CHAPTER 2

   VERSE 1. Then fourteen years after I went up again to Jerusalem.

Paul taught justification¹ by faith in Christ Jesus, without the deeds of the Law. He reported this to the disciples³ at Antioch. Among the disciples were some that had been brought up in the ancient customs of the Jews. These rose against Paul in quick indignation, accusing him of propagating a gospel of lawlessness.

Great dissension followed. Paul and Barnabas stood up for the truth. They testified: "Wherever we preached to the Gentiles, the Holy Ghost came upon those who received the Word. This happened everywhere. We preached not circumcision, we did not require observance of the Law. We preached faith in Jesus Christ. At our preaching of faith, God gave to the hearers the Holy Ghost." From this fact Paul and Barnabas inferred that the Holy Ghost approved the faith of the Gentiles without the Law and circumcision. If the faith of the Gentiles had not pleased the Holy Ghost, He would not have manifested His presence in the uncircumcised hearers of the Word.

Unconvinced, the Jews fiercely opposed Paul, asserting that the Law ought to be kept and that the Gentiles ought to be circumcised, or else they could not be saved.

When we consider the obstinacy⁶ with which Romanists cling to their traditions, we can very well understand the zealous⁷ devotion of the Jews for the Law. After all, they had received the Law from God. We can understand how impossible it was for recent converts from Judaism suddenly to break with the Law. For that matter, God did bear with them, as He bore with the infirmity of Israel when the people halted between two religions. Was not God patient with us also while we were blindfolded⁸ by the papacy? God is longsuffering and full of mercy. But we dare not abuse the patience of the Lord. We dare no longer continue in error now that the truth has been revealed in the Gospel. The opponents of Paul had his own example to prefer against him. Paul had circumcised Timothy. Paul defended his action on the ground that he had circumcised Timothy, not from compulsion, but from Christian⁹ love, lest the weak in faith should be offended. His opponents would not accept Paul's explanation.

When Paul saw that the quarrel was getting out of hand he obeyed the direction of God and left for Jerusalem, there to confer with the other apostles. He did this not for his own sake, but for the sake of the people.

  VERSE 1. With Barnabas, and took Titus with me also.

Paul chose two witnesses, Barnabas and Titus. Barnabas had been Paul's preaching companion to the Gentiles. Barnabas was an eye-witness of the fact that the Holy Ghost had come upon the Gentiles in response to the simple preaching of faith in Jesus Christ. Barnabas stuck to Paul on this point, that it was not necessary for the Gentiles to be bothered with the Law as long as they believed in Christ.

Titus was superintendent¹⁰ of the churches in Crete, having been placed in charge of the churches by Paul. Titus was a former Gentile.

  VERSE 2. And I went up by revelation.

If God had not ordered Paul to Jerusalem, Paul would never have gone there.

  VERSE 2. And communicated unto them that gospel.

After an absence of fourteen years, respectively eighteen years, Paul returned to Jerusalem to confer with the other apostles.

  VERSE 2. Which I preach among the Gentiles.

Among the Jews Paul allowed Law and circumcision to stand for the time being. So did all the apostles. Nevertheless Paul held fast to the liberty of the Gospel. On one occasion he said to the Jews: "Through this man (Christ) is preached unto you forgiveness of sins; and by him all that believe are justified¹¹ from all things, from which ye could not be justified by the law of Moses." (Acts 13:39.) Always remembering the weak, Paul did not insist that they break at once with the Law.

Paul admits that he conferred with the apostles concerning his Gospel. But he denies that the conference benefited or taught him anything. The fact is he resisted those who wanted to force the practice of the Law upon the Gentiles. They did not overcome him, he overcame them. "Your false apostles lie, when they say that I circumcised Timothy, shaved my head in Cenchrea, and went up to Jerusalem, at the request of the apostles. I went to Jerusalem at the request of God. What is more, I won the indorsement of the apostles. My opponents lost out."

The matter upon which the apostles deliberated in conference was this: Is the observance of the Law requisite¹² unto justification? Paul answered: "I have preached faith in Christ to the Gentiles, and not the Law. If the Jews want to keep the Law and be circumcised, very well, as long as they do so from a right motive¹³."

  VERSE 2. But privately¹⁴ to them which were of reputation.

This is to say, "I conferred not only with the brethren, but with the leaders among them."

  VERSE 2. Lest by any means I should run, or had run, in vain.

Not that Paul himself ever thought he had run in vain. However, many did think that Paul had preached the Gospel in vain, because he kept the Gentiles free from the yoke¹⁵ of the Law. The opinion that obedience¹⁶ to the Law was mandatory¹⁷ unto salvation¹⁸ was gaining ground. Paul meant to remedy this evil. By this conference he hoped to establish the identity of his Gospel with that of the other apostles, to stop the talk of his opponents that he had been running around in vain.

  VERSE 3. But neither Titus, who was with me, being a Greek, was

  compelled to be circumcised.

The word "compelled" acquaints us with the outcome of the conference. It was resolved that the Gentiles should not be compelled to be circumcised.

Paul did not condemn¹⁹ circumcision in itself. Neither by word nor deed did he ever inveigh²⁰ against circumcision. But he did protest against circumcision being made a condition for salvation. He cited the case of the Fathers. "The fathers were not justified by circumcision. It was to them a sign and seal of righteousness. They looked upon circumcision as a confession²¹ of their faith."

The believing Jews, however, could not get it through their heads that circumcision was not necessary for salvation. They were encouraged in their wrong attitude by the false apostles. The result was that the people were up in arms against Paul and his doctrine²².

Paul did not condemn circumcision as if it were a sin to receive it. But he insisted, and the conference upheld him, that circumcision had no bearing upon salvation and was therefore not to be forced upon the Gentiles. The conference agreed that the Jews should be permitted to keep their ancient customs for the time being, so long as they did not regard those customs as conveying God's justification of the sinner.

The false apostles were dissatisfied with the verdict of the conference. They did not want to rest circumcision and the practice of the Law in Christian liberty. They insisted that circumcision was obligatory²³ unto salvation.

As the opponents of Paul, so our own adversaries²⁴ [Luther's, the enemies of the Reformation] contend that the traditions of the Fathers dare not be neglected without loss of salvation. Our opponents will not agree with us on anything. They defend their blasphemies²⁵. They go as far to enforce them with the sword.

Paul's victory was complete. Titus, who was with Paul, was not compelled to be circumcised, although he stood in the midst of the apostles when this question of circumcision was debated. This was a blow to the false apostles. With the living fact that Titus was not compelled to be circumcised Paul was able to squelch²⁶ his adversaries.

  VERSES 4,5. And that because of false brethren unawares brought in,

  who came in privily²⁷ to spy out our liberty which we have in Christ

  Jesus, that they might bring us into bondage²⁸: To whom we gave place by

  subjection, no, not for an hour; that the truth of the gospel might

  continue with you.

Paul here explains his motive for going up to Jerusalem. He did not go to Jerusalem to be instructed or confirmed in his Gospel by the other apostles. He went to Jerusalem in order to preserve the true Gospel for the Galatian churches and for all the churches of the Gentiles.

When Paul speaks of the truth of the Gospel he implies by contrast a false gospel. The false apostles also had a gospel, but it was an untrue gospel. "In holding out against them," says Paul, "I conserved³⁰ the truth of the pure Gospel."

Now the true Gospel has it that we are justified by faith alone, without the deeds of the Law. The false gospel has it that we are justified by faith, but not without the deeds of the Law. The false apostles preached a conditional³² gospel.

So do the papists. They admit that faith is the foundation of salvation. But they add the conditional clause that faith can save only when it is furnished with good works. This is wrong. The true Gospel declares that good works are the embellishment of faith, but that faith itself is the gift and work of God in our hearts. Faith is able to justify³³, because it apprehends³⁴ Christ, the Redeemer.

Human reason can think only in terms of the Law. It mumbles³⁶: "This I have done, this I have not done." But faith looks to Jesus Christ, the Son of God, given into death for the sins of the whole world. To turn one's eyes away from Jesus means to turn them to the Law.

True faith lays hold of Christ and leans on Him alone. Our opponents cannot understand this. In their blindness they cast away the precious pearl, Christ, and hang onto their stubborn works. They have no idea what faith is. How can they teach faith to others?

Not satisfied with teaching an untrue gospel, the false apostles tried to entangle³⁷ Paul. "They went about," says Paul, "to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage."

When Paul saw through their scheme, he attacked the false apostles. He says, "We did not let go of the liberty which we have in Christ Jesus. We routed them by the judgment³⁸ of the apostles, and we would not give in to them, no, not an inch."

We too were willing to make all kinds of concessions³⁹ to the papists. Yes, we are willing to offer them more than we should. But we will not give up the liberty of conscience which we have in Christ Jesus. We refuse to have our conscience bound by any work or law, so that by doing this or that we should be righteous, or leaving this or that undone⁴¹ we should be damned.

Since our opponents will not let it stand that only faith in Christ justifies⁴², we will not yield to them. On the question of justification we must remain adamant⁴³, or else we shall lose the truth of the Gospel. It is a matter of life and death. It involves the death of the Son of God, who died for the sins of the world. If we surrender faith in Christ, as the only thing that can justify us, the death and resurrection of Jesus are without meaning; that Christ is the Savior of the world would be a myth. God would be a liar⁴⁴, because He would not have fulfilled His promises. Our stubbornness is right, because we want to preserve the liberty which we have in Christ. Only by preserving our liberty shall we be able to retain the truth of the Gospel inviolate⁴⁶.

Some will object that the Law is divine and holy. Let it be divine and holy. The Law has no right to tell me that I must be justified by it. The Law has the right to tell me that I should love God and my neighbor, that I should live in chastity, temperance, patience, etc. The Law has no right to tell me how I may be delivered from sin, death, and hell. It is the Gospel's business to tell me that. I must listen to the Gospel. It tells me, not what I must do, but what Jesus Christ, the Son of God, has done for me.

To conclude, Paul refused to circumcise Titus for the reason that the false apostles wanted to compel him to circumcise Titus. Paul refused to accede⁴⁷ to their demands. If they had asked it on the plea of brotherly love, Paul would not have denied them. But because they demanded it on the ground that it was necessary for salvation, Paul defied them, and prevailed. Titus was not circumcised.

  VERSE 6. But of those who seemed to be somewhat, whatsoever⁴⁸ they

  were, it maketh no matter to me.

This is a good point in Paul's refutation. Paul disparages⁴⁹ the authority and dignity of the true apostles. He says of them, "Which seemed to be somewhat." The authority of the apostles was indeed great in all the churches. Paul did not want to detract from their authority, but he had to speak disparagingly⁵⁰ of their authority in order to conserve²⁹ the truth of the Gospel, and the liberty of conscience.

The false apostles used this argument against Paul: "The apostles lived with Christ for three years. They heard His sermons. They witnessed His miracles. They themselves preached and performed miracles while Christ was on earth. Paul never saw Jesus in the flesh. Now, whom ought you to believe: Paul, who stands alone, a mere⁵¹ disciple² of the apostles, one of the last and least; or will you believe those grand apostles who were sent and confirmed by Christ Himself long before Paul?"

What could Paul say to that? He answered: "What they say has no bearing on the argument. If the apostles were angels from heaven, that would not impress me. We are not now discussing the excellency of the apostles. We are talking about the Word of God now, and the truth of the Gospel. That Gospel is more excellent than all apostles."

  VERSE 6. God accepteth no man's person.

Paul is quoting Moses: "Thou shalt not respect the person of the poor, nor honor the person of the mighty⁵²." (Lev. 19:15) This quotation⁵³ from Moses ought to shut the mouths of the false apostles. "Don't you know that God is no respecter of persons?" cries Paul. The dignity or authority of men means nothing to God. The fact is that God often rejects just such who stand in the odor of sanctity and in the aura of importance. In doing so God seems unjust and harsh. But men need deterring⁵⁴ examples. For it is a vice⁵⁵ with us to esteem⁵⁶ personality more highly than the Word of God. God wants us to exalt⁵⁷ His Word and not men.

There must be people in high office, of course. But we are not to deify them. The governor, the mayor, the preacher, the teacher, the scholar, father, mother, are persons whom we are to love and revere⁵⁸, but not to the extent that we forget God. Least we attach too much importance to the person, God leaves with important persons offenses⁶⁰ and sins, sometimes astounding⁶¹ shortcomings, to show us that there is a lot of difference between any person and God. David was a good king. But when the people began to think too well of him, down he fell into horrible sins, adultery and murder. Peter, excellent apostle that he was, denied Christ. Such examples of which the Scriptures⁶² are full, ought to warn us not to repose⁶³ our trust in men. In the papacy appearance counts for everything. Indeed, the whole papacy amounts to nothing more than a mere kowtowing of persons and outward mummery. But God alone is to be feared and honored.

I would honor the Pope, I would love his person, if he would leave my conscience alone, and not compel me to sin against God. But the Pope wants to be adored himself, and that cannot be done without offending God. Since we must choose between one or the other, let us choose God. The truth is we are commissioned by God to resist the Pope, for it is written, "We ought to obey God rather than men." (Acts 5:29)

We have seen how Paul refutes the argument of the false apostles concerning the authority of the apostles. In order that the truth of the Gospel may continue; in order that the Word of God and the righteousness of faith may be kept pure and undefiled, let the apostles, let an angel from heaven, let Peter, let Paul, let them all perish.

  VERSE 6. For they who seemed to be somewhat in conference added

  nothing to me.

The Apostle repeats: "I did not so confer with the apostles that they taught me anything. What could they possibly teach me since Christ by His revelation had taught me all things? It was but a conference, and no disputation. I learned nothing, neither did I defend my cause. I only stated what I had done, that I had preached to the Gentiles faith in Christ, without the Law, and that in response to my preaching the Holy Ghost came down upon the Gentiles. When the apostles heard this, they were glad that I had taught the truth."

If Paul would not give in to the false apostles, much less ought we to give in to our opponents. I know that a Christian should be humble⁶⁴, but against the Pope I am going to be proud and say to him: "You, Pope, I will not have you for my boss, for I am sure that my doctrine is divine." Such pride against the Pope is imperative⁶⁵, for if we are not stout⁶⁶ and proud we shall never succeed in defending the article of the righteousness of faith.

If the Pope would concede that God alone by His grace through Christ justifies sinners, we would carry him in our arms, we would kiss his feet. But since we cannot obtain this concession⁴⁰, we will give in to nobody, not to all the angels in heaven, not to Peter, not to Paul, not to a hundred emperors, not to a thousand popes, not to the whole world. If in this matter we were to humble ourselves, they would take from us the God who created us, and Jesus Christ who has redeemed⁶⁷ us by His blood. Let this be our resolution, that we will suffer the loss of all things, the loss of our good name, of life itself, but the Gospel and our faith in Jesus Christ—we will not stand for it that anybody take them from us.

  VERSES 7, 8. But contrariwise, when they saw that the gospel of the

  uncircumcision was committed unto me, as the gospel of the circumcision

  was unto Peter; [For he that wrought⁶⁸ effectually in Peter to the

  apostleship of the circumcision, the same was mighty in me toward the

  Gentiles.]

Here the Apostle claims for himself the same authority which the false apostles attributed to the true apostles. Paul simply inverts⁶⁹ their argument. "To bolster⁷⁰ their evil cause," says he, "the false apostles quote the authority of the great apostles against me. I can quote the same authority against them, for the apostles are on my side. They gave me the right hand of fellowship. They approved my ministry⁷¹. O my Galatians, do not believe the counterfeit⁷² apostles!"

What does Paul mean by saying that the gospel of the uncircumcision was committed unto him, and that of the circumcision to Peter? Did not Paul preach to the Jews, while Peter preached to the Gentiles also? Peter converted the Centurion⁷³. Paul's custom was to enter into the synagogues of the Jews, there to preach the Gospel. Why then should he call himself the apostle of the Gentiles, while he calls Peter the apostle of the circumcision?

Paul refers to the fact that the other apostles remained in Jerusalem until the destruction of the city became imminent⁷⁴. But Paul was especially called the apostle of the Gentiles. Even before the destruction of Jerusalem Jews dwelt here and there in the cities of the Gentiles. Coming to a city, Paul customarily entered the synagogues of the Jews and first brought to them as the children of the kingdom, the glad tidings that the promises made unto the fathers were fulfilled in Jesus Christ. When the Jews refused to hear these glad tidings, Paul turned to the Gentiles. He was the apostle of the Gentiles in a special sense, as Peter was the apostle of the Jews.

Paul reiterates⁷⁵ that Peter, James, and John, the accepted pillars of the Church, taught him nothing, nor did they commit unto him the office of preaching the Gospel unto the Gentiles. Both the knowledge of the Gospel and the commandment to preach it to the Gentiles, Paul received directly from God. His case was parallel to that of Peter's, who was particularly commissioned to preach the Gospel to the Jews.

The apostles had the same charge, the identical Gospel. Peter did not proclaim a different Gospel, nor had he appointed his fellow apostles. They were equals. They were all taught of God. None was greater than the other, none could point to prerogatives⁷⁶ above the other. To justify his usurped⁷⁷ primacy in the Church the Pope claims that Peter was the chief of the apostles. This is an impudent⁷⁸ falsehood.

  VERSE 8. For he that wrought effectually in Peter.

With these words Paul refutes another argument of the false apostles. "What reason have the false apostles to boast that the Gospel of Peter was mighty, that he converted many, that he wrought great miracles, and that his very shadow healed the sick? These reports are true enough. But where did Peter acquire this power? God gave him the power. I have the same power. I received my power, not from Peter, but from the same God, the same Spirit who was mighty in Peter was mighty in me also." Luke corroborates⁷⁹ Paul's statement in the words: "And God wrought special miracles by the hands of Paul, so that from his body were brought unto the sick handkerchiefs or aprons⁸⁰, and the diseases departed from them, and the evil spirits went out of them." (Acts 19:11, 12.)

To conclude, Paul is not going to be inferior to the rest of the apostles. Some secular⁸¹ writers put Paul's boasting down as carnal pride. But Paul had no personal interest in his boasting. It was with him a matter of faith and doctrine. The controversy⁸² was not about the glory of Paul, but the glory of God, the Word of God, the true worship of God, true religion, and the righteousness of faith.

  VERSE 9. And when James, Cephas and John, who seemed to be pillars,

  perceived the grace that was given unto me, they gave to me and

  Barnabas the right hands of fellowship; that we should go unto the

  heathen, and they unto the circumcision.

"The fact is, when the apostles heard that I had received the charge to preach the Gospel to the Gentiles from Christ; when they heard that God had wrought many miracles through me; that great numbers of the Gentiles had come to the knowledge of Christ through my ministry; when they heard that the Gentiles had received the Holy Ghost without Law and circumcision, by the simple preaching of faith; when they heard all this they glorified⁸³ God for His grace in me." Hence, Paul was justified in concluding that the apostles were for him, and not against him.

  VERSE 9. The right hands of fellowship.

As if the apostles had said to him: "We, Paul, do agree with you in all things. We are companions in doctrine. We have the same Gospel with this difference, that to you is committed the Gospel for the uncircumcised, while the Gospel for the circumcision is committed unto us. But this difference ought not to hinder our friendship, since we preach one and the same Gospel."

  VERSE 10. Only they would that we should remember the poor; the same

  which I also was forward to do.

Next to the preaching of the Gospel, a true and faithful pastor⁸⁴ will take care of the poor. Where the Church is, there must be the poor, for the world and the devil persecute⁸⁵ the Church and impoverish⁸⁶ many faithful Christians⁸⁷.

Speaking of money, nobody wants to contribute nowadays to the maintenance of the ministry, and the erection of schools. When it comes to establishing false worship and idolatry, no cost is spared. True religion is ever in need of money, while false religions are backed by wealth.

  VERSE 11. But when Peter was come to Antioch, I withstood him to the

  face, because he was to be blamed.

Paul goes on in his refutation of the false apostles by saying that in Antioch he withstood Peter in the presence of the whole congregation. As he stated before, Paul had no small matter in hand, but the chief article of the Christian religion. When this article is endangered, we must not hesitate to resist Peter, or an angel from heaven. Paul paid no regard to the dignity and position of Peter, when he saw this article in danger. It is written: "He that loveth father or mother or his own life, more than me, is not worthy⁸⁸ of me." (Matt. 10:37.)

For defending the truth in our day, we are called proud and obstinate⁸⁹ hypocrites. We are not ashamed of these titles. The cause we are called to defend, is not Peter's cause, or the cause of our parents, or that of the government, or that of the world, but the cause of God. In defense⁹⁰ of that cause we must be firm and unyielding.

When he says, "to his face," Paul accuses the false apostles of slandering⁹¹ him behind his back. In his presence they dared not to open their mouths. He tells them, "I did not speak evil of Peter behind his back, but I withstood him frankly⁹³ and openly."

Others may debate here whether an apostle might sin. I claim that we ought not to make Peter out as faultless. Prophets have erred⁴. Nathan told David that he should go ahead and build the Temple of the Lord. But his prophecy was afterwards corrected by the Lord. The apostles erred in thinking of the Kingdom of Christ as a worldly state. Peter had heard the command of Christ, "Go ye into all the world, and preach the Gospel to every creature." But if it had not been for the heavenly vision and the special command of Christ, Peter would never have gone to the home of Cornelius. Peter also erred in this matter of circumcision. If Paul had not publicly censured⁹⁴ him, all the believing Gentiles would have been compelled to receive circumcision and accept the Jewish law. We are not to attribute perfection to any man.

Luke reports "that the contention⁹⁵ between Paul and Barnabas was so sharp that they departed asunder⁹⁶ one from the other." The cause of their disagreement could hardly have been small since it separated these two, who had been joined together for years in a holy partnership⁹⁷. Such incidents are recorded for our consolation⁹⁸. After all, it is a comfort to know that even saints might and do sin.

Samson, David, and many other excellent men, fell into grievous sins. Job and Jeremiah cursed the day of their birth. Elijah and Jonah became weary of life and prayed for death. Such offenses on the part of the saints, the Scriptures record for the comfort of those who are near despair. No person has ever sunk so low that he cannot rise again. On the other hand, no man's standing⁹⁹ is so secure that he may not fall. If Peter fell, I may fall. If he rose again, I may rise again. We have the same gifts that they had, the same Christ, the same baptism and the same Gospel, the same forgiveness of sins. They needed these saving ordinances¹⁰⁰ just as much as we do.

  VERSE 12. For before that certain came from James, he did eat with the

  Gentiles.

The Gentiles who had been converted to faith in Christ, ate meats forbidden by the Law. Peter, visiting some of these Gentiles, ate meat and drank wine with them, although he knew that these things were forbidden in the Law. Paul declared that he did likewise, that he became as a Jew to the Jews, and to them that were without law, as without law. He ate and drank with the Gentiles unconcerned about the Jewish Law. When he was with the Jews, however, he abstained¹⁰¹ from all things forbidden in the Law, for he labored¹⁰³ to serve all men, that he "might by all means save some." Paul does not reprove Peter for transgressing¹⁰⁴ the Law, but for disguising his attitude to the Law.

  VERSE 12. But when they were come, he withdrew and separated himself,

  fearing them which were of the circumcision.

Paul does not accuse Peter of malice¹⁰⁵ or ignorance, but of lack of principle, in that he abstained from meats, because he feared the Jews that came from James. Peter's weak attitude endangered the principle of Christian liberty. It is the deduction¹⁰⁶ rather than the fact which Paul reproves. To eat and to drink, or not to eat and drink, is immaterial. But to make the deduction "If you eat, you sin; if you abstain¹⁰² you are righteous"—this is wrong.

Meats may be refused for two reasons. First, they may be refused for the sake of Christian love. There is no danger connected with a refusal of meats for the sake of charity. To bear with the infirmity of a brother is a good thing. Paul himself taught and exemplified such thoughtfulness. Secondly¹⁰⁷, meats may be refused in the mistaken hope of thereby¹⁰⁸ obtaining righteousness. When this is the purpose of abstaining¹⁰⁹ from meats, we say, let charity go. To refrain from meats for this latter reason amounts to a denial of Christ. If we must lose one or the other, let us lose a friend and brother, rather than God, our Father.

Jerome, who understood not this passage, nor the whole epistle for that matter, excuses Peter's action on the ground "that it was done in ignorance." But Peter offended by giving the impression that he was indorsing the Law. By his example he encouraged Gentiles and Jews to forsake¹¹⁰ the truth of the Gospel. If Paul had not reproved him, there would have been a sliding back of Christians into the Jewish religion, and a return to the burdens of the Law.

It is surprising that Peter, excellent apostle that he was, should have been guilty of such vacillation¹¹². In a former council at Jerusalem he practically stood alone in defense of the truth that salvation is by faith, without the Law. Peter at that time valiantly¹¹³ defended the liberty of the Gospel. But now by abstaining from meats forbidden in the Law, he went against his better judgment. You have no idea what danger there is in customs and ceremonies. They so easily tend to error in works.

  VERSE 13. And the other Jews dissembled likewise with him; insomuch

  that Barnabas also was carried away with their dissimulation¹¹⁴.

It is marvelous how God preserved the Church by one single person. Paul alone stood up for the truth, for Barnabas, his companion, was lost to him, and Peter was against him. Sometimes one lone³¹ person can do more in a conference than the whole assembly.

I mention this to urge all to learn how properly to differentiate¹¹⁵ between the Law and the Gospel, in order to avoid dissembling. When it come to the article of justification we must not yield, if we want to retain the truth of the Gospel.

When the conscience is disturbed, do not seek advice from reason or from the Law, but rest your conscience in the grace of God and in His Word, and proceed as if you had never heard of the Law. The Law has its place and its own good time. While Moses was in the mountain where he talked with God face to face, he had no law, he made no law, he administered no law. But when he came down from the mountain, he was a lawgiver. The conscience must be kept above the Law, the body under the Law.

Paul reproved Peter for no trifle, but for the chief article of Christian doctrine, which Peter's hypocrisy¹¹⁶ had endangered. For Barnabas and other Jews followed Peter's example. It is surprising that such good men as Peter, Barnabas, and others should fall into unexpected error, especially in a matter which they knew so well. To trust in our own strength, our own goodness, our own wisdom, is a perilous¹¹⁷ thing. Let us search the Scriptures with humility¹¹⁸, praying that we may never lose the light of the Gospel. "Lord, increase our faith."

  VERSE 14. But when I saw that they walked not uprightly according to

  the truth of the gospel.

No one except Paul had his eyes open. Consequently it was his duty to reprove Peter and his followers¹¹⁹ for swerving¹²⁰ from the truth of the Gospel. It was no easy task for Paul to reprimand Peter. To the honor of Peter it must be said that he took the correction. No doubt, he freely acknowledged his fault.

The person who can rightly divide Law and Gospel has reason to thank God. He is a true theologian. I must confess that in times of temptation I do not always know how to do it. To divide Law and Gospel means to place the Gospel in heaven, and to keep the Law on earth; to call the righteousness of the Gospel heavenly, and the righteousness of the Law earthly; to put as much difference between the righteousness of the Gospel and that of the Law, as there is difference between day and night. If it is a question of faith or conscience, ignore the Law entirely¹²¹. If it is a question of works, then lift high the lantern of works and the righteousness of the Law. If your conscience is oppressed with a sense of sin, talk to your conscience. Say: "You are now groveling in the dirt. You are now a laboring¹²² ass⁵. Go ahead, and carry your burden. But why don't you mount up to heaven? There the Law cannot follow you!" Leave the ass burdened with laws behind in the valley. But your conscience, let it ascend¹²³ with Isaac into the mountain.

In civil life obedience to the law is severely¹²⁴ required. In civil life Gospel, conscience, grace, remission of sins, Christ Himself, do not count, but only Moses with the lawbooks. If we bear in mind this distinction, neither Gospel nor Law shall trespass¹²⁵ upon each other. The moment Law and sin cross into heaven, i.e., your conscience, kick them out. On the other hand, when grace wanders unto the earth, i.e., into the body, tell grace: "You have no business to be around the dreg and dung of this bodily life. You belong in heaven."

By his compromising attitude Peter confused the separation of Law and Gospel. Paul had to do something about it. He reproved Peter, not to embarrass him, but to conserve the difference between the Gospel which justifies in heaven, and the Law which justifies on earth.

The right separation between Law and Gospel is very important to know. Christian doctrine is impossible without it. Let all who love and fear God, diligently¹²⁶ learn the difference, not only in theory but also in practice.

When your conscience gets into trouble, say to yourself: "There is a time to die, and a time to live; a time to learn the Law, and a time to unlearn the Law; a time to hear the Gospel, and a time to ignore the Gospel. Let the Law now depart, and let the Gospel enter, for now is the right time to hear the Gospel, and not the Law." However, when the conflict of conscience is over and external duties must be performed, close your ears to the Gospel, and open them wide to the Law.

  VERSE 14. I said unto Peter before them all, If thou being a Jew, livest

  after the manner of Gentiles, and not as do the Jews, why compellest

  thou the Gentiles to live as do the Jews

To live as a Jew is nothing bad. To eat or not to eat pork, what difference does it make? But to play the Jew, and for conscience' sake to abstain from certain meats, is a denial of Christ. When Paul saw that Peter's attitude tended to this, he withstood Peter and said to him: "You know that the observance of the Law is not needed unto righteousness. You know that we are justified by faith in Christ. You know that we may eat all kinds of meats. Yet by your example you obligate the Gentiles to forsake Christ, and to return to the Law. You give them reason to think that faith is not sufficient unto salvation."

Peter did not say so, but his example said quite plainly that the observance of the Law must be added to faith in Christ, if men are to be saved. From Peter's example the Gentiles could not help but draw the conclusion that the Law was necessary unto salvation. If this error had been permitted to pass unchallenged, Christ would have lost out altogether.

The controversy involved the preservation¹²⁷ of pure doctrine. In such a controversy Paul did not mind if anybody took offense⁵⁹.

  VERSE 15. We who are Jews by nature, and not sinners of the Gentiles.

"When we Jews compare ourselves with the Gentiles, we look pretty good. We have the Law, we have good works. Our rectitude dates from our birth, because the Jewish religion is natural to us. But all this does not make us righteous before God." Peter and the others lived up to the requirements of the Law. They had circumcision, the covenant¹²⁸, the promises, the apostleship. But because of these advantages they were not to think themselves righteous before God. None of these prerogatives spell faith in Christ, which alone can justify a person. We do not mean to imply that the Law is bad. We do not condemn the Law, circumcision, etc., for their failure to justify us. Paul spoke¹²⁹ disparagingly of these ordinances, because the false apostles asserted that mankind is saved by them without faith. Paul could not let this assertion stand, for without faith all things are deadly.

  VERSE 16. Knowing that a man is not justified by the works of the law,

  but by the faith of Jesus Christ.

For the sake of argument let us suppose that you could fulfill⁴⁵ the Law in the spirit of the first commandment of God: "Thou shalt love the Lord, thy God, with all thy heart." It would do you no good. A person simply is not justified by the works of the Law.

The works of the Law, according to Paul, include the whole Law, judicial¹³⁰, ceremonial, moral. Now, if the performance of the moral law cannot justify, how can circumcision justify, when circumcision is part of the ceremonial law?

The demands of the Law may be fulfilled before and after justification. There were many excellent men among the pagans of old, men who never heard of justification. They lived moral lives. But that fact did not justify them. Peter, Paul, all Christians, live up to the Law. But that fact does not justify them. "For I know nothing by myself," says Paul, "yet am I not hereby justified." (I Cor. 4:4.)

The nefarious¹³¹ opinion of the papists, which attributes the merit of grace and the remission of sins to works, must here be emphatically rejected. The papists say that a good work performed before grace has been obtained, is able to secure grace for a person, because it is no more than right that God should reward a good deed. When grace has already been obtained, any good work deserves everlasting¹³² life as a due payment and reward for merit. For the first, God is no debtor¹³³, they say; but because God is good and just, it is no more than right (they say) that He should reward a good work by granting grace for the service. But when grace has already been obtained, they continue, God is in the position of a debtor, and is in duty bound to reward a good work with the gift of eternal life. This is the wicked teaching of the papacy.

Now, if I could perform any work acceptable to God and deserving of grace, and once having obtained grace my good works would continue to earn for me the right and reward of eternal life, why should I stand in need of the grace of God and the suffering and death of Christ? Christ would be of no benefit to me. Christ's mercy would be of no use to me.

This shows how little insight the pope and the whole of his religious coterie¹³⁴ have into spiritual matters, and how little they concern themselves with the spiritual health of their forlorn flocks. They cannot believe that the flesh is unable to think, speak, or do anything except against God. If they could see evil rooted in the nature of man, they would never entertain such silly dreams about man's merit or worthiness¹³⁵.

With Paul we absolutely deny the possibility of self merit. God never yet gave to any person grace and everlasting life as a reward for merit. The opinions of the papists are the intellectual pipe-dreams of idle pates¹³⁷, that serve no other purpose but to draw men away from the true worship of God. The papacy is founded upon hallucinations.

The true way of salvation is this. First, a person must realize that he is a sinner, the kind of a sinner who is congenitally unable to do any good thing. "Whatsoever is not of faith, is sin." Those who seek to earn the grace of God by their own efforts are trying to please God with sins. They mock God, and provoke His anger. The first step on the way to salvation is to repent¹³⁸.

The second part is this. God sent His only-begotten Son into the world that we may live through His merit. He was crucified and killed for us. By sacrificing His Son for us God revealed Himself to us as a merciful Father who donates remission of sins, righteousness, and life everlasting for Christ's sake. God hands out His gifts freely unto all men. That is the praise and glory of His mercy.

The scholastics explain the way of salvation in this manner. When a person happens to perform a good deed, God accepts it and as a reward for the good deed God pours charity into that person. They call it "charity infused." This charity is supposed to remain in the heart. They get wild when they are told that this quality of the heart cannot justify a person.

They also claim that we are able to love God by our own natural strength, to love God above all things, at least to the extent that we deserve grace. And, say the scholastics, because God is not satisfied with a literal performance of the Law, but expects us to fulfill the Law according to the mind of the Lawgiver, therefore we must obtain from above a quality above nature, a quality which they call "formal righteousness."

We say, faith apprehends Jesus Christ. Christian faith is not an inactive quality in the heart. If it is true faith it will surely take Christ for its object. Christ, apprehended¹³⁹ by faith and dwelling¹⁴⁰ in the heart, constitutes Christian righteousness, for which God gives eternal life.

In contrast to the doting¹⁴¹ dreams of the scholastics, we teach this: First a person must learn to know himself from the Law. With the prophet he will then confess: "All have sinned, and come short of the glory of God." And, "there is none that doeth good, no, not one." And, "against thee, thee only, have I sinned."

Having been humbled¹⁴² by the Law, and having been brought to a right estimate of himself, a man will repent. He finds out that he is so depraved, that no strength, no works, no merits of his own will ever deliver him from his guilt¹¹¹. He will then understand the meaning of Paul's words: "I am sold under sin"; and "they are all under sin."

At this state a person begins to lament¹⁴³: "Who is going to help me?" In due time comes the Word of the Gospel, and says: "Son, thy sins are forgiven thee. Believe in Jesus Christ who was crucified for your sins. Remember, your sins have been imposed upon Christ."

In this way are we delivered from sin. In this way are we justified and made heirs of everlasting life.

In order to have faith you must paint a true portrait of Christ. The scholastics caricature Christ into a judge and tormentor¹⁴⁴. But Christ is no law giver. He is the Lifegiver. He is the Forgiver of sins. You must believe that Christ might have atoned¹⁴⁵ for the sins of the world with one single drop of His blood. Instead, He shed His blood abundantly in order that He might give abundant satisfaction for our sins.

Here let me say, that these three things, faith, Christ, and imputation¹⁴⁶ of righteousness, are to be joined together. Faith takes hold of Christ. God accounts this faith for righteousness.

This imputation of righteousness we need very much, because we are far from perfect. As long as we have this body, sin will dwell in our flesh. Then, too, we sometimes drive away the Holy Spirit; we fall into sin, like Peter, David, and other holy men. Nevertheless we may always take recourse to this fact, "that our sins are covered," and that "God will not lay them to our charge." Sin is not held against us for Christ's sake. Where Christ and faith are lacking, there is no remission or covering of sins, but only condemnation¹⁴⁷.

After we have taught faith in Christ, we teach good works. "Since you have found Christ by faith," we say, "begin now to work and do well. Love God and your neighbor. Call upon God, give thanks unto Him, praise Him, confess Him. These are good works. Let them flow from a cheerful heart, because you have remission of sin in Christ."

When crosses and afflictions come our way, we bear them patiently. "For Christ's yoke is easy, and His burden is light." When sin has been pardoned, and the conscience has been eased of its dreadful load, a Christian can endure all things in Christ.

To give a short definition of a Christian: A Christian is not somebody who chalks(sp) sin, because of his faith in Christ. This doctrine brings comfort to consciences in serious trouble. When a person is a Christian he is above law and sin. When the Law accuses him, and sin wants to drive the wits out of him, a Christian looks to Christ. A Christian is free. He has no master except Christ. A Christian is greater than the whole world.

  VERSE 16. Even we have believed in Jesus Christ, that we might be

  justified.

The true way of becoming a Christian is to be justified by faith in Jesus Christ, and not by the works of the Law.

We know that we must also teach good works, but they must be taught in their proper turn, when the discussion is concerning works and not the article of justification.

Here the question arises by what means are we justified? We answer with Paul, "By faith only in Christ are we pronounced righteous, and not by works." Not that we reject good works. Far from it. But we will not allow ourselves to be removed from the anchorage of our salvation.

The Law is a good thing. But when the discussion is about justification, then is no time to drag in the Law. When we discuss justification we ought to speak of Christ and the benefits He has brought us.

Christ is no sheriff. He is "the Lamb of God, which taketh away the sin of the world." (John 1:29.)

  VERSE 16. That we might be justified by the faith of Christ, and not by

  the works of the Law.

We do not mean to say that the Law is bad. Only it is not able to justify us. To be at peace with God, we have need of a far better mediator¹⁴⁸ than Moses or the Law. We must know that we are nothing. We must understand that we are merely beneficiaries and recipients¹⁴⁹ of the treasures of Christ.

So far, the words of Paul were addressed to Peter. Now Paul turns to the Galatians and makes this summary statement:

  VERSE 16. For by the works of the law shall no flesh be justified.

By the term "flesh" Paul does not understand manifest vices¹⁵⁰. Such sins he usually calls by their proper names, as adultery, fornication, etc. By "flesh" Paul understands what Jesus meant in the third chapter of John, "That which is born of the flesh is flesh". (John 3:6.) "Flesh" here means the whole nature of man, inclusive of reason and instincts. "This flesh," says Paul, "is not justified by the works of the law."

The papists do not believe this. They say, "A person who performs this good deed or that, deserves the forgiveness of his sins. A person who joins this or that holy order, has the promise of everlasting life."

To me it is a miracle that the Church, so long surrounded by vicious sects¹⁵¹, has been able to survive at all. God must have been able to call a few who in their failure to discover any good in themselves to cite against the wrath¹⁵² and judgment of God, simply took to the suffering and death of Christ, and were saved by this simple faith.

Nevertheless God has punished the contempt of the Gospel and of Christ on the part of the papists, by turning them over to a reprobate¹⁵³ state of mind in which they reject the Gospel, and receive with gusto the abominable¹⁵⁴ rules, ordinances, and traditions of men in preference to the Word of God, until they went so far as to forbid marriage. God punished them justly, because they blasphemed the only Son of God.

This is, then, our general conclusion: "By the works of the law shall no flesh be justified."

  VERSE 17. But if, while we seek to be justified by Christ, we ourselves

  also are found sinners, is therefore Christ the minister of sin? God

  forbid.

Either we are not justified by Christ, or we are not justified by the Law. The fact is, we are justified by Christ. Hence, we are not justified by the Law. If we observe the Law in order to be justified, or after having been justified by Christ, we think we must further be justified by the Law, we convert Christ into a legislator and a minister of sin.

"What are these false apostles doing?" Paul cries. "They are turning Law into grace, and grace into Law. They are changing Moses into Christ, and Christ into Moses. By teaching that besides Christ and His righteousness the performance of the Law is necessary unto salvation, they put the Law in the place of Christ, they attribute to the Law the power to save, a power that belongs to Christ only."

The papists quote the words of Christ: "If thou wilt¹⁵⁵ enter into life, keep the commandments." (Matt. 19:17.) With His own words they deny Christ and abolish faith in Him. Christ is made to lose His good name, His office, and His glory, and is demoted to the status of a law enforcer, reproving, terrifying, and chasing poor sinners around.

The proper office of Christ is to raise the sinner, and extricate¹⁵⁶ him from his sins.

Papists and Anabaptists deride¹⁵⁷ us because we so earnestly require faith. "Faith," they say, "makes men reckless." What do these law-workers know about faith, when they are so busy calling people back from baptism, from faith, from the promises of Christ to the Law?

With their doctrine these lying sects of perdition deface the benefits of Christ to this day. They rob Christ of His glory as the Justifier¹⁵⁸ of mankind and cast Him into the role of a minister of sin. They are like the false apostles. There is not a single one among them who knows the difference between law and grace.

We can tell the difference. We do not here and now argue whether we ought to do good works, or whether the Law is any good, or whether the Law ought to be kept at all. We will discuss these questions some other time. We are now concerned with justification. Our opponents refuse to make this distinction. All they can do is to bellow¹⁵⁹ that good works ought to be done. We know that. We know that good works ought to be done, but we will talk about that when the proper time comes. Now we are dealing¹⁶⁰ with justification, and here good works should not be so much as mentioned.

Paul's argument has often comforted me. He argues: "If we who have been justified by Christ are counted unrighteous, why seek justification in Christ at all? If we are justified by the Law, tell me, what has Christ achieved by His death, by His preaching, by His victory over sin and death? Either we are justified by Christ, or we are made worse sinners by Him."

The Sacred Scriptures, particularly those of the New Testament¹⁶¹, make frequent mention of faith in Christ. "Whosoever believeth in him is saved, shall not perish, shall have everlasting life, is not judged," etc. In open contradiction to the Scriptures, our opponents misquote, "He that believeth in Christ is condemned¹⁶², because he has faith without works." Our opponents turn everything topsy-turvy. They make Christ over into a murderer, and Moses into a savior. Is not this horrible blasphemy¹⁶³?

  VERSE 17. Is therefore Christ the minister of sin?

This is Hebrew phraseology, also used by Paul in II Corinthians, chapter 3. There Paul speaks of two ministers: The minister of the letter, and the minister of the spirit; the minister of the Law, and the minister of grace; the minister of death, and the minister of life. "Moses," says Paul, "is the minister of the Law, of sin, wrath, death, and condemnation."

Whoever teaches that good works are indispensable unto salvation, that to gain heaven a person must suffer afflictions and follow the example of Christ and of the saints, is a minister of the Law, of sin, wrath, and of death, for the conscience knows how impossible it is for a person to fulfill the Law. Why, the Law makes trouble even for those who have the Holy Spirit. What will not the Law do in the case of the wicked who do not even have the Holy Spirit?

The Law requires perfect obedience. It condemns¹⁶⁴ all who do not accomplish the will of God. But show me a person who is able to render perfect obedience. The Law cannot justify. It can only condemn according to the passage: "Cursed is every one that continueth not in all things which are written in the book of the law to do them."

Paul has good reason for calling the minister of the Law the minister of sin, for the Law reveals our sinfulness. The realization¹⁶⁵ of sin in turn frightens the heart and drives it to despair. Therefore all exponents¹⁶⁶ of the Law and of works deserve to be called tyrants¹⁶⁷ and oppressors.

The purpose of the Law is to reveal sin. That this is the purpose of the Law can be seen from the account of the giving of the Law as reported in the nineteenth and twentieth chapters of Exodus¹⁶⁹. Moses brought the people out of their tents to have God speak to them personally from a cloud. But the people trembled with fear, fled, and standing aloof¹⁷⁰ they begged Moses: "Speak thou with us, and we will hear: but let not God speak with us, lest we die." The proper office of the Law is to lead us out of our tents, in other words, out of the security of our self-trust, into the presence of God, that we may perceive His anger at our sinfulness.

All who say that faith alone in Christ does not justify a person, convert Christ into a minister of sin, a teacher of the Law, and a cruel tyrant¹⁶⁸ who requires the impossible. All merit-seekers take Christ for a new lawgiver.

In conclusion, if the Law is the minister of sin, it is at the same time the minister of wrath and death. As the Law reveals sin it fills a person with the fear of death and condemnation. Eventually the conscience wakes up to the fact that God is angry. If God is angry with you, He will destroy and condemn you forever. Unable to stand the thought of the wrath and judgment of God, many a person commits suicide.

  VERSE 17. God forbid.

Christ is not the minister of sin, but the Dispenser of righteousness and the Giver of life. Christ is Lord over law, sin and death. All who believe in Him are delivered from law, sin and death.

The Law drives us away from God, but Christ reconciles God unto us, for "He is the Lamb of God, that taketh away the sins of the world." Now if the sin of the world is taken away, it is taken away from me. If sin is taken away, the wrath of God and His condemnation are also taken away. Let us practice this blessed conviction.

  VERSE 18. For if I build again the things which I destroyed, I make

  myself a transgressor¹⁷¹.

"I have not preached to the end that I build again the things which I destroyed. If I should do so, I would not only be laboring in vain, but I would make myself guilty of a great wrong. By the ministry of the Gospel I have destroyed sin, heaviness of heart, wrath, and death. I have abolished the Law, so that it should not bother your conscience any more. Should I now once again establish the Law, and set up the rule of Moses? This is exactly what I should be doing, if I would urge circumcision and the performance of the Law as necessary unto salvation. Instead of righteousness and life, I would restore sin and death."

By the grace of God we know that we are justified through faith in Christ alone. We do not mingle¹⁷² law and grace, faith and works. We keep them far apart. Let every true Christian mark the distinction between law and grace, and mark it well.

We must not drag good works into the article of justification as the monks¹⁷³ do who maintain that not only good works, but also the punishment which evildoers suffer for their wicked deeds, deserve everlasting life. When a criminal is brought to the place of execution, the monks try to comfort him in this manner: "You want to die willingly and patiently, and then you will merit remission of your sins and eternal life." What cruelty is this, that a wretched thief, murderer, robber should be so miserably¹⁷⁴ misguided in his extreme distress¹⁷⁵, that at the very point of death he should be denied the sweet promises of Christ, and directed to hope for pardon of his sins in the willingness and patience with which he is about to suffer death for his crimes? The monks are showing him the paved way to hell.

These hypocrites do not know the first thing about grace, the Gospel, or Christ. They retain the appearance and the name of the Gospel and of Christ for a decoy only. In their confessional writings faith or the merit of Christ are never mentioned. In their writings they play up the merits of man, as can readily be seen from the following form of absolution used among the monks.

  "God forgive thee, brother. The merit of the passion of our Lord Jesus

  Christ, and of the blessed Saint Mary, always a virgin¹⁷⁶, and of all the

  saints; the merit of thy order, the strictness of thy religion, the

  humility of thy profession, the contrition¹⁷⁷ of thy heart, the good works

  thou hast done and shalt do for the love of our Lord Jesus Christ, be

  available unto thee for the remission of thy sins, the increase of thy

  worth and grace, and the reward of everlasting life. Amen."

True, the merit of Christ is mentioned in this formula of absolution. But if you look closer you will notice that Christ's merit is belittled¹⁷⁸, while monkish¹⁷⁹ merits are aggrandized¹⁸⁰. They confess Christ with their lips, and at the same time deny His power to save. I myself was at one time entangled¹⁸¹ in this error. I thought Christ was a judge and had to be pacified¹⁸² by a strict adherence¹⁸³ to the rules of my order. But now I give thanks unto God, the Father of all mercies, who has called me out of darkness into the light of His glorious Gospel, and has granted unto me the saving knowledge of Christ Jesus, my Lord.

We conclude with Paul, that we are justified by faith in Christ, without the Law. Once a person has been justified by Christ, he will not be unproductive of good, but as a good tree he will bring forth¹⁸⁴ good fruit. A believer has the Holy Spirit, and the Holy Spirit will not permit a person to remain idle, but will put him to work and stir him up to the love of God, to patient suffering in affliction, to prayer, thanksgiving, to the habit of charity towards all men.

  VERSE 19. For I through the law am dead to the law, that I might live

  unto God.

This cheering form of speech is frequently met with in the Scriptures, particularly in the writings of St. Paul, when the Law is set against the Law, and sin is made to oppose sin, and death is arrayed against death, and hell is turned loose against hell, as in the following quotations¹⁸⁵: "Thou hast led captivity¹⁸⁶ captive," Psalm¹⁸⁷ 68:18. "O death, I will be thy plagues; O grave, I will be thy destruction," Hosea 13:14. "And for sin, condemned sin in the flesh," Romans 8:3.

Here Paul plays the Law against the Law, as if to say: "The Law of Moses condemns me; but I have another law, the law of grace and liberty which condemns the accusing Law of Moses."

On first sight Paul seems to be advancing a strange and ugly heresy¹⁸⁸. He says, "I am dead to the law, that I might live unto God." The false apostles said the very opposite. They said, "If you do not live to the law, you are dead unto God."

The doctrine of our opponents is similar to that of the false apostles in Paul's day. Our opponents teach, "If you want to live unto God, you must live after the Law, for it is written, Do this and thou shalt live." Paul, on the other hand, teaches, "We cannot live unto God unless we are dead unto the Law." If we are dead unto the Law, the Law can have no power over us.

Paul does not only refer to the Ceremonial Law, but to the whole Law. We are not to think that the Law is wiped out. It stays. It continues to operate in the wicked. But a Christian is dead to the Law. For example, Christ by His resurrection became free from the grave, and yet the grave remains¹⁸⁹. Peter was delivered from prison, yet the prison remains. The Law is abolished as far as I am concerned, when it has driven me into the arms of Christ. Yet the Law continues to exist and to function. But it no longer exists for me.

"I have nothing to do with the Law," cries Paul. He could not have uttered anything more devastating¹⁹⁰ to the prestige of the Law. He declares that he does not care for the Law, that he does not intend ever to be justified by the Law.

To be dead to the Law means to be free of the Law. What right, then, has the Law to accuse me, or to hold anything against me? When you see a person squirming in the clutches of the Law, say to him: "Brother, get things straight. You let the Law talk to your conscience. Make it talk to your flesh. Wake up, and believe in Jesus Christ, the Conqueror¹⁹¹ of Law and sin. Faith in Christ will lift you high above the Law into the heaven of grace. Though Law and sin remain, they no longer concern you, because you are dead to the Law and dead to sin."

Blessed is the person who knows how to use this truth in times of distress. He can talk. He can say: "Mr. Law, go ahead and accuse me as much as you like. I know I have committed many sins, and I continue to sin daily. But that does not bother me. You have got to shout louder, Mr. Law. I am deaf, you know. Talk as much as you like, I am dead to you. If you want to talk to me about my sins, go and talk to my flesh. Belabor¹⁹² that, but don't talk to my conscience. My conscience is a lady and a queen, and has nothing to do with the likes of you, because my conscience lives to Christ under another law, a new and better law, the law of grace."

We have two propositions: To live unto the Law, is to die unto God. To die unto the Law, is to live unto God. These two propositions go against reason. No law-worker can ever understand them. But see to it that you understand them. The Law can never justify and save a sinner. The Law can only accuse, terrify, and kill him. Therefore to live unto the Law is to die unto God. Vice versa, to die unto the Law is to live unto God. If you want to live unto God, bury the Law, and find life through faith in Christ Jesus.

We have enough arguments right here to conclude that justification is by faith alone. How can the Law effect our justification, when Paul so plainly states that we must be dead to the Law if we want to live unto God? If we are dead to the Law and the Law is dead to us, how can it possibly contribute anything to our justification? There is nothing left for us but to be justified by faith alone.

This nineteenth verse is loaded with consolation. It fortifies¹⁹³ a person against every danger. It allows you to argue like this:

  "I confess I have sinned."

  "Then God will punish you."

  "No, He will not do that."

  "Why not? Does not the Law say so?"

  "I have nothing to do with the Law."

  "How so?"

  "I have another law, the law of liberty."

  "What do you mean—'liberty'?"

  "The liberty of Christ, for Christ has made me free from the Law that

  held me down. That Law is now in prison itself, held captive by grace

  and liberty."

By faith in Christ a person may gain such sure and sound comfort, that he need not fear the devil, sin, death, or any evil. "Sir Devil," he may say, "I am not afraid of you. I have a Friend whose name is Jesus Christ, in whom I believe. He has abolished the Law, condemned sin, vanquished¹⁹⁴ death, and destroyed hell for me. He is bigger than you, Satan. He has licked you, and holds you down. You cannot hurt me." This is the faith that overcomes the devil.

Paul manhandles the Law. He treats the Law as if it were a thief and a robber He treats the Law as contemptible¹⁹⁵ to the conscience, in order that those who believe in Christ may take courage to defy the Law, and say: "Mr. Law, I am a sinner. What are you going to do about it?"

Or take death. Christ is risen from death. Why should we now fear the grave? Against my death I set another death, or rather life, my life in Christ.

Oh, the sweet names of Jesus! He is called my law against the Law, my sin against sin, my death against death. Translated, it means that He is my righteousness, my life, my everlasting salvation. For this reason was He made the law of the Law, the sin of sin, the death of death, that He might redeem³⁵ me from the curse of the Law. He permitted the Law to accuse Him, sin to condemn Him, and death to take Him, to abolish the Law, to condemn sin, and to destroy death for me.

This peculiar¹⁹⁶ form of speech sounds much sweeter than if Paul had said: "I through liberty am dead to the law." By putting it in this way, "I through the law am dead to the law," he opposes one law with another law, and has them fight it out.

In this masterly fashion Paul draws our attention away from the Law, sin, death, and every evil, and centers it upon Christ.

  VERSE 20. I am crucified with Christ.

Christ is Lord over the Law, because He was crucified unto the Law. I also am lord over the Law, because by faith I am crucified with Christ.

Paul does not here speak of crucifying the flesh, but he speaks of that higher crucifying wherein sin, devil, and death are crucified in Christ and in me. By my faith in Christ I am crucified with Christ. Hence these evils are crucified and dead unto me.

  VERSE 20. Nevertheless I live.

"I do not mean to create the impression as though I did not live before this. But in reality I first live now, now that I have been delivered from the Law, from sin, and death. Being crucified with Christ and dead unto the Law, I may now rise unto a new and better life."

We must pay close attention to Paul's way of speaking. He says that we are crucified and dead unto the Law. The fact is, the Law is crucified and dead unto us. Paul purposely speaks that way in order to increase the portion of our comfort.

  VERSE 20. Yet not I.

Paul explains what constitutes true Christian righteousness. True Christian righteousness is the righteousness of Christ who lives in us. We must look away from our own person. Christ and my conscience must become one, so that I can see nothing else but Christ crucified and raised from the dead for me. If I keep on looking at myself, I am gone.

If we lose sight of Christ and begin to consider our past, we simply go to pieces. We must turn our eyes to the brazen¹⁹⁷ serpent, Christ crucified, and believe with all our heart that He is our righteousness and our life. For Christ, on whom our eyes are fixed¹⁹⁸, in whom we live, who lives in us, is Lord over Law, sin, death, and all evil.

  VERSE 20. But Christ liveth in me.

"Thus I live," the Apostle starts out. But presently he corrects himself, saying, "Yet not I, but Christ liveth in me." He is the form of my perfection. He embellishes¹⁹⁹ my faith.

Since Christ is now living in me, He abolishes the Law, condemns sin, and destroys death in me. These foes²⁰⁰ vanish in His presence. Christ abiding²⁰¹ in me drives out every evil. This union with Christ delivers me from the demands of the Law, and separates me from my sinful self. As long as I abide²⁰² in Christ, nothing can hurt me.

Christ domiciling in me, the old Adam has to stay outside and remain subject to the Law. Think what grace, righteousness, life, peace, and salvation there is in me, thanks to that inseparable conjunction between Christ and me through faith!

Paul has a peculiar style, a celestial²⁰³ way of speaking. "I live," he says, "I live not; I am dead, I am not dead; I am a sinner, I am not a sinner; I have the Law, I have no Law." When we look at ourselves we find plenty of sin. But when we look at Christ, we have no sin. Whenever we separate the person of Christ from our own person, we live under the Law and not in Christ; we are condemned by the Law, dead before God.

Faith connects you so intimately with Christ, that He and you become as it were one person. As such you may boldly say: "I am now one with Christ. Therefore Christ's righteousness, victory, and life are mine." On the other hand, Christ may say: "I am that big sinner. His sins and his death are mine, because he is joined to me, and I to him."

Whenever remission of sins is freely proclaimed, people misinterpret it according to Romans 3:8, "Let us do evil, that good may come." As soon as people hear that we are not justified by the Law, they reason maliciously²⁰⁴: "Why, then let us reject the Law. If grace abounds²⁰⁶, where sin abounds, let us abound²⁰⁷ in sin, that grace may all the more abound." People who reason thus are reckless. They make sport of the Scriptures and slander⁹² the sayings of the Holy Ghost.

However, there are others who are not malicious²⁰⁵, only weak, who may take offense when told that Law and good works are unnecessary for salvation. These must be instructed as to why good works do not justify, and from what motives²⁰⁸ good works must be done. Good works are not the cause, but the fruit of righteousness. When we have become righteous, then first are we able and willing to do good. The tree makes the apple; the apple does not make the tree.

  VERSE 20. And the life which I now live in the flesh I live by the

  faith of the Son of God.

Paul does not deny the fact that he is living in the flesh. He performs the natural functions of the flesh. But he says that this is not his real life. His life in the flesh is not a life after the flesh.

"I live by the faith of the Son of God," he says. "My speech is no longer directed by the flesh, but by the Holy Ghost. My sight is no longer governed by the flesh, but by the Holy Ghost. My hearing is no longer determined²⁰⁹ by the flesh, but by the Holy Ghost. I cannot teach, write, pray, or give thanks without the instrumentality of the flesh; yet these activities do not proceed from the flesh, but from God."

A Christian uses earthly means like any unbeliever. Outwardly they look alike. Nevertheless there is a great difference between them. I may live in the flesh, but I do not live after the flesh. I do my living now "by the faith of the Son of God." Paul had the same voice, the same tongue, before and after his conversion²¹⁰. Before his conversion his tongue uttered blasphemies. But after his conversion his tongue spoke a spiritual, heavenly language.

We may now understand how spiritual life originates. It enters the heart by faith. Christ reigns²¹¹ in the heart with His Holy Spirit, who sees, hears, speaks, works, suffers, and does all things in and through us over the protest and the resistance of the flesh.

  VERSE 20. Who loved me, and gave himself for me.

The sophistical papists assert that a person is able by natural strength to love God long before grace has entered his heart, and to perform works of real merit. They believe they are able to fulfill the commandments of God. They believe they are able to do more than God expects of them, so that they are in a position to sell their superfluous²¹² merits to laymen²¹³, thereby saving themselves and others. They are saving nobody. On the contrary, they abolish the Gospel, they deride, deny, and blaspheme Christ, and call upon themselves the wrath of God. This is what they get for living in their own righteousness, and not in the faith of the Son of God.

The papists will tell you to do the best you can, and God will give you His grace. They have a rhyme for it:

  "God will no more require of man, Than of himself perform he can."

This may hold true in ordinary civic²¹⁴ life. But the papists apply it to the spiritual realm where a person can perform nothing but sin, because he is sold under sin.

Our opponents go even further than that. They say, nature is depraved, but the qualities of nature are untainted. Again we say: This may hold true in everyday life, but not in the spiritual life. In spiritual matters a person is by nature full of darkness, error, ignorance, malice, and perverseness²¹⁵ in will and in mind. In view of this, Paul declares that Christ began and not we. "He loved me, and gave Himself for me. He found in me no right mind and no good will. But the good Lord had mercy upon me. Out of pure kindness He loved me, loved me so that He gave Himself for me, that I should be free from the Law, from sin, devil, and death."

The words, "The Son of God who loved me, and gave Himself for me," are so many thunderclaps and lightning bolts of protest from heaven against the righteousness of the Law. The wickedness, error, darkness, ignorance in my mind and my will were so great, that it was quite impossible for me to be saved by any other means than by the inestimable price of Christ's death.

Let us count the price. When you hear that such an enormous price was paid for you, will you still come along with your cowl, your shaven pate¹³⁶, your chastity, your obedience, your poverty, your works, your merits? What do you want with all these trappings? What good are the works of all men, and all the pains of the martyrs²¹⁶, in comparison with the pains of the Son of God dying on the Cross, so that there was not a drop of His precious blood, but it was all shed for your sins. If you could properly evaluate this incomparable price, you would throw all your ceremonies, vows²¹⁷, works, and merits into the ash can. What awful presumption²¹⁸ to imagine that there is any work good enough to pacify²¹⁹ God, when to pacify God required the invaluable²²⁰ price of the death and blood of His own and only Son?

  VERSE 20. For me.

Who is this "me"? I, wretched and damnable sinner, dearly beloved of the Son of God. If I could by work or merit love the Son of God and come to Him, why should He have sacrificed Himself for me? This shows how the papists ignore the Scriptures, particularly the doctrine of faith. If they had paid any attention at all to these words, that it was absolutely necessary for the Son of God to be given into death for me, they would never have invented so many hideous²²¹ heresies²²².

I always say, there is no remedy against the sects, no power to resist them, except this article of Christian righteousness. If we lose this article we shall never be able to combat errors or sects. What business have they to make such a fuss about works or merits? If I, a condemned sinner, could have been purchased and redeemed by any other price, why should the Son of God have given Himself for me? Just because there was no other price in heaven and on earth big and good enough, was it necessary for the Son of God to be delivered for me. This He did out of His great love for me, for the Apostle says, "Who loved me."

Did the Law ever love me? Did the Law ever sacrifice itself for me? Did the Law ever die for me? On the contrary, it accuses me, it frightens me, it drives me crazy. Somebody else saved me from the Law, from sin and death unto eternal life. That Somebody is the Son of God, to whom be praise and glory forever.

Hence, Christ is no Moses, no tyrant, no lawgiver, but the Giver of grace, the Savior, full of mercy. In short, He is no less than infinite mercy and ineffable²²³ goodness, bountifully giving Himself for us. Visualize²²⁴ Christ in these His true colors. I do not say that it is easy. Even in the present diffusion²²⁵ of the Gospel light, I have much trouble to see Christ as Paul portrays²²⁶ Him. So deeply has the diseased opinion that Christ is a lawgiver sunk into my bones. You younger men are a good deal better off than we who are old. You have never become infected with the nefarious errors on which I suckled all my youth, until at the mention of the name of Christ I shivered with fear. You, I say, who are young may learn to know Christ in all His sweetness.

For Christ is Joy and Sweetness to a broken heart. Christ is a Lover of poor sinners, and such a Lover that He gave Himself for us. Now if this is true, and it is true, then are we never justified by our own righteousness.

Read the words "me" and "for me" with great emphasis. Print this "me" with capital letters in your heart, and do not ever doubt that you belong to the number of those who are meant by this "me." Christ did not only love Peter and Paul. The same love He felt for them He feels for us. If we cannot deny that we are sinners, we cannot deny that Christ died for our sins.

  VERSE 21. I do not frustrate²²⁷ the grace of God.

Paul is now getting ready for the second argument of his Epistle, to the effect that to seek justification by works of the Law, is to reject the grace of God. I ask you, what sin can be more horrible than to reject the grace of God, and to refuse the righteousness of Christ? It is bad enough that we are wicked sinners and transgressors of all the commandments of God; on top of that to refuse the grace of God and the remission of sins offered unto us by Christ, is the worst sin of all, the sin of sins. That is the limit. There is no sin which Paul and the other apostles detested²²⁹ more than when a person despises the grace of God in Christ Jesus. Still there is no sin more common. That is why Paul can get so angry at the Antichrist, because he snubs Christ, rebuffs the grace of God, and refuses the merit of Christ. What else would you call it but spitting in Christ's face, pushing Christ to the side, usurping²³⁰ Christ's throne, and to say: "I am going to justify you people; I am going to save you." By what means? By masses, pilgrimages, pardons, merits, etc. For this is Antichrist's doctrine: Faith is no good, unless it is reinforced by works. By this abominable doctrine Antichrist has spoiled, darkened, and buried the benefit of Christ, and in place of the grace of Christ and His Kingdom, he has established the doctrine of works and the kingdom of ceremonies.

We despise the grace of God when we observe the Law for the purpose of being justified. The Law is good, holy, and profitable, but it does not justify. To keep the Law in order to be justified means to reject grace, to deny Christ, to despise His sacrifice, and to be lost.

  VERSE 21. For if righteousness come by the law, then Christ is dead

  in vain.

Did Christ die, or did He not die? Was His death worth while, or was it not? If His death was worth while, it follows that righteousness does not come by the Law. Why was Christ born anyway? Why was He crucified? Why did He suffer? Why did He love me and give Himself for me? It was all done to no purpose if righteousness is to be had by the Law.

Or do you think that God spared not His Son, but delivered Him for us all, for the fun of it? Before I would admit anything like that, I would consign²³¹ the holiness of the saints and of the angels to hell.

To reject the grace of God is a common sin, of which everybody is guilty who sees any righteousness in himself or in his deeds. And the Pope is the sole author of this iniquity²³². Not content to spoil the Gospel of Christ, he has filled the world with his cursed traditions, e.g., his bulls and indulgences.

We will always affirm with Paul that either Christ died in vain, or else the Law cannot justify us. But Christ did not suffer and die in vain. Hence, the Law does not justify.

If my salvation was so difficult to accomplish that it necessitated²³³ the death of Christ, then all my works, all the righteousness of the Law, are good for nothing. How can I buy for a penny what cost a million dollars? The Law is a penny's worth when you compare it with Christ. Should I be so stupid as to reject the righteousness of Christ which cost me nothing, and slave like a fool to achieve the righteousness of the Law which God disdains²³⁴?

Man's own righteousness is in the last analysis a despising and rejecting of the grace of God. No combination of words can do justice to such an outrage²³⁵. It is an insult to say that any man died in vain. But to say that Christ died in vain is a deadly insult. To say that Christ died in vain is to make His resurrection, His victory, His glory, His kingdom, heaven, earth, God Himself, of no purpose and benefit whatever.

That is enough to set any person against the righteousness of the Law and all the trimmings of men's own righteousness, the orders of monks and friars, and their superstitions²³⁶.

Who would not detest²²⁸ his own vows, his cowls, his shaven crown, his bearded traditions, yes, the very Law of Moses, when he hears that for such things he rejected the grace of God and the death of Christ. It seems that such a horrible wickedness could not enter a man's heart, that he should reject the grace of God, and despise the death of Christ. And yet this atrocity²³⁷ is all too common. Let us be warned. Everyone who seeks righteousness without Christ, either by works, merits, satisfactions, actions, or by the Law, rejects the grace of God, and despises the death of Christ.

 

1 justification   

n.正当的理由；辩解的理由

参考例句：

• There's no justification for dividing the company into smaller units. 没有理由把公司划分成小单位。
• In the young there is a justification for this feeling. 在年轻人中有这种感觉是有理由的。

2 disciple   

n.信徒，门徒，追随者

参考例句：

• Your disciple failed to welcome you.你的徒弟没能迎接你。
• He was an ardent disciple of Gandhi.他是甘地的忠实信徒。

3 disciples   

n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一

参考例句：

• Judas was one of the twelve disciples of Jesus. 犹大是耶稣十二门徒之一。 来自《简明英汉词典》
• "The names of the first two disciples were --" “最初的两个门徒的名字是——” 来自英汉文学 - 汤姆历险

4 erred   

犯错误，做错事( err的过去式和过去分词 )

参考例句：

• He erred in his judgement. 他判断错了。
• We will work on those who have erred and help them do right. 我们将对犯了错误的人做工作，并帮助他们改正。

5 ass   

n.驴；傻瓜，蠢笨的人

参考例句：

• He is not an ass as they make him.他不象大家猜想的那样笨。
• An ass endures his burden but not more than his burden.驴能负重但不能超过它能力所负担的。

6 obstinacy   

n.顽固；（病痛等）难治

参考例句：

• It is a very accountable obstinacy.这是一种完全可以理解的固执态度。
• Cindy's anger usually made him stand firm to the point of obstinacy.辛迪一发怒，常常使他坚持自见，并达到执拗的地步。

7 zealous   

adj.狂热的，热心的

参考例句：

• She made zealous efforts to clean up the classroom.她非常热心地努力清扫教室。
• She is a zealous supporter of our cause.她是我们事业的热心支持者。

8 blindfolded   

v.（尤指用布）挡住（某人）的视线( blindfold的过去式 )；蒙住（某人）的眼睛；使不理解；蒙骗

参考例句：

• The hostages were tied up and blindfolded. 人质被捆绑起来并蒙上了眼睛。
• They were each blindfolded with big red handkerchiefs. 他们每个人的眼睛都被一块红色大手巾蒙住了。 来自《简明英汉词典》

9 Christian   

adj.基督教徒的；n.基督教徒

参考例句：

• They always addressed each other by their Christian name.他们总是以教名互相称呼。
• His mother is a sincere Christian.他母亲是个虔诚的基督教徒。

10 superintendent   

n.监督人，主管，总监；(英国)警务长

参考例句：

• He was soon promoted to the post of superintendent of Foreign Trade.他很快就被擢升为对外贸易总监。
• He decided to call the superintendent of the building.他决定给楼房管理员打电话。

11 justified   

a.正当的，有理的

参考例句：

• She felt fully justified in asking for her money back. 她认为有充分的理由要求退款。
• The prisoner has certainly justified his claims by his actions. 那个囚犯确实已用自己的行动表明他的要求是正当的。

12 requisite   

adj.需要的，必不可少的；n.必需品

参考例句：

• He hasn't got the requisite qualifications for the job.他不具备这工作所需的资格。
• Food and air are requisite for life.食物和空气是生命的必需品。

13 motive   

n.动机，目的；adv.发动的，运动的

参考例句：

• The police could not find a motive for the murder.警察不能找到谋杀的动机。
• He had some motive in telling this fable.他讲这寓言故事是有用意的。

14 privately   

adv.以私人的身份，悄悄地，私下地

参考例句：

• Some ministers admit privately that unemployment could continue to rise.一些部长私下承认失业率可能继续升高。
• The man privately admits that his motive is profits.那人私下承认他的动机是为了牟利。

15 yoke   

n.轭；支配；v.给...上轭，连接，使成配偶

参考例句：

• An ass and an ox,fastened to the same yoke,were drawing a wagon.驴子和公牛一起套在轭上拉车。
• The defeated army passed under the yoke.败军在轭门下通过。

16 obedience   

n.服从，顺从

参考例句：

• Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
• Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。

17 mandatory   

adj.命令的；强制的；义务的；n.受托者

参考例句：

• It's mandatory to pay taxes.缴税是义务性的。
• There is no mandatory paid annual leave in the U.S.美国没有强制带薪年假。

18 salvation   

n.（尤指基督）救世，超度，拯救，解困

参考例句：

• Salvation lay in political reform.解救办法在于政治改革。
• Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。

19 condemn   

vt.谴责，指责；宣判(罪犯)，判刑

参考例句：

• Some praise him,whereas others condemn him.有些人赞扬他，而有些人谴责他。
• We mustn't condemn him on mere suppositions.我们不可全凭臆测来指责他。

20 inveigh   

v.痛骂

参考例句：

• A lot of his writings inveigh against luxury and riches.他的很多文章都痛批奢华与财富。
• The detective had,indeed,good reasons to inveigh against the bad luck which pursued him.说实在话，一点也不能怪费克斯咒骂他一再碰上的坏运气。

21 confession   

n.自白，供认，承认

参考例句：

• Her confession was simply tantamount to a casual explanation.她的自白简直等于一篇即席说明。
• The police used torture to extort a confession from him.警察对他用刑逼供。

22 doctrine   

n.教义；主义；学说

参考例句：

• He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
• The council met to consider changes to doctrine.宗教议会开会考虑更改教义。

23 obligatory   

adj.强制性的，义务的，必须的

参考例句：

• It is obligatory for us to obey the laws.我们必须守法。
• It is obligatory on every citizen to safeguard our great motherland.保卫我们伟大的祖国是每一个公民应尽的义务。

24 adversaries   

n.对手，敌手( adversary的名词复数 )

参考例句：

• That would cause potential adversaries to recoil from a challenge. 这会迫使潜在的敌人在挑战面前退缩。 来自辞典例句
• Every adversaries are more comfortable with a predictable, coherent America. 就连敌人也会因有可以预料的，始终一致的美国而感到舒服得多。 来自辞典例句

25 blasphemies   

n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为）

参考例句：

• That foul mouth stands there bringing more ill fortune with his blasphemies. 那一张臭嘴站在那儿满嘴喷粪，只能带来更多恶运。 来自辞典例句
• All great truths begin as blasphemies. 一切伟大的真理起初都被视为大逆不道的邪说。 来自辞典例句

26 squelch   

v.压制，镇压；发吧唧声

参考例句：

• The President wants to squelch any perception that the meeting is an attempt to negotiate.总统想要消除任何视本次会议为谈判尝试的看法。
• You cannot squelch wanting.你不能压制要求。

27 privily   

adv.暗中，秘密地

参考例句：

• But they privily examined his bunk. 但是他们常常暗暗检查他的床铺。 来自英汉文学 - 热爱生命
• And they lay wait for their own blood; they lurk privily for their own lives. 18这些人埋伏，是为自流己血。蹲伏是为自害己命。 来自互联网

28 bondage   

n.奴役，束缚

参考例句：

• Masters sometimes allowed their slaves to buy their way out of bondage.奴隶主们有时允许奴隶为自己赎身。
• They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。

29 conserve   

vt.保存，保护，节约，节省，守恒，不灭

参考例句：

• He writes on both sides of the sheet to conserve paper.他在纸张的两面都写字以节省用纸。
• Conserve your energy,you'll need it!保存你的精力，你会用得着的！

30 conserved   

v.保护，保藏，保存( conserve的过去式和过去分词 )

参考例句：

• He conserved his energy for the game. 他为比赛而养精蓄锐。 来自《简明英汉词典》
• Under these conditions, the total mechanical energy remains constant, or is conserved. 在这种条件下，总机械能保持不变或机械能保存。 来自辞典例句

31 lone   

adj.孤寂的，单独的；唯一的

参考例句：

• A lone sea gull flew across the sky.一只孤独的海鸥在空中飞过。
• She could see a lone figure on the deserted beach.她在空旷的海滩上能看到一个孤独的身影。

32 conditional   

adj.条件的，带有条件的

参考例句：

• My agreement is conditional on your help.你肯帮助我才同意。
• There are two forms of most-favored-nation treatment:conditional and unconditional.最惠国待遇有两种形式:有条件的和无条件的。

33 justify   

vt.证明…正当(或有理)，为…辩护

参考例句：

• He tried to justify his absence with lame excuses.他想用站不住脚的借口为自己的缺席辩解。
• Can you justify your rude behavior to me?你能向我证明你的粗野行为是有道理的吗？

34 apprehends   

逮捕，拘押( apprehend的第三人称单数 )； 理解

参考例句：

• A guilty man apprehends danger in every sound. 犯了罪的人对每一个声音都感到风声鹤唳。
• The police maintain order in the city, help prevent crime, apprehends lawbreakers and directs traffic. 警察维持城市的秩序，协助防止犯罪，逮捕犯法者及指挥交通。

35 redeem   

v.买回，赎回，挽回，恢复，履行（诺言等）

参考例句：

• He had no way to redeem his furniture out of pawn.他无法赎回典当的家具。
• The eyes redeem the face from ugliness.这双眼睛弥补了他其貌不扬之缺陷。

36 mumbles   

含糊的话或声音，咕哝( mumble的名词复数 )

参考例句：

• He always mumbles when he's embarrassed. 他感到难为情时说话就含糊不清了。
• When the old lady speaks she often mumbles her words. 这位老妇人说起话来常常含糊不清。

37 entangle   

vt.缠住，套住；卷入，连累

参考例句：

• How did Alice manage to entangle her hair so badly in the brambles?爱丽丝是怎么把头发死死地缠在荆棘上的？
• Don't entangle the fishing lines.不要让钓鱼线缠在一起。

38 judgment   

n.审判；判断力，识别力，看法，意见

参考例句：

• The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
• He's a man of excellent judgment.他眼力过人。

39 concessions   

n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权

参考例句：

• The firm will be forced to make concessions if it wants to avoid a strike. 要想避免罢工，公司将不得不作出一些让步。
• The concessions did little to placate the students. 让步根本未能平息学生的愤怒。

40 concession   

n.让步，妥协；特许(权)

参考例句：

• We can not make heavy concession to the matter.我们在这个问题上不能过于让步。
• That is a great concession.这是很大的让步。

41 undone   

a.未做完的，未完成的

参考例句：

• He left nothing undone that needed attention.所有需要注意的事他都注意到了。

42 justifies   

证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护）

参考例句：

• Their frequency of use both justifies and requires the memorization. 频繁的使用需要记忆，也促进了记忆。 来自About Face 3交互设计精髓
• In my judgement the present end justifies the means. 照我的意见，只要目的正当，手段是可以不计较的。

43 adamant   

adj.坚硬的，固执的

参考例句：

• We are adamant on the building of a well-off society.在建设小康社会这一点上，我们是坚定不移的。
• Veronica was quite adamant that they should stay on.维罗妮卡坚信他们必须继续留下去。

44 liar   

n.说谎的人

参考例句：

• I know you for a thief and a liar!我算认识你了，一个又偷又骗的家伙！
• She was wrongly labelled a liar.她被错误地扣上说谎者的帽子。

45 fulfill   

vt.履行，实现，完成；满足，使满意

参考例句：

• If you make a promise you should fulfill it.如果你许诺了，你就要履行你的诺言。
• This company should be able to fulfill our requirements.这家公司应该能够满足我们的要求。

46 inviolate   

adj.未亵渎的，未受侵犯的

参考例句：

• The constitution proclaims that public property shall be inviolate.宪法宣告公共财产不可侵犯。
• They considered themselves inviolate from attack.他们认为自己是不可侵犯的。

47 accede   

v.应允，同意

参考例句：

• They are ready to accede to our request for further information.我们要是还需要资料，他们乐于随时提供。
• In a word,he will not accede to your proposal in the meeting.总而言之，他不会在会中赞成你的提议。

48 whatsoever   

adv.（用于否定句中以加强语气）任何；pron.无论什么

参考例句：

• There's no reason whatsoever to turn down this suggestion.没有任何理由拒绝这个建议。
• All things whatsoever ye would that men should do to you,do ye even so to them.你想别人对你怎样，你就怎样对人。

49 disparages   

v.轻视( disparage的第三人称单数 )；贬低；批评；非难

参考例句：

• A prudent traveller never disparages his own country. 聪明的旅行者从不贬低自己的国家。 来自《简明英汉词典》
• She often aggrandises herself and disparages her colleagues. 她经常吹嘘自己而贬低同事。 来自《简明英汉词典》

50 disparagingly   

adv.以贬抑的口吻，以轻视的态度

参考例句：

• These mythological figures are described disparagingly as belonging only to a story. 这些神话人物被轻蔑地描述为“仅在传说中出现”的人物。 来自互联网
• In his memoirs he often speaks disparagingly about the private sector. 在他的回忆录里面他经常轻蔑的谈及私营（商业）部门。 来自互联网

51 mere   

adj.纯粹的；仅仅，只不过

参考例句：

• That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
• It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。

52 mighty   

adj.强有力的；巨大的

参考例句：

• A mighty force was about to break loose.一股巨大的力量即将迸发而出。
• The mighty iceberg came into view.巨大的冰山出现在眼前。

53 quotation   

n.引文，引语，语录；报价，牌价，行情

参考例句：

• He finished his speech with a quotation from Shakespeare.他讲话结束时引用了莎士比亚的语录。
• The quotation is omitted here.此处引文从略。

54 deterring   

v.阻止，制止( deter的现在分词 )

参考例句：

• However, investors say are a number of issues deterring business. 然而，投资者表示，有很多问题让他们却步。 来自互联网
• It's an effective way of deterring potential does online, the logic goes. 逻辑上这是抑制潜在线上威胁的有效方法。 来自互联网

55 vice   

n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的

参考例句：

• He guarded himself against vice.他避免染上坏习惯。
• They are sunk in the depth of vice.他们堕入了罪恶的深渊。

56 esteem   

n.尊敬，尊重；vt.尊重，敬重；把…看作

参考例句：

• I did not esteem him to be worthy of trust.我认为他不值得信赖。
• The veteran worker ranks high in public love and esteem.那位老工人深受大伙的爱戴。

57 exalt   

v.赞扬，歌颂，晋升，提升

参考例句：

• She thanked the President to exalt her.她感谢总统提拔她。
• His work exalts all those virtues that we,as Americans,are taught to hold dear.他的作品颂扬了所有那些身为美国人应该珍视的美德。

58 revere   

vt.尊崇，崇敬，敬畏

参考例句：

• Students revere the old professors.学生们十分尊敬那些老教授。
• The Chinese revered corn as a gift from heaven.中国人将谷物奉为上天的恩赐。

59 offense   

n.犯规，违法行为；冒犯，得罪

参考例句：

• I hope you will not take any offense at my words. 对我讲的话请别见怪。
• His words gave great offense to everybody present.他的发言冲犯了在场的所有人。

60 offenses   

n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势

参考例句：

• It's wrong of you to take the child to task for such trifling offenses. 因这类小毛病责备那孩子是你的不对。 来自《简明英汉词典》
• Thus, Congress cannot remove an executive official except for impeachable offenses. 因此，除非有可弹劾的行为，否则国会不能罢免行政官员。 来自英汉非文学 - 行政法

61 astounding   

adj.使人震惊的vt.使震惊，使大吃一惊astound的现在分词)

参考例句：

• There was an astounding 20% increase in sales. 销售量惊人地增加了20%。
• The Chairman's remarks were so astounding that the audience listened to him with bated breath. 主席说的话令人吃惊，所以听众都屏息听他说。 来自《简明英汉词典》

62 scriptures   

经文，圣典( scripture的名词复数 )； 经典

参考例句：

• Here the apostle Peter affirms his belief that the Scriptures are 'inspired'. 使徒彼得在此表达了他相信《圣经》是通过默感写成的。
• You won't find this moral precept in the scriptures. 你在《圣经》中找不到这种道德规范。

63 repose   

v.(使)休息；n.安息

参考例句：

• Don't disturb her repose.不要打扰她休息。
• Her mouth seemed always to be smiling,even in repose.她的嘴角似乎总是挂着微笑，即使在睡眠时也是这样。

64 humble   

adj.谦卑的，恭顺的；地位低下的；v.降低，贬低

参考例句：

• In my humble opinion,he will win the election.依我拙见，他将在选举中获胜。
• Defeat and failure make people humble.挫折与失败会使人谦卑。

65 imperative   

n.命令，需要；规则；祈使语气；adj.强制的；紧急的

参考例句：

• He always speaks in an imperative tone of voice.他老是用命令的口吻讲话。
• The events of the past few days make it imperative for her to act.过去这几天发生的事迫使她不得不立即行动。

67 redeemed   

adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式

参考例句：

• She has redeemed her pawned jewellery. 她赎回了当掉的珠宝。
• He redeemed his watch from the pawnbroker's. 他从当铺赎回手表。

68 wrought   

v.引起；以…原料制作；运转；adj.制造的

参考例句：

• Events in Paris wrought a change in British opinion towards France and Germany.巴黎发生的事件改变了英国对法国和德国的看法。
• It's a walking stick with a gold head wrought in the form of a flower.那是一个金质花形包头的拐杖。

69 inverts   

v.使倒置，使反转( invert的第三人称单数 )

参考例句：

• Inverts the current field dominance of a selected clip. 反转被选择片段的当前场优势。 来自互联网
• DSTINVERT Inverts the destination rectangle. 将目标矩形反色。 来自互联网

70 bolster   

n.枕垫；v.支持，鼓励

参考例句：

• The high interest rates helped to bolster up the economy.高利率使经济更稳健。
• He tried to bolster up their morale.他尽力鼓舞他们的士气。

71 ministry   

n.(政府的)部；牧师

参考例句：

• They sent a deputation to the ministry to complain.他们派了一个代表团到部里投诉。
• We probed the Air Ministry statements.我们调查了空军部的记录。

72 counterfeit   

vt.伪造，仿造；adj.伪造的，假冒的

参考例句：

• It is a crime to counterfeit money.伪造货币是犯罪行为。
• The painting looked old but was a recent counterfeit.这幅画看上去年代久远，实际是最近的一幅赝品。

73 centurion   

n.古罗马的百人队长

参考例句：

• When Jesus had entered Capernaum,a centurion came to him,asking for help.耶稣进了迦百农，有一个百夫长前来求助。
• A centurion was in charge of 100 soldiers.一个百夫长管理100个士兵。

74 imminent   

adj.即将发生的，临近的，逼近的

参考例句：

• The black clounds show that a storm is imminent.乌云预示暴风雨即将来临。
• The country is in imminent danger.国难当头。

75 reiterates   

反复地说，重申( reiterate的第三人称单数 )

参考例句：

• The Chinese government reiterates that the question of Taiwan is China's internal affair. 中国政府重申，台湾问题是中国的内政。 来自汉英非文学 - 汉英文件
• Wang Jianzhou reiterates a fact and a viewpoint in Davos. 王建宙在达沃斯重申一个事实和一个观点。

76 prerogatives   

n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭

参考例句：

• The tsar protected his personal prerogatives. 沙皇维护了自己的私人特权。 来自《简明英汉词典》
• Congressmen may be reluctant to vote for legislation that infringes the traditional prerogatives of the states. 美国国会议员可能不情愿投票拥护侵犯各州传统特权的立法。 来自英汉非文学 - 环境法 - 环境法

77 usurped   

篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权

参考例句：

• That magazine usurped copyrighted material. 那杂志盗用了版权为他人所有的素材。
• The expression'social engineering'has been usurped by the Utopianist without a shadow of light. “社会工程”这个词已被乌托邦主义者毫无理由地盗用了。

78 impudent   

adj.鲁莽的，卑鄙的，厚颜无耻的

参考例句：

• She's tolerant toward those impudent colleagues.她对那些无礼的同事采取容忍的态度。
• The teacher threatened to kick the impudent pupil out of the room.老师威胁着要把这无礼的小学生撵出教室。

79 corroborates   

v.证实，支持（某种说法、信仰、理论等）( corroborate的第三人称单数 )

参考例句：

• This article narrates a innovated dynamic penetration test method that mainly corroborates soil bearing capacity. 探讨了一种改进的动力触探方法，主要用于确定土的承载力。 来自互联网
• David, soon to be king of Israel, had an experience that corroborates this idea. 大卫即将成为以色列的国王之际，曾有过一次这样的经历。 来自互联网

80 aprons   

围裙( apron的名词复数 )； 停机坪，台口（舞台幕前的部份）

参考例句：

• Many people like to wear aprons while they are cooking. 许多人做饭时喜欢系一条围裙。
• The chambermaid in our corridor wears blue checked gingham aprons. 给我们扫走廊的清洁女工围蓝格围裙。

81 secular   

n.牧师，凡人；adj.世俗的，现世的，不朽的

参考例句：

• We live in an increasingly secular society.我们生活在一个日益非宗教的社会。
• Britain is a plural society in which the secular predominates.英国是个世俗主导的多元社会。

82 controversy   

n.争论，辩论，争吵

参考例句：

• That is a fact beyond controversy.那是一个无可争论的事实。
• We ran the risk of becoming the butt of every controversy.我们要冒使自己在所有的纷争中都成为众矢之的的风险。

83 glorified   

美其名的，变荣耀的

参考例句：

• The restaurant was no more than a glorified fast-food cafe. 这地方美其名曰餐馆，其实只不过是个快餐店而已。
• The author glorified the life of the peasants. 那个作者赞美了农民的生活。

84 pastor   

n.牧师，牧人

参考例句：

• He was the son of a poor pastor.他是一个穷牧师的儿子。
• We have no pastor at present:the church is run by five deacons.我们目前没有牧师：教会的事是由五位执事管理的。

85 persecute   

vt.迫害，虐待；纠缠，骚扰

参考例句：

• They persecute those who do not conform to their ideas.他们迫害那些不信奉他们思想的人。
• Hitler's undisguised effort to persecute the Jews met with worldwide condemnation.希特勒对犹太人的露骨迫害行为遭到世界人民的谴责。

86 impoverish   

vt.使穷困，使贫困

参考例句：

• We need to reduce the burden of taxes that impoverish the economy.我们需要减轻导致经济困顿的税收负荷。
• America still has enough credibility to a more profitable path that would impoverish its creditors slowly.美国尚有足够的信用来让其得以选择一条更加有利可图的路径使它的债权人们渐渐贫困枯竭。

87 Christians   

n.基督教徒( Christian的名词复数 )

参考例句：

• Christians of all denominations attended the conference. 基督教所有教派的人都出席了这次会议。
• His novel about Jesus caused a furore among Christians. 他关于耶稣的小说激起了基督教徒的公愤。

88 worthy   

adj.(of)值得的，配得上的；有价值的

参考例句：

• I did not esteem him to be worthy of trust.我认为他不值得信赖。
• There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。

89 obstinate   

adj.顽固的，倔强的，不易屈服的，较难治愈的

参考例句：

• She's too obstinate to let anyone help her.她太倔强了，不会让任何人帮她的。
• The trader was obstinate in the negotiation.这个商人在谈判中拗强固执。

90 defense   

n.防御，保卫；[pl.]防务工事；辩护，答辩

参考例句：

• The accused has the right to defense.被告人有权获得辩护。
• The war has impacted the area with military and defense workers.战争使那个地区挤满了军队和防御工程人员。

91 slandering   

[法]口头诽谤行为

参考例句：

• He's a snake in the grass. While pretending to be your friend he was slandering you behind your back. 他是个暗敌， 表面上装作是你的朋友，背地里却在诽谤你。
• He has been questioned on suspicion of slandering the Prime Minister. 他由于涉嫌诽谤首相而受到了盘问。

92 slander   

n./v.诽谤，污蔑

参考例句：

• The article is a slander on ordinary working people.那篇文章是对普通劳动大众的诋毁。
• He threatened to go public with the slander.他威胁要把丑闻宣扬出去。

93 frankly   

adv.坦白地，直率地；坦率地说

参考例句：

• To speak frankly, I don't like the idea at all.老实说，我一点也不赞成这个主意。
• Frankly speaking, I'm not opposed to reform.坦率地说，我不反对改革。

94 censured   

v.指责，非难，谴责( censure的过去式 )

参考例句：

• They were censured as traitors. 他们被指责为叛徒。 来自辞典例句
• The judge censured the driver but didn't fine him. 法官责备了司机但没罚他款。 来自辞典例句

95 contention   

n.争论，争辩，论战；论点，主张

参考例句：

• The pay increase is the key point of contention. 加薪是争论的焦点。
• The real bone of contention,as you know,is money.你知道，争论的真正焦点是钱的问题。

96 asunder   

adj.分离的，化为碎片

参考例句：

• The curtains had been drawn asunder.窗帘被拉向两边。
• Your conscience,conviction,integrity,and loyalties were torn asunder.你的良心、信念、正直和忠诚都被扯得粉碎了。

97 partnership   

n.合作关系，伙伴关系

参考例句：

• The company has gone into partnership with Swiss Bank Corporation.这家公司已经和瑞士银行公司建立合作关系。
• Martin has taken him into general partnership in his company.马丁已让他成为公司的普通合伙人。

98 consolation   

n.安慰，慰问

参考例句：

• The children were a great consolation to me at that time.那时孩子们成了我的莫大安慰。
• This news was of little consolation to us.这个消息对我们来说没有什么安慰。

99 standing   

n.持续，地位；adj.永久的，不动的，直立的，不流动的

参考例句：

• After the earthquake only a few houses were left standing.地震过后只有几幢房屋还立着。
• They're standing out against any change in the law.他们坚决反对对法律做任何修改。

100 ordinances   

n.条例，法令( ordinance的名词复数 )

参考例句：

• These points of view, however, had not been generally accepted in building ordinances. 然而，这些观点仍未普遍地为其他的建筑条例而接受。 来自辞典例句
• Great are Your mercies, O Lord; Revive me according to Your ordinances. 诗119:156耶和华阿、你的慈悲本为大．求你照你的典章将我救活。 来自互联网

101 abstained   

v.戒（尤指酒），戒除( abstain的过去式和过去分词 )；弃权（不投票）

参考例句：

• Ten people voted in favour, five against and two abstained. 十人投票赞成，五人反对，两人弃权。
• They collectively abstained (from voting) in the elections for local councilors. 他们在地方议会议员选举中集体弃权。 来自《简明英汉词典》

102 abstain   

v.自制，戒绝，弃权，避免

参考例句：

• His doctor ordered him to abstain from beer and wine.他的医生嘱咐他戒酒。
• Three Conservative MPs abstained in the vote.三位保守党下院议员投了弃权票。

103 labored   

adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转

参考例句：

• I was close enough to the elk to hear its labored breathing. 我离那头麋鹿非常近，能听见它吃力的呼吸声。 来自辞典例句
• They have labored to complete the job. 他们努力完成这一工作。 来自辞典例句

104 transgressing   

v.超越( transgress的现在分词 )；越过；违反；违背

参考例句：

• Pay more transgressing the right or left of another car bombing, it will gain more marks. 多把别的车逼到右边或者左边爆炸，可以得到更多的分数。 来自互联网
• Where on earth can I find an animate soul transgressing; without inhaling gallons of fresh air. 我在地球上哪里可以找到一个朝气勃勃的灵魂；没有呼吸进成吨的新鲜空气。 来自互联网

105 malice   

n.恶意，怨恨，蓄意；[律]预谋

参考例句：

• I detected a suggestion of malice in his remarks.我觉察出他说的话略带恶意。
• There was a strong current of malice in many of his portraits.他的许多肖像画中都透着一股强烈的怨恨。

106 deduction   

n.减除，扣除，减除额；推论，推理，演绎

参考例句：

• No deduction in pay is made for absence due to illness.因病请假不扣工资。
• His deduction led him to the correct conclusion.他的推断使他得出正确的结论。

107 secondly   

adv.第二，其次

参考例句：

• Secondly,use your own head and present your point of view.第二，动脑筋提出自己的见解。
• Secondly it is necessary to define the applied load.其次，需要确定所作用的载荷。

108 thereby   

adv.因此，从而

参考例句：

• I have never been to that city,,ereby I don't know much about it.我从未去过那座城市，因此对它不怎么熟悉。
• He became a British citizen,thereby gaining the right to vote.他成了英国公民，因而得到了投票权。

109 abstaining   

戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票）

参考例句：

• Abstaining from killing, from taking what is not given, & from illicIt'sex. 诸比丘！远离杀生，远离不与取，于爱欲远离邪行。
• Abstaining from arguments was also linked to an unusual daily cortisol pattern. 压抑争吵也造成每日异常的皮质醇波动。

110 forsake   

vt.遗弃，抛弃；舍弃，放弃

参考例句：

• She pleaded with her husband not to forsake her.她恳求丈夫不要抛弃她。
• You must forsake your bad habits.你必须革除你的坏习惯。

111 guilt   

n.犯罪；内疚；过失，罪责

参考例句：

• She tried to cover up her guilt by lying.她企图用谎言掩饰自己的罪行。
• Don't lay a guilt trip on your child about schoolwork.别因为功课责备孩子而使他觉得很内疚。

112 vacillation   

n.动摇；忧柔寡断

参考例句：

• Vacillation is the cause of his failure.优柔寡断是他失败的原因。
• His constant vacillation made him an unfit administrator.他经常优柔寡断，这使他不适合当行政官员。

113 valiantly   

adv.勇敢地，英勇地；雄赳赳

参考例句：

• He faced the enemy valiantly, shuned no difficulties and dangers and would not hesitate to lay down his life if need be. 他英勇对敌，不避艰险，赴汤蹈火在所不计。 来自《现代汉英综合大词典》
• Murcertach strove valiantly to meet the new order of things. 面对这个新事态，默克塔克英勇奋斗。 来自辞典例句

114 dissimulation   

n.掩饰，虚伪，装糊涂

参考例句：

• A habit of dissimulation is a hindrance, and a poorness to him. 在他这样的一个人，一种掩饰的习惯是一种阻挠，一个弱点。 来自《简明英汉词典》
• Still we have our limits beyond which we call dissimulation treachery. 不过我们仍然有自己的限度，超过这个界限，就是虚伪与背信弃义。 来自辞典例句

115 differentiate   

vi.(between)区分；vt.区别；使不同

参考例句：

• You can differentiate between the houses by the shape of their chimneys.你可以凭借烟囱形状的不同来区分这两幢房子。
• He never learned to differentiate between good and evil.他从未学会分辨善恶。

116 hypocrisy   

n.伪善，虚伪

参考例句：

• He railed against hypocrisy and greed.他痛斥伪善和贪婪的行为。
• He accused newspapers of hypocrisy in their treatment of the story.他指责了报纸在报道该新闻时的虚伪。

117 perilous   

adj.危险的，冒险的

参考例句：

• The journey through the jungle was perilous.穿过丛林的旅行充满了危险。
• We have been carried in safety through a perilous crisis.历经一连串危机，我们如今已安然无恙。

118 humility   

n.谦逊，谦恭

参考例句：

• Humility often gains more than pride.谦逊往往比骄傲收益更多。
• His voice was still soft and filled with specious humility.他的声音还是那么温和，甚至有点谦卑。

119 followers   

追随者( follower的名词复数 )； 用户； 契据的附面； 从动件

参考例句：

• the followers of Mahatma Gandhi 圣雄甘地的拥护者
• The reformer soon gathered a band of followers round him. 改革者很快就获得一群追随者支持他。

120 swerving   

v.（使）改变方向，改变目的( swerve的现在分词 )

参考例句：

• It may stand as an example of the fitful swerving of his passion. 这是一个例子，说明他的情绪往往变化不定，忽冷忽热。 来自辞典例句
• Mrs Merkel would be foolish to placate her base by swerving right. 默克尔夫人如果为了安抚她的根基所在而转到右翼就太愚蠢了。 来自互联网

121 entirely   

ad.全部地，完整地；完全地，彻底地

参考例句：

• The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
• His life was entirely given up to the educational work. 他的一生统统献给了教育工作。

122 laboring   

n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转

参考例句：

• The young man who said laboring was beneath his dignity finally put his pride in his pocket and got a job as a kitchen porter. 那个说过干活儿有失其身份的年轻人最终只能忍辱，做了厨房搬运工的工作。 来自《简明英汉词典》
• But this knowledge did not keep them from laboring to save him. 然而，这并不妨碍她们尽力挽救他。 来自飘（部分）

123 ascend   

vi.渐渐上升，升高；vt.攀登，登上

参考例句：

• We watched the airplane ascend higher and higher.我们看着飞机逐渐升高。
• We ascend in the order of time and of development.我们按时间和发展顺序向上溯。

124 severely   

adv.严格地；严厉地；非常恶劣地

参考例句：

• He was severely criticized and removed from his post.他受到了严厉的批评并且被撤了职。
• He is severely put down for his careless work.他因工作上的粗心大意而受到了严厉的批评。

125 trespass   

n./v.侵犯，闯入私人领地

参考例句：

• The fishing boat was seized for its trespass into restricted waters.渔船因非法侵入受限制水域而被扣押。
• The court sentenced him to a fine for trespass.法庭以侵害罪对他判以罚款。

126 diligently   

ad.industriously;carefully

参考例句：

• He applied himself diligently to learning French. 他孜孜不倦地学法语。
• He had studied diligently at college. 他在大学里勤奋学习。

127 preservation   

n.保护，维护，保存，保留，保持

参考例句：

• The police are responsible for the preservation of law and order.警察负责维持法律与秩序。
• The picture is in an excellent state of preservation.这幅画保存得极为完好。

128 covenant   

n.盟约，契约；v.订盟约

参考例句：

• They refused to covenant with my father for the property.他们不愿与我父亲订立财产契约。
• The money was given to us by deed of covenant.这笔钱是根据契约书付给我们的。

129 spoke   

n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说

参考例句：

• They sourced the spoke nuts from our company.他们的轮辐螺帽是从我们公司获得的。
• The spokes of a wheel are the bars that connect the outer ring to the centre.辐条是轮子上连接外圈与中心的条棒。

130 judicial   

adj.司法的，法庭的，审判的，明断的，公正的

参考例句：

• He is a man with a judicial mind.他是个公正的人。
• Tom takes judicial proceedings against his father.汤姆对他的父亲正式提出诉讼。

131 nefarious   

adj.恶毒的，极坏的

参考例句：

• My father believes you all have a nefarious purpose here.我父亲认为你们都有邪恶的目的。
• He was universally feared because of his many nefarious deeds.因为他干了许多罪恶的勾当，所以人人都惧怕他。

132 everlasting   

adj.永恒的，持久的，无止境的

参考例句：

• These tyres are advertised as being everlasting.广告上说轮胎持久耐用。
• He believes in everlasting life after death.他相信死后有不朽的生命。

133 debtor   

n.借方，债务人

参考例句：

• He crowded the debtor for payment.他催逼负债人还债。
• The court granted me a lien on my debtor's property.法庭授予我对我债务人财产的留置权。

134 coterie   

n.(有共同兴趣的)小团体，小圈子

参考例句：

• The name is known to only a small coterie of collectors.这个名字只有收藏家的小圈子才知道。
• Mary and her coterie gave a party to which we were not invited.玛利和她的圈内朋友举行派对，我们没被邀请。

135 worthiness   

价值，值得

参考例句：

• It'satisfies the spraying robot's function requirement and has practical worthiness. " 运行试验表明，系统工作稳定可靠，满足了喷雾机器人的功能要求，具有实用价值。
• The judge will evaluate the worthiness of these claims. 法官会评估这些索赔的价值。

136 pate   

n.头顶；光顶

参考例句：

• The few strands of white hair at the back of his gourd-like pate also quivered.他那长在半个葫芦样的头上的白发，也随着笑声一齐抖动着。
• He removed his hat to reveal a glowing bald pate.他脱下帽子，露出了发亮的光头。

137 pates   

n.头顶，（尤指）秃顶，光顶( pate的名词复数 )

参考例句：

• Fat paunches have lean pates. 大腹便便，头脑空空。 来自《简明英汉词典》
• Whether the therapy works on human pates remains to be seen. 这种疗法是否对人的头部有效，尚待进一步观察。 来自互联网

138 repent   

v.悔悟，悔改，忏悔，后悔

参考例句：

• He has nothing to repent of.他没有什么要懊悔的。
• Remission of sins is promised to those who repent.悔罪者可得到赦免。

139 apprehended   

逮捕，拘押( apprehend的过去式和过去分词 )； 理解

参考例句：

• She apprehended the complicated law very quickly. 她很快理解了复杂的法律。
• The police apprehended the criminal. 警察逮捕了罪犯。

140 dwelling   

n.住宅，住所，寓所

参考例句：

• Those two men are dwelling with us.那两个人跟我们住在一起。
• He occupies a three-story dwelling place on the Park Street.他在派克街上有一幢3层楼的寓所。

141 doting   

adj.溺爱的，宠爱的

参考例句：

• His doting parents bought him his first racing bike at 13.宠爱他的父母在他13岁时就给他买了第一辆竞速自行车。
• The doting husband catered to his wife's every wish.这位宠爱妻子的丈夫总是高度满足太太的各项要求。

142 humbled   

adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低

参考例句：

• The examination results humbled him. 考试成绩挫了他的傲气。
• I am sure millions of viewers were humbled by this story. 我相信数百万观众看了这个故事后都会感到自己的渺小。

143 lament   

n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹

参考例句：

• Her face showed lament.她的脸上露出悲伤的样子。
• We lament the dead.我们哀悼死者。

144 tormentor   

n. 使苦痛之人, 使苦恼之物, 侧幕 =tormenter

参考例句：

• He was the tormentor, he was the protector, he was the inquisitor, he was the friend. 他既是拷打者，又是保护者；既是审问者，又是朋友。 来自英汉文学
• The tormentor enlarged the engagement garment. 折磨者加大了订婚服装。

145 atoned   

v.补偿，赎（罪）( atone的过去式和过去分词 )；补偿，弥补，赎回

参考例句：

• He atoned for his sin with life. 他以生命赎罪。 来自《现代汉英综合大词典》
• She had atoned for everything by the sacrifice she had made of her life. 她用牺牲生命来抵偿了一切。 来自辞典例句

146 imputation   

n.归罪，责难

参考例句：

• I could not rest under the imputation.我受到诋毁，无法平静。
• He resented the imputation that he had any responsibility for what she did.把她所作的事情要他承担，这一责难，使他非常恼火。

147 condemnation   

n.谴责; 定罪

参考例句：

• There was widespread condemnation of the invasion. 那次侵略遭到了人们普遍的谴责。
• The jury's condemnation was a shock to the suspect. 陪审团宣告有罪使嫌疑犯大为震惊。

148 mediator   

n.调解人，中介人

参考例句：

• He always takes the role of a mediator in any dispute.他总是在争论中充当调停人的角色。
• He will appear in the role of mediator.他将出演调停者。

149 recipients   

adj.接受的；受领的；容纳的；愿意接受的n.收件人；接受者；受领者；接受器

参考例句：

• The recipients of the prizes had their names printed in the paper. 获奖者的姓名登在报上。 来自《简明英汉词典》
• The recipients of prizes had their names printed in the paper. 获奖者名单登在报上。 来自《现代英汉综合大词典》

150 vices   

缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳

参考例句：

• In spite of his vices, he was loved by all. 尽管他有缺点，还是受到大家的爱戴。
• He vituperated from the pulpit the vices of the court. 他在教堂的讲坛上责骂宫廷的罪恶。

151 sects   

n.宗派，教派( sect的名词复数 )

参考例句：

• Members of these sects are ruthlessly persecuted and suppressed. 这些教派的成员遭到了残酷的迫害和镇压。 来自《简明英汉词典》
• He had subdued the religious sects, cleaned up Saigon. 他压服了宗教派别，刷新了西贡的面貌。 来自辞典例句

152 wrath   

n.愤怒，愤慨，暴怒

参考例句：

• His silence marked his wrath. 他的沉默表明了他的愤怒。
• The wrath of the people is now aroused. 人们被激怒了。

153 reprobate   

n.无赖汉；堕落的人

参考例句：

• After the fall,god begins to do the work of differentiation between his elect and the reprobate.人堕落之后，上帝开始分辨选民与被遗弃的人。
• He disowned his reprobate son.他声明与堕落的儿子脱离关系。

154 abominable   

adj.可厌的，令人憎恶的

参考例句：

• Their cruel treatment of prisoners was abominable.他们虐待犯人的做法令人厌恶。
• The sanitary conditions in this restaurant are abominable.这家饭馆的卫生状况糟透了。

155 wilt   

v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱

参考例句：

• Golden roses do not wilt and will never need to be watered.金色的玫瑰不枯萎绝也不需要浇水。
• Several sleepless nights made him wilt.数个不眠之夜使他憔悴。

156 extricate   

v.拯救，救出；解脱

参考例句：

• How can we extricate the firm from this trouble?我们该如何承救公司脱离困境呢？
• She found it impossible to extricate herself from the relationship.她发现不可能把自己从这种关系中解脱出来。

157 deride   

v.嘲弄，愚弄

参考例句：

• Some critics deride the group as self - appointed food police.一些批评人士嘲讽这个组织为“自封的食品警察”。
• They deride his effort as childish.他们嘲笑他的努力，认为太孩子气。

158 justifier   

辩护者，辩解者

参考例句：

159 bellow   

v.吼叫，怒吼；大声发出，大声喝道

参考例句：

• The music is so loud that we have to bellow at each other to be heard.音乐的声音实在太大，我们只有彼此大声喊叫才能把话听清。
• After a while,the bull began to bellow in pain.过了一会儿公牛开始痛苦地吼叫。

160 dealing   

n.经商方法，待人态度

参考例句：

• This store has an excellent reputation for fair dealing.该商店因买卖公道而享有极高的声誉。
• His fair dealing earned our confidence.他的诚实的行为获得我们的信任。

161 testament   

n.遗嘱；证明

参考例句：

• This is his last will and testament.这是他的遗愿和遗嘱。
• It is a testament to the power of political mythology.这说明，编造政治神话可以产生多大的威力。

162 condemned   

adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词

参考例句：

• He condemned the hypocrisy of those politicians who do one thing and say another. 他谴责了那些说一套做一套的政客的虚伪。
• The policy has been condemned as a regressive step. 这项政策被认为是一种倒退而受到谴责。

163 blasphemy   

n.亵渎，渎神

参考例句：

• His writings were branded as obscene and a blasphemy against God.他的著作被定为淫秽作品，是对上帝的亵渎。
• You have just heard his blasphemy!你刚刚听到他那番亵渎上帝的话了！

164 condemns   

v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地

参考例句：

• Her widowhood condemns her to a lonely old age. 守寡使她不得不过着孤独的晚年生活。 来自《简明英汉词典》
• The public opinion condemns prostitution. 公众舆论遣责卖淫。 来自《现代汉英综合大词典》

165 realization   

n.实现；认识到，深刻了解

参考例句：

• We shall gladly lend every effort in our power toward its realization.我们将乐意为它的实现而竭尽全力。
• He came to the realization that he would never make a good teacher.他逐渐认识到自己永远不会成为好老师。

166 exponents   

n.倡导者( exponent的名词复数 )；说明者；指数；能手

参考例句：

• Its tendency to archaic language was tempered by the indolence of its exponents. 它的应用古语的趋势却被用语者的懒散所冲淡。 来自辞典例句
• The exponents of this trend are trying to lead us towards capitalism. 这股思潮的代表人物是要把我们引导到资本主义方向上去。 来自互联网

167 tyrants   

专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物

参考例句：

• The country was ruled by a succession of tyrants. 这个国家接连遭受暴君的统治。
• The people suffered under foreign tyrants. 人民在异族暴君的统治下受苦受难。

168 tyrant   

n.暴君，专制的君主，残暴的人

参考例句：

• The country was ruled by a despotic tyrant.该国处在一个专制暴君的统治之下。
• The tyrant was deaf to the entreaties of the slaves.暴君听不到奴隶们的哀鸣。

169 exodus   

v.大批离去，成群外出

参考例句：

• The medical system is facing collapse because of an exodus of doctors.由于医生大批离去，医疗系统面临崩溃。
• Man's great challenge at this moment is to prevent his exodus from this planet.人在当前所遇到的最大挑战，就是要防止人从这个星球上消失。

170 aloof   

adj.远离的；冷淡的，漠不关心的

参考例句：

• Never stand aloof from the masses.千万不可脱离群众。
• On the evening the girl kept herself timidly aloof from the crowd.这小女孩在晚会上一直胆怯地远离人群。

171 transgressor   

n.违背者

参考例句：

• We expect the transgressor to make any atonement possible to him. 我们期待犯了过失的人有可能做到的赎罪行为。 来自辞典例句
• We expect transgressor to make any atonement possible to him. “我深信，”西丝又重说一遍，“这是你能做的唯一的赎罪的办法。” 来自互联网

172 mingle   

vt.使混合，使相混；vi.混合起来；相交往

参考例句：

• If we mingle with the crowd,we should not be noticed.如果我们混在人群中，就不会被注意到。
• Oil will not mingle with water.油和水不相融。

173 monks   

n.修道士，僧侣( monk的名词复数 )

参考例句：

• The monks lived a very ascetic life. 僧侣过着很清苦的生活。
• He had been trained rigorously by the monks. 他接受过修道士的严格训练。 来自《简明英汉词典》

174 miserably   

adv.痛苦地；悲惨地；糟糕地；极度地

参考例句：

• The little girl was wailing miserably. 那小女孩难过得号啕大哭。
• It was drizzling, and miserably cold and damp. 外面下着毛毛细雨，天气又冷又湿，令人难受。 来自《简明英汉词典》

175 distress   

n.苦恼，痛苦，不舒适；不幸；vt.使悲痛

参考例句：

• Nothing could alleviate his distress.什么都不能减轻他的痛苦。
• Please don't distress yourself.请你不要忧愁了。

176 virgin   

n.处女，未婚女子；adj.未经使用的；未经开发的

参考例句：

• Have you ever been to a virgin forest?你去过原始森林吗？
• There are vast expanses of virgin land in the remote regions.在边远地区有大片大片未开垦的土地。

177 contrition   

n.悔罪，痛悔

参考例句：

• The next day he'd be full of contrition,weeping and begging forgiveness.第二天，他就会懊悔不已，哭着乞求原谅。
• She forgave him because his contrition was real.她原谅了他是由于他的懊悔是真心的。

178 belittled   

使显得微小，轻视，贬低( belittle的过去式和过去分词 )

参考例句：

• She felt her husband constantly belittled her achievements. 她觉得她的丈夫时常贬低她的成就。
• A poor but honest man is not to be belittled. 穷而诚实的人是不该让人小看的。

179 monkish   

adj.僧侣的，修道士的，禁欲的

参考例句：

• There was an unconquerable repulsion for her in that monkish aspect. 她对这副猴子样的神气有一种无法克制的厌恶。 来自辞典例句

180 aggrandized   

v.扩大某人的权力( aggrandize的过去式和过去分词 )；提高某人的地位；夸大；吹捧

参考例句：

• He has aggrandized his estate. 他已扩充他的产业。 来自辞典例句
• They even manifest enough confidence in themselves and their vastly aggrandized support systems. 他们甚至对于自己已经大大增强了的后勤系统表现了足够的信心。 来自辞典例句

181 entangled   

adj.卷入的；陷入的；被缠住的；缠在一起的v.使某人（某物/自己）缠绕，纠缠于（某物中），使某人（自己）陷入（困难或复杂的环境中）( entangle的过去式和过去分词 )

参考例句：

• The bird had become entangled in the wire netting. 那只小鸟被铁丝网缠住了。
• Some military observers fear the US could get entangled in another war. 一些军事观察家担心美国会卷入另一场战争。 来自《简明英汉词典》

182 pacified   

使（某人）安静( pacify的过去式和过去分词 )； 息怒； 抚慰； 在（有战争的地区、国家等）实现和平

参考例句：

• The baby could not be pacified. 怎么也止不住婴儿的哭声。
• She shrieked again, refusing to be pacified. 她又尖叫了，无法使她平静下来。

183 adherence   

n.信奉，依附，坚持，固着

参考例句：

• He was well known for his adherence to the rules.他因遵循这些规定而出名。
• The teacher demanded adherence to the rules.老师要求学生们遵守纪律。

184 forth   

adv.向前；向外，往外

参考例句：

• The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
• He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。

185 quotations   

n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价

参考例句：

• The insurance company requires three quotations for repairs to the car. 保险公司要修理这辆汽车的三家修理厂的报价单。 来自《简明英汉词典》
• These quotations cannot readily be traced to their sources. 这些引语很难查出出自何处。 来自《现代汉英综合大词典》

186 captivity   

n.囚禁；被俘；束缚

参考例句：

• A zoo is a place where live animals are kept in captivity for the public to see.动物园是圈养动物以供公众观看的场所。
• He was held in captivity for three years.他被囚禁叁年。

187 psalm   

n.赞美诗，圣诗

参考例句：

• The clergyman began droning the psalm.牧师开始以单调而低沈的语调吟诵赞美诗。
• The minister droned out the psalm.牧师喃喃地念赞美诗。

188 heresy   

n.异端邪说；异教

参考例句：

• We should denounce a heresy.我们应该公开指责异端邪说。
• It might be considered heresy to suggest such a notion.提出这样一个观点可能会被视为异端邪说。

189 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

190 devastating   

adj.毁灭性的，令人震惊的，强有力的

参考例句：

• It is the most devastating storm in 20 years.这是20年来破坏性最大的风暴。
• Affairs do have a devastating effect on marriages.婚外情确实会对婚姻造成毁灭性的影响。

191 conqueror   

n.征服者，胜利者

参考例句：

• We shall never yield to a conqueror.我们永远不会向征服者低头。
• They abandoned the city to the conqueror.他们把那个城市丢弃给征服者。

192 belabor   

vt.痛斥；作过长说明

参考例句：

• Don't belabor the point.别再罗嗦这事儿了。
• He seems to be looking for a man of straw to belabor.他看来在找一个假想的敌人来加以痛打。

193 fortifies   

筑防御工事于( fortify的第三人称单数 )； 筑堡于； 增强； 强化（食品）

参考例句：

194 vanquished   

v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制

参考例句：

• She had fought many battles, vanquished many foes. 她身经百战，挫败过很多对手。 来自《简明英汉词典》
• I vanquished her coldness with my assiduity. 我对她关心照顾从而消除了她的冷淡。 来自《现代英汉综合大词典》

195 contemptible   

adj.可鄙的，可轻视的，卑劣的

参考例句：

• His personal presence is unimpressive and his speech contemptible.他气貌不扬，言语粗俗。
• That was a contemptible trick to play on a friend.那是对朋友玩弄的一出可鄙的把戏。

196 peculiar   

adj.古怪的，异常的；特殊的，特有的

参考例句：

• He walks in a peculiar fashion.他走路的样子很奇特。
• He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。

197 brazen   

adj.厚脸皮的，无耻的，坚硬的

参考例句：

• The brazen woman laughed loudly at the judge who sentenced her.那无耻的女子冲着给她判刑的法官高声大笑。
• Some people prefer to brazen a thing out rather than admit defeat.有的人不愿承认失败，而是宁肯厚着脸皮干下去。

198 fixed   

adj.固定的，不变的，准备好的；(计算机)固定的

参考例句：

• Have you two fixed on a date for the wedding yet?你们俩选定婚期了吗？
• Once the aim is fixed,we should not change it arbitrarily.目标一旦确定，我们就不应该随意改变。

199 embellishes   

v.美化( embellish的第三人称单数 )；装饰；修饰；润色

参考例句：

• At the side of the husband who embellishes his existence with hetaerism stands the neglected wife. 同靠杂婚制来使自己的生活更美好的丈夫并存的还有一个被遗弃的妻子。 来自英汉非文学 - 家庭、私有制和国家的起源
• Easily shapes and embellishes the eyebrows for more attractive look. 方便勾画、修饰眉型，使柳眉更完美、更有型。 来自互联网

200 foes   

敌人，仇敌( foe的名词复数 )

参考例句：

• They steadily pushed their foes before them. 他们不停地追击敌人。
• She had fought many battles, vanquished many foes. 她身经百战，挫败过很多对手。

201 abiding   

adj.永久的，持久的，不变的

参考例句：

• He had an abiding love of the English countryside.他永远热爱英国的乡村。
• He has a genuine and abiding love of the craft.他对这门手艺有着真挚持久的热爱。

202 abide   

vi.遵守；坚持；vt.忍受

参考例句：

• You must abide by the results of your mistakes.你必须承担你的错误所造成的后果。
• If you join the club,you have to abide by its rules.如果你参加俱乐部，你就得遵守它的规章。

203 celestial   

adj.天体的；天上的

参考例句：

• The rosy light yet beamed like a celestial dawn.玫瑰色的红光依然象天上的朝霞一样绚丽。
• Gravity governs the motions of celestial bodies.万有引力控制着天体的运动。

204 maliciously   

adv.有敌意地

参考例句：

• He was charged with maliciously inflicting grievous bodily harm. 他被控蓄意严重伤害他人身体。 来自《简明英汉词典》
• His enemies maliciously conspired to ruin him. 他的敌人恶毒地密谋搞垮他。 来自《现代汉英综合大词典》

205 malicious   

adj.有恶意的，心怀恶意的

参考例句：

• You ought to kick back at such malicious slander. 你应当反击这种恶毒的污蔑。
• Their talk was slightly malicious.他们的谈话有点儿心怀不轨。

206 abounds   

v.大量存在，充满，富于( abound的第三人称单数 )

参考例句：

• The place abounds with fruit, especially pears and peaches. 此地盛产水果，尤以梨桃著称。 来自《现代汉英综合大词典》
• This country abounds with fruit. 这个国家盛产水果。 来自《现代汉英综合大词典》

207 abound   

vi.大量存在；(in，with)充满，富于

参考例句：

• Oranges abound here all the year round.这里一年到头都有很多橙子。
• But problems abound in the management of State-owned companies.但是在国有企业的管理中仍然存在不少问题。

208 motives   

n.动机，目的( motive的名词复数 )

参考例句：

• to impeach sb's motives 怀疑某人的动机
• His motives are unclear. 他的用意不明。

209 determined   

adj.坚定的；有决心的

参考例句：

• I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
• He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。

210 conversion   

n.转化，转换，转变

参考例句：

• He underwent quite a conversion.他彻底变了。
• Waste conversion is a part of the production process.废物处理是生产过程的一个组成部分。

211 reigns   

n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期

参考例句：

• In these valleys night reigns. 夜色笼罩着那些山谷。 来自《现代汉英综合大词典》
• The Queen of Britain reigns, but she does not rule or govern. 英国女王是国家元首，但不治国事。 来自辞典例句

212 superfluous   

adj.过多的，过剩的，多余的

参考例句：

• She fined away superfluous matter in the design. 她删去了这图案中多余的东西。
• That request seemed superfluous when I wrote it.我这样写的时候觉得这个请求似乎是多此一举。

213 laymen   

门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员）

参考例句：

• a book written for professionals and laymen alike 一本内行外行都可以读的书
• Avoid computer jargon when you write for laymen. 写东西给一般人看时，应避免使用电脑术语。

214 civic   

adj.城市的，都市的，市民的，公民的

参考例句：

• I feel it is my civic duty to vote.我认为投票选举是我作为公民的义务。
• The civic leaders helped to forward the project.市政府领导者协助促进工程的进展。

215 perverseness   

n. 乖张, 倔强, 顽固

参考例句：

• A gentle tongue is a tree of life, but perverseness spirit. 温良的舌是生命树，乖谬的嘴使人心碎。
• A wholesome tongue is a tree of life: but perverseness therein is spirit. 说安慰话的舌头是生命树；奸恶的舌头使人心碎。

216 martyrs   

n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情）

参考例句：

• the early Christian martyrs 早期基督教殉道者
• They paid their respects to the revolutionary martyrs. 他们向革命烈士致哀。 来自《现代汉英综合大词典》

217 vows   

誓言( vow的名词复数 )； 郑重宣布，许愿

参考例句：

• Matrimonial vows are to show the faithfulness of the new couple. 婚誓体现了新婚夫妇对婚姻的忠诚。
• The nun took strait vows. 那位修女立下严格的誓愿。

218 presumption   

n.推测，可能性，冒昧，放肆，[法律]推定

参考例句：

• Please pardon my presumption in writing to you.请原谅我很冒昧地写信给你。
• I don't think that's a false presumption.我认为那并不是错误的推测。

219 pacify   

vt.使(某人)平静(或息怒)；抚慰

参考例句：

• He tried to pacify the protesters with promises of reform.他试图以改革的承诺安抚抗议者。
• He tried to pacify his creditors by repaying part of the money.他为安抚债权人偿还了部分借款。

220 invaluable   

adj.无价的，非常宝贵的，极为贵重的

参考例句：

• A computer would have been invaluable for this job.一台计算机对这个工作的作用会是无法估计的。
• This information was invaluable to him.这个消息对他来说是非常宝贵的。

221 hideous   

adj.丑陋的，可憎的，可怕的，恐怖的

参考例句：

• The whole experience had been like some hideous nightmare.整个经历就像一场可怕的噩梦。
• They're not like dogs,they're hideous brutes.它们不像狗，是丑陋的畜牲。

222 heresies   

n.异端邪说，异教( heresy的名词复数 )

参考例句：

• However, life would be pleasanter if Rhett would recant his heresies. 不过，如果瑞德放其他的那套异端邪说，生活就会惬意得多。 来自飘（部分）
• The heresy of heresies was common sense. 一切异端当中顶大的异端——那便是常识。 来自英汉文学

223 ineffable   

adj.无法表达的，不可言喻的

参考例句：

• The beauty of a sunset is ineffable.日落的美是难以形容的。
• She sighed a sigh of ineffable satisfaction,as if her cup of happiness were now full.她发出了一声说不出多么满意的叹息，仿佛她的幸福之杯已经斟满了。

224 visualize   

vt.使看得见，使具体化，想象，设想

参考例句：

• I remember meeting the man before but I can't visualize him.我记得以前见过那个人，但他的样子我想不起来了。
• She couldn't visualize flying through space.她无法想像在太空中飞行的景象。

225 diffusion   

n.流布；普及；散漫

参考例句：

• The invention of printing helped the diffusion of learning.印刷术的发明有助于知识的传播。
• The effect of the diffusion capacitance can be troublesome.扩散电容会引起麻烦。

226 portrays   

v.画像( portray的第三人称单数 )；描述；描绘；描画

参考例句：

• The museum collection vividly portrays the heritage of 200 years of canals. 博物馆的藏品让运河200 年的历史再现眼前。 来自《简明英汉词典》
• The film portrays Gandhi as a kind of superman. 这部电影把甘地描绘成一个超人。 来自《简明英汉词典》

227 frustrate   

v.使失望；使沮丧；使厌烦

参考例句：

• But this didn't frustrate Einstein.He was content to go as far as he could.但这并没有使爱因斯坦灰心，他对能够更深入地研究而感到满意。
• They made their preparations to frustrate the conspiracy.他们作好准备挫败这个阴谋。

228 detest   

vt.痛恨，憎恶

参考例句：

• I detest people who tell lies.我恨说谎的人。
• The workers detest his overbearing manner.工人们很讨厌他那盛气凌人的态度。

229 detested   

v.憎恶，嫌恶，痛恨( detest的过去式和过去分词 )

参考例句：

• They detested each other on sight. 他们互相看着就不顺眼。
• The freethinker hated the formalist; the lover of liberty detested the disciplinarian. 自由思想者总是不喜欢拘泥形式者，爱好自由者总是憎恶清规戒律者。 来自辞典例句

230 usurping   

篡夺，霸占( usurp的现在分词 )； 盗用； 篡夺，篡权

参考例句：

• Earlier the Ukrainian President dissolved Parliament because it claimed it was usurping power. 之前乌克兰总统解散国会因为国会声称要夺权。

231 consign   

vt.寄售（货品），托运，交托，委托

参考例句：

• We cannot agree to consign the goods.我们不同意寄售此货。
• We will consign the goods to him by express.我们将以快递把货物寄给他。

232 iniquity   

n.邪恶；不公正

参考例句：

• Research has revealed that he is a monster of iniquity.调查结果显示他是一个不法之徒。
• The iniquity of the transaction aroused general indignation.这笔交易的不公引起了普遍的愤怒。

233 necessitated   

使…成为必要，需要( necessitate的过去式和过去分词 )

参考例句：

• Recent financial scandals have necessitated changes in parliamentary procedures. 最近的金融丑闻使得议会程序必须改革。
• No man is necessitated to do wrong. 没有人是被迫去作错事的。

234 disdains   

鄙视，轻蔑( disdain的名词复数 )

参考例句：

• He disdains going to the cinema/to sit with people like us. 他不屑于去看电影[与我们这等人同席而坐]。
• Ideology transcends limits, eschews restraints, and disdains tolerance or conciliation. 意识形态越出界限，避开遏制，蔑视宽容或和解。

235 outrage   

n.暴行，侮辱，愤怒；vt.凌辱，激怒

参考例句：

• When he heard the news he reacted with a sense of outrage.他得悉此事时义愤填膺。
• We should never forget the outrage committed by the Japanese invaders.我们永远都不应该忘记日本侵略者犯下的暴行。

236 superstitions   

迷信，迷信行为( superstition的名词复数 )

参考例句：

• Old superstitions seem incredible to educated people. 旧的迷信对于受过教育的人来说是不可思议的。
• Do away with all fetishes and superstitions. 破除一切盲目崇拜和迷信。

237 atrocity   

n.残暴，暴行

参考例句：

• These people are guilty of acts of great atrocity.这些人犯有令人发指的暴行。
• I am shocked by the atrocity of this man's crimes.这个人行凶手段残忍狠毒使我震惊。