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ten. Of that day kooweth no man; and the times and seasons the Father bath reserved to himself.

The “day of the Lord” is a definite period of time-definite in its a quo and ad quem, but, most probably, not a day of four-and-twenty hours, but a period of very considerable duration.

If the coming of Christ is to close this dispensation, and with it to settle all of its unsolved problems, namely, the Restoration of the Jews, the Times of the Gentiles, the development of Antichrist, the Apostasy of the visible church, the Evangelization of the nations, the Resurrection of the righteons dead, the Transfiguration of the living, the Creation of the New heavens and the New earth, it is manifest that nothing less than omniscience can give as an infallible order; and this order is not revealed in the word of God. All efforts to find an "order" in the Scriptures must bear constantly in mind the law of prophetic perspective. The prophet, looking down the centuries and across continents and oceans, sees two or more objects of prophetic revelation in the same line, and apparently in immediate proximi'y; but when the traveller draws near the first object he finds that the second and third are still far off in the distance.

The day of the Lord is “near” or remote, according to the standard or scale by which we measure duration. “It is plain that that period which is distant in one scheme of things may be Dear in another, where events are on a vaster scale and move in a mightier orbit. That which is a whole life to the ephemera is but a day to the man; that which in the brief succession of authentic human history is counted as remote is but a single page in the volume of the heavenly records. The coming of Christ may be distant as measured on the scale of human life, but may be near' and 'at hand' and at the door' when the interval of the two advents is compared, not merely with the four thousand years which were but its preparation, but with the line of infinite ages which it is itself preparing."

The Scriptures represent the Parousia of Christ as always imminent. “Inminence is the combination of two conditions, viz., certainty and uncertainty. An imminent event is one which is certain to occur at some time, uncertain at what time.” The event of our Lord's Return is certain; the precise time of that Return is uncertain. He may come at any moment.

The entire teachings of Christ and the apostles were intended and calculated to produce in the hearts of Christians the hope and the expectation of his return. They were exhorted to wait for the Son from heaven, to watch for the coming of the Son of man, to be ready for him at any moment. The time was so absolutely uncertain that none but a wicked and slothful servant would say, “My Lord delayeth his coming." And this method of teaching did keep alive in the hearts of apostolic Christians the eager expectation and the longing desire and hope for their Lord's return. Believers this day are eighteen centuries nearer this coming than were the men who lived in the first century. What is the attitude of the church towards his second advent? Is there, throughout the church, the eager hope, the longing desire, for the Lord's return that characterized the church of the first three Christian centuries? Do the ministers hold up, according to the proportion of faith, the blessed hope of the glorious appearing of the great God and Saviour, Jesus Christ? Is there, on the part of believers, a waiting watchfulness for the coming of the Son of man?

Surely the heart of every saint ought to thrill with unutterable joy at the thought of beholding the glorified form of the Son of man. It is not yet manifest what we sliall be; but when he is manifested, we shall be like him, for we shall see him as he is; and every one that hath this hope in him purifieth himself, even

as he is pure.

The world once saw him in the shame and the agony of the cross; the world shall once again see him coming in the clonds of heaven, with power and great glory. Surely I come quickly, saith the Lord. Let our hearts and lips respond, Even so, come, Lord Jesus.

A. W. PITZER. Washington, D. C.



This is the title given by the discoverers to a recently-found Greek manuscript. Messrs. Grenfell and Hunt, working last winter under the auspices of the Egypt Exploration Fund, selected as the scene of their operations a village on the edge of the Libyan Desert, one hundred and twenty miles south of Cairo, bearing the modern name of Behnesa. This village occupies a part of the site of Oxyrhynchus, a flourishing town in Roman tiines, and one of the chief centres of early Christianity. It declined rapidly after the Arabian conquest, and for centuries its buildings had been used as a quarry for bricks and stones. Hence, it was probable that papyri, if found here at all, would be, not in houses, but in heaps of rubbish, where old documents had been thrown out. Search was made in one of the mounds, and was richly rewarded. In some cases documents were found by the basketful, occasionally even in the original basket. Two men were kept busy making tin boxes for the reception of the papyri, as it is important, in studying any particular manuscript, to know what documents were found together. The boxes were necessary, also, for the safe transportation of the papyri, as the condition of those found in rubbish heaps is generally very fragmentary, and at the best there is often a good deal of which nothing can be made.

The manuscript in qnestion is å single leaf, 54x3 inches, written on both sides in Greek uncials, or rounded capitals; there are

Abyla 'InovŪ, SAYINGS OF OUR LORD. Edited, with Translation and Comments, by Messrs. Grenfell and Hunt. From this pamphlet have been derived the Greek text and the translations given in this article, together with many of the comments The pamphlet can be obtnined from Henry Frowde, Oxford University Press (American Branch). 91 and 93 Fifth avenue, New York. It is published in board covers, with two collotypes, for fifty ceuts. There is a very satisfactory edition in paper covers, with two plates, showing the two sides of the manuscript for fifteen cents.

about forty lines of text in all. Attention was first drawn to this leaf by the word κάρφος (mote), which one of the explorers noticed. This at once suggested the passages in Matthew and Luke abont the mote and the beam. Further study of the document led to its prompt publication as containing matter of unusual interest.

We subjoin the corrected Greek text, omitting a few letters of words which have not been entirely made out.

Letters in square brackets have been restored by the editors. Accents, breathings, and punctuation marks are entirely wanting in the manuscript.

THE LOGIA, 1. και τότε διαβλέψεις εκβαλείν το κάρφως το εν τω οφθαλμώ του αδελφού σου. 2. Λέγει 'Ιησούς, εάν μη νηστεύσητε τον κόσμον ου μη εύρητε την βασιλείαν

του Θεού και εάν μη σαββατίσετε το σάββατον ουχ όψεσθε τον πατέρα. 3. Λέγει 'Ιησούς, ετην εν μέσω του κοσμού, και εν σαραι ώφθην αυτοίς,

και εύρον πάντας μεθύοντας και ουδένα εύρον διψώντα εν αυτοίς, και πονεί η

ψυχή μου επί τοις υιούς των ανθρώπων, ότι τυφλοί εισιν τη καρδία αυτών. 4.

πτωχεία. 5. [λέγει [Ιησούς όπου εάν ώσιν ... και ... ε[..]έστιν μόνος

εγώ είμι μετ' αυτ[ου]: έγει[e]ον τον λίθον κακεί εύρήσεις με, σχίσον το ξύλον

καγώ εκεί ειμί. 6. Λέγει 'Ιησούς, ουκ έστιν δεκτός προφήτης εν τη πατρίδι αυτ[ο], ουδε

ιατρός ποιεί θεραπείας εις τους γινώσκοντας αυτόν. 7. Λέγει 'Ιησούς, πόλις ώκοδομημένη επ' άκρον []ρους υψηλού και έστηριγ

μένη ούτε πε[σ]είν δύναται ούτε κρυ[3]ήναι. 8. Λέγει 'Ιησούς, ακούεις

TRANSLATION. 1. And then shalt thou see clearly to cast out the mote

that is in thy brother's eye. 2. Jesus saith, Except ye fast [to] the world, ye shall

in no wise find the kingdom of God; and except ye

keep the Sabbath, ye shall not see the Father. 3. Jesus saith, I stood in the midst of the world, and

in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieveth over the sons of men, because they are blind in their heart.

poverty. ...

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6. Jesus saith, Wherever there are .. and.

there is one alone .... I am with him. Raise the stone, and there thou shalt find me: cleave the

wood, and there am I. 6. Jesus saith, A prophet is not acceptable in his own

country, neither doth a physician work cures upon

them that know him. 7. Jesus saith, A city built upon the top of a high hill

and stablished can neither fall nor be hid. 8. Jesus saith, Thou hearest ...

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Logia 2, 3, and 5 contain matter not found in the New Testament; 4 and 8 are alınost entirely illegille.

Logion 1 resembles Luke vi. 42 and Matthew vii 5. In Logion 2 the accusative xóojov with vnotetonte seems very harsh. Professor J. Rendel Harris quotes a passage from Clement of Alexandria in which this verb is used with the genitive—"fast from the world.” The same passage of Clement refers to keeping the Sabbath by refraining from sing. Professor Harris concludes that both parts of this logion are to be taken in a spiritual sense, and strengthens this position by reference to Justin, who says: “Learn to fast the true fust, [and do not] think yourselves pious if you are idle for one day. If there is an adulterer, let him repent, and thus he has sabbatized the true and delightsome Sabbath of God.

Logion 3 recalls the lament over the city. (Matthew xxiii. 37; Lake xiii. 34.) The word "athirst” is found in Matthew v. 6, and the general tenor of the logion in John i. 10.

Logion 4 is almost entirely illegible. The word attwyela (poverty) does not occur in any saying of Christ recorded in the Gospels, so this logion seems to be new.

The first part of Logion 5 is mutilated, and it is doubtful how it should be emended. One suggestion is to read els before ĉotiv, and the meaning may then be that wherever there are several believers, or even only one, Jesus is present; and this part affords a general parallel to Matthew xviii. 20. The second part is the most striking in the whole document. It may be a statement of the presence of Christ in all things. “Raise the stone” and

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