lives to God, as monks and nuns have always done, and bore no relation to the Communistic system of the Essenes. Dr. Ginsburg goes on to say: "Essenism put all its members on the same level, forbidding the exercise of authority of one over the other and enjoining mutual service; so Christ (Matt. xx. 25-8; Mark ix. 35-7, x. 42-5). Essenism commanded its disciples to call no man master upon the earth; so Christ (Matt. xxiii. 8-10)." As a matter of fact, Christ strongly upheld the exercise of authority, not only in the oft-quoted passage, "Render to Cæsar the things that are Cæsar's," but in His approval of the Centurion's speech: "I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it." Everywhere Christ commends the faithful servant and enjoins obedience to masters. If we look up the reference to the Gospel of St. Matthew where Dr. Ginsburg says that Christ commanded His disciples to call no man master on earth, we shall find that he has not only perverted the sense of the passage but reversed the order of the words, which, following on a denunciation of the Jewish Rabbis, runs thus: "But be not ye called Rabbi: for one is your master, even Christ, and all ye are brethren.... Neither be ye called masters: for one is your master, even Christ. But he that is greatest among you shall be your servant." The apostles were therefore, never ordered to call no man master, but not to be called master themselves. Moreover, if we refer to the Greek text, we shall see that this was meant in a spiritual and not a social sense. The word for "master" here given is in the first verse διδάσκαλος, i.e. teacher, in the second, καθηγητὴς literally guide, and the word is servant is διακὸνοσ. When masters and servants in the social sense are referred to in the Gospels, the word employed for master is κύριος and for servant δοῦλος. Dr. Ginsburg should have been aware of this distinction and that the passage in question had therefore no bearing on his argument. As a matter of fact it would appear that some of the apostles kept servants, since Christ commends them for exacting strict attention to duty: Which of you, having a servant ploughing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterwards thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded to him? I trow not.[99]