IF we carefully weigh the words of the Apostle we perceive that he does not speak of doctrinal faults and errors, but of much lesser3 faults by which a person is overtaken through the weakness of his flesh. This explains why the Apostle chooses the softer term "fault." To minimize the offense4 still more, as if he meant to excuse it altogether and to take the whole blame away from the person who has committed the fault, he speaks of him as having been "overtaken," seduced5 by the devil and of the flesh. As if he meant to say, "What is more human than for a human being to fall, to be deceived and to err2?" This comforting sentence at one time saved my life. Because Satan always assails6 both the purity of doctrine7 which he endeavors to take away by schisms8 and the purity of life which he spoils with his continual temptations to sin, Paul explains how the fallen should be treated. Those who are strong are to raise up the fallen in the spirit of meekness.
This ought to be borne in mind particularly by the ministers of the Word in order that they may not forget the parental9 attitude which Paul here requires of those who have the keeping of souls. Pastors11 and ministers must, of course, rebuke12 the fallen, but when they see that the fallen are sorry they are to comfort them by excusing the fault as well as they can. As unyielding as the Holy Spirit is in the matter of maintaining and defending the doctrine of faith, so mild and merciful is He toward men for their sins as long as sinners repent13.
The Pope's synagogue teaches the exact opposite of what the Apostle commands. The clerics are tyrants14 and butchers of men's conscience. Every small offense is closely scrutinized15. To justify16 the cruel inquisitiveness17 they quote the statement of Pope Gregory: "It is the property of good lives to be afraid of a fault where there is no fault." "Our censors18 must be feared, even if they are unjust and wrong." On these pronouncements the papists base their doctrine of excommunication. Rather than terrify and condemn19 men's consciences, they ought to raise them up and comfort them with the truth.
Let the ministers of the Gospel learn from Paul how to deal with those who have sinned. "Brethren," he says, "if any man be overtaken with a fault, do not aggravate20 his grief, do not scold him, do not condemn him, but lift him up and gently restore his faith. If you see a brother despondent21 over a sin he has committed, run up to him, reach out your hand to him, comfort him with the Gospel and embrace him like a mother. When you meet a willful sinner who does not care, go after him and rebuke him sharply." But this is not the treatment for one who has been overtaken by a sin and is sorry. He must be dealt with in the spirit of meekness and not in the spirit of severity. A repentant22 sinner is not to be given gall23 and vinegar to drink.
This consideration is very much needed to put a stop to the severity of some pastors who show the fallen no mercy. St. Augustine says: "There is no sin which one person has committed, that another person may not commit it also." We stand in slippery places. If we become overbearing and neglect our duty, it is easy enough to fall into sin. In the book entitled "The Lives of Our Fathers," one of the Fathers is reported to have said when informed that a brother had fallen into adultery: "He fell yesterday; I may fall today." Paul therefore warns the pastors not to be too rigorous and unmerciful towards offenders25, but to show them every affection, always remembering: "This man fell into sin; I may fall into worse sin. If those who are always so eager to condemn others would investigate themselves they would find that the sins of others are motes26 in comparison to their own."
"Wherefore let him that thinketh he standeth take heed27 lest he fall." (I Cor. 10:12.) If David who was a hero of faith and did so many great things for the Lord, could fall so badly that in spite of his advanced age he was overcome by youthful lust28 after he had withstood so many different temptations with which the Lord had tested his faith, who are we to think that we are more stable? These object lessons of God should convince us that of all things God hates pride.
Christ.
The Law of Christ is the Law of love. Christ gave us no other law than this law of mutual30 love: "A new commandment I give unto you, That ye love one another." To love means to bear another's burdens. Christians31 must have strong shoulders to bear the burdens of their fellow Christians. Faithful pastors recognize many errors and offenses33 in the church, which they oversee34. In civil affairs an official has to overlook much if he is fit to rule. If we can overlook our own shortcomings and wrong-doings, we ought to overlook the shortcomings of others in accordance with the words, "Bear ye one another's burdens."
Those who fail to do so expose their lack of understanding of the law of Christ. Love, according to Paul, "believeth all things, hopeth all things, endureth all things." This commandment is not meant for those who deny Christ; neither is it meant for those who continue to live in sin. Only those who are willing to hear the Word of God and then inadvertently fall into sin to their own great sorrow and regret, carry the burdens which the Apostle encourages us to bear. Let us not be hard on them. If Christ did not punish them, what right have we to do it?
VERSE 3. For if a man think himself to be something, when he is
nothing, he deceiveth himself.
Again the Apostle takes the authors of sects35 to task for being hard-hearted tyrants. They despise the weak and demand that everything be just so. Nothing suits them except what they do. Unless you eulogize whatever they say or do, unless you adapt yourself to their slightest whim36, they become angry with you. They are that way because, as St. Paul says, they "think themselves to be something," they think they know all about the Scriptures37.
Paul has their number when he calls them zeros. They deceive themselves with their self-suggested wisdom and holiness. They have no understanding of Christ or the law of Christ. By insisting that everything be perfect they not only fail to bear the burdens of the weak, they actually offend the weak by their severity. People begin to hate and shun38 them and refuse to accept counsel or comfort from them.
Paul describes these stiff and ungracious saints accurately39 when he says of them, "They think themselves to be something." Bloated by their own silly ideas and schemes they entertain a pretty fair opinion of themselves, when in reality they amount to nothing.
VERSE 4. But let every man prove his own work, and then shall he have
rejoicing in himself alone, and not in another.
In this verse the Apostle continues his attack upon the vainglorious40 sectarians. Although this passage may be applied41 to any work, the Apostle has in mind particularly the work of the ministry42.
The trouble with these seekers after glory is that they never stop to consider whether their ministry is straightforward43 and faithful. All they think about is whether people will like and praise them. Theirs is a threefold sin. First, they are greedy of praise. Secondly44, they are very sly and wily in suggesting that the ministry of other pastors is not what it should be. By way of contrast they hope to rise in the estimation of the people. Thirdly, once they have established a reputation for themselves they become so chesty that they stop short of nothing. When they have won the praise of men, pride leads them on to belittle45 the work of other men and to applaud their own. In this artful manner they hoodwink the people who rather enjoy to see their former pastors taken down a few notches46 by such upstarts.
"Let a minister be faithful in his office," is the apostolic injunction. "Let him not seek his own glory or look for praise. Let him desire to do good work and to preach the Gospel in all its purity. Whether an ungrateful world appreciates his efforts is to give him no concern because, after all, he is in the ministry not for his own glory but for the glory of Christ."
A faithful minister cares little what people think of him, as long as his conscience approves of him. The approval of his own good conscience is the best praise a minister can have. To know that we have taught the Word of God and administered the sacraments rightly is to have a glory that cannot be taken away.
The glory which the sectarians seek is quite unstable47, because it rests in the whim of people. If Paul had had to depend on this kind of glory for his ministry he would have despaired when he saw the many offenses and evils following in the wake of his preaching.
If we had to feel that the success of our ministry depended upon our popularity with men we would die, because we are not popular. On the contrary, we are hated by the whole world with rare bitterness. Nobody praises us. Everybody finds fault with us. But we can glory in the Lord and attend to our work cheerfully. Who cares whether our efforts please or displease48 the devil? Who cares whether the world praises or hates us? We go ahead "by honour and dishonour49, by evil report and good report." (II Cor. 6:8.)
The Gospel entails50 persecution51. The Gospel is that kind of a doctrine. Furthermore, the disciples52 of the Gospel are not all dependable. Many embrace the Gospel today and tomorrow discard it. To preach the Gospel for praise is bad business especially when people stop praising you. Find your praise in the testimony53 of a good conscience.
This passage may also be applied to other work besides the ministry. When an official, a servant, a teacher minds his business and performs his duty faithfully without concerning himself about matters that are not in his line he may rejoice in himself. The best commendation of any work is to know that one has done the work that God has given him well and that God is pleased with his effort.
VERSE 5. Every man shall bear his own burden.
That means: For anybody to covet54 praise is foolish because the praise of men will be of no help to you in the hour of death. Before the judgment55 throne of Christ everybody will have to bear his own burden. As it is the praise of men stops when we die. Before the eternal Judge it is not praise that counts but your own conscience.
True, the consciousness of work well done cannot quiet the conscience. But it is well to have the testimony of a good conscience in the last judgment that we have performed our duty faithfully in accordance with God's will.
For the suppression of pride we need the strength of prayer. What man even if he is a Christian32 is not delighted with his own praise? Only the Holy Spirit can preserve us from the misfortune of pride.
VERSE 6. Let him that is taught in the word communicate unto him that
teacheth in all good things.
Now the Apostle also addresses the hearers of the Word requesting them to bestow56 "all good things" upon those who have taught them the Gospel. I have often wondered why all the apostles reiterated57 this request with such embarrassing frequency. In the papacy I saw the people give generously for the erection and maintenance of luxurious58 church buildings and for the sustenance59 of men appointed to the idolatrous service of Rome. I saw bishops60 and priests grow rich until they possessed61 the choicest real estate. I thought then that Paul's admonitions were overdone62. I thought he should have requested the people to curtail63 their contributions. I saw how the generosity64 of the people of the Church was encouraging covetousness65 on the part of the clergy66. I know better now.
As often as I read the admonitions of the Apostle to the effect that the churches should support their pastors and raise funds for the relief of impoverished67 Christians I am half ashamed to think that the great Apostle Paul had to touch upon this subject so frequently. In writing to the Corinthians he needed two chapters to impress this matter upon them. I would not want to discredit68 Wittenberg as Paul discredited69 the Corinthians by urging them at such length to contribute to the relief of the poor. It seems to be a by-product70 of the Gospel that nobody wants to contribute to the maintenance of the Gospel ministry. When the doctrine of the devil is preached people are prodigal71 in their willing support of those who deceive them.
We have come to understand why it is so necessary to repeat the admonition of this verse. When Satan cannot suppress the preaching of the Gospel by force he tries to accomplish his purpose by striking the ministers of the Gospel with poverty. He curtails72 their income to such an extent that they are forced out of the ministry because they cannot live by the Gospel. Without ministers to proclaim the Word of God the people go wild like savage73 beasts.
Paul's admonition that the hearers of the Gospel share all good things with their pastors and teachers is certainly in order. To the Corinthians he wrote: "If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things?" (I Cor. 9:11.) In the old days when the Pope reigned74 supreme75 everybody paid plenty for masses. The begging friars brought in their share. Commercial priests counted the daily offerings. From these extortions our countrymen are now delivered by the Gospel. You would think they would be grateful for their emancipation76 and give generously for the support of the ministry of the Gospel and the relief of impoverished Christians. Instead, they rob Christ. When the members of a Christian congregation permit their pastor10 to struggle along in penury77, they are worse than heathen.
Before very long they are going to suffer for their ingratitude78. They will lose their temporal and spiritual possessions. This sin merits the severest punishment. The reason why the churches of Galatia, Corinth, and other places were troubled by false apostles was this, that they had so little regard for their faithful ministers. You cannot refuse to give a penny who gives you all good things, even life eternal, and turn around and give the devil, the giver of all evil and death eternal, pieces of gold, and not be punished for it.
The words "in all good things": are not to be understood to mean that people are to give all they have to their ministers, but that they should support them liberally and give them enough to live well.
VERSE 7. Be not deceived; God is not mocked.
The Apostle is so worked up over this matter that he is not content with a mere79 admonition. He utters the threatening words, "God is not mocked." Our countrymen think it good sport to despise the ministry. They like to treat the ministers like servants and slaves. "Be not deceived," warns the Apostle, "God is not mocked." God will not be mocked in His ministers. Christ said: "He that despiseth you, despiseth me." (Luke 10:16.) To Samuel God said: "They have not rejected thee, but they have rejected me." (I Sam. 8:7.) Be careful, you scoffers. God may postpone80 His punishment for a time, but He will find you out in time, and punish you for despising His servants. You cannot laugh at God. Maybe the people are little impressed by the threats of God, but in the hour of their death they shall know whom they have mocked. God is not ever going to let His ministers starve. When the rich suffer the pangs81 of hunger God will feed His own servants. "In the days of famine they shall be satisfied." (Ps. 37:19.)
VERSE 7. For whatever a man soweth, that shall he also reap.
These passages are all meant to benefit us ministers. I must say I do not find much pleasure in explaining these verses. I am made to appear as if I am speaking for my own benefit. If a minister preaches on money he is likely to be accused of covetousness. Still people must be told these things that they may know their duty over against their pastors. Our Savior says: "Eating and drinking such things as they give; for the laborer82 is worthy83 of his hire." (Luke 10:7.) And Paul says elsewhere: "Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained84, that they which preach the gospel should live of the gospel." (I Cor. 9:13, 14.)
VERSE 8. For he that soweth to his flesh shall of the flesh reap
corruption85; but he that soweth to the Spirit shall of the Spirit reap
everlasting86 life.
This simile87 of sowing and reaping also refers to the proper support of ministers. "He that soweth to the Spirit," i.e., he that honors the ministers of God is doing a spiritual thing and will reap everlasting life. "He that soweth to the flesh," i.e., he that has nothing left for the ministers of God, but only thinks of himself, that person will reap of the flesh corruption, not only in this life but also in the life to come. The Apostle wants to stir up his readers to be generous to their pastors.
That the ministers of the Church need support any man with common sense can see. Though this support is something physical the Apostle does not hesitate to call it sowing to the Spirit. When people scrape up everything they can lay their hands on and keep everything for themselves the Apostle calls it a sowing to the flesh. He pronounces those who sow to the Spirit blessed for this life and the life to come, while those who sow to the flesh are accursed now and forever.
VERSE 9. And let us not be weary in well doing: for in due season we
shall reap, if we faint not.
The Apostle intends soon to close his Epistle and therefore repeats once more the general exhortation89 unto good deeds. He means to say "Let us do good not only to the ministers of the Gospel, but to everybody, and let us do it without weariness." It is easy enough to do good once or twice, but to keep on doing good without getting disgusted with the ingratitude of those whom we have benefited, that is not so easy. Therefore the Apostle does not only admonish90 us to do good, but to do good untiringly. For our encouragement he adds the promise: "For in due season we shall reap, if we faint not." "Wait for the harvest and then you will reap the reward of your sowing to the Spirit. Think of that when you do good and the ingratitude of men will not stop you from doing good."
VERSE 10. As we have therefore opportunity, let us do good unto all
men, especially unto them who are of the household of faith.
In this verse the Apostle summarizes his instructions on the proper support of the ministers and of the poor. He paraphrases91 the words of Christ: "I must work the works of him that sent me, while it is day: the night cometh, when no man can work." (John 9:4.) Our good deeds are to be directed primarily at those who share the Christian faith with us, "the household of faith," as Paul calls them, among whom the ministers rank first as objects of our well doing.
VERSE 11. Ye see how large a letter I have written unto you with mine
own hand.
With these words the Apostle intends to draw the Galatians on. "I never," he says, "wrote such a long letter with my own hand to any of the other churches." His other epistles he dictated92, and only subscribed93 his greetings and his signature with his own hand.
VERSE 12. As many as desire to make a fair shew in the flesh, they
persecution for the cross of Christ.
Paul once more scores the false apostles in an effort to draw the Galatians away from their false doctrine. "The teachers you have now do not seek the glory of Christ and the salvation95 of your souls, but only their own glory. They avoid the Cross. They do not understand what they teach."
These three counts against the false apostles are of so serious a nature that no Christian could have fellowship with them. But not all the Galatians obeyed the warning of Paul.
The Apostle's attack upon the false apostles was not unjustified. Neither are our attacks upon the papacy. When we call the Pope the Antichrist and his minions96 an evil brood, we do not slander97 them. We merely judge them by the touchstone of God's Word recorded in the first chapter of this Epistle: "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."
VERSE 13. For neither they themselves who are circumcised keep the
law; but desire to have you circumcised, that they may glory in your
flesh.
In other words: "I shall tell you what kind of teachers you have now. They avoid the Cross, they teach no certain truths. They think they are performing the Law, but they are not. They have not the Holy Spirit and without Him nobody can keep the Law." Where the Holy Ghost does not dwell in men there dwells an unclean spirit, a spirit that despises God and turns every effort at keeping the Law into a double sin.
Mark what the Apostle is saying: Those who are circumcised do not fulfill the Law. No self-righteous person ever does. To work, pray, or suffer apart from Christ is to work, pray, and to suffer in vain, "for whatsoever98 is not of faith is sin." It does a person no good to be circumcised, to fast, to pray, or to do anything, if in his heart he despises Christ.
"Why do the false apostles insist that you should be circumcised? Not for the sake of your righteousness," although they give that impression, but "that they may glory in your flesh." Now what sort of an ambition is that? Worst of all, they force circumcision upon you for no other reason than the satisfaction they get out of your submission99.
VERSE 14. But God forbid that I should glory, save in the cross of our
Lord Jesus Christ.
"God forbid," says the Apostle, "that I should glory in anything as dangerous as the false apostles glory in because what they glory in is a poison that destroys many souls, and I wish it were buried in hell. Let them glory in the flesh if they wish and let them perish in their glory. As for me I glory in the Cross of our Lord Jesus Christ." He expresses the same sentiment in the fifth chapter of the Epistle to the Romans, where he says: "We glory in tribulations100"; and in the twelfth chapter of the Second Epistle to the Corinthians: "Most gladly, therefore, will l rather glory in my infirmities." According to these expressions the glory of a Christian consists in tribulations, reproaches, and infirmities.
And this is our glory today with the Pope and the whole world persecuting101 us and trying to kill us. We know that we suffer these things not because we are thieves and murderers, but for Christ's sake whose Gospel we proclaim. We have no reason to complain. The world, of course, looks upon us as unhappy and accursed creatures, but Christ for whose sake we suffer pronounces us blessed and bids us to rejoice. "Blessed are ye," says He, "when men shall revile102 you, and persecute103 you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad." (Matt. 5:11, 12.)
By the Cross of Christ is not to be understood here the two pieces of wood to which He was nailed, but all the afflictions of the believers whose sufferings are Christ's sufferings. Elsewhere Paul writes: "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church." (Col. 1:24.)
It is good for us to know this lest we sink into despair when our opponents persecute us. Let us bear the cross for Christ's sake. It will ease our sufferings and make them light as Christ says, Matthew 11:30, "My yoke104 is easy, and my burden is light."
VERSE 14. By whom the world is crucified unto me, and I unto the world.
"The world is crucified unto me," means that I condemn the world. "I am crucified unto the world," means that the world in turn condemns105 me. I detest106 the doctrine, the self-righteousness, and the works of the world. The world in turn detests107 my doctrine and condemns me as a revolutionary heretic. Thus the world is crucified unto us and we unto the world.
The monks108 imagined the world was crucified unto them when they entered the monastery109. Not the world, but Christ, is crucified in the monasteries110.
In this verse Paul expresses his hatred111 of the world. The hatred was mutual. As Paul, so we are to despise the world and the devil. With Christ on our side we can defy him and say: "Satan, the more you hurt me, the more I oppose you."
VERSE 15. For in Christ Jesus neither circumcision availeth anything,
nor uncircumcision, but a new creature.
Since circumcision and uncircumcision are contrary matters we would expect the Apostle to say that one or the other might accomplish some good. But he denies that either of them do any good. Both are of no value because in Christ Jesus neither circumcision nor uncircumcision avail anything.
Reason fails to understand this, "for the natural man receiveth not the things of the Spirit of God." (I Cor. 2:14.) It therefore seeks righteousness in externals. However, we learn from the Word of God that there is nothing under the sun that can make us righteous before God and a new creature except Christ Jesus.
A new creature is one in whom the image of God has been renewed. Such a creature cannot be brought into life by good works, but by Christ alone. Good works may improve the outward appearance, but they cannot produce a new creature. A new creature is the work of the Holy Ghost, who imbues112 our hearts with faith, love, and other Christian virtues113, grants us the strength to subdue114 the flesh and to reject the righteousness of the world.
VERSE 16. And as many as walk according to this rule, peace be on them,
and mercy.
This is the rule by which we ought to live, "that ye put on the new man, which after God is created in righteousness and true holiness." (Eph. 4:24.) Those who walk after this rule enjoy the favor of God, the forgiveness of their sins, and peace of conscience. Should they ever be overtaken by any sin, the mercy of God supports them.
VERSE 17. From henceforth let no man trouble me.
The Apostle speaks these words with a certain amount of indignation. "I have preached the Gospel to you in conformity116 with the revelation which I received from Jesus Christ. If you do not care for it, very well. Trouble me no more. Trouble me no more."
VERSE 17. For I bear in my body the marks of the Lord Jesus.
"The marks on my body indicate whose servant I am. If I was anxious to please men, if I approved of circumcision and good works as factors in our salvation, if I would take delight in your flesh as the false apostles do, I would not have these marks on my body. But because I am the servant of Jesus Christ and publicly declare that no person can obtain the salvation of his soul outside of Christ, I must bear the badge of my Lord. These marks were given to me against my will as decorations from the devil and for no other merit but that I made known Jesus."
Of the marks of suffering which he bore in his body the Apostle makes frequent mention in his epistles. "I think," he says, "that God hath set forth115 us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men." (I Cor. 4:9.) Again, "Unto this present hour we both hunger, and thirst, and are naked, and are buffeted117, and have no certain dwelling-place; And labour, working with our hands: being reviled118, we bless; being persecuted119, we suffer it; being defamed, we intreat: we are made as the filth120 of the world, and are the offscouring of all things unto this day." (I Cor. 4:11-13.)
VERSE 18. Brethren, the grace of our Lord Jesus Christ be with your
spirit. Amen.
This is the Apostle's farewell. He ends his Epistle as he began it by wishing the Galatians the grace of God. We can hear him say: "I have presented Christ to you, I have pleaded with you, I have reproved you, I have overlooked nothing that I thought might be of benefit to you. All I can do now is to pray that our Lord Jesus Christ would bless my Epistle and grant you the guidance of the Holy Ghost."
The Lord Jesus Christ, our Savior, who gave me the strength and the grace to explain this Epistle and granted you the grace to hear it, preserve and strengthen us in faith unto the day of our redemption. To Him, the Father and the Son and the Holy Spirit, be glory, world without end. Amen.
This text was converted to ASCII format121 for Project Wittenberg by Laura J. Hoelter and is in the public domain122. You may freely distribute, copy or print this text. Please direct any comments or suggestions to:
The End
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meekness
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err
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| vi.犯错误，出差错 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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assails
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| v.攻击( assail的第三人称单数 )；困扰；质问；毅然应对 | |
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doctrine
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| n.教义；主义；学说 | |
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schisms
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| n.教会分立，分裂( schism的名词复数 ) | |
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parental
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pastor
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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tyrants
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| 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 | |
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scrutinized
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justify
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inquisitiveness
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censors
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condemn
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repentant
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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motes
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| n.尘埃( mote的名词复数 )；斑点 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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29
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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30
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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31
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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33
offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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34
oversee
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| vt.监督，管理 | |
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35
sects
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| n.宗派，教派( sect的名词复数 ) | |
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36
whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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37
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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38
shun
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| vt.避开，回避，避免 | |
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39
accurately
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| adv.准确地，精确地 | |
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40
vainglorious
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| adj.自负的；夸大的 | |
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41
applied
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| adj.应用的；v.应用，适用 | |
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42
ministry
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| n.(政府的)部；牧师 | |
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43
straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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44
secondly
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| adv.第二，其次 | |
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45
belittle
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| v.轻视，小看，贬低 | |
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46
notches
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| n.（边缘或表面上的）V型痕迹( notch的名词复数 )；刻痕；水平；等级 | |
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47
unstable
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| adj.不稳定的，易变的 | |
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48
displease
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| vt.使不高兴，惹怒；n.不悦，不满，生气 | |
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49
dishonour
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| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
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50
entails
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| 使…成为必要( entail的第三人称单数 )； 需要； 限定继承； 使必需 | |
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51
persecution
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| n. 迫害,烦扰 | |
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52
disciples
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| 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 | |
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53
testimony
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| n.证词；见证，证明 | |
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54
covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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56
bestow
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| v.把…赠与，把…授予；花费 | |
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57
reiterated
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| 反复地说，重申( reiterate的过去式和过去分词 ) | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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59
sustenance
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| n.食物，粮食；生活资料；生计 | |
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60
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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61
possessed
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| adj.疯狂的；拥有的，占有的 | |
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overdone
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| v.做得过分( overdo的过去分词 )；太夸张；把…煮得太久；（工作等）过度 | |
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63
curtail
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| vt.截短，缩短；削减 | |
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64
generosity
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| n.大度，慷慨，慷慨的行为 | |
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covetousness
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66
clergy
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| n.[总称]牧师，神职人员 | |
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impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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68
discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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69
discredited
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| 不足信的，不名誉的 | |
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by-product
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| n.副产品，附带产生的结果 | |
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71
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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72
curtails
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| v.截断，缩短( curtail的第三人称单数 ) | |
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73
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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75
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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76
emancipation
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| n.（从束缚、支配下）解放 | |
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77
penury
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| n.贫穷，拮据 | |
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78
ingratitude
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| n.忘恩负义 | |
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79
mere
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| adj.纯粹的；仅仅，只不过 | |
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80
postpone
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| v.延期，推迟 | |
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81
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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82
laborer
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| n.劳动者，劳工 | |
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83
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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84
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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85
corruption
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| n.腐败，堕落，贪污 | |
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86
everlasting
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| adj.永恒的，持久的，无止境的 | |
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87
simile
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| n.直喻，明喻 | |
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88
rev
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| v.发动机旋转，加快速度 | |
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89
exhortation
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| n.劝告，规劝 | |
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90
admonish
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| v.训戒；警告；劝告 | |
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paraphrases
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| n.释义，意译( paraphrase的名词复数 )v.释义，意译( paraphrase的第三人称单数 ) | |
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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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subscribed
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| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
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94
constrain
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| vt.限制，约束；克制，抑制 | |
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95
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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96
minions
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| n.奴颜婢膝的仆从( minion的名词复数 )；走狗；宠儿；受人崇拜者 | |
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97
slander
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| n./v.诽谤，污蔑 | |
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98
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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99
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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100
tribulations
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| n.苦难( tribulation的名词复数 )；艰难；苦难的缘由；痛苦 | |
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101
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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102
revile
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| v.辱骂，谩骂 | |
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103
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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104
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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105
condemns
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| 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 | |
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106
detest
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| vt.痛恨，憎恶 | |
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107
detests
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| v.憎恶，嫌恶，痛恨( detest的第三人称单数 ) | |
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108
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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109
monastery
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| n.修道院，僧院，寺院 | |
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110
monasteries
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| 修道院( monastery的名词复数 ) | |
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111
hatred
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| n.憎恶，憎恨，仇恨 | |
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112
imbues
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| v.使（某人/某事）充满或激起（感情等）( imbue的第三人称单数 )；使充满；灌输；激发（强烈感情或品质等） | |
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113
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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114
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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115
forth
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| adv.向前；向外，往外 | |
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116
conformity
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| n.一致，遵从，顺从 | |
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117
buffeted
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| 反复敲打( buffet的过去式和过去分词 )； 连续猛击； 打来打去； 推来搡去 | |
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118
reviled
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| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
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119
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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120
filth
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| n.肮脏，污物，污秽；淫猥 | |
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121
format
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| n.设计，版式；[计算机]格式，DOS命令:格式化(磁盘)，用于空盘或使用过的磁盘建立新空盘来存储数据；v.使格式化，设计，安排 | |
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122
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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