpenter. I had better lead you around for here one must pass through the cattle fold."

 Recalling the Command, we chose the shortest way.

 Here behind the manger was a tiny dwelling leaning against rock. Here by the hearth was a woman and in her arms—He. What signs accompanied? He stretched out His little hand and on the palm was a red sign. Upon this sign we placed the most precious pearl of those we brought.

 Bestowing the treasures and the sacred objects, we warned the mother of the need of wanderings and at once we turned back crossing the same manger.

 Behind us the mother said, "See, my little one, thou art the king. Set this diamond upon the forehead of thy steed."

 We departed bearing in mind the sign of the red star upon the palm. Then, also, had been said, "Remember the day of the red star upon the forehead of the warrior."
 
 

THUS shall we begin the story of His life, that the unmutilated word shall be inscribed upon earth.

 For thirty years He walked repeating the word so as to impart it to those who would not receive it. The Teachings of Buddha, of Zoroaster, and the old sayings of the Vedas, He learned upon the crossroads. Perceiving pure eyes, He asked, "Know you aught of God?" By river barges He waited the travelers and asked, "Do you bear aught for me?" For it was need that He cross with human feet and ask with human words.

 When He was told of the starry signs He asked to know their verdicts; but the alphabet had no attraction for Him; people did not exist for this. "How can I calm the devastating storm? How can I disclose the heaven to men? Why are they rent from the eternal existence to which they belong?"

 Such teaching of the essence of life effaced methods of magic because instead of winning the subservience of the minor spirits of nature He razed all obstacles with the sword of His spirit. His teaching guided the people to the possibilities of the spirit. Therefore there were no prophets near Him but only by the stars one knew of Him.

 We knew much and He was omnipotent. Then we resolved to serve His Teaching.
 
 

ONE should remember the day of the most joyless offering—Christ who only gave, accepting nothing. This determination from an early age brought Him across a scorching desert. And His Feet burned as those of a simple driver.

 We awaited Him. But as usual, the moment of His coming was unexpected. A horse had been brought to Me and I was bidding farewell to My family when a servant noticed a ragged traveler. His slender face was pale, and His hair hung in wavy locks below His shoulders. And only a gray sack cloth covered His body. I did not even see a gourd for drinking. But My wife went first to meet Him, and when afterwards I asked her why she had hastened, she said, "It seemed as though a star glowed in my bosom, and the heat, even to pain, burst into rays."

 For the Traveler was already exalted as He approached the tent. Then I understood Who had come.

 After crossing the desert He partook only of corn bread and a cup of water and soon asked, "When shall We depart?"

 I replied, "When the Star permits."

 And We awaited the sign of the Star. He was silent repeating only, "When?"

 And marking the Star, I said, "There is blood in Pisces."

 He only nodded.

 Thus for three years daily We awaited. And the light of the Star shone over Us. I recall He spoke somewhat of a vision of Light in which a small boy brought Him a sword. And when Light, as a Rainbow, was poured before Him, a soundless Voice bid Him go. I was told to accompany Him, where I Myself was not yet to enter.

 In a white camel We set out by night. And by night-crossing We reached Lahore where We found a follower of Buddha, apparently expecting Us. Never have I seen such decision because We were on Our way for three years. We awaited Him and brought Him to Jordan. Again a white sack-cloth covered Him. And again He set forth alone under the morning Sun. And a Rainbow shone over Him.
 
 

THE Star of Allahabad pointed out the way. And so We visited Sarnath and Gaya. Everywhere We found the desecration of religion. On the way back under the full moon occurred the memorable saying of Christ. During the night-march the guide lost his way. After seeking I found Christ seated upon a sand mound looking at the sand flooded by moonlight.

 I said to Him, "We have lost Our way. We must await the indication of the stars."

 "Rossul M., what is a way to Us when the whole world is awaiting Us?"

 Then taking His bamboo staff He traced a square round the impression of His foot, saying, "Verily, I say, by human feet."

 Then making the impression of His palm He also surrounded it with a square, "Verily by human hands." Between the squares he drew a semblance of a pillar surmounted by an arc.

He said, "Oh, how Aum shall penetrate into the human consciousness! Here I have drawn a pistil and above it an arc and have set the foundation in four directions. When, by human hands and human feet, the Temple shall be built wherein will blossom the pistil laid by Me, then let the builders pass by My way. Why shall We await the way when it is before Us?"

 Then rising, He effaced with His cane all which He had drawn.

 "When the Name of the Temple shall be pronounced then shall the inscription emerge. In remembrance of My constellation, the square and nine stars shall glow over the Temple. The sign of the foot and the hand will be inscribed above the Keystone."

 Thus He Himself spoke on the eve of the New Moon.

 And the heat of the desert was great.
 
 

 And so I decided to find him by day and to stretch out my hand to Him. I donned my best attire and my necklace from Smyrna and perfumed my hair. And so I went, to say to people, "Here by day are met the lowest and the highest, equally avoided by you."

 And when I saw Him seated among the fishermen and covered with a sack-cloth, I remained on the opposite side and could not approach. Between us, people passed, equally avoiding us.

 Thus my life was determined. Because He said to His most beloved disciple, "Take this pinch of dust and bring it to this woman that she may exchange it for her necklace. Verily in these ashes is more life than in her stones, because from ashes I may create stones but from stones only dust."

The rest you already know. Because He did not condemn me. He but weighed my chains and the chains of shame crumbled as dust. He decided simply. Never did He hesitate to send the simplest object which determined one's entire life. He touched these seedings as though bathing them in spirit.

 His path was empty because people, after receiving His gifts, hastily departed. And wishing to lay on His hands, He found all empty. When He was already condemned, the furies of shame rushed behind Him and mockingly brandished their branches. The price of the robber was worthy of the crowd.

 Verily He left asunder the chains because He bestowed knowledge without accepting reward.
 
 

NIGHT fell. Christ sat upon the threshold.

 A scribe passed and asked, "Why cost thou sit at the by-way?"

 Christ answered, "Because I am the threshold of the Spirit. If thou wouldst pass, pass through Me."

 Another scribe asked, "Is it true that the Son of David sits at the place for dogs?"

 Christ answered, "Verily thou defames" David, My Father."

 It became dark and the third scribe asked, "Why sitteth thou as if fearful of thy house?"

 Christ answered, "I await that the night-darkness should free Me from sight of thee. Verily, darkness, depart unto darkness."

 Then rising, He pointed to Mount Moriah whereon stood the Temple, and said, "My Grand  father created the Temple of stone but He sits under the linen of the tent."

 Said the scribe, "Mad man, He believes that Solomon still lives." And they departed in ignorance.

 Afterwards Mary came out of the house and seeing Christ said, "Master, share our evening meal."

 Christ answered, "The gift of the heart glows through the darkness."
 
 

A MEMBER of Cinedrion asked Christ:

 "Would you come to us if we should ask you?"

 Christ answered:

 "Better would I go to the cemetery for there is no lie."

 A member of Cinedrion asked Christ, "Why cost thou not acknowledge us if even Thy father was married by one of our members?"

 "Wait until your house crumbles; then shall We come."

 "Wherefore shalt thou come ---to destroy or to erect?"

 "Neither for destruction nor erection but for purification. Because I shall not return to the old hearth."

 "How then, not to respect your forefathers!"

 "New cups are given for the feast. Respecting a grandfather, one need not drink out of his cup."
 
 

The Christ was shown an image from a distant land. On the palms and on the feet were open eyes. One asked, "Is it not superstition? Can one see through the hands and the soles of the feet?"

 Then the Teacher added, "Wise ones gave this image in order to recall the nature of things."

 And He also added, "Are not these eyes like open wounds? Verily, verily, through open wounds comes the light."
 
 

AND seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.

2 And opening his mouth, he taught them, saying:

3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4 Blessed are the meek: for they shall possess the land.

5 Blessed are they that mourn: for they shall be comforted.

6 Blessed are they that hunger and thirst after justice: for they shall have their fill.

7 Blessed are the merciful: for they shall obtain mercy.

8 Blessed are the clean of heart: for they shall see God.

9 Blesses are the peacemakers: for they shall be called children of God.

10 Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.

11 Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:

12 Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you.

13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.

14 You are the light of the world. A city seated on a mountain cannot be hid.

15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.

16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.

17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.

18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.

19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.

20 For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.

21 You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill shall be in danger of the judgment.

22 But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of hell fire.

23 If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee;

24 Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.

25 Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

26 Amen I say to thee, thou shalt not go out from thence till thou repay last farthing.

27 You have heard that it was said to them of old: Thou shalt not commit adultery.

28 But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.

29 And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.

30 And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.

31 And it hath been said, Whoseoever shall put away his wife, let him give her a bill of divorce.

32 But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.

33 Again you have heard that it was said to them of old, Thou shalt not forswear thyself: but thou shalt perform thy oaths to the Lord.

34 But I say to you not to swear at all, neither by heaven, for it is the throne of God:

35 Nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king:

36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37 But let your speech be yea, yea: no, no: and that which is over and above these, is of evil.

38 You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.

39 But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:

40 And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.

41 And whosoever will force thee one mile, go with him other two,

42 Give to him that asketh of thee and from him that would borrow of thee turn not away.

43 You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy.

44 But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:

45 That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.

46 For if you love them that love you, what reward shall you have? do not even the publicans this?

47 And if you salute your brethren only, what do you more? do not also the heathens this?

48 Be you therefore perfect, as also your heavenly Father is perfect.

CHAPTER 6.

A continuation of the sermon on the mount.

TAKE heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven.

2 Therefore when thou dost an almsdeed, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be honoured by men. Amen I say to you, they have received their reward.

3 But when thou dost alms, let not thy left hand know what thy right hand doth.

4 That thy alms may be in secret, and thy Father who seeth in secret will repay thee.

5 And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets, that they may be seen by men: Amen I say to you, they have received their reward.

6 But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee.

7 And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard.

8 Be not you therefore like to them, for your Father knoweth what is needful for you, before you ask him.

9 Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name.

10 Thy kingdom come. Thy will be done on earth as it is in heaven.

11 Give us this day our supersubstantial bread.

12 And forgive us our debts, as we also forgive our debtors.

13 And lead us not into temptation. But deliver us from evil. Amen.

14 For if you will forgive men their offences, your heavenly Father will forgive you also your offences.

15 But if you will not forgive men, neither will your Father forgive you your offences.

16 And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward.

17 But thou, when thou fastest anoint thy head, and wash thy face;

18 That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.

19 Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal.

20 But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal.

21 For where thy treasure is, there is thy heart also.

22 The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome.

23 But if thy eye be evil thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be!

24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.

25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?

26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?

27 And which of you by taking thought, can add to his stature by one cubit?

28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.

29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.

30 And if the grass of the field, which is to day, and to morrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?

31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?

32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.

33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.

34 Be not therefore solicitous for to morrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof.

CHAPTER 7.

The third part of the sermon on the mount.

JUDGE not, that you may not be judged,

2 For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.

3 Any why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye?

4 Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?

5 Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.

6 Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you.

7 Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.

8 For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.

9 Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone?

10 Or if he shall ask him a fish, will he reach him a serpent?

11 If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?

12 All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.

13 Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.

14 How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!

15 Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.

16 By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?

17 Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit.

18 A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.

19 Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.

20 Wherefore by their fruits you shall know them.

21 Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.

22 Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name?

23 And then will I profess unto them, I never knew you: depart from me, you that work iniquity.

24 Every one therefore that heareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock,

25 And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock.

26 And every one that heareth these my words, and doth them not, shall be like a foolish man that built his house upon the sand,

27 And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof.

28 And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine.

29 For he was teaching them as one having power, and not as the scribes and Pharisees.