A Dictionary of Biblical Words and Phrases

This expression exclusively refers to the public return of Christ to this earth—commonly called “the Second Coming.” It is, however, often erroneously applied to the secret rapture of the Church (1 Thess. 4) that precedes it. The word occurs in 2 Thess. 2:8; 1 Tim. 6:14; 2 Tim. 1:10; 4:1, 8; Titus 2:13; and is generally used in connection with responsibility in walk and service. (See RAPTURE.)

Antichrist

occurs 1 John 2:18, 22; 4:3; 2 John 7, only. An antichrist is any person who sets himself to oppose Christ. The Antichrist is a person spoken of in prophecy and elsewhere, Dan. 9:26-7; John 5:43; 2 Thess. 2:8; Rev. 13:11-18. He is called the false prophet, and forms one of the infernal trio (Rey. 16:13) that will appear after the rapture of the Church (2 Thess. 2:8) and before the appearing of Christ (Rev. 19:20), and present self to the Jews as their Messiah; who, having rejected Christ, will then receive the Anti-Christ. He will deceive at first, but in the midst of the week (seven years) will throw off the mask and seek to destroy all who oppose him.

Ark (Noah's)

This is a favorite type of Christ amongst preachers (hence the expression SAFE IN THE ARK); and may be used as such when Christ is regarded as a refuge (Heb. 6:18) from the coming storm. It is well to observe, however, that Noah is described as a preacher of (practical) righteousness not of salvation, and that the Ark was a provision of God’s, solely for Noah and his family.

Ark of the Covenant

This is used Scripturally as a type of Christ; for the word “mercy-seat,” i.e., the cover of the ark, is only used twice in the New Testament, once in Heb. 9:5 and Rom. 3:25 (trans. “propitiation”) where it is applied to Christ. The shittim wood speaks to us of the humanity, the pure gold of the divinity, the sprinkled blood of the sacrifice of the Lord Jesus Christ; while the contents of the ark—the law, the manna, and the budding rod—tell us of His sinless perfection, His lowly place on earth (John 6), and His priestly place in heaven.

Anointing

In the Old Testament times this was done with oil. Prophets (1 Kings 19:16) and kings (1 Sam. 16:13) were often anointed; priests were anointed with the holy oil (Lev. 8:33; 10:7). In the New Testament oil was used for the sick (Mark 6:13: James 5:14). The Lord Jesus (Acts 10:38) and believers are anointed with the Holy Ghost (2 Cor. 1:21, and 1 John 2:20, 27); He before the blood-shedding, they only after and in virtue of it. The Lord was called the Messiah or the Anointed One. Anointing with eyesalve (Rev. 3:18) denotes obtaining spiritual perception.

Assurance

occurs 1 Thess. 1:5 and Heb. 10:22; 6:11; Col. 2:2 only (full assurance of faith, hope, and understanding). This word is commonly used to express settled peace with God, and should be the portion of every Christian. It means “putting on fully” (like a cloak or garment), or being fully satisfied.

Access (Approach)

Admission into the grace wherein we stand (Rom. 5:2), and to the Father (Eph. 2:18; 3:12), through Christ by the Spirit. Hence it is used generally to express the nearness of Christians (“within the veil,” Heb. 10:20-22) in contradistinction to the Jews, who worshipped “afar off.”

Abraham's Seed

This has two meanings (1) PERSONAL, literally Isaac, Gen. 17:19, and figuratively Christ, Gal. 3:16; (2) GENERAL, meaning “descendants,” it is compared to stars and sand, Gen. 22:17. The former refers to Christ’s heavenly people, Christians, Gal. 3:29, the latter, to Christ’s earthly people, the Jews, Jer. 33:23. Observe it is only the descendants through Isaac that are blessed as Abraham’s seed (Gen. 21:12), so it is only those related to the true Isaac that will receive the blessing, whether they be the stars—the heavenly race, or the sand—the earthly people.

Acceptance

This word is commonly used to mean salvation. In Scripture, however, it is only so used in Acts 10:35, and perhaps Eph. 1:6. This, however, is literally “hath graced us.” Elsewhere it is always used practically, and alludes not to salvation, but to the Christian’s walk and ways. Such passages as Rom. 14:18, and 2 Cor. 5:9, are most mischievous if misapplied. The word used is elsewhere rendered “well-pleasing,” Rom. 12:2; Phil. 4:18; Col. 3:20; Heb. 13:21. It would be well if Christians would believe that, as to salvation, Christ has been accepted (Lev. 1:4) for us, and that our pair now is not to seek to patch up His work, but to do our own, and see that we are practically “acceptable to the Lord.”

Altar

THE PLACE OF SACRIFICE. Among the Jews the brazen altar was for the various offerings when the victim was burnt (Christ on the cross); the golden altar (before the veil) was for burning incense (the sacrifice of praise, fragrant with Christ). Christians are said (Heb. 13:10) to have an altar now (the cross) in which none others have a part. It need scarcely be added, that the application of this word to the “communion table” is utterly unwarranted in Scripture, and conveys an idea that the sacrifice of Christ is not finished, once and forever. The altar in Revelation is the golden altar, and is, of course, a figure.

Angel

A MESSENGER. In the Old Testament, God Himself (Gen. 16:9, 13; Ex. 23:20, 23; Num. 22:32-35; Judg. 13, etc.) is called an angel. We read of the elect angels and of evil ones (Psa. 58:49). In the New Testament, the word is used of the Lord (Rev. 8:3 and 10:1), of the elect angels, of the messengers of the churches (Rev. 2. and 3.), of a person’s representative when out of the body (Acts 12:15); also of John the Baptist (Mark 1:2) and other messengers. But it is never used of Christians as such, either now or hereafter, and the notion that we are going to be angels is totally anti-scriptural.

Armour

In Eph. 6:11, we are told to “put on the whole armor” (or panoply) of God. It is spiritual armor and consists of five defensive and one offensive part. The whole and each part speaks to us of Christ—the whole Rom. 13:14; the girdle of truth, John 14:6; the breastplate of righteousness, Jer. 23:6; the gospel of peace, Eph. 2:14: the shield of faith Psa. 28:7; the helmet of salvation, Pa. 17:1; the sword of the spirit, Rev. 19:13. The armor of light (Rom. 13:12) is much the same as the armor of (practical) righteousness (2 Cor. 6:7) of which the weapons or arias are our members (Rom. 6:13, margin). These arms are not to fight the flesh (which is dead, and is to be counted so by faith) but the devil and every form of spiritual wickedness.

Achor (Trouble)

The name of the valley (Josh. 7) where the “troubler of Israel” (Achan) was stoned, by which Israel’s sin was put away. Hosea alludes (2:15) to this putting away of sin as the way Israel will enter into future blessing. The judgment and putting away of sin, both individually and collectively is ever the precursor of blessing and victory.

Arminian

This term is generally applied to those who, taking their stand upon the responsibility and free-will of man deny the sovereignty and election of God. Those who take the opposite view are called CALVINISTS. The former take their name from Arminian, a Dutch divine, who died in 1609, the latter from Calvin, a French Protestant, who died in 1564: Of both it may be raid generally, they are right in what they affirm, and wrong in what they deny; for both man’s responsibility and God’s sovereignty are truths divinely revealed in the Scriptures. A child of God is therefore called upon to accept and believe both, but he is not called upon to reconcile them. To those who are exercised on this subject, we commend an article in the Young Believer, vol. i. 172. It is well to notice that responsibility and choice are generally (in Scripture) pressed on unbelievers, whereas God’s sovereignty and election are truths revealed to His children; or, as has been beautifully expressed, on the exterior of the gate of life is written, “Whosoever will may come,” while on the interior (to be read by those who have entered) is “Chosen in Christ before the foundation of the world.” Arminians may, therefore, be compared to people who, delighted with what they read outside, deny what is within; and Calvinists to people standing inside, and denying what is written without.

Aposta-te,-cy

A deliberate defection or departure from a standing or faith. The Jews looked on Christians as apostates (Acts 21:21). There will come “the apostacy” from Christianity (2 Thess. 2:3). There is now a departing from the faith (1 Tim. 4:1). The Hebrews, who were on Christian ground, were in danger of departing from the living God (Heb. 3:12), and some from Christianity altogether, to return to the dead forms of Judaism (Heb. 6).

Amalek

This, being the heathen nation who attacked Israel in the wilderness and was overcome by the uplifted hands of Moses on high, and the leadership of Joshua below, is a favorite figure amongst many of conflict with the flesh. But it is more correct to take Amalek as a picture of the attacks of Satan in the wilderness (when we are weak and faint), who is overcome through the intercession of Christ on high (Heb. 4:15, 16, &c.) and by the power of the Spirit with us down here (1 Peter 5:8, 9).

Antinomian,-ism

means literally “against law,” but is best described in Jude 4, “Turning the grace of God into lasciviousness,” that is, turning the liberty of grace into the license of the flesh. It is a characteristic sin of the last days. Great head knowledge with but little exercise of heart and conscience is very apt to produce it.

Assembly

This word is generally translated “church,” and may include any concourse of people, as in Acts 19:41, and vil. 38; but usually refers to a particular assembly, called the ASSEMBLY OF GOD. This assembly Christ spoke of building (Matt. 16:18), showing it was then still future. It is called His body (Eph. 1:22-3), and all Christians are said to be baptized into it by the Spirit (1 Cor. 12:13). This first took place in Acts 1, at the close of which chapter we first find the ASSEMBLY spoken of as existing in the earth. It then consisted of Jews only, but very soon included Gentiles (Acts 10:44). The truth about the ASSEMBLY was in grace specially revealed to Paul (who was its chief persecutor). It is largely spoken of in 1 Cor. and Eph.

Apostle

—one sent forth. A special name given by Jesus to twelve of His disciples (Luke 6:13), afterward extended to others, as Paul, Barnabas, &c. The qualification for the twelve apostles is stated in Acts 1:21, 22.

Apostolic Succession

No hint of this is found in Scripture. 1 Cor. 9:1 excludes it, and when we read ‘some of the closing words of the apostles, such as Paul’s address to the elders of the Ephesian Church, we find no thought of any successors, but the disciples are committed to “God and the word of His grace.”

Apocrypha

A collection of fourteen ancient writings of considerable historical value, but not forming a part of the inspired canon of Scripture. Two of them profess to be continuations of Esther and Daniel respectively. In Bibles that contain the Apocrypha these additions are easily detected, and especially so in Esther, in the whole of the inspired part of which the name of God does not occur (for special reasons). As soon, however, as the Apocryphal part begins, we get “And God,” and His name is afterward continually occurring.

Apocalypse

Another word for the Book of the Revelation.

Advoca-te,-cy

This word, translated “Comforter,” occurs John 14:16, 20; 15:26; 16:7, and refers to the Holy Ghost. Also in 1 John 2:1, referring to Christ. It signifies “one who carries on the cause of another.” When we sin, Jesus, on the ground of established righteousness by His finished work, intercedes with the Father for those who are truly God’s children, for whom the question of sin in its condemning power has been forever settled, for He who is our Advocate has by Himself purged our sins, and His one offering has perfected us forever. If we sin now it does not upset our relationship as children of God, nor our righteous standing before Mm, and acceptance with Him, for that depends upon Christ’s perfect and unfailing work. Sin is now, not a judicial but a family question. We have to do with God as a Father, not as a judge. It is the children’s sins which the Advocate answers for, the sins which hinder our communion, and rob us of our joy and peace. Satan may point to these sins and question our right to go into the presence of a just and holy God, but the Advocate points to the mercy seat and the sprinkled blood. “He is the propitiation for our sins.” This office of Christ is clearly understood when we remember that Satan, on the other hand, is the “accuser of the brethren” (Rev. 12:10). Advocacy is not the same as priesthood, which is exercised more towards us, whereas advocacy is entirely with God. Observe also, we have a priest with God, an advocate with the Father.

Atonement

is spoken of in two ways: (1) As the sacrificial work of Christ on the cross, including both propitiation and substitution (see both). It is not merely the covering of sin, the primary meaning of the word, but involves expiation before God, and the purging and forgiving of the sinner. It is made by the blood of Christ. In the Old Testament it is foreshadowed by numerous types (see DAY OF ATONEMENT), by which we learn that atonement (in this sense) must be by blood (Lev. 17:11), and requires a priest to make it. Atonement now always refers to the finished work of Christ on the cross, never to be repeated. (2) Atonement in connection with God’s government on earth was made in various ways—see Ex. 30:15, 16; Num. 8:19; 31:50; 35:33; Deut. 21:8; Num. 25:13; 2 Sam. 21:3—and did not involve blood-shedding. This atonement did not in itself put away sin, but consisted in an acknowledgment, or vindication of God.

Blood

Man’s blood when shed cries to God for vengeance (Gen. 4), and defiles the land (Num. 35:33). The blood of Christ speaks better things, and enables God in righteousness to show grace to sinners. It also cleanses from all sin (1 John 1:7). By it we have forgiveness (Eph. 1:7), justification (Rom. 5:9), and entrance into the holiest (Heb. 10:19). Blood is the life of the flesh, and was forbidden to man (Gen. 9, Levit. 17., Acts 15). Now, however, having died with Christ (Rom. 6), we can in figure drink the blood of Christ, who is our life in resurrection. It is remarkable that the death of Christ is seldom spoken of in connection with our salvation, whereas the “blood” is constantly referred to. We have redemption, peace, remission, and access by the blood; by it we are justified, made nigh, purged, cleansed, and sanctified.

Beast, the

By this term, with the definite article prefixed, God’s word designates the Roman Imperial power with its last head, who will reign over the western pair of the old Roman earth. The word means “a wild beast,” and he will act as one (Rev. 11., 13.), persecuting God’s servants (Rev. 11:7; 15:2) by means of ANTICHRIST,

Beasts, the Four

These are not beasts, but living creatures, combining the six wings and the cry of “Holy, holy, holy” of the seraphim in Isa. 6 with the four appearances and the eyes of the cherubim of Ezek. 1 The four faces embrace all creation—man, cattle, beasts of the field, and fowls of the air. They are the executive instruments of the throne of God, combining intelligence, firmness, power and rapidity. They are an instance of what is often found in Scripture: the combination of two things after the cross that are separate before.

Brethren

Used over 200 times as a common title amongst the children of God, and given by Christ in Matt. 23:8. “One is your master, even Christ, and all ye are brethren.” It is a title that is the birthright of every member of God’s family. The “many sons” whom He brings to glory, and whom the Lord is not ashamed to call His “brethren.” To apply the name in any narrower sense is contrary to the teaching of Scripture.

Baptism

(1)JOHN’S BAPTISM was a separation of the remnant of Israel who repented, with a view to their belief in Christ, who should come after him (Acts 19:4). (2) CHRISTIAN BAPTISM is a burying with Christ into death (in figure). It follows a profession of belief in Christ (Acts 2; 8:12, &c.) and admits into the circle of Christian profession on earth (Matt. 28:19; Acts 11:38, &c.) It is in the name of the Father, the Son, and the Holy Ghost (Matt. 28), and of the Lord (Acts 10:48).

Baptism of the Holy Ghost

is a divine act by which believers are brought into the one body of Christ (1 Cor. 12:13). It is corporate as sealing (Eph. 1), and is individual as well the earnest of the inheritance. It takes place after having believed the gospel of our salvation (Eph. 1:13), and is the presence of the Holy Ghost. Christ was so baptized (Matt. 3), and the apostles (Acts 2)

Baptism of Fire

occurs Matt. 3:11; and Luke 3:16 only, and in each case is interpreted by the verse that follows, where the wheat (those baptized with the Holy Ghost) are distinguished from the chaff (those baptized with God’s fiery judgment). None but Christ was baptized with both, the one here, the other at the cross, alluded to Luke 12:50. To apply it to Acts 2 is wrong, for that is the baptism of the Holy Ghost, not of fire, though it had the appearance of cloven tongues of fire.

Body (the)

This simile is used of the whole church or assembly of God in Rom. 12; 1 Cor. 10 and 12.; Eph. and Col. only; elsewhere the word “BODY” means a literal body. This body is declared to be the church (Col. 1:24) (as composed only of true believers). It is a part of Christ, who is the Head, while all Christians are members, whether Jews or Gentiles. For by the cross, out of the side of Christ (1 John 5) is this new body formed, wherein there is neither Jew nor Gentile (1 Cor. 12:13; Col. 3:11). There is one Spirit in the whole (Eph. 4; 1 Cor. 12 &c.) In Eph. 5 the type of Adam and Eve is evidently alluded to, and the Church presented as the bride, but specially as part of the man (his body). This type is used in three ways—local, general, and universal. Locally, it includes all true Christians in any one place (1 Cor. 12:27); generally, it includes all true Christians on earth at any one time (Eph. 4:12); universally, it is composed of all true believers from Pentecost to the rapture of the saints (Eph. 1:23). The body can never be mutilated, nor can any member of it be lost.

Bride (the)

This word is applied to the “church of God,” of whom it is the future, and heavenly title (Rev. 19; 21; 22. only, except in that remarkable passage, John 3:29). The word “bride” implies “newly married,” and is not strictly applicable to the Jews, who have been married, but are divorced. Still it is evident, that just as there are two seeds, two Jerusalem’s, two peoples—heavenly and earthly, so are there two wives (see Rev. 19:7; and Isa. 54:4, 8; 62:4; Jer. 3 &c.). The figure, as regards the church, is alluded to in Eph. 5, and we get numerous types of this union in the Old Testament (Adam and Eve, Isaac and Rebecca, Joseph and Asenath, &c.). As seen by the world in the millennium, she will appear as the heavenly Jerusalem (Rev. 21).

Bread of Life

Under this term the Lord Jesus speaks of Himself as the true manna. The literal manna sustained life, but neither gave it, nor could keep it from death. The true manna gives lite, sustains it, and preserves it eternally. In John 6 Christ offers Himself in life as the manna, but as a matter of fact, none could feed on Him but in death, i.e. “His flesh and His blood,” or in simpler language (v. 47) by believing in Him as the One who gave His flesh for the life of the world. The partaking of the Lord’s Supper is not feeding on the bread of life.

Believer

Although this term only occurs in Acts 5:14; and 1 Timothy, it is perhaps the best general name for those who are saved; expressing, as it does, the principle of salvation—faith, and not being so generally adopted by the unconverted as “Christians.”

Bishop

The word means “overseer,” of which there were several in one church at Philippi (Phil. 1:1). Elders and bishops are terms applied to the same people (Comp. Titus 1:5-7). “Elder” was the title of dignity. Bishop or “overseer” described the service.

Babylon or Babel

These two words are the same, and are derived from the word “confound” in Hebrew. It also means “the gate of God”. It was the capital of the plain of Shinar, and its history dates from Gen. 10:10; and 11:2. Throughout the Old Testament, it is the power that oppresses God’s earthly people when they are disowned by God and the power which would force God’s people to apostatize from the faith (Dan. 3) In the New Testament, it is typically applied to Rome (Rev. 14. 17.), and may be taken generally as the type of religious corruption formed by the union of the professing cherub and the world (Rey. 18:3).

Book of Life

This expression is used seven times in the Revelation, and in Phil. 4:3 only. It is called the Lamb’s book of life, and has contained from the foundation of the world the names of all who are saved. Whoever is not found written there shall be cast into the lake of fire (Rev. 20:15). Other “books” are spoken of. Moses mentions one in Ex. 32:32; and Daniel in Dan. 12:1; and in Rev. 20:12, we find there are books of works, out of which the lost are judged. But the saved shall never come into judgment (John 5:24 lit.), and the book of life contains their names alone.

Backslider, -ing

This word is used exclusively with regard to Israel, except in Prov. 14:14, where it is general. This sin is common, alas, amongst Christians also, and is figuratively alluded to in other words (Rev. 2:4, &c.). A backslider is a child of God who has left Mm in heart (Prov. 14:14) or in ways, but does not, cease to be a child (Jer. 3:14; 31. 22). The name is often erroneously applied to those who have never been, and therefore are not, God’s children at all. The path of restoration is marked out in 1 John 1 and 2.

Bondage, Under

Means “being in slavery,” and may refer to the law (Gal. 4:24), righteousness (Rom. 6:18), God (Rom. 6:22), wine (Tit. 2:3), sin (Rom. 6:6), men (John 8:33), and Christ (Rom. 1:1, &c.). This phrase is, however, frequently used with particular reference to the law, and a legal spirit that is opposed to the Holy Ghost (Gal. 4:5) and to the law of liberty (James 2:12). It is also commonly used of those who have not settled peace with God, and are still trying by the works of the, law to become just before God (Rom. 4:7 Gal. 5:1). It is well to remember that the word is as equally applicable to the new “bondage” we are brought unto to Christ (1 Cor. 7:22) as to the old (of sin and the law), from which we are delivered.

Branches

This word is figuratively used of Christ (Zech. 3:8), of Israel (Isa. 60:21; Rom. 11:17), the king of Babylon (Satan) (Isa. 14:19), the righteous (Prov. 11:28), and outward disciples of Christ, both true and false (John 15). The figure in John denotes profession, an outward relationship on earth conditional on fruit bearing, not union with Christ (which is in heaven, where there is neither pruning nor purging). The “branch” may or may not have eternal life, the proof on earth is the fruit. In Rom. 11 The figure is used dispensationally as to Jew and Gentile, the former being cut off, and the latter grafted in, who will, however, in their turn be cut off if they continue not in God’s goodness.

Buried

Being put out of sight in the earth, as Abraham said, “that I may bury my dead out of my sight.” Through burial with Christ, effected in figure by baptism, (Rom. 6; Col. 2:12), we become disciples of Him who has passed away from earth by death and burial (1 Cor. 15:4). what is buried is the old “I” which is crucified with Christ (Gal. 2:20).

Breast, The Wave

That portion of the peace offering given to Aaron and his sons as their part (Lev. 10:15). To us this means the love of Christ (He carries the lambs “in his bosom”), the especial portion of the priests„ i.e., all true Christians.

Basket of First-Fruits

This expression is taken from Deut. 26:2, and is used in connection with Christian worship. Being already heavenly (1 Cor. 15:48) in nature and standing in Christ, we come before God to offer to Him that which we have gathered (i.e., practically enjoyed) of the perfections of Christ (the true corn of the land), at the same time recalling the grace that called us into such a favored place. Observe that to worship thus, in truth, we must “be come” into the land (i.e., we must be true Christians) and “possess” it “and dwell” therein practically enjoy our position in communion with God).

Birth, The New

Spoken of most largely in the Gospel and Epistles of John, also in 1 Cor. 4:15, Galatians, Philem. 1:10. James 1:18, and 1 Peter 1:3, 23. This birth is of God (John 1:13); it is effected by receiving Christ (John 1:12), or in other words by the water of the Word (1 Peter 1:23, &c.) and the Spirit (who alone can apply it in power). It gives entrance to the kingdom and the position of a, child. Its fruits are love and practical righteousness (1 John). Its necessity is a proof of the utter rejection of man in the flesh, and of the foolishness (in the sight of God) of all schemes for reforming or improving him. The gospel, when received, produces this radical change, though it does not consist in the proclamation of it. Observe Jesus only spoke of it to Nicodemus to show him that he needed more than “teaching.” He then went on to the gospel (John 3:14, 15).

Build -ing, -er

This word, which is the same as “edifying,” is used as a figure in 1 Cor. 3, Ephesians 1, Peter 2, &c., where Christians (who are living stones) are builded together by divine power and human instrumentality on Christ, the comer stone, who, together with His apostles and prophets (in their unity), forms the foundation. This building is a spiritual one, and may be composed of true believers only (in what is built by God, Eph. 2) or there may be a mixture of mere profession (through the failure of the human builder, 1 Co. 3) In this professing building judgment begins (1 Peter 4:17). Love is the cement of this divine house (1 Cor. 8:1, &c.). Building on the rock, or on the sand, refers to resting one’s eternal hopes on a divine or on a human foundation (See also HOUSE OF Gon, GREAT HOUSE).

Burden

A figurative expression for the load of sin which is “rolled away” or “taken off” in believing.

Babe

Two words, distinct in the original, are thus translated in the New Testament. The one (neepios) is used reproachfully as descriptive of the state of Jews under the law (Gal. 4:3, trans. “children”) but is never used of a proper Christian state (Rom. 2:20; 1 Cor. 3:1;13. 11; Eph. 6.14; Heb. 5.13). The word implies stunted, undeveloped, and especially “one who has not learned to speak.” Many children of God are in this state, and have never yet been able to say in childlike confidence “Abba Father!” The other word (brephos) is used 1 Peter 2:2, and is descriptive of the true simplicity that should characterize every believer rather than of any particular stage of Christian growth. These will be found in 1 John 2 It may thus be said that in the first sense we ought never, and in the second, we ought always, to be babes.

Bread, Unleavened

This feast is inseparably connected with the Passover that preceded it (Lev. 23), and lasted seven days. As the latter feast typifies Christ’s death, so this sets forth the practical Christian life (1 Cor. 5:8), that flows from participation in it. It lasts all the week (seven days), typifying the whole course of our life. It is free from leaven which is ever in Scripture a type of wickedness and corruption (See LEAVEN).

Circumcision

The sign of the covenant between God and Abraham and his seed after the flesh. To us it is the putting off the flesh by the circumcision (death) of Christ (Col. 2:11). Baptism is the figure of this.

Corn of the Land (Old)

The corn of the previous harvest on which the Israelites fed after they crossed the Jordan. In figure often applied to Christ in resurrection (in heavenly places), just as the manna, on the other hand, is Christ in humiliation on earth.

Church

God’s assembly of called ones from Jews and Gentiles (Eph. 1:2), in which the Holy Ghost dwells Christ announced His intention of building it in Matt. 16 which He fulfilled on the day of Pentecost by sending the Spirit down to baptize believers into one body (1 Cor. 12), which is the Church (Eph. 1:23). (See BODY.) It may be viewed in three aspects, locally comprising all professing Christians in any one place (1 Cor. 1:2), generally taking in all professing Christians on earth (1 Tim. 3:15), and universally composed of all true Christians from Pentecost to the coming of the Lord (Eph. 1:22; Col. 1:18). The word is also used generally as descriptive of any “assembly,” as of a mob at Ephesus (Acts 19:39, 41), or of the Israelites in the wilderness (Acts 7:38).

Cross

In one sense this is but the piece of wood which Simon carried, and on which the Lord was crucified, imitations of which are worn as badges, ornaments, or charms. It is commonly regarded as a symbol of the death of Christ. But in Scripture it has a significant far more deep and solemn. It was the measure of man’s hatred to God and to His Son. The death of Christ is that which brings eternal peace and blessing to the sinner, but the cross of Christ is that which separates the believer forever from the world, and puts him in a place of rejection here. It was in this cross that Paul gloried. It is possible to rejoice in the death of Christ and yet to be “an enemy of the cross” (1 Cor. and Gal.).

Christ

The Greek for “Messiah” (John 4:25). It is the special title of the Lord in resurrection, just as “Jesus” was on earth. On the rejection of the Lord by the leaders of the Jews in Matt. 12, this Messianic title is revealed to Peter in a new connection as the Son of the living God, Matt. 16. and Christ adopts it, as thus confessed, as the foundation for the Church. The title, thus that is refused by His earthly people is transferred to the new body, which is oven called (together with Christ its Head) in 1 Cor. 12:12; “the Christ” (lit.).

Coming, The Second

This generally refers to the second visit of Christ to this earth, when He will be accompanied by His saints and all the holy angels (Rev. 20., Jude, &c.) to execute judgment on all those who know not God and obey not the gospel (2 Thess. 2, Jude, &c.); His feet will then stand on the Mount of Olives (Zech. 14. Acts 1.). We find another coming or revelation of Christ spoken of (1 Cor. 15:23, 1 Cor. 1:7, 1 Thess. 1:10) quite distinct from and previous to this. It is not to the earth, but into the air only (1 Thess. 4). It is not public or for judgment, but is the secret catching away (or “rapture”) of all who are Christ’s (the dead being raised first and the living changed) to heaven, whence they will subsequently come with Christ to the earth. It is for this rapture that the Christian waits (Rev. 22) He also looks forward to the public second coming as the time when he will receive the reward of his labors (1 Tim. 6:14, 2 Tim. 4:1, 8, &c.). The “rapture” may take place at any moment, and is an express revelation to Paul (1 Thess. 4). The public coming is the subject of Old Testament prophecy.

Crowns

Several are spoken of as the future reward of those who are faithful. The “crown of righteousness” is a reward to the one, who having loved his Lord’s appearing, has fought a good fight and kept the faith (2 Tim. 4:8). The “crown of life” is promised by the Lord to them that love Him, as a mark of His approval of their endurance of trials (James 1:12). The amarynth (unfading “crown of glory” is given by the Chief Shepherd to the elders who have been faithful in their care of the flock of God (1 Peter 5:4; 1 Cor. 9:25). Believers also who walk in the truth will form a crown of joy and rejoicing (Phil. 4:1; 1 Thess. 2:19) to those who have been the means of their salvation. “Crowns of gold” shall be on the heads of those who surround the throne in glory.

Chastening

The meaning of this is more easily understood when we see that it is rendered “nurture” (Eph. 6:4), and “instruction” (2 Tim. 3:16, and elsewhere). It does not convey the idea of punishment so much as the Father’s dealings with His children (generally by means of sorrow and trial), in order to produce the fruits of righteousness, and make them partakers of His holiness. It is preventive, not vindictive, and is a special proof of our Father’s love, and of our relationship (Heb. 12).

Calling, Heavenly

is the call of each true believer from the earth to a place and a home in heaven. It occurs in Heb. 3:1, where it is peculiarly applicable to Jewish Christians, who were thus called to heaven instead of having a place in “the land.” It is individual in character, and finds its best illustration in Abram (Heb. 11:8). His call, however, was earthly, and he is thus in contrast to us, but his faith, when in the land, looked on to the heavenly city, and here he is our example.

Camp, Outside the

(Heb. 13:13). The present place of believers in relation to earth, just as their present place in relation to heaven is “within the veil” (Heb. 10:19; 13:10, 11). Hence these two go together: the enjoyment of the spiritual place above of nearness to God, enabling me to bear the place of rejection with Christ down here. The expression is drawn from the action of Moses (in Ex. 33.), whose spiritual instincts when the camp (the ordinary religious profession of the day) was defiled, led him to pitch the (temporary) tabernacle outside it. There also he enjoyed God’s presence in the holiest. In Heb. 13 the phrase is connected with the fact of our Lord’s suffering, “without the gate” of the city, which in Rev. is called Sodom and Egypt, i.e., the world in its wickedness and pleasures. “The camp,” therefore, in this connection would include not only religious corruption, but every species of worldliness.

Castaway

(1 Cor. 9:27)

Translated also “reprobate” (2 Cor. 13:5-7), &c., and “rejected” (Heb. 6:8). It means one finally rejected by God. Paul’s use of it is not as having any such fear himself, but as a warning to others (especially at Corinth) to whom eloquence was all, and Christian morality very little. Paul frequently speaks in this way, as he explains in 1 Cor. 4:6.

Cherubim

The plural of the Hebrew word CHERUB, the origin of which is doubtful. They were symbolic living creatures Ezekiel saw (i. 5) by the river Chebar supporting of God’s throne and connected with the actings of that throne in righteousness and judgment (Gen. 3; Psa. 18; Ezek. 10). The Seraphim, on the contrary, are described as above the throne (Isa. 6) and are connected with actions of mercy and peace. The apparent union of these two creatures (after the cross of Christ) in the four beasts of Rev. 4 shows that mercy and truth have met together, righteousness and peace have kissed each other (Psa. 85:10).

Christendom

The home, domain, or country of t hose who are “christened,” and outwardly profess Christianity. Judgment being always in proportion to light received, it follows that this will be the scene of the heaviest of God’s coming judgments (2 Thess. 1, 2. &c.).

Christians

A Scriptural name for believers, Acts 11:26; 26:28; 1 Peter 4:16. It is now applied, not only to these but to all who are “christened” (hence the meaning of a Christian, or “Christening,” name) and is, therefore, too general to be of much use. “Believer” is a more expressive term and is now less equivocal.

Cleansing by Blood

This expression often occurs in Leviticus, but in the New Testament in Heb. 9 and 1 John 1 only, “The blood of Jesus Christ, his Son, cleanseth us from all sin.” To understand this we naturally turn back to the sin-offering on the great day of atonement, when the priest made atonement for the people to “cleanse” them that “they might be clean from all their sine before the Lord” (Lev. 16:30). The blood shed on that day availed to cleanse the Israelites for the whole year, not by its constant application to them, but because of its enduring efficacy in the holiest, before God. So the blood shed on Calvary cleanses believers, not for a year, but forever, not by the renewal of its application, but because of its eternal efficacy.

Cleansing by Water

This is a truth taught both in the Old and New Testament. A Jew who had been cleansed by the blood of the sin-offering on the great day of atonement, was liable to become again defiled by contact with various uncleannesses, and to remove this defilement it was water, not blood, that was applied, but water that owed its efficacy to an accomplished sacrifice, as Num. 19, plainly teaches. So we, who have been cleansed by the blood, and perfected forever by that offering as to our standing, become practically defiled by contact with evil in the world, but in order to be cleansed we do not “come back to the blood,” but are cleansed by the “washing of water by the word,” as applied by the Holy Ghost We thus get cleansing by blood in 1 John 1:7, and by water in ver. 9.

Commandments, The Ten

The divine role of life for man in the flesh, or fallen man, as is seen in the frequent, “Thou shalt not.” Outwardly, in the letter, they were kept by many blamelessly (Phil. 3:6; Luke 1:6, &c.) In the spirit none could keep them (Rom. 7:7, &c. 8:7; 4:15. Gal. 3:10, 11, &c.); “Thou shalt love the Lord thy God with all thine heart,” and Thou shalt not covet,’ being alone sufficient to convict every one. The law, therefore, because of the weakness of the flesh, failed in leading man to God; it only condemned him to death for breaking it (Gen. 3:10). The Christian has paid this righteous penalty in the death of Christ, and now is free, in the power of a new nature, born of God, to fulfill the law (Rom. 7:6; 8:4), not in the oldness of the letter, but in the newness of spirit, no longer as a means of life, but because we have life (see LAW). These Ten Commandments were written on two tables, the first four or five (man’s duty to God) on the one, and the remainder (man’s duty to his neighbor) on: the other. The tables are thus summarized by the Lord (Mark 12:29-31). The first tables were brokers in spirit by the people, and literally by Moses, as soon as given, the second set were hidden in the ark.

Commendation, Letters of

We read of these 2 Cor. 3:1, and Acts 18:27. They were letters commending brethren from one assembly to another. Those generally known, such as Paul, did not of course need them. They form a valuable and scriptural guard against “false brethren creeping in unawares.”

Coming, The Lord's

This term (see 1 Thess. 4:15, &c.) is generally used with reference to the coming of the Lord into the air for his saints, rather than his subsequent coming to the earth with them.

Communion

The enjoyment of common thoughts. For communion I must first be set free from myself and my interests, I must next have a nature capable of understanding God’s interests, and also have a heart desirous of entering into them. Communion (or fellowship) in Scripture is—with one another, Acts 2:42; 1 John 1:7— with Christ, 1 Cor. 1:9— of His body and blood, 1 Cor. 10:16 (hence the expression, “in communion”)— of the Holy Ghost, 2 Cor. 13:14—in the gospel, Phil. 1:5—in Christ’s sufferings, Phil. 3:10—in giving money, &c., Heb. 13:16; 2 Cor. 8:4, &c.— with the Father and the Son, 1 John 1:3).

Concision

The mark on the flesh of the Israelite who had submitted to the outward rite, but had never been circumcised in heart. It is an expression of the utmost contempt for empty formalism (Phil. 3:2).

Creation, The New

This word is also translated “creature” and the expression, “a new creature,” occurs 2 Cor. 5:17 and Gal. 6:15, and describes the absolute newness and divine origin of the life and nature of the believer. With the definite article, however, the expression is used more generally as descriptive of the new work of God beginning with the resurrection of Christ, the beginning of the creation of God (Rev. 3:14), passing on to ourselves, and ending with the new heavens and earth. In this way it is an interesting parallel to Gen. 1. Christians are spiritually in the new creation, though their bodies and earthly ties and duties are in the old.

Crucifixion

A death of peculiar shame and ignominy reserved for the lowest criminals. Hence, when the apostle speaks of the world being “crucified unto me, and I unto the world,” he does not merely mean that we have done with each other, but that the world is to me, and I am to the world, an object of contempt and aversion.

Calvinism

The true belief of Calvinism is that God in His sovereign grace chose His children before the foundation of the world, and that He saves those whom He has thus chosen, and preserves them eternally in Christ so that they cannot be lost. The false belief is that God has decreed the everlasting destruction of millions, and that there is no offer of salvation except to the elect. This latter doctrine was not, however, taught specially by Calvin, and the former is as old as Augustine, so that CALVINISM is merely a name for a creed (see also ARMINIANISM).

Canaan

The land promised to Abraham, and conquered and possessed by the twelve tribes under Joshua. Canaan (meaning “low”) is exclusively the country west of the Jordan, that to the east is the high land of Gilead (Num. 32:26-32). To the Christian, Caenter by the death and resurrection of Christ, and which we possess by spiritual energy (Eph. 5), and dwell in by faith (Col. 3).

Carnal

Acting in the flesh (1 Cor. 3) or the old nature; not in the power of the new.

Children of God

The relationship in which we stand to God in virtue of being “born again.” This tilde is applied to Jews (Matt. 15:26; Rom. 9:8, &c.) as well as Christians. It does not, however, necessarily imply “sonship” (compare Gal. 4:3 and 6), which is a privilege belonging peculiarly to Christians (see SONSHIP, ADOPTION, &c.). The title is a very general one.

Confession

to God is spoken of in 1 John 1; to one another in James 5:16. It is the only means of restoring broken communion, and is spoken of as between the Father and His children; not between God and the sinner (repentance is the word used here).

Conscience

may be natural or acquired. Natural conscience is the knowledge of good and evil, and was received at the fall An acquired conscience is a conscience brought up under a certain rule; such a conscience Paul had (Acts 23:1), which was a good one when persecuting the saints (when in relation to Judaism), but a bad one (when in the light of Christianity). Conscience, therefore, is never a safe guide, for it may vary according to the rule brought to bear upon it. This is often seen in children, who may easily be taught to regard many things that are wrong as right, and vise versa; great tare is, therefore, necessary not to make anything a matter of conscience that God does not. A conscience is spoken of as good (Acts 23:1); weak (1 Cor. 8:7); pare (2 Tim. 1:3); seared (1 Tim. 4:2).

Consecration

In the Old Testament priests were consecrated (Lev. 8); in the New, Christ is consecrated a priest for evermore (Heb. 7:28), and He has consecrated for us a way into the holiest (Heb. 10:20). The word is now often used to express entire devotion or self dedication (Rom. 12:1).

Consistency

Although this word does not occur in Scripture, the principle is an all-important one to believers. The word means a line of conduct in full harmony and agreement with the principles I profess. If Christians were consistent, what a commotion it would make in the world! We need not, however, wait for this to carry out the principle ourselves. Whatever our measure of light is, let us, at least, seek to live fully in accordance with it.

Contrition

True godly sorrow for sin.

Conversation

may mean habit of life, as in 2 Cor. 1:12; Eph. 2:3; Heb. 13:5; or citizenship (Phil. 1:27). It also is used in the modern way in 2 Pet. 2:7, &c.

Conversion - Convert

These words are used about thirty-eight times in the New Testament. It is translated “convert” nine times, and about thirty times “turn, return or turn about.” In the present day it is exclusively used for the “new birth,” or “salvation.” In Scripture, however, it is by no means confined to this (see Luke 22:32), and simply signifies a “turning round.” This “turning round” first occurs necessarily when we are turned from darkness to light, but also whenever we are restored after going astray.

Corner-Stone

See Isa. 28:16; Eph. 2; 1 Peter 2:6. This term exclusively refers to Christ. Christians are living-stones built upon Christ, the comer stone.

Covenant

as applied to an arrangement on God’s part, means a certain stipulation into which God enters with the earth or man (Gen. 9), with a chosen race here below (Gen. 15, 16.), or on which they take their stand and responsibility in connection with Him (Ex. 19).

Covenant, The New

is when divine grace takes Israel up in virtue of Messiah’s presence and work already accomplished, writing the law in the hearts of them all (both houses), giving them to know Jehovah, and remembering their sins no more. As the blood was shed on the cross which laid the basis for this, so the Lord acted in the spirit of it for the believing remnant in giving them His supper, and the apostle does refer to this in writing, not merely to the Hebrews (chap. 8-10.), but to the Corinthians (2 Cor. 3) never putting us now under its conditions, for these await the Jewish people by-and-bye, but showing that we anticipatively enjoy the blessing in spirit, though not in letter.

Calling of God

A very common expression, “Called saints,” or lit. “Saints by calling.” It is connected with predestination (Rom. 8:30) and the sovereignty of God; the occasion being when we believed in Christ, and thus truly heard the voice of God. Besides this general calling, God “calls” some specially for particular lines of service. In every case it is purely a question of God’s sovereignty and good pleasure.

Conflict

in Scripture is used of earnest tare of saints (Col. 2:1), and of the Christian fight and race (Phil. 1.30; Heb. 12:1, &c.). What is often called “Christian conflict” however, means passing through such experiences as Paul relates in Rom. 7. These, however common before the soul has settled peace with God, are not the traits of true Christian conflict. This is never internal, or with the flesh, against which I am not told to fight, but to reckon myself dead. Conflict is with evil in every form, and the way of fighting is detailed in Eph. 6. The so-called conflict of many is largely caused by unbelief of the finished work and complete victory of Christ.

Crossing the Jordan

(Josh. 3)

is often applied to actual death which is called “passing through the cold waters,” and affords entrance to Canaan, or heaven. But although Jordan may appear at first a very apt simile of the death of the body, this view is not strictly correct, for the first thing Israel did after they crossed was to renew circumcision, and the next to begin to fight in order to possess the land. This corresponds with Eph. 6, which would make the crossing of Jordan a figure, rather, of our death “with Christ (ch. 2.); and this is clearly set forth by the placing of the twelve tribes in figure where the ark had been (Josh. 4:9). The Christian not only knows that Christ has died for him, but that he has died with Christ (Rom. 6). and, risen out of death, can proceed to reckon himself dead, and to practically enjoy his new heavenly position (Canaan) and blessings in which, however, Satan will resist him at every point. The true meaning, then, of “crossing the Jordan” is having died with Christ. Observe carefully this is not an attainment, or a state, but is the privilege and standing of every true believer. To say, therefore, “You must cross the Jordan” is incorrect, and casts me on myself instead of Christ. If I am His I have crossed it, though I may not know my position or enjoy the lands.

Damnation

is another word for judgment:

Day of Judgment

This expression is nearly always used erroneously as of a day when there will be a general judgment by God of dead and living, saved and unsaved. Such a thought is entirely opposed to the teaching of Scripture, which clearly shows (1) that the believer shall not come into the judgment (properly so called) at all (see John 5:24 lit.), his judgment day being at the cross of Christ; but that he will be manifested before the judgment seat of Christ (2 Cor. 5) in heaven, to receive due reward according to his faithfulness down here. (2) That the living nations will be judged (Matt. 25; Acts 17; Jude 15, &c. on the return of the Lord Jeans to the earth before the millennium. And (3) that not until a thousand years after this (Rev. 20.) will the judgment of the wicked dead take place at the great white throne. There is, therefore, no such thing as a general day of judgment for all mankind.

Day of the Lord

is used (1 Thess. 5, &c.) of the time when the Lord returns to this earth for judgment; called also the “day of Christ,” the “day of the Lord Jesus,” the “day of God,” and the “day of the Son of Man.” In its broadest sense it takes in all the millennium (a thousand years are as one day).

Day, The Lord's

This refers to the first day of the week (Rev. 1:10), and is so called because it was the day of resurrection, in which God made Jesus who was crucified, Lord and Christ.

Death

Once the foe, but now (in Christ) the friend of the Christian. To death he owes his all; death to him is past and gone, borne by another for him. His body may be put to sleep by Jesus, if He does not come to fetch him before; but all the terror of death is forever gone. In itself the wages of sin, it is the common lot of man, but not of those who believe in Christ (Heb. 9). To the unbeliever it is still the awful portal that admits him to the judgment and wrath of Almighty God. Two symbols of it (in different aspects) are given in Scripture, baptism and the Lord’s Supper.

Deliverance

This is more than forgiveness We get the latter in Rom. 3, the former not fully till Rom. 7.-end. The children of Israel were safe from the judgment of God when under the blood; they were not delivered from the power of Pharaoh and the slavery of Egypt till they had crossed the Red Sea, the death of Christ. Hence in Rom. 3 we get the blood; in Rom. 6 the death of Christ in these two aspects. Deliverance is thus known by death and resurrection.

Devil

The prince, or chief, of the fallen angels, the great opponent of Christ and God. For his history read Ezek. 28:12-19. He fell through pride, wishing to be as God, and caused the fall of man by the same means. He was morally overcome by Jesus in the wilderness, but his power was completely broken for all that are Christ’s when the Lord died and rose again (Heb. 2). Knowing this, we have nothing to fear, but must be watchful against his wiles. He is now the god of this world, the prince of the power of the air; he has access to the heavenlies where he accuses the saints to God day and night. Our great Advocate, however, answers all his charges. He will be cast down (Rev. 12.), bound for the 1,000 years of Christ’s reign, and afterward cast forever into the lake of fire.

Darkness

This word is often unscripturally used in speaking of the state of other Christians. In the Bible it denotes the present condition of the unsaved (Eph. 5:8, 1 Peter 2:9, &c), and the eternal condition of the lost (Matt. 8:12, 2 Peter 2:17, Jude 13, &c). It is a state out of which we are brought when we believe in Christ. God is light, and in Him is no darkness at all. Satan and his angels are the rulers of the darkness of this world, and “his kingdom is full of darkness” (See LIGHT).

Dead to Sin, to the Law, to the World

We are dead to all of these in Christ (Rom. 6; 7, Gal. 6); He not only having died for us, but we with Him. Sin, however, is still in us (1 John 1), but we are to reckon it dead as an, evil thing. The law has no longer any terrors for us, nor is it our rule of life, though we shall fulfill it if we walk in love. As to the world we have absolutely done with it as being of it. We are in it, but not of it. By the world is meant that of which Satan is the prince and god, not nature in any sense.

Deacons

These are first appointed in Acts 6,. and spoken of in Phil. 1:1; 1 Tim. 3:2-8, &c. They were men of consistent character and life, who held locally the office of relieving and distributing the alms, and other minor services for the assembly.

Debts, Paid

A common, but hardly accurate, illustration of the death of Christ. Sin, correctly speaking, is no debt the creature owes to God. Love, obedience, righteousness, truth, are duties or debts a creature owes. The failure in these duties is sin, and the penalty of sin is death and the judgment of God. Now our debts are forgiven, not paid. Strictly speaking, Christ did not pay the sinner’s debt of love and obedience to God; as a perfect man He rendered due obedience, but not for us. For us He paid the penalty attaching to sin, nay, more, He was made sin, i.e., took the debtor’s (the sinner’s) place; and justified him, not by paying his debts, but by fully bearing every penalty attached to the non-payment of them. Hence, God can now righteously forgive us our debts.

Defilement

Whatever does not suit the presence and holiness of God. In the Old Testament, when -the presence of God was in the holiest, and sanctified the camp, the accidental touching of a dead body caused defilement and exclusion. In the New, “the thought of foolishness is sin,” and a “root of bitterness” defiles mane The remedy for the defilement constantly contracted by a -careless or sinful walk, is the washing of water by the word (see Num. 19 and John 13), causing one to feel sorrow for the evil, and to judge it; and upon confession (1 John 1) communion is restored.

Devotion

Generally spoken of in reference to God or Christ, and not only implies true love to His person but love of such a character that it lavishes all it has on it object, as Mary in John 12 lavished her money on the Lord, and lays her “glory” (hair) at His feet. Practically, this love to Christ shows itself (now that He is gone) in tare for His people.

Disciple

One taught by Christ; hence a follower of Christ; what this involves, may be seen in Luke 14:26, 27, 33, &c.

Discipline

The schooling or teaching of disciples by the Lord in trial, adversity, &c., also the judgment of evil by the church in “putting away” wicked persons, &o, (See 1 Cor. 5)

Divine Ground

An expression often wrongly used, and not found in Scripture. It generally means a ground or basis of action founded on the Word of God.

Divisions

These generally mean “among Christians.” They are spoken of in Rom. 16:17, 1 Cor. 3:3 and enumerated among the works of the flesh in Gal. 5:20 (seditions). Also spoken of under another word in 1 Cor. 1:10; 11:18, 12:25 (schism). By their occurrence thus early in the Church’s history we have the divine judgment of them as evil, and contrary to the unity of the body of Christ.

Doctrine

—Teaching. False doctrine is teaching, that which is contrary to Scripture.

Door

In John 10, Christ enters by the door (the appointed Jewish way) into the Jewish sheepfold, but afterward Jesus Himself becomes the only door, or entrance, into life. There is no such thing in the present day as knocking at this door, for it is always open. It will be shut, and then it will not be re-opened (Luke 13:25). An open door means a way opened up by God for His service in any particular place.

Dying of Jesus

An expression found in 2. Cor. 4:10, meaning the death of Jesus. It has been thought the peculiar word used might mean the way in which the spirit of the Lord was dead to, or utterly apart from, all that is of the world during His life, but the context does not seem to favor such a thought.

Earnest of the Spirit

(See 2 Cor. 5:5.). The pledge or foretaste of all our heavenly blessings. It is the Spirit that is the earnest, and we are indwelt by Him as the earnest of our inheritance until we reach it.

Egypt

A type of the world, of which Satan (typified by Pharaoh) is the prince. We are delivered from it in. spirit by the death of Christ (the Red Sea, not the passover, which latter is a deliverance from God’s judgment, not Satan’s power and sphere). As to our bodies we are still in it (as a matter of fact) though not of it, but passing through it as pilgrims to Canaan.

Election

The divine choice of God’s people from before the foundation of the world (See ARMINIAN and CALVINIST). A precious truth for the children of God, but forming no part of the gospel to sinners (see Eph. 1).

Ephesian Truth

An expression somewhat vaguely used, generally meaning the peculiarly rich and’ full unfolding of the believer’s place in Christ, and of the mystery of the Church, the one body of Christ.

Evangelist

Not merely a preacher of the gospel, but one whose whole life is spent in this; not stationed in any particular place, but moving from place to place as guided by the Spirit.

Evangelical

This term is used, besides its party application, to mean simple gospel truth, especially as opposed to ritualism and to rationalism.

Ecclesiastical

That which is connected with the “ecclesia” or assembly. This word is not Scriptural.

Edification

The “building up” of believers on their most holy faith. Any teaching or doctrine that has this tendency is to edification. The opposite to this is “destructive” (that which “pulls down”).

Elders

This word is used in four principal ways; (1) The Jewish elders spoken of throughout the Gospels; (2) Christian elders or bishops (overseers) see Titus 1:5-7; (3) Those advanced in years 1 Peter 5:5., and (4) the twenty-four enthroned elders of the Revelation, typifying doubtless heavenly saints in their character of the royal priesthood of twenty-four courses (see 1 Chron. 24-25.)

Epistle

A letter. Christians are the “epistle of Christ, known and read of all men.”

Eternal

By this we understand in its fullest sense not only that which has no end, but which has no beginning, which is “from everlasting to everlasting.”

Everlasting

The word usually thus translated is connected six times with punishment, once with the sacrifice of Christ, six times with the existence of God and with heaven, and fifty-two times with eternal life. There is no Scriptural ground for limiting its meaning in one of these cases more khan in another.

Eye, A Single

Great stress is laid in Scripture on the direction of the eye. A single eye means an eye wholly directed to and occupied with one object: in Scripture this object is Christ. We get the doctrine in Matt. 6, the practice in Phil. 3 in Paul.

Failure

This word is specially used with regard to what is inconsistent or ungodly in a Christian. Whatever is short of the divine standard is failure; which hence includes everything, from a foolish thought to a gross sin. The remedy is true confession.

Faith, Belief

In Scripture belief is, in a testimony, in a person, and thirdly with regard to what is future it has the character of trust. To define it simply as trust is erroneous. The word translated “trust” is never used to mean “faith” but “hope.” The two words are contrasted in 1 Tim. 4:10. Believing with the heart does not mean the affections but the man himself believing. Faith in God is no way different as regards the faith from faith in any material fact; the reason that believing God brings eternal life is not on account of anything in the faith, but because our moral nature is so depraved by the fall that to believe truly what God says is a proof of the new birth.

Fall, The

The sin of Adam and Eve in Eden, by which innocence was forever lost. Man became a sinner with a knowledge of good and evil, and a conscience; at the same time he got an evil nature which is enmity against God. In Christ we do not get the state of innocence restored, that is, we do not lose our knowledge of good and evil, but we are created anew in righteousness and true holiness (Eph. 4) which is a higher state.

Fasting

is always connected with prayer; the one being the expression of death to the flesh, taking away all that ministers to it, and the other the expression of dependence on God. It is needless to say the Jewish fasts have nothing to do with the Christian. At the same time Christian fasting is alluded to and even enjoined in connection with prayer (Acts 13:2, 5; 14:13; 1 Cor. 7:5; 2 Cor. 6:5). There are doubtless solemn occasions of earnest prayer and confession when fasting is appropriate.

Fear of the Lord

is declared to be wisdom (Job. 28:28.) and the beginning of wisdom (Prov. 1:7). Its meaning may be expressed in the words of Psa. 16 “I have set the Lord always before me.” It consists in having God before one as the motive and governing principle of life. We get it in Acts 9:31, as a character of Christian walk. The opposite to it is the fear of man which bringeth a snare. We are exhorted to walk in the fear of the Lord all the day long. See also Prov. 19:23.

Fat

in the offering expresses the energy of the will. “Jeshurun waxed fat and kicked.” “Their hearts are as fat as grease.” The Lord’s will was wholly subject to God, and was typified in the “fat of the inwards,” which was part of the food of the offering made by fire unto Jehovah (Lev. 3)

Feasts

These are entirely Jewish; there were three principal ones—passover, Pentecost, and tabernacles (Deut. 16), with four others that may be called feasts of lesser note, the unleavened bread, the firstfruits, the feast of trumpets, and the great Day of Atonement (Lev. 23). These seven give a brief history of events from the cross to the glory: Passover, Christ’s death; unleavened bread the holy life connected with it (1 Cor. 5); firstfruits, the resurrection; Pentecost, the forming of the Church (Acts 2), these are past. Then trumpets, the summoning of the Jews from all nations; the day of atonement when they look on Him they have pierced, and mourn; and the tabernacles; the rest and peace of the millennium; all which are still future. Of the three great feasts, two will be observed in the millennium— Passover, and tabernacles (Ezek. 45).

Feelings

These are continually brought forward as a reason for not believing the gospel. In Scripture they are never once named in connection with salvation. Feeling is what Satan puts instead of faith, and thus occupies me with myself instead of Christ.

Feet, Washing the

First done by our Lord in John 13 It is not a bathing all over as at conversion in the new birth, which never needs repeating, but is merely to remove defilement, contracted by the feet which are in contact with this world. It is hardly necessary to say both washings are with water, not with blood. That in John 13 is a figure of what Christ does now when we wander, sometimes directly and sometimes through the medium of a fellow-Christian. It is typified in Num. 19 and consists practically in the application of the water of the word in power to my sin, showing its evil in connection with the death of Christ (ashes of heifer), which has put it away, thus leading to confession and restoration. See CONFESSION, FAILURE, &c.

Fellowship

is with the Father, and with the Son, also with one another. It is only enjoyed when we are walking practically in the light, and consists in communion or the enjoyment of common thoughts and objects. “Fellowship” is a term used by some Christians specially for communion at the Lord’s table. Those that break bread are spoken of as “being in fellowship.” See COMMUNION.

Fighting

is with wicked spirits in heavenly placer (Eph. 6). It is not with the flesh which is to be reckoned dead, nor with the world to which we are crucified, but with Satan and his angels, who do all they can to prevent us enjoying our spiritual blessings, or making them known to others. For this conflict we require the complete armor described in Eph. 6 The warfare is purely spiritual, but its character is aggressive, not merely defensive. See Armor.L

Fire, Eternal or Hell

It is among the terms Scripture employs to express the endless punishment or torment of the lost, the lake of fire or second death (in contrast with the resurrection and life) where their worm dieth not, and the fire is not quenched. The Old Testament chiefly dwells on temporal judgment here below; the new, characteristically, though not exclusively, on everlasting punishment in hell or gehenna.

Flesh, the

That carnal mind which man acquired fall, and which is enmity with God (Rom. 8) see FALL. It has been crucified with Christ (Gal. 5), and buried with Him in baptism (Rom. 6), and we who are risen from the dead in the power of a new life are to reckon it dead (Rom. 6). Our standing is not in it (Rom. 8), though it (sin) is still in us (1 John 1). Whenever we allow it to act, we commit sin. It can never be improved or eradicated, but it can be kept from acting by the Spirit acting in the new nature.

Fold and Flock

The fold in John 10 means the Jewish enclosure formed by God’s law and ordinances, out of which the rejected Christ was then leading His sheep, above all, in His death; after which He would form one flock, composed of believing Jews and Gentiles, His “other Sheep which were not of this fold” or Jewish people (ver. 16). One fold is wrong; it should unquestionably be rendered “one flock” as is now well known. There is no longer anything recognized of God as one fold (as Romanism). still less, many folds as Protestantism, but one flock, one shepherd, or as the Apostle puta it, “One body and one Spirit.”

Forgiveness of Sins

is through faith in Christ’s blood, without shedding of which there is no forgiveness (or remission) (Heb. 9:22). It is now fully known, because Christ has died, and in His sacrifice God has a righteous ground for forgiving the sinner. All remission, or rather passing over (Rom. 3:25) of sin before the cross showed God’s forbearance, but not His righteousness. Heb. 10 shows that forgiveness of sins is eternal and forever. Besides this general forgiveness of all sins on believing, any sins a child of God may commit are forgiven on his confession (1 John 4). Not that he will be judged for them in any case, for the value of Christ’s blood secures their never rising up before God (1 John 2:1), but we are not forgiven as children until we confess.

Freewill

Man has a freewill, but still God is God. That is, man is not a machine, or even a mere animal. He has a knowledge of good and evil, and also is responsible for accepting or rejecting the gospel message. But God is also sovereign, and has His election of grace. It is well to know at once that these two truths cannot be reconciled by man’s finite capacity; some, therefore, reject the former, and are called Calvinists, others the latter, and are called Armenians. The wise Christian accepts both, as being both found in God’s word.

Fruit Bearing

is not in itself eternal life, but is the sign and proof of it to others, not to myself or to God. Fruit is only produced by abiding in Christ (see BRANCHES). If a, person outwardly attached himself to Christ by profession as a branch, and yet produced no fruit, we should not be entitled to consider him a Christian (see John 20 and James 2).

Gathering, A

may mean any concourse of people, but is generally used for Christians assembled in the name of Christ, as in Matt. 18:20, and 1 Cor. 5:4.

Gentiles

are the nations of the earth excepting the seed of Abraham. Previous to the cross they were regarded as dogs, as afar off, but now on believing are on equal ground of blessing with the Jew (see latter part of Eph. 2.). Dispensationally, indeed, they are for the time in a position of greater favor (Rom. 11). We must remember that in Christ there is neither Greek (Gentile) nor Jew.

Gift

This word is used in two ways in Scripture. Eternal life, righteousness, and other blessings are said to be gifts, but the word is currently used in its second sense that as, the direct gift conferred by Christ on men to Himself, for the blessing of others, some being prophets, some pastors, some Evangelists, &c. (Eph. 4:7-13). What is to be particularly noticed is the difference between office and gift, the former being local and conferred by the apostles, the other general and unrestricted in its exercise in the church, being conferred by Christ Himself.

Gilgal (Rolling)

A place, east of, but near Jordan, so called, because in the circumcising of the people, the Lord rolled away from off them the reproach of Egypt. They were henceforth marked off as distinct from all others. At Gilgal, too, was the camp of Israel, to which in all the wars they returned (Josh. 3:19; 4:10; Isa. 6; 10:43; 14:6), till the subjugation of the land was effected, and the tabernacle erected at Shiloh. From that time Gilgal ceased to be their rendezvous.

Glory, The

This word is generally and scripturally used to mean the outward and public side of heavenly blessing and rule, generally in relation to the earth. It is closely connected with the public return of the Lord to this world, “in power and great glory.” It is the sphere where each star is to shine with his own light, that is, according to his service and faithfulness here. The sufferings of this present time thus work for us an eternal weight of glory (2 Cor. 4:17). See HOUSE, the Father’s.

Goats

By these are meant in Matt. 25, those Gentiles alive on the earth, who at the return of Christ, will be judged for rejecting the testimony of the Jewish messengers, whom the Lord calla his “brethren.” The word is often wrongly used (connected with the erroneous idea of a general judgment) to mean the whole company of the lost, whether dead or alive, by confusing Matt. 25 with Rev. 20:12-15.

God

When not otherwise defined by the context this word includes Father, Son, and Holy Ghost. In reading the Bible we nearly always restrict it in meaning to God the Father, and often erroneously so. In the Hebrew, the word is generally in the plural.

God, The Father

is one of the three characters in which the triune God is revealed in the New Testament; the Father is the One who wills (Heb. s.), who counsels all, and who as Father directs the Son. It is the Son alone who does or can reveal Him, for He only as man knows Him. There is no evidence that God the Father, as such, can ever be seen save in the Son; on the contrary, “He that hath seen me hath seen the Father.” This title of “Father” it is the high privilege of Christians to use.

God the Son

The revealer of the Father. Coequal and co-eternal with Him, in glory and position, but subordinate in the perfect relationship of a Son with a Father, made also man, He was perfectly dependent. He is the One who carries out all the Father’s will and counsels in relation to the earth. The Creator, Jehovah, God Almighty, the Man Christ Jesus, the King of the Jews, the Head of the Church, and the Judge of all, the Son is thus the theme of all Scriptures, and His manifold glories fill every sphere, from the manger and the Cross, to the eternal glory from everlasting to everlasting (see TRINITY).

God the Spirit

The agent in manifesting the triune God, the one by whose power the Son carries out the Father’s will. Thus, “If I by the Spirit of God cast out devils.” Also, the Father is revealed, the Son reveals, the Spirit quickens and makes known. He is the quickening power in the new creation, as in the old. He was sent to earth by the Son on His return to heaven to be in and with believers till His return. By Him we are born again and sealed.

Gold

is the symbol of divine righteousness. Hence everything in the tabernacle was covered with this, as nothing else would do for the eye of God (with the sole exception of the beautiful veil, the symbol of the perfect life of Christ). It is in this aspect that it is spoken of in Rev. 3:18, the white raiment there, and also in 19:8, being the practical righteousness of saints.

Gospel of the Glory

This is the literal rendering of “glorious gospel” (2 Cor. 4:4). It consists in the good news that Jeans, who was humbled down here, is now crowned with glory at the Father’s right hand. It is often erroneously put in contrast with what is termed the “gospel of the grace,” meaning the death and crucifixion of the Lord in weakness. The latter, however, is inclusive in the former.

Gospel

The word means good spell, or good news; but it is confined in its use to the divine good news that Christ Jesus carne into the world to save sinners, sent by the love of God. It reaches from the beginning of the public ministry of Christ to His present position in the glory (Mark 1:1; 2 Cor. 4:4). It mainly centers in the death and resurrection of Christ, without the mention of which no preaching of the gospel can be complete.

Gospel Everlasting

That gospel which will be preached throughout the world (alter the Church is gone), between the secret and public return of the Lord Jesus, probably by Jewish messengers. It presents what was ever since the fall held out by God to be the stay of faith. It (the woman’s seed) shall bruise thy head, and thou shall “bruise his heel.” By-and-bye, before the age end, it will go forth to the nations, with a solemn threat of judgment:—“ Fear God and give glory to him, for the hour of his judgment is come; and worship him that made heaven and earth, the sea, and the fountains of waters” (Rev. 14:6, 7).

Government

By this is meant, when used in a moral sense, God’s dealings with men upon earth. This moral government is according to man’s ways. Governmental dealing does not go beyond earth; its last and most solemn act being the infliction of death, the death of the body. To this act, saints, if not walking aright, are liable (1 Cor. 11:30; 1 John 5:16). Governmental dealings, therefore, can be exercised side by side with grace.

Grace

The love of God brought into connection with the need of man. God is love and light. God manifest in the flesh is full of grace and truth. We are said to be “justified by grace,” by which is meant that it is the free love of God that has provided the means of our justification.

Groaning

This word is generally used to mean the utterances of a soul in bondage to sin, or to the law (Rom. 7); of one, therefore, who has not simply believed the gospel of his salvation (although he may hope his sins will be pardoned), and who is not indwelt by the Spirit of God (Eph. 1:13), so as to cry, “Abba Father” (Rom. 8:15) Tue word, however, is also used in Scripture of the utterance of the Spirit of God, when we often cannot find words to express in prayer what weighs on our hearts (Rom. 8:26). It is also used in the same chapter of the believer, who groans in sympathy with the whole creation, waiting for the coming of the Lord (see also 2 Cor. 5:2). The word translated “groaned” in John 11:33 is another word altogether.

Growth

The development of life in the Christian. He is born as a babe, he develops by the use of proper spiritual food and duly exercise, i.e., living in the power of the new life, into a young man, and eventually through the increased knowledge of Christ into a father (1 John 2). Growth is the direct result of feeding on Christ, and living for Mm. The growth is not the object before the mind, “But Christ”. There is a radical difference between “growth” and “puffing up”. The one implies an increase of humility, the other of pride.

Hades

The place or state of departed spirits. In the eleven passages where it occurs in the New Testament, it is translated “hell,” except in 1 Cor. 15:55, where it is always translated “grave.” It is apparently where the Lord’s spirit went to (Acts 2:27, 31); where Abraham and Lazarus were; where also the rich man was in torment (but between the two a great gulf). It is thus evidently divided absolutely into two parts, the one for the spirit of believers, a place of perfect bliss, the other for the unsaved, a place even now of torment. The one side must not, however, be confounded with the New Jerusalem, the glorious home of the redeemed; nor the other, with the lake of fire, the eternal portion of the lost. At the coming of Christ the spirits of all that are His will leave Hades, and united to glorious bodies be caught up to heaven. At the great white throne the spirits of all the lost will be taken out of it for judgment, and Hades, thus being emptied and no longer required, will be cast into the lake of fire (Rev. 20:13). Of course in this we only go the length human language can reach which can but imperfectly convey to our minds these abodes of spirits. The blest, who are in Hades, are said even now to be “present with the Lord” (2 Cor. 5).

Head of the Church

This is one of the titles of Christ, taken from Col. 1:18, whence the Church is regarded as the body of Christ. The “Head” and the “body” together are spoken of as “the Christ” in 1 Cor. 12:12 (lit.).

Heart

This is commonly spoken of as the seat of the affections, but is not generally so used in Scripture. To use it solely with this meaning would lead to serious error. In the Bible it means the man himself, the inner and true person, as distinct from the outward and, it may be, false person. The heart is thus contrasted with the lip. It is the seat of the whole of man’s moral being. “Believing with the heart” does not mean with the affections, neither does it mean with the intellect (or head) only, but it means the man himself believing.

Heaven

The dwelling-place of God (called also the third heaven 2 Cor. 12) in distinction to the heaven where the birds fly, and the heaven (or firmament) where the stars are. People talk generally of going to heaven when they die, but the expression is not Scriptural. “To depart and be with Christ” is what we read of. Strictly speaking, we do not find that we shall enter heaven till the Lord descends thence, and takes us all (the living and the dead) there.

Heavenly Places

This expression is used five times in Ephesians, and nowhere else. In this epistle the believer is viewed not only as risen from among the dead, but as seated in the person of Christ, His head, in the full enjoyment of all his spiritual blessings in heaven by faith; and since it is the devil’s object to hinder this enjoyment, and occupy us with earth, our warfare with him is said to be in high (or heavenly) places.

Heavenly Man

The Christian is frequently spoken of under this name. In Scripture the nearest we get to it is 1 Cor. 15:48. The reason the believer is so called is because his calling, inheritance, kingdom, Father, citizenship, and heaven—in short, all his associations are heavenly.

Heir

We are heirs of God, and joint heirs with Christ. This fact excludes all idea of merit by works, because an heir never works for his inheritance, it is his birthright; so with us. Together with Christ, as one with Him, we shall inherit all things.

Hell

is etymologically a “covered” place, and means same as Hades. It is commonly used, however, of the place of final punishment, i.e., Gehenna, or the lake of fire. When we read of the Lord, “Thou wilt not leave my soul in hell,” Hades is meant, as elsewhere.

High Church

This phrase, it need hardly be said, is unscriptural, but is commonly used in the present day to describe the party in the Church of England who are inclined to ritualism, and many of the errors of Romanism; just as broad Church describes those who are inclined to rationalism or free thought, and low Church those who adhere most closely to the simple gospel.

High Truth or Doctrine

This phrase is not found in Scripture, but is commonly applied to all truth beyond the most elementary gospel. Of course, its meaning varies with the condition of the one who uses it. Thus while one considers “full assurance of salvation” as “high truth,” another uses the phrase of Church truth, &c.

Holiest, Holy of Holies

In the Old Testament, the innermost part of the tabernacle, and afterward of the temple. It contained the ark of the testimony, and everything in it was overlaid with pure gold. It was the dwelling place on earth of Jehovah, and hence, as man was sinful, blood was ever sprinkled before the mercy seat. No man save the High priest (type of Christ) could enter it and live. All this, as we read in Heb. 9, was but a figure of heaven itself, into which Christ has entered with His blood; and into this, the true holiest (within the veil), we now have access, and can draw near into the divine presence. Our position in worship is thus in direct contrast with that of the Israelites of old.

Holiness

This word is the same as sanctification. The word “saints” is literally “holy ones.” This word is used in two ways; of our standing, and of our state. Thus at the beginning of each epistle believers are addressed, (lit.) as “holy ones by calling.” This is their standing before God, even when their state was bad, as at Corinth. The word is also used of practical holiness (which is akin to purity), in Rom. 6:22; Heb. 12:14; 1 Peter 1:15, &c, Holiness is perfected (after having separated from all outward evil), by cleansing ourselves from all evil of the flesh and spirit. (2 Cor. 7:1.)

Honey

Signifies natural sweetness and amiability hence none was to be offered in the sacrifices. It is a quality we often confound with true Christian grace.

Hope

This word is often used very erroneously. In common language it always implies uncertainty, because this element always attaches to future things amongst men. In Scripture it is never so used, inasmuch as what is future, is just as certain as what is past. If we hope for a thing, then do we with patience wait for it (Rom. 8:25) If, therefore, I say I hope for salvation, I mean I am patiently waiting for God to complete in the salvation of my body the work He has already begun in the saving of my soul. It is sometimes translated “trust.”

Hope of the Church

This expression is often used of the Lord’s return into the air to take His people to heaven.

House of God

is used in Scripture, not only to designate the sanctuary in Israel, but His dwelling place now, His assembly in its earthly aspect where He abides by or in the Spirit sent down from heaven (1 Tim. 3:15); Christ’s house (Heb. 3:6). Compare Math. 16:18; 1 Cor 3:9-16; 2 Cor. 5:17, Eph. 2:22, where it is called His “temple” and “habitation,” remembering, however, that what the Lord builds is good and stands, what man builds may be more or less evil. It is the scene of profession though at first real, as early in the Acta of the Apostles.

House, A Great

is an express comparison in 2 Tim. 2:21, 22, to mark the state into which Christian profession was already growing, as judged by the Spirit, and would eventually result in, as we all see now: the house of God once regulated by divine order, as in 1 Tim., and provided for by divine grace and truth in 2 Tim. Observe, that in 1 Cor. 5, it is a question of purging out the old leaven (i.e., putting away from among the saints the wicked person), in 2 Tim. 2. of purging oneself out from the vessels to dishonor in Christendom.

House, The Father's

Heaven considered as the dwelling place of God, and as the homo of all His sons. It is, so to speak, the private side of heaven, just as “the glory” is the public or displayed side. In the former we are all on an equality, loved with the same love, children of the same Father, in the latter there is no equality, but each has a place according to his faithfulness. See GLORY.

Hypocrite

One who puts on religion as a cloak, to serve his own selfish end. This word is taken from actors in the Greek plays, who appeared concealed by a cloak. A person may be a mere professor, and yet not be a hypocrite.

I Am

The peculiar name of God as Jehovah, in relationship with His people. Jesus, as we know, is Jehovah and hence this name is taken by Him as His own in John 8:58. The name gives an idea of an eternal and independent existence. No man can say “I am,” because his existence is not eternal, and it is dependent on the will of another. It may be observed that this serves as a handle or prefix to all the other names of God, thus, “I am a Saviour, a Friend, a Father,” &c., &c.

Idols

Objects of false worship of whatever kind. They were a perpetual snare to Israel, who especially worshipped Baal or the sun god, and Ashtaroth or the moon, the queen of heaven. We get a most graphic description of an idol in Isa. 44 Idols now are by no mean confined to heathen countries. Men worship (that is, bow down to, and serve), money, power, fame, rank, beauty, &c., &c.

In Christ

This is the standing of the believer, by which is meant that he is not looked at apart from Christ, but in such connection with Him that he is viewed as having all His beauties and graces; hence the words, “As he is, so are we in this world”. The phrase is expressive of the most perfect security. It is used in 2 Cor. 12:2; Gal. 1:22; 3:28; Eph. 2:10; Phil. 1:1; 4:21; Col. 1:2; 1 Thess. 2:14; 1 Peter 5:14, &c., &c. It is a very wonderful and beautiful expression.

Indwelling

This word is generally used of what dwells in us, not of our dwelling in Christ. Indwelling is both absolute and conditional. The Holy Ghost always dwells in every believer (Rom. 8:9-11, &c.). Christ as our rife also dwells always within us (Rom. 8:10). But Christ and the Father, as the enjoyed object of our hearts, only dwell in them by faith and as we keep His words (Eph. 3:17; John 14:23). The indwelling of the Holy Ghost is not the same as the new life in us, they are distinguished (Rom 8:16).

Innocence

As far as we know this state only existed once, and that for a very brief period, in Adam and Eve, before the fall. It is a purely negative state, that of knowing no evil. No Christian is innocent; on the contrary, he is holy, that is, refuses the evil (which he knows), and chooses the good. The Lord was not innocent, “that holy child Jesus.” It need hardly be said that babes “born in sin” are not innocent. As soon as they know anything they know right and wrong. The Christian state is far higher than that of Adam in innocence.

Inspiration

The “breathing in” of what God would reveal or have recorded into man’s mind, and the utterance of those thoughts in words taught of the Holy Ghost (1 Cor. 2:13). All Scripture is given by inspiration of God (2 Tim. 3:16). It does not follow, however, that men were inspired to utter the words, or to do the acts, that the holy men of old were inspired to record, otherwise every species of wickedness would be justified. It is the record itself that is inspired, not necessarily the words or facts recorded.

Israel

Individually the second name of Jacob; collectively the name of God’s ancient people; also of the ten tribes only. “Israelites” is a higher title than “Hebrews,” as seen in 1 Sam. 14:21, where the faithful “Israelites” are distinguished from the “Hebrews” that were at peace with God’s enemies, “Hebrews” merely being a name given by the heathen “Israelites,” referring to the promises made to them as the chosen people of God. The “Israel of God” (Gal. 4:16) are not the earthly descendants of Jacob, but the spiritual children of Abraham (Rom. 4:11).

Jehovah

The covenant name of God with His people Israel (Gen. 15:18; Ex. 3:14) and also His name in connection with man generally (Gen. 2). This word is generally translated LORD. That the Jehovah of the Old Testament is the Jesus of the New is clearly proved by comparing John 12:41, with Isa. 6:9-10, as well as by such passages as Zech. 12:10, &c. This name is held so sacred by the Jews that it is never uttered by them, hence its true pronunciation is entirely lost.

Jerusalem

The metropolis of the Jews, now no longer an earthly center, but after the departure of all believers destined again to rise in importance, and at the return of the Lord to the Mount of Olives to be (after judgment of His enemies) restored to far more than its former splendor. A full description of its future glory will be found in Ezekiel. It will then be the metropolis of the whole earth; and will be governed by a prince of the house of Judah, the representative on earth of the King of the Jews. It is evident this ruler is not Christ in person, for he will have to offer a sin-offering for himself (Ezek. 45:22). In Isa. 62, we find that the land of Judah and city of Jerusalem will be “married” to Jehovah.

Jerusalem, The New

This (see Rev. 21) forms the heavenly counterpart of the earthly one, both as a city and a wife. It is, in fact, the aspect of the Bride in relation to the earth, and is not so much the dwelling place of saints as the saints themselves, who are thus beautifully figured as a transparent cube 1,500 miles in length, breadth and height, containing in its center all the glory of God centered in the Lamb, and thus constituting the means of transmitting and diffusing without dimming its lustrous rays throughout the redeemed earth. It appears to occupy a position between heaven and earth, thus showing the saints will be the channels of communication between the two. This city will, as we have seen, be the dwelling place of the Lamb, and hence the center of all government throughout the millennium, Jerusalem itself being the center of purely earthly rule.

Jesus

This name, which is now above every name, (Phil. 2.) is the personal name of Christ as man. Christ is the official title. It means Jehovah, the Saviour, Joshua being the Hebrew form of it. It is well to notice that this very name shows that the object of Christ in becoming man was not merely to give us a perfect example, but to become our Saviour, a truth now frequently ignored.

Jews

Descendants of Judah or Benjamin now scattered everywhere on account of their sin in crucifying Christ, and who still are quite separate from all nations of the, earth. The ten tribes (Israel) are quite distinct from them, their present dwelling place being quite unknown. These latter had no part in crucifying Christ, and for this reason will not be punished for that sin by the cruel persecution of Antichrist, as will the Jews.

Joy

This is generally applied to the delight experienced in conversion. It should continua all through life, but is frequently lost or clouded by sin. It is quite distinct from peace, and must not be confounded with it. (see PEACE). A Christian may lose his joy without losing his peace.

Judgment Seat of Christ

In Scripture this includes the judgment of the living (Matt. 25), of the dead (Rev. 20), and the manifestation of believers (Rom. 14:10). Among Christians, however, the phrase is nearly always restricted to the last of the three. In 2 Cor. 5:10. the connection is, however, as wide as language can make it; and as it embraces all men, it necessarily includes every occasion on which they appear before this divine tribunal. That the believer will never be judged is stated in John 5:24 (lit.), but that he, as well as others, will appear before the judgment seat of Christ is plainly shown. The purpose for which believers will be brought before this tribunal is that (their past works and service being fully reviewed) they may receive praise or suffer loss according to the character of their walk and testimony. Inasmuch as this determines all rewards and our place in the glory (see GLORY), and as at the public appearing of Christ saints are seen in possession of their rewards, (1 Thess. 2.19, &c.), it appears that this manifestation takes place after the rapture of the saints to heaven, and before their return in glory with the Lord.

Judgment

There is no such thing in Scripture as a general judgment, neither is there any such thing as a believer being judged. The judgment of the living (Matt. 25) is before the millennium, and is a division of the heathen nations into those who have received the (Jewish) messengers of Christ—the sheep; and those who have rejected them—the goats. The judgment is final, and the result eternal, so that these are not rejudged at the great white throne. The judgment of the dead is recorded in Rev. 20, and being entirely “according to works” is only to condemnation (Psa. 143:2) all who are then judged are cast into the lake of fire.

Justification

The state of righteousness in which the believer stands before God. It is entirely apart from all law-keeping, being not of works, but of faith. The believer is freely justified by the grace of God, and the blood of Christ, from all his sine. There is a justification before man spoken of in James 2, that is of works, they being the outward proof of the inward faith, which alone justifies before God.

Kings and Priests

Believers are made kings and priests unto God (Rev. 5:10, Peter 2, &c). Already they exercise the functions of priests in offering sacrifices to God (Heb. 13), and they will reign as kings with Christ. But if they have this high place toward God, in connection with the world, they are pilgrims and strangers.

Kingdom of God

generally speaking, always existed, for God always rules, and those who own Him and fear Him are in His kingdom. The term is also applied to the moral side of the kingdom of heaven (see KINGDOM OR HEAVEN). Hence, although Christ has not yet literally set up His kingdom, morally it is already established in the hearts of those who believe in Him or was seen in power when Christ was here (Luke 17:21).

Kingdom of the Father

is the heavenly side of the kingdom of heaven, or rather the kingdom as seen from the standpoint of children who are to reign with the Son rather than that of subjects (Matt. 13:43).

Kingdom of the Son of Man

(Matt. 16:28; 13:13:41, &c.) is the earthly side of the kingdom, and is in fact the millennium. It is not abstract or moral as the kingdom of God, nor is it merely the rule of the heavens, but the rule of Christ as man, according to Psa. 8 In this kingdom believers will reign with Christ.

Kingdom of Heaven

The rule of heaven (and of God) over the earth. Before the call of Abraham God exercised a sort of moral government. From that time until the rejection of His people He was their King and Ruler. Subsequent to this, as shown by the great image of Daniel, the kingdoms of earth were established, and God is then emphatically called the “God of heaven,” as having retired from active rule on earth, even over His own people. The ten toes (the kingdoms of Europe) will go on till the public return of Christ in power (as the “little stone”) when He will crush them all, and the kingly power will be transferred from earth to heaven, anal the Son of Man will reign for 1,000 years over the whole earth. This “gospel of the kingdom” was proclaimed till the final rejection of Christ. The King being cast out now, the kingdom is in abeyance (or mystery), though all those who own Christ as Lord are morally in it. Therefore now in Paul’s gospel the kingdom is not the leading thought (though the apostle carefully preached also the kingdom of God), but the grace of God in saving souls. Observe the kingdom of heaven is not a kingdom in heaven, but over the earth, the subjects being the Jews and the sheep of Matt. 25 Christ is the King, but we who are believers are to reign with Him.

Laodicean

It means a state or person such as described in Rev. 3, pretentious, self-complacent, but un real, neither hot nor cold. It describes the last state of the professing church before the Lord’s return, when, though individuals may be faithful, it collectively will be spued out of Christ’s mouth.

Law, The

The law generally is the standard of good required by God from His creatures, specially given, however, only to the Jew in the form of Ten Commandments. The Gentiles not having these are a law unto themselves having a natural conscience which in a general way can distinguish wrong from right. The law is in principle opposed to the gospel, the former being “do and live,” the latter “live and do.” The law having proved ineffectual through the inability of man to keep it, was vindicated in the death of Christ who thus paid its final penalty in our stead as guilty sinners. Having received now in the gospel a new life Christians are no longer under the law in any way, its last penalty having been paid for them in the death of Christ. They are, however, emphatically to fulfill it in the Spirit, though not under it in the letter, by walking in love which is the “fulfilling of the law.” The Galatian epistle was specially written to warn Christians against falling from grace on to “legal” grounds.

Leaven

in every case in Scripture is uniformly a type of hidden evil, spreading and corrupting in its tendency. It was not, therefore, to be offered to Jehovah in the offerings. The only exceptions to this being in the offerings at the feast of Pentecost (Lev. 23), which do not typify Christ, but the church, which contains an admixture of evil; and Lev. 7:13.

Led, Being

a phrase often very lightly and carelessly used, implying the direct guidance of God the Holy Ghost. Christians generally, and especially young believers, should be very careful of using solemn words like these in a careless or “cant” way.

Legal,-ity

A Christian is legal when not fully rought into the free grace of the gospel and his perfect standing in Christ. The seventh of Romans (as that which Paul hypothetically puts as his own) represents such state. It is the very opposite of antinomianism, which is an abuse of grace, in order to give license to the flesh. In Galatians it is strongly opposed by the apostle as contrary to, and destructive of, true Christian liberty, which is equally opposed to legality on the one hand, and to antinomianism on the other.

Leprosy

is a loathsome disease, specially used in Scripture as a type of sin. Thus it was only when it was fully brought out (as sin when confessed), that the leper could be pronounced clean (Lev. 13:13). Like sin, it was contracted from birth, and developed with age. None but God could cure it.

Liberty

The state into which Christ and the gospel have brought those who were under the legal bondage of the law. The Christian is exhorted to stand fest in it (Gal. 5), only not to abuse it (ver. 13), but so to walk and act as the one who shall be judged by the privileges it gives (James 2:12). Currently, a person is said to be at liberty who is not occupied with himself, and who fully understands and enjoys the free grave of the gospel.

Life

This word is used Scripturally to describe the present existence of both saved and unsaved; but as regards the future it is only used in connection with believers. The life of unbelievers after the second resurrection is known as the second death. It is generally used to mean eternal life.

Life Eternal

does not mean mere perpetuity of existence, but refers to Christ, and the life He gives to those who believe. The apostle John in both gospel and epistle applies the phrase to Christ Himself; we receive it from Him. He, indeed, is our life. Eternal life begins in a believer the moment he is born again (perpetuity of existence he had before in distinction from the beasts that perish), and will never end. He cannot lose it (John 10). It is a holy, sinless life. In proportion as we live in the power of it are we like Christ. Its true sphere is heaven.

Life, Resurrection

This is eternal life looked at in a doctrinal sense. The phrase implies a good deal, meaning that the life we receive is not from Jesus as on earth, but from Christ in resurrection. Hence we are one with a risen Christ, and our life has no link with earth (save the mortal bodies that confine it) but with the Lord in heaven. This, then, must be regarded as our home, as the place whence all life comes, and the earth as a strange country in which we are sojourning, seeking to show some thing of the power and beauty of this new and divine life.

Light

That which God is. It la one of His two essential qualities, the other being Love. All who are brought to God are thus necessarily in the light (Eph. 5:8).

They are no longer darkness or in darkness, but are light and in the light. On this fact rests their responsibility to walk according to it. If they sin, they sin in the light and against the light. This attribute of God is connected with conscience, or the sense of moral responsibility, just as love on the other hand connects itself with the heart, the seat of the affections. God thus, in this double character, answers to both sides of man’s nature. The center of this light is Christ, both now (John 1) and hereafter (Rey. 21:23). The inheritance of the saints is in light, heaven being constantly thus characterized in contrast to the darkness, and outer darkness of hell. Practically the way to be light is to have a single eye (Matt. 6:22).

Living in the Land

Doubtless an obscure expression to many, but meaning for the Christian enjoying our spiritual blessings in Christ. The expression is taken from Deut. 26:1, last three words. (Sea CANAAN).

Loose

is a very vague expression. It sometimes means laxity in divine principles, at other times it is used with regard to practice.

Lord's Supper

is rightly so-called because, although instituted by Jesus in the days of His humiliation, we have received it afresh through the apostle Paul from the Lord in glory. It is a Supper, not only because literally so at first, but because it is partaken of by us during the long night of our Lord’s absence.

Lord's Table

An expression only occurring in 1 Cor. 10:21, and in a special connection. All sorts of thoughts have been connected with these words, but all that we can gather from this Scripture is that the table (the Supper) is the Lord’s (as Master), not ours, and that we cannot mix this up with what is contrary to Him, lest we provoke Him to jealousy.

Lord

The title used by the disciples in addressing Christ on earth, and the one which now distinguishes Him in resurrection glory, God having made Him “who humbled Himself” both Lord and Christ. Christians who commonly and ordinarily speak of the Lord as Jesus, evidently forget this.

Love

The second of the two attributes of God. God is said once to be light, 1 John 1:5; and twice to be love, 1 John 4:8-16. Christ on earth, being the fullness of the Godhead, possessed both these attributes, only with their characters modified in relation to the world where they shine. Thus love in the midst of need becomes grave, while light in the midst of darkness and error is necessarily truth, both of which carne into this world by Christ alone. No part of that sublime prayer in John 17 is more wonderful than those words, which tell us that this love rests on us, as it rested on Christ. We must never separate these two attributes of God. Light without love in God is inconceivable, and simply annihilates us; in us, however, it leads to coldness and hardness. Love without light in God is equally impossible, in us it leads to laxity and carelessness.

Low Walk

A course of life more or less after the course of this world, and not worthy of the “high vocation wherewith we are called.”

Manna

The food from heaven the children of Israel ate in their wilderness journey, a type of Christ in His humiliation down here, just as the “old corn of the land” is a picture of Christ on high, in the heavenly land. The paschal lamb thus typifies Christ as the Saviour, the old corn of the land is Christ in heavenly glory, and the manna Christ in His humiliation. Observe, it is only the last that was loathed as light food.

Man in Christ

This expression is found in 2 Cor. 12:2. There is no stress here on the word “man” as implying development as in Eph. 4:13. It is the same word as 1 Tim. 6:11, and simply means “a new man.”

Man, The New

Signifies the new nature, but not only the new nature in the abstract, but in the activity of its life and actions. Hence every child of God may be described as a person who has put on the new man, as in Eph. 4:24, or as being himself a new man as in 1 John 3:9.

Man, The Second

This expression is used of Christ as the head of a new and heavenly people. In this sense there are but two men, Adam the first, and Christ the second, and to one of these two every human being belongs. All by nature stand in Adam, and those who accept grace in Christ. The name, “second man” suggests many comparisons, or rather contrasts, between the history of Adam and of Christ, which are most interesting.

Man, The Old

This expression is never applied to Adam, but to the old nature in the believer, and does not apply merely to the old nature in the abstract, but to the old nature in its practical life of sin and wickedness.

Marriage of the Lamb

is spoken of in Rev. 19:7 and is the union of Christ and His church on the millennial morning. Now during the night the church is regarded as the body of Christ. In the morning He will present it to Himself (remarkable words, hardly applicable to the simile of a head and body), a glorious church! The thought that this Bride is Jewish is simply a confusion of the earthly and heavenly relationships, there being two marriages, two cities, two classes of saints all through. The idea that the Bride is composed of the spiritual only amongst believers has no foundation in Scripture.

Meat, Strong

Under this simile are comprised the higher and deeper truths of Scripture. To the Hebrews (where the expression occurs) the mystery of the church would doubtless be one of these. Concerning such truths it is said that they belong to those who are of full age (or perfect).

Mediator

is one who stands between God and man; either in law, as Moses (comp. Gal. 3:19, 20), or in grace, as Christ (1 Tim. 2:5; Heb. 8:6; 9:16; 12:21).

Melchizedek Priesthood

The future priest hood of the Lord in the millennium when (like Melchizedek of old) He will come forth with blessing to the children of Abraham. Even now Christ is a high priest after this order (Heb. 5:10), not springing from Levi, or being ordained by the law; but he does not act now in the character of Melchizedek in coming forth from Jerusalem in public blessing but rather as Aaron, hidden in the holy of holies where He ever lives to make intercession for His people.

Membership

in Scripture is of Christ (1 Cor. 6:15), of His body (Eph. 1:23), and of one another (Eph. 4:25). Anything beyond this is beyond Scripture.

Mercy-Seat

The cover of the ark of the covenant in the holiest, from above which Jehovah communed with Moses (Ex. 25:17-22), atoning blood being sprinkled on and before it. Compare Heb. 9:5. Christ Jesus is said in Rom. 3:24, 25, to be set forth by God, a mercy-seat through faith in his blood. It was from this place that Jehovah in virtue of the atoning blood that covered it could show mercy to His stiffnecked and rebellious people. It was not, however, until the blood of His Son replaced that of bulls and goats that this mercy-seat, as in Rom. 3:28, also showed forth God’s righteousness.

Midst, Jesus in the

An expression probably gathered from Matt. 18:20, and meaning that wherever even two or three were gathered together in His name (see carefully ch. 16:16), there Jesus would be in their midst.

Milk of the Word

The food for all Christians, who are to desire it as new-born babes. They are not to forsake the milk when they can bear the strong meat. On the contrary, we can never do without it, comprehending, as it surely does, all the simple grand foundation truths of our common salvation.

Millennium

The 1000 years of Christ’s reign over the earth. During this time righteousness will reign, and no sin or evil will be apparent. But it will not alas, be all gone, for it will be shown in the history of the unrenewed who may be born during this time, that even the personal reign of Christ cannot eradicate evil from man’s heart; for at the close, under the influence of the enemy of the human race, he will rise in a final rebellion against God (Rev. 20:7). In the new heaven and earth subsequent to this there is no sin. During the millennium unparalleled blessing and fertility will cover the earth. Jerusalem will be the earthly center of government under a prince of the house of David (see Ezek.), in close connection with the heavenly Jerusalem above.

Mind of the Lord

A phrase often very wrongly and lightly used—probably taken from 1 Cor. 2:16. It is not, however, generally used in this simple sense, but is intended to mean that the person who has it is not only spiritual, but knows God’s thoughts and judgment on the matter in hand—a very blessed and rare thing to have—but certainly not a matter to boast of, still less to assert in support of an opinion or line of conduct. All such expressions should be used sparingly, and with great caution.

Mind, Sound

This expression occurs in 2 Tim. 1:7, and signifies the wise discretion that characterizes the godly man. We get a similar expression in Titus 2:6.

Morning Star

The aspect of Christ to the Church (See Rev. 22). Just as the morning star appears before the dawn, so will Christ come to fetch the church before the dawning of the millennial day, when He will shine as the sun of righteousness (See Matt. 4).

Minis -ter, -try

means simply servant or service. The term is now restricted in a way unknown to Scripture, where it is applied to rulers (Rom. 13:4), and to Phœbe (Rom. 16:1). The word is frequently translated “deacon.”

Mount Zion

This occurs in Heb. 12:22, where it is put in contrast with Mount Sinai, the one being descriptive of law, and the other of heavenly grace and blessing. In Gal. 4, a similar figure is used, only the words are not the same.

Mount, On the

An expression common amongst some Christians, but never found in Scripture in the sense in which it is used, namely, as descriptive of a state of joy and peace in believing, temporarily experienced by those who, though saved, have never been brought into the full liberty of the gospel.

Mystery, The

There are several “mysteries” spoken of in t Scriptures; such as those of the kingdom of God (Mark 4:11), of the rapture (1 Cor. 15:51), of iniquity (2 Thess. 2:9) of the faith (Tim. 3: 9) of God manifest in flesh (1 Tim. 3:16), of the seven stars (Rey. 1:20), of Babylon the great, the false church (Rev. 1:5). But the general use of the word, both in Scripture and currently, refers to none of these things (not one of which is emphatically called the mystery), but really embraces, first Christ in His heavenly and universal supremacy; and secondly the church which is the union of Jew and Gentile in one body, united to Him in that place of headship. (See Eph., Col., Rev. 16:25. &c.)

Nazarite-ship

The full description of the Nazarite is found in Num. 6. The vow consisted in a complete abstinence from wine and strong drink, and entire separation to God. Sampson was one, extraordinarily, only he did not keep his vows. Joseph was one (Deut. 33:16, “him that was separated,” lit. “the Nazarite”) in spirit, and pre-eminently as a type of Christ (compare also Matt. 26:29, where wine typifies the joys of earth). The Christian may be said to be in the Nazarite position according to Rom. 12:1, 2, separated from the world—unto God.

Neighbor

The law concerning the neighbor may be studied in Lev. 25 In the New Testament, however, an entirely new meaning is given to this word by our Lord’s parable of the good Samaritan, according to which my neighbor is any one to whom I can show mercy or kindness. Surely in this light we all have many neighbors.

New Heavens

This, together with a new earth, is that for which Christians look (2 Peter 3:13), according to God’s promise. They will be the sphere when righteousness will dwell (not merely reign, as in the millennium), when there will be no more death, sorrow, pain, or sin. In the new earth also there will be no more sea (Rev. 21). They will not be ushered in until after the close of the millennium and the final judgment of Satan and the wicked. They are also called the eternal state, since in them time will be no longer marked.

Night

An expression figuratively applied to the present time of Christ’s absence, who is the Light and Sun of the new creation. The Christian is not of the night, although in the night (1 Thess. 5), but is of the day—hence is to walk and watch until the Lord’s return, as the bright and morning Star, before He rises as the Sun of righteousness, to usher in the millennial day. Individually, during the night, the believer is to shine like a star; collectively, the church may be compared to the moon, showing with a reflected light the beauties of her absent Lord.

Obedience

is the leading characteristic of a child. It distinguished the Lord as Son, and ought equally to mark the life of all the sons. “As obedient children” we are sanctified unto the obedience of Christ, which was not a mere legal obedience to any fixed code, but a life, whose only spring of action was the will of God, and whose only delight was to carry it out. Such ought to be the willing hearty character of Christian obedience.

Offerings

These were various, and very numerous under the Levitical law, and all more or less foreshadowed the one offering of Christ. None of them took away sin, but were merely to show that only through the death of another, could God be approached. Each was designed to express some special perfection in the work. of Christ; thus the burnt offering, His perfect devotion to His Father’s will, the meat offering, His spotless life, the peace offering, the blessed results of His death; the sin offering, His position as the sinner’s substitute, &c., &c. Christ’s own offering has now put an end to all these shadows, and the only offerings known to Christian priests are the sacrifices of praise, the offerings of their goods, and of themselves (sea Heb. 13, Phil., Rom. 12).

Oil

The type of the Holy Spirit. Hence we find that the meat offering, the type of the sinless perfection of Christ’s life, was both mingled with, and anointed with oil (compare Matt. 1:20 and Acts 10:38). In Matt. 25, too, we find that the foolish virgins had no oil in their vessels. The light of the seven-branched candlestick, too, entirely depended on the oil it contained. In many other places also the significance of this type is clearly apparent.

Ordain

is scripturally applied to the apostles choosing elders for the disciples, as in Acts 14:23. Titus was also sent to establish them in the assemblies, being sent for the purpose by Paul (Titus 1:5). In Acts 1:22, this word is only put in, the true force being, “must one be, or become.” In Mark 3:14, it means only that the Lord made, or appointed, &c. Gift is directly from the Lord on high; the local charge in lee assemblies among the Gentiles required the choice of an apostle or his delegate.

Ordinance

That which is commanded or ordained by God. Such ordinances, however, may only be of a temporary nature, such as all the Jewish, and ceremonies concerning which see Heb. 7; 8; 9 Col. 2, &c. Now that we have the substances, all ordinances designed merely to shadow it dimly forth are superseded. Baptism and the Lord’s Supper are the two Christian institutions common to all who bear the Lord’s name.

Overcomer

A word specially used in Rev. 2, 3. to mean the one who is by God’s grace superior to the special temptation or snare of the time. It is plain that none but those who are walking in humble dependence on God, and who are really simply guided by His word alone, can hope to be overcomers. It is beautiful to notice in Rev. 3:21, that Christ Himself was the first “overcomer.” The study of the Gospels, therefore, must be of special value to all who in this would be like Him.

Partaker

Two Greek words are translated “partaker,” the one meaning “to have a part with,” or “a share in,” it may be only of a temporary or special nature. This word occurs in Luke 5:7, “partners;” Heb. 3:1, “partakers;” 1 Cor. 10:17; Heb. 2:14, 6:4, 12:8. The other signifies rather communion, fellowship, and is generally of a reciprocal, and enduring nature. It is rendered “fellowship,” or “communion,” in Eph. 3:9; 1 Cor. 10:16; Phil. 1:5; 2:1, 3:10; and “partner,” or “partaker,” in Luke 5:10; 1 Cor. 10:18; 1 Peter 5:1; 2 Peter 1:4. It will at once be seen that the temporary “partnership” of Luke 5:7 is different from the intimate and permanent one of verse 10; also the difference will be clearly discerned between the abiding communion of the body of Christ (1 Cor. 10:16), and the temporary act of eating the bread (ver. 17); also the difference between the inward and abiding communion of the Holy Spirit (2 Cor. 13:14) where the second word occurs, and the temporary outward “partaking” of Heb. 6:4.

Pastor

A pastor is a shepherd — one who provides pasturage and generally cares for the lambs and sheep of the flock of God, not his own, which is an unscriptural thought. The gift is a wider one than that of teacher (Eph. 4:11), and includes much general godly tare that would not come under the head of the latter. General directions will be found in 1 Peter 5, to which all pastors would do well to take special heed.

Passover

The act of Jehovah in “passing over” the firstborn of Israel on the night of the 14th Abib, when in Egypt, in virtue of their sprinkling the blood of a lamb on their doorposts, while at the same time they ate the roasted flesh of the lamb inside. On this occasion was instituted the feast of the Passover, which was to be observed yearly on this day, consisting of eating the flesh of a lamb, but not of sprinkling the blood, so that in process of time this eating was called “the Passover,” as in Heb. 11, where the sprinkling of blood is mentioned as a distinct thing. Christ, our Passover, was sacrificed for us as the Lamb of God’s providing, and is the great antitype of this event, which represents the atoning value of the blood oi Christ perhaps more simply than any other type.

Patience

the precious Christian grace of endurance, generally best learned by sorrow and suffering.

Paul's Truth, or Doctrine

This generally means that line of truth peculiar to the epistles of the Apostle Paul, especially the unfolding of “the mystery” – the church.

Path, Narrow

The narrow path or the Lord’s path

is frequently used to mean the path of separation from this world in which the Christian is called to walk. The only danger specially connected with it is a “narrow mind,” which arises from walking in the path without Christ.

Peace

This is the privilege of every believer. Peace with God, however, must be distinguished from the peace of God. The first is obtained by simply believing the record of God concerning the work of His Son (Rom. 5:1); the second by communion with God, and the confidence in Him that can carry every want and trouble to His footstool. In exchange for our cares He gives us His peace practically to keep our hearts in the midst of every trouble (Phil. 4). The first peace is, therefore, connected with the conscience, and the second with the heart and spirit.

Peculiar People

This expression is found in 1 Peter 2:9, and does not mean “odd” or “out of the way,” but a people acquired by God for Himself, as seen in the general use of the word; translated “obtain” in 1 Thess. 5:9; 2 Thess. 2:14, and “purchased,” Eph. 1:14. The world accounts some Christians “peculiar” in many ways, but peculiarity is not their object.

Pentecost

The second of the three great feasts of the Lord, which every Jew had to appear before the Lord solemnly to keep (Deut. 16:16); kept, as its name indicates, on the fiftieth day (seven full weeks) after the commencement of the harvest, as marked by the feast of the Firstfruits. This feast was fulfilled in the resurrection of our Lord, the “firstfruits of them that slept,” and on the fiftieth day after this, “the day of Pentecost being fully come,” this feast was also fulfilled in the foundation of the church by the baptism of all believers into one body by the Holy Ghost sent down from heaven on that day. Of the three feasts, therefore, Passover was fulfilled in the death of Christ, Pentecost in the forming of the church, while the feast of Tabernacles will not be fulfilled till the millennium. See FEASTS, &c.

Perfection, Christian

Absolute perfection is in Christ alone. However, the Christian may be kept from sinning by dependence on Christ and constant watchfulness, the root of sin is ever in him, ready to show itself at every unguarded moment. Besides, it is ever true that in many things we all offend. All this does not excuse us for sinning, which is always caused by our own self will or carelessness.

Perseverance, Final

An expression probably formed from such passages as Col. 1:23; Heb. 3:6, where a company of professing Christians are solemnly addressed on the ground of their responsibility. We must but ever remember, that no sheep of Christ ever perishes, while knowing this, let us give full weight to such passages as speak of our consistent walk down here. Scripture also speaks of our being kept by the power of God through faith, rather than of the “perseverance of the elect.”

Philadelphia -n

The church, or its angel addressed in Rev. 3:7, characterized by having little strength, by keeping Christ’s word and by not denying His name. The claim to be one of such a company in the present day rests entirely on how far these characteristics of the original church are displayed. Assumption is always, however, a dangerous thing, and it is better to have the character of a Philadelphian than the name of one.

Pilgrims

This word represents one aspect of the Christian life. As a stranger he is separate from all around him; as a pilgrim he presses on to what is before Hence these two words (1 Peter 2) beautifully express his double position in this world.

Poor in Spirit

These are the first to be called “blessed” in the sermon on the mount and signify those who by grace have learned to be nothing in their own ayes, or if anything, “lees than the least of all saints.” A peculiar blessing is pronounced on those who thus bear the likeness of their Lord (Matt. 5:3).

Popery

The vast counterfeit of the true church of God, spoken of as the harlot in Rev., in contradistinction to “the Bride.” Commencing by an unholy alliance with kings and princes (the union of the church and the world), this system has ever been characterized by the most bitter persecution of the saints of God. It is characterized by most dangerous heresies, such as transubstantiation, power of absolution, purgatory, prayers to the virgin and saints, and more recently Papal infallibility. Fortunately, the simple Christian is not called upon to investigate these errors, but knowing the truth to hold it fast and refuse anything else (1 John 2:24).

Power

This is generally used to mean “spiritual power, or the power of the Holy Spirit.” Its manifestation in a company of Christians depends both on their individual and their corporate state being according to God, and the Spirit therefore ungrieved

Practical Truth

Truth connected with Christian practice and state rather than position and standing. It cannot be overvalued so long as it is not put in opposition to the other side. We must have both doctrinal and practical teaching, and it is a great mistake ever to set the one against the other. (Heb. 13:15.)

Praise

The sacrifice of God’s holy priests, the fruit of the lips acceptable if coming from the heart. This general word may include both worship and thanksgiving; worship on account of what God is, thanksgiving on account of what He has done. The former is, of course, the highest sort of praise, because in itself is all forgotten, and the object before the heart is God alone.

Prayer

The counterpart of praise; the one being the outflowing of the fullness of the heart, the other the expression of want and need. They are often happily combined. Prayer is the precious privilege of the child of God, and may be said to be of three sorts. The one we get in Luke 18 is the constant cry to God wherever there is a sense of need pressing on the soul, especially in distressing or painful circumstances, when no comforter is found, and the only resource is to cry to God. The prayer in Phil. 4 is of a different order, and is a presenting to God of whatever is on my mind, in prayer, and having the sense that He has heard me; then truly leaving my burden with Him to be answered in His good time, my heart is kept filled with His peace. In this case there often is not the persistence of Luke 18, but there is the blessed sense of being heard and waiting God’s time. The third order is in 1 John 5:14, 15, when the prayer is in faith according to God’s will, so that we not only know that He hears us, but that we have the petitions that we desired of Him. This is the highest sort of prayer. The first expresses need, and owns God’s power and love, the second confidence in God, and a trust that He will do what is right, the result being peace of heart; but the third is an intelligent understanding of His will as that what we ask is in faith, and according to it. This is the most blessed, only we must not wait till we have it before we pray, but in everything, with prayer and supplication, make our requests known unto God.

Predestination

The electing grace of God marking out beforehand His chosen ones, not merely for salvation, but to be conformed to the image of His Son (Rom, 8:29). This is a precious truth for the children of God, but forms no part of the gospel to sinners. (See ARMINIAN, CALVINISM, ELECTION, &C.)

Present Interval, The

An expression used to describe the period between the final setting aside of the Jewish nation as the people of God (in the early chapters of the Acts), consequent upon their not only rejecting their Messiah, but also His offers of forgiveness after His ascension, to the time when God will take up His ancient people again after the Church is gone. This present interval is unmarked in prophecy (which is always connected with Israel), and is occupied by the calling out of the Church.

Presbyter

simply means an elder. These in Scripture were of two sorts, those ordained by apostolic authority, directly or indirectly, and were the same as overseers or bishops (compare Titus 1:5,7), the others were those who were simply aged, as opposed to those who were younger (1 Peter 5).

Priesthood of Christ

Christ is our great High Priest, not after the order of Aaron, but of Melchizedek, whose functions in coming forth to bless Abraham, He will exercise when He comes forth in the millennium to bless Abraham’s children. Now, while hidden in the holiest, the Lord is exercising the function of Aaron in appearing in the presence of God for us. (See HIGH PRIEST.)

Priesthood of the Believer

This is of two orders, answering somewhat to the double character of the High-priesthood. Believers are holy priests to offer up spiritual sacrifices, herein resembling the Aaronic order, and are also royal priests to show forth the virtues of Him who has called them out of darkness into His marvelous light (1 Peter 2), herein resembling the Melchizedek functions, which Christ will exercise hereafter. All believers, men and women, are priests, and are all responsible to offer up sacrifices, which are of three sorts—praise, almsgiving, (Heb. 13:15,16), and devotion (Rom. 12:1).

Profane

This in Scripture signifies one who despises God’s gifts (Heb. 12:16), and is commonly used in a general sense to mean anyone who mocks at Divine things.

Profession

Christian profession may be true or false. The latter class is by far the most common, and forms what is called Christendom. These people have been “christened,” and received a Christian name, been brought up as nominal Christians, and later on have adopted as a matter of course, the Christian profession for themselves, without from first to last ever having felt their state as lost sinners, or known anything of the saving power of the work of Christ.

Prophecy

In neither the Old or New Testament is this confined to foretelling future events, but also includes a voice from God through His servant, to the consciences of those addressed (1 Cor. 14:24, 25) about present events, as seen abundantly in the prophecies of Jeremiah.

Propitiation

This word is used in Rom. 3:25, and is the same as that in Heb. 9:5, translated “mercy seat.” In 1 John 2:2, and 4:10 we get a similar word (used in these two places only, and meaning simply a propitiatory victim). In both cases the sacrifice of Christ is regarded rather as meeting God’s holy claims, than my need (SUBSTITUTION). It is God’s side of the atonement, that which in vindicating His glory against sin, gives Him a righteous ground on which He can offer mercy to the vilest, thus answering to the goat in Lev. 16:15, and not the goat of substitution in verse 21. It is well clearly to understand the difference between propitiation—that which satisfies the claims of a holy God and substitution—that by which my needs are met. The atonement includes both.

Proselyte

In Scripture this means a heathen who embraced Judaism (Matt. 23:15; Acts 2:10; 6:5; 13).The zeal of the Jews in making proselytes was so remarkable as to become almost proverbial amongst the Romans. Hence “proselytizing” has come to mean a zeal for a cause rather than for Christ, and we must carefully guard against this ever present danger.

Providence

This word is often used in a semi infidel manner for God, meaning a general presiding Care (without acknowledging a person), who keeps the world straight, and sends us fine days and good harvests. It is wrong for a Christian thus to speak of God, who has been revealed to Him in the person of Christ. Still there are such things as providential mercies, escapes, &c., which mean blessings that reach us by the good tare of God our Father. In this sense the word is rightly used as an attribute, not as a person.

Purchase

This is an effect of the work of Christ. It is seen in type in Ex. 13:2, when the firstborn were not only delivered from being Pharaoh’s slaves, but became God’s property being purchased by blood. So the Christian, by the same death that frees him from Satan’s power and claims, from sin, judgment, and hell, also becomes the absolute property of Christ, and that by purchase (1 Cor. 6:20), so that even his body is not his own, but the Lord’s. This is a side of the work of Christ, of which we know little, the practical power of it is seen in Rom. 12:1, when as a consequence, the willing yielding of my body to God follows as a reasonable service.

Purging

Equivalent to pruning (John 15:2), and meaning God’s discipline and chastening whereby the child of God is practically made more fruitful to God’s glory. Sorrow and suffering are thus knives, that God often uses in grace to check the flesh in us.

Purity

This is akin to holiness (2 Cor. 7:1), and must be inward as well as outward. The power for it is the hope in Christ (1 John 3:3), for it is company in spirit with Christ that alone purifies and refines through faith of the action of the word. Whiteness is an emblem of purity; hence white robes, &c.

Purpose

This may be fleshly, or may be the earnest fixed desire of the new man to glorify God (Josh. 24:15). It is blessed to see this energy in the Christian life. The steady purpose and fixed resolve of the worldly man is often a rebuke to the vacillating and feeble course of many a Christian. The path of the Lord was ever characterized by intense purpose (Psa. 16:8; Luke 2:9; Heb. 10:7).

Quenching

This is generally applies to “quenching the Spirit” (1 Thess. 5:19). The word means to “put out,” like a lamp (Matt. 25:8) or candle. Any arrangement that stops or prevents the action of the Holy Ghost in a Christian assembly would come under this head. Grieving the Spirit is somewhat different, and consists in a line or course of conduct with which He cannot go.

Quickening

The first effect of the reception of the word in the power of the Holy Spirit. We are quickened by God (Rom. 4:17), by the Son (John 5:21), and by the Spirit (1 Peter 3:18). It simply means to make alive. Considerable stress has been rightly laid on the distinction between quickening and sealing, the two operations of the Spirit on the individual; for the former invariably refers to the dead sinner, the latter to the living saint, the former being an imparting of life, the latter an indwelling consequent on life being there. See SEALING.

Raiment, White

See Rev. 3:18; 19:8. This expression refers to the practical righteousness of saints, and not to their righteous standing before God.

Ransom

The amount paid to effect the deliverance or redemption of a slave or captive. Our ransom money is not silver or gold, but the precious blood of Christ, which is indeed His life (1 Peter 1:18; Matt. 20:28).

Rapture

This is a convenient word, inasmuch as it is used to distinguish the coming of the Lord for us into the air (1 Thess. 4) from His public return to the Mount of Olives (Zech. 14:4-5). It is called “the rapture,” because it is in fact the sudden seizure or snatching of a number of living persona (as well as a raising of the bodies of the saints) out of this world in the twinkling of an eye, and that secretly; no such event marking our Lord’s public return, which is of a stately and judicial nature (Rev. 19).

Reason, Human

All earthly subjects are within the compass of our reason if properly trained and educated, but things Divine, which form the essential character of the Word of God, being largely of an infinite nature, cannot be fully grasped by a finite understanding. It has been well said that “if finite could reach to infinite, there would be neither finite nor infinite.” Those who recognize the infinite must not, therefore, be surprised to find that there is much in the Word of God beyond the compass of their reason, though there is nothing within its bounds that is contrary to it. It is one thing to be beyond human reason, another to be against it. It is principally from want of a recognition of this fact that so many earnest controversies have been continued respecting truth, both clearly stated, and yet seeming to human reason each to exclude the other. The doctrine of the Trinity, the mysteries of God manifest in flesh, of sovereignty and responsibility, are among these. The sober Christian will, however, feel the absurdity of attempting to judge a revelation of subjects confessedly beyond him, and can only reverently accept the plain statements God has made upon these subjects, leaving the reconciliation of any apparent contradictions to that day when we shall know even as we are known.

Receipt

By many who rejoice in stating the Gospel message with the utmost simplicity, Christ’s presence before God now, is stated to be His receipt for all the believer’s sins. What is meant is, that the pierced hands and feet of our Lord still speak in the presence of God of His finished work for every believer, as plainly as the stamp on a bill settles all question as to whether it has still to be paid. Hence the believer who rests in perfect peace in the knowledge that Christ is in the presence of God for him, in spite of all his past sins, may be compared to the man who can enjoy a sound sleep though a thousand pounds worth of bills are in the room, from the simple fact that each one bears a receipt stamp.

Reconciliation

This is entirely one-sided in Scripture, never meaning that God has need to be reconciled to us, but we to God (Rom. 5 and 2 Cor. 5). And it is not only that we are reconciled to God, but that this is the active work of God Himself (2 Cor. 5:19). Reconciliation was effected at the cross of Christ, and is received personally on believing (Rom. 5:11, lit.). It is a restoration of the creature into the favor and presence of God, and that in righteousness, from which sin had excluded him.

Reconciliation of All Things

This phrase is based on Col. 1:20, but can only be understood by the context, which expressly limits the “all things” to “things in heaven and things on earth;” which is all the more remarkable, because in a somewhat similar passage (speaking, however, not of reconciliation, but of owning Christ as Lord) in Phil. 2 Things under the earth are explicitly included. To extend the range of the “reconciliation of all things,” to things under the earth, as is so common at the present day, is therefore clearly to add to Scripture.

Redemption

Redemption is the act of ransom. In our case it means a ransoming by God of all believers from the slavery of sin and its coming judgment, by the precious blood of Christ. In the Old Testament this was effected by the blood of the lamb (Ex. 12, 13.), or with money (Num. 3:49, 50). The effect of redemption is the exact counterpart of purchase, though both are effected by the work of Christ; the former makes me Christ’s freedman, while the latter buys me to serve God as Christ’s bondman.

Red Sea

This sea was crossed by the children of Israel in their passage from Egypt to Canaan by the special guidance of God, who did not lead them the direct way to the promised land, lest they should be discouraged by conflict with the Philistines (Ex. 13:17), from whom they had already suffered while in Egypt (1 Chron. 7:21, 22). This sea also served as a grave for Pharaoh and his host, thus delivering the people from their enemies. By this route therefore they were doubly guarded, from Philistines in front, and Egyptians behind. To pass along it, however, the Israelites themselves must cross the waters typical of death. The great truth shown in baptism is thus clearly taught, that it is by passing through death with Christ we get deliverance from our enemies, and we also see that this is God’s path for us from Egypt to Canaan. See in connection Rom. 6 and 1 Cor. 10.

Reformation, The

This term is generally applied to the great Protestant movement under Luther. In addition to recovering liberty to read the word of God the cardinal truth then brought out was “justification by faith alone.” Other truths equally lost, such as the Lord’s coming, the presence of the Holy Ghost on earth, &c., were not recovered till long afterward. No doubt, there was divine wisdom in this order, for the two latter could never be appreciated by souls not established in the former.

Refuge, Cities of

There were six cities selected from the forty-eight Levitical cities as refuges for homicides, three of which were on either side of the Jordan. Their chief interest now lies in their application to Christ (Heb. 6:18). Dispensationally Num. 35 may refer to Israel, who have been guilty of manslaughter (Acts 3:17), rather than murder, and hence, although cast off, they are not nationally destroyed, but remain out of their land until Christ, our great high priest, takes the character of king and comes forth to reign, when Israel will return safely to the land of their possession (Num. 35:25, 28).

Regeneration

This expression occurs in two places only: in Matt. 19:28, when it refers to the new order of things, when the Son of man will reign in the millennium; and in Titus 3:5, to the new birth, as in John 3, by the word and spirit. It is called “washing,” because this new birth is a moral and inward cleansing of the entire man by the imparting of a new life. This is the force of washed or bathed in John 13:10. “He that is washed.” Among Christians “regeneration” is a common expression for the new birth, though it is worthy of notice that the word for this is different.

Reign, Christ's

This will take place after Rev. 19., and will last 1000 years (hence called the millennium), at the close of which Christ will deliver up the kingdom to God, even the Father (1 Cor. 15:24). Just as sin reigned unto death up to Christ, and since then grace has reigned unto life, so then righteousness will reign over the whole earth. See MILLENNIUM.

Religion

We get three religions spoken of in Scripture; the Jew’s religion (Gal. 1:13,14; Acts 26:5 synonymous in Paul’s time, alas, with formality and hypocrisy; vain religion, consisting in a mere profession with an unbridled tongue; and pare religion, which consists in visiting the fatherless and widows in their affliction, and keeping oneself unspotted from the world. We fear that the first two of these religions are still common, while the last is exceedingly rare, especially in the latter of its two qualities.

Remnant, The

It is a principle throughout Scripture that in the worst of times when evil appears to triumph everywhere, that God always preserves a few who do not deny His name. This is brought out in Elijah’s time, although this remnant, singularly enough, was unknown to the prophet. The word, however, is now specially applied to the Jewish remnant, who are those destined to pass through the persecution under Antichrist before the millennium. Many of the Psalms are peculiarly the language of this class, and will no doubt be largely used by them. Christians form no part of this company, as they will all be taken to heaven before Daniel’s last week commences.

Remission

This word is variously rendered forgiveness (Mark 3:29), deliverance (Luke 4:18), and liberty (Luke 4:19). It means a putting away, and hence full forgiveness, and must be distinguished from a word that only occurs in Rom. 3:25, translated remission which means “putting by,” not “putting away,” and is applied to the putting of the sins of the Old Testament believers on one side until the sacrifice of Christ should fully put them away.

Repentance

This is connected with remission in Mark 1:4, Luke 3:3; 24:47, Acts 5:31. It means an “after mind;” it is the turning of the mind or heart from oneself to God. Repentance unto life is equivalent to conversion (Comp. Acta 11:18 and 15:3). True belief in Christ involves repentance hence, although the former is mentioned over a hundred times in the gospel book of the Bible (John 20:31), repentance is never named.

Responsibility

This word is generally used in connection with sovereignty; the former applying to man, and being connected with “free will;” the latter with God and His electing grace. To push either doctrine beyond its Scripture limits is to deny the other. The strong Arminian asks, If God be sovereign, how can man be responsible? The high Calvinist, if man be responsible, how can God be sovereign? (See ARMINIAN, CALVINISM &c.). The two truths seem mutually, to our darkened and finite reasons to, exclude each other. Paul himself declines to carry the argument beyond a certain point (Rom. 11:19, 20), and here, therefore, we may wisely leave it, accepting both truths, but acknowledging that we are not able to reconcile them.

Restoration

is Christ’s present grace in bringing back those of His sheep that have strayed from Himself or His paths; for a person may have departed in heart from Christ before his feet have begun to leave the right path. Restoration may thus be public or private. The first step in the path back is when the will ceases to go with the sin, and begins to take part with God against it; in short, when self-judgment begins. This is caused by the active love of Christ (though perhaps as yet unknown to the backslider), who nest applies, either directly or through some fellow disciple, the water to the feet (see John 13), which is the word bringing home to the heart the sense of sin against the love and work of Christ. The affections are thus reached and restored to Christ, and the soul then sets to work to set the ways right; but the work always begins where the point of departure began—with the heart. Thus the soul fully confesses its sin to God, and obtains the sense of forgiveness (which is not known apart from confession) (1 John 1), and is practically cleansed from the evil. The Lord then wipes the feet, by which is meant that the soul gets perfectly restored, and ceases to feel any distance or estrangement, though the fall must necessarily have taught a fresh lesson of the evil of the heart.

Resurrection

The resurrection of Christ is one of the cardinal truths of the Gospel (1 Cor. 15), for it demonstrates the acceptance by God of the work of Christ on our behalf, He being raised from the dead by “the glory of the Father” (Rom. 6:4). The idea of a general resurrection is a Jewish one (Acts 24:15; John 11:24), but the clearer light of the New Testament teaches us this will be divided into the resurrection of the just (of which 1 Cor. 15 speaks), and of the unjust (see Rev. 20), separated by an interval of more than 1,000 years. The first resurrection is of all the dead in Christ, and may take place at any moment when Christ comes, and will be instantaneous (1 Thess. 4) It will also include some Jewish saints, who will be slain by Antichrist after the Christians have all been taken to heaven (Rev. 20:4-6). The second resurrection or second death (John 5:29) takes place after the millennium, and is exclusively to damnation, all being condemned who then rise. Christians now are risen with Christ, being alive in a new life, by a spiritual resurrection, (Col. 3:1) in the power of which they are to live daily. Hence the expression, “resurrection ground,” meaning the position of being risen with Christ—no longer dead in trespasses and sins.

Restitution of All Things

This expression occurs in Acts 3:21, (also the thought in Matt. 17:11,) and refers to the restoration of divine rule over the earth, when Christ reigns in the millennium, and to the re-establishment of all things in all their former beauty. This expression can in no way bear the meaning attempted to be put on it by some, who refer it to the imaginary bringing back of all (including the lost) to God.

Revelation

That which is communicated by God to man, whether regarding Himself, as in the revelation of His will; or man, in showing his origin, state and destiny; or heaven and future events, as in the prophets and the book of the Revelation, emphatically so called because consisting almost exclusively of a fresh unfolding by God of the veil of the future. Revelation is occasionally used literally in its meaning for “showing forth” 2 Thess. 1:7; 1 Pet. 1:7 same word), 4:13; Rom. 8:19, “manifestation” (same word)

Rewards

These are as a rule future and in heaven as seen in Rev. 22:12, and in the parables of the talents and the pounds, although Luke 18:30 shows that oven now God will see that none who follow Him are really losers. Rewards are for faithful work, and will be awarded at the judgment seat of Christ (2 Cor. 5). Only that work which stands the fire will be rewarded (1 Cor. 3). Various things may be classed among rewards in heaven, such as “beholding God’s face” (Rev. 22:4), judging with Christ (Matt. 19:28), reigning with Christ (2. Tim. 2:12, &c.), reigning forever and ever (Rev. 22:5), crowns, incorruptible (1 Cor. 9:25) of ‘righteousness (2 Tim. 4:8), of glory (1 Peter 5:4). of life (James 1:12), shining as the stars (Dan. 12:3), entering into the joy of our Lord (Matt. 25:21), an eternal weight of glory (2 Cor. 4:17).

Riches, True

These are contrasted in Luke 16 with worldly wealth, which is represented as not being our own, but another’s (God’s), of which we are but stewards, our treasure being in heaven (Col. 3), where Christ is.

Righteousness of God

This is treated of in Rom. 3, and consists in the consistency of God with His own revealed character of perfect truth and justice. It here shows that Christ has by His death taken the sinner’s place, and so fully met the claims of justice, that the sinner who believes in Him, is not only pardoned but justified from all things by the righteousness of God The expression occurs eight times in the Romans (1:17; 3:5, 21, 22, 25, 26; 10:3 twice) It is contrasted with human or legal righteousness in iii. 21, and further down is used in a double way; first of all to mean God’s consistency with His own character, “that He might be just” (compare His righteousness, ver. 25, 26); and secondly, “and the justifier of him which believeth in Jeans” that we are justified, this righteousness put upon us, (compare righteousness of God ver. 21, 2). The former is thus God’s own, the other, what is put on us. The proof that the righteousness of God was fully met by the work of Christ is seen in His raising Him up from the dead (Rom. 6:4). Hence it is said that Christ was raised again for our justification.

Righteousness, Practical

This is the converse of the preceding; it is human, and yet not legal, being the righteous acts and ways of the believer who has died, and risen with Christ, and who stands before God in divine righteousness. Such an one is not in the flesh (Rom. 8:9), to which alone the law supplies (“thou shalt not, &c.”). Hence the law is not his rule of life, although he fulfills its righteous requirement (8:4), by walking in the Spirit. This practical righteousness brings suffering (1 Pet. 3)

River of Life

River of life is mentioned in Rev. 22, and seems to be the antitype of the river in Gen. 2, bringing blessing to the redeemed earth in the millennium. It is typical of the fullness of the blessing that is in Christ (Rev. 22:17).

Rock, Smitten

This rock is Christ, and from Him smitten flows every blessing, including the living waters of the Spirit (see John 16:7; and 8:38, 39).

Ruin of the Church

This expression refers to the fact, that the Church which is Christ’s body (Eph. 1:23), instead of being one (John 17; Eph. 4:2, &c.), is divided and split up into above 1,000 sects and parties. Of course the fact that al believers form one body cannot be destroyed (hence the “ruin of the body” would be incorrect), but the outward expression of this unity by a once united assembly or Church is gone entirely: hence the expression.

Sabba -th, -tarian

This was the day of rest instituted by God in Gen. 2, hence before the Jewish law, and thus belonging to man at large. The Jewish Sabbath under the law, was surrounded with the strictest rules, to prevent its sanctity and rest being brokers (Ex. 20:10; Neh. 10:31; 13:19); and those who transgressed it were rigorously punished (Ex. 16:27; Num. 15:32). When the Lord of the Sabbath (Mark 2:28) carne, he showed that sin having come in, there was no longer any rest for Him who, as Creator (Col. 1.) had rested in Gen. 2 He must finish the work He was sent to do (Matt. 12:12; Luke 13:16). After the resurrection, the Sabbath gradually ceased to be observed by Christians as far as its legal enactments, which passed away with the Jewish religion they belonged to. In place of the Sabbath however, still carrying out the divine principle of one day in the seven being set apart from worldly affairs, the first (instead of the last) day of the week was observed as the Lord’s day, being the day on which Christ rose from the dead. On this day the disciples used to assemble to break bread (not on the first of the month or year), Acts 20:7. The Lord’s day, however, is not a day of rest in the sense the Sabbath was; on the contrary, it is often a day of hard toil’ but always in the Lord’s service. For the world at large, it is a merciful and wise provision, that God has led governments to enact the public observance of this day in a general way, as a day of rest. For although the injunction for this cannot be found in Scripture, the principle is clearly embodied in Gen. 2 and Mark 2:27, that the Sabbath was instituted for the benefit of man at large; and now, Judaism having passed away, the Lord’s day is observed instead.

Sacrament

A term for the Lord’s Supper, also occasionally applied to baptism it is not found in Scripture, having come in from the Latin of the vulgate which translates “mystery” by the Latin word “sacramentum” hence our word.

Sacrifice

The one mean for the approach of man to God. Man being a sinner, and therefore deserving death, this judgment must pass on another (thus owning his state). Hence Abel offering was accepted, being a true sacrifice, whereas Cain’s was not; hence also the unbroken continuance of sacrifice (involving death and the shedding of blood) from Abel to Christ, the great sacrifice; since which time al sacrifice has ceased, His sacrifice having eternal value, and needing no repetition. Those who now contend for a Christian sacrifice, therefore, ignore the teaching of Heb. 9:10.

Safe

This is an expression used by some to mean that the person is out of absolute danger, and yet not fully delivered, just as the children of Israel were after the Passover and before crossing the Red Sea. They were “safe” from the judgment of God, but not yet saved from the power of the enemy. Hence we do not hear of salvation till Exod. 15. Many souls are even now in this condition, clinging to Christ’s work, and yet with no “singing,” no peace, no sense of acceptance.

Saint

Every believer is a saint. This word does not refer to any attainment whatever, but simply expresses that the believer is “holy,” “separated,” “set apart,” “sanctified” by the call of God (1 Cor. 1:2, &c.). Hence it is no assumption to take the name of “saint.”

Salt

The inward preservative principle (see Matt. 5:13). Hence our speech is to be “alway with grace, seasoned with salt” (Col. 4:6). Not observe “of salt, seasoned with grace,” that is to say, the salt is to be hidden, not prominent. We are told to have salt in ourselves (Mark 9:50); this principle of truth and purity that preserves from corruption is not for purposes of strife but peace.

Salvation

Salvation includes the whole of the work of Christ, both in atoning for sins and delivering us from the power of sin (Rom. 3 and 6.) Christ is its Author (Heb. 5:9) and Captain (Heb. 2:10). Himself received, brings it (Luke 19:9), it is not by works (Rom. 4:6), but of pure grace (Eph. 2:5, 8) through faith (Mark 16:16), it is eternal (Heb. 5:9), and received by the preaching of the Gospel (Rom. 1:16), and through the Scriptures (2 Tim. 1:5). Salvation applies to both body and soul; the former, however, we still wait for (Rom. 13:11), the latter we enjoy by faith now (1 Peter 1:9).

Sanctification

This, like righteousness, may be absolute by the work of Christ (hence the word saints) (1 Cor. 1:30), or practical by the Spirit (1 Thess. 5:23). The word means set apart to God, and is equivalent generally to holiness (save such passages as John 10:36; 17:19). It is important never to confuse (as is often done) practical sanctification and divine righteousness, on the latter of which, the finished work of Christ for me, salvation depends, net on the former, which is the progressive work of the Spirit in me. Sanctification is connected with God (1 Thess. 5:23), Christ (Heb. 13:12), and the Spirit (1 Cor. 6:11).

Satan

The word means an adversary, (See 1 Peter 5) The Lord uses the word literally to mean adversary in Matt. 16:23. For the history of Satan see DEVIL.

Saviour

This is the glorious name of Christ. He has many titles; but this of JESUS, the LORD, the Saviour, is above them all. It tells of His mighty love, of His infinite sacrifice, of His perfect obedience, of His life of suffering, of His death of shame, of His glorious resurrection. In short, all His glories circle round this name (Phil. 2:10).

Schism, or Division

See SCRIPTURE.—The general name for the sacred and inspired writings known to us as the Bible. They are referred to by the Lord in Matt. 21:42; 26:54, &c., &c., and also by the Apostles, Rom. 1:2; 15:4. They are definitely said to be given by inspiration (2 Tim. 3:16), and are called the oracles of God (Rom. 3:2). They are able to make wise unto salvation (2 Tim. 3:15), and are profitable for doctrine and practice (2 Tim. 3:16, 17); they are written for our instruction (Rom. 15:4). Ignorance of them is a source of error (Matt. 22:29). We understand them by the Spirit (John 16:13; 1 Cor. 2:10-14). They are the resource in the last times (Acts 20:32). They are to be received with meekness (James 1:21) as the Word of God (1 Thess. 2:13), searched daily (Acts 17:11), laid up in the heart (Deut. 2:18), obeyed (Matt. 12:24; Luke 11:28) and used as a sword (Eph. 6:11, 17).

Sealing

This is the indwelling of the Holy Ghost who takes up His abode in every believer, whose body becomes henceforth the temple of the Holy Ghost (1 Cor. 6:19). Christ was sealed as Son of Man for His special work on earth (John 6:27). Believers are sealed (2 Cor. 1:22), after having received the gospel (Eph. 1:13), until the day of redemption (Eph. 4:30), the Spirit then becoming the earnest and pledge of the future inheritance (2 Cor. 1:22). As distinguished from quickening it only is applied to believers, whereas quickening is solely applied in Scripture to sinners, hence always preceding, and always distinct from sealing, though not necessarily distinguishable.

Seated

An expression applied to believers, found in Eph. 2:6. We are said to be seated in the heavenlies in the person of Christ, He being raised and seated (Heb. 10), and hence we as one with Him are regarded as in the same position; although looked at in another light (1 Peter 2), we are pilgrims and strangers traveling through the wilderness of this world.

Sects

The fruit of division (see Division) and schism. They are in principle a practical denial of the unity of the body, so far as its outward expression by the Church on earth. They are everywhere condemned in Scripture.

Seraphim

It differs from the cherubim in having six wings instead of four (Isa. 6:2), and in being instruments of mercy instead of judgment, like the cherubim. The four beasts in the Revelation combine the two. See CHERUBIM, FOUR BEASTS.

Serpent

Satan is called the old serpent, in allusion to the way in which he tempted Eve, and to his cunning and subtlety. Hypocrites are compared to serpents (Matt. 23:33), also to the tongue of the wicked (Psa. 140:3), also to wine (Prov. 22:31-32). Believers are, however, exhorted to be as wise as serpents and harmless as doves.

Seven

The perfect number of Scripture. It is amazing how this number abounds in Scripture in every sort of combination. Numbers have a great meaning in Scripture, and, form a most interesting study. This number is however, the most interesting of all. It may be remarked that it is the highest prime or unit number that is indivisible.

Seven Churches of Asia

These give in Rev. 2 and 3. a panoramic history of the Church of God, from the apostolic times to the Lord’s return. Thus, briefly, Ephesus represents the first departure of the Church from love to Christ, Smyrna the terrible persecutions which followed under the Roman emperors, Pergamos is the early Catholic Church, when the emperors no longer persecuted but patronized it. Thyatira, Roman Catholicism. Sardis, Protestantism, while Philadelphia and Laodicea respectively represent those that are faithful and unfaithful to Christ immediately before His return, differing from the other churches in the fact that, while they get both praise and blame, Philadelphia gets only the former, and Laodicea only the latter. It may be remarked that the four last churches are only characterized by the words, “Till I come,” showing that all four go on together until Christ’s return.

Seventh of Romans

This is an expression commonly used amongst some Christians in describing of a certain state called “being in the seventh of Romans,” and thereby meaning that the person in question, although a true believer, is undergoing much exercise of soul, in practically finding out the truth, that in him, that is in his flesh dwells no good, and in practically discovering that there is a new I according to verse 20. All go through this experience in one form or another, some slightly, others more deeply, according as they are prepared simply to rest on the work of God which tells them the truth about themselves, or are resolved to prove it by practical experience. The sense of relief is great when at last the soul discovers that the old nature is absolutely bad, but that the believer has a new one, absolutely puro and good, and the Spirit of fife within him, to strengthen him practically to walk after the dictates not of the flesh the old nature, but after those of the new. It may be remarked that this celebrated chapter does not record the experience of Paul the Apostle. The reason “I” is used may be explained from the beginning of 1 Cor. 4:6.

Seven Seals

These are better understood if we remember that bound books are unknown in Scripture, and that the seven-sealed book in Rev. 5 was really great roll fastened at intervals throughout its length with seals in such a way that only the part from the first to the second seal could be unrolled by the breaking of the first, and so on. The interpretation of the seals hardly belongs to our province. Generally, they represent the successive dealings of God In judgment with this world after the church is seen complete in heaven in ch. 4; that is after the Lord’s return, according to 1 Thess. 4, and before His coming in 1 Thess. 5

Sheep

The name given to believers as composing the flock of God, Christ being the Shepherd. Younger believers are called lambs; the place of the latter is said to be in Christ’s bosom, that of the former on His shoulder, the seat of love and strength. The sheep in Matt. 25 are those nations on earth (from among the heathens) who will have accepted the everlasting gospel preached to them (Rev. 14:7), by the Jewish messengers (Matt. 25), acceptance of whom constitutes them sheep, inasmuch as in receiving Christ’s Jewish brethren they received Christ.

Shepherd

This is one of the titles of the Lord, who is called the good Shepherd in connection with His death (John 10); the great Shepherd in connection with resurrection (Heb. 13), and the chief Shepherd in connection with His return (1 Peter 5), and with the under shepherds whom He has left to take the oversight of His flock, not to divide it up and call it theirs (1 Peter 5) Falsa shepherds are spoken of in terrible terms in Ezek. 34; Is. 56.; Jer. 1.; Zech. 11, &c.

Shoulder

The seat of strength where the names of the children of Israel were borne by the High Priest, the part of the sacrifices the priest was to eat, and the place where the Good Shepherd carries His once lost sheep.

Silver

is typical of redemption, being the redemption money of the Israelites. The words of the Lord, the tongue of the just, saints in affliction, are all compared to silver (Psa. 12:6; Prov. 10:20; Isa. 1:22; Psa. 66:10).

Sinai

The mountain from which the law was given. In Galatians it is contrasted with Mount Zion the one being typical of law and the other of grace. (See Heb. 12)

Sin

The evil principle (called also the flesh, the old man), which was acquired at the fall. It is defined as lawlessness (1 John 3:4, R.V.); in fact, the two words are interchangeable. The essential principle of sin consists in a dependent being like man casting off his allegiance to God, and acting in independence, according to his own will apart from Divine rule. The death of Christ was to put away sin from before God (Heb. 9:26); eventually when Christ reigns, the principle will tease to be active anywhere on earth although it will exist in the hearts of unregenerate men, as will be seen at the close (Rev. 20:8). In the new heaven and earth there will be no sin. This principle ever remains in the believer (1 John 1:8), although he is responsible to keep it inactive. Those that think the root is gene deceive themselves.

Sins

The fruit of sin, the root. These are all forgiven tor Christ’s sake to those that believe in Him (1 John 2:12). All have sinned, and it is because of this, and not because they have sin that they are judged. I cannot change what I am, but I am responsible not to let my evil self act. No believer need sin. He cannot eradicate the root, but he may and ought to keep it in death that it may produce no fruit (sins), and never yield any of his members to sin (Rom. 6). For I ordinarily commit sin through the medium of my body.

Singing

This is first mentioned in Scripture in connection with redemption. None but those who are redeemed can truly sing. It is characteristic of the joy of heaven, and the praises of God’s people on earth. The early Christian Church were wonderful singers: the joy of resurrection, of a new life was so fresh in their hearts that even now we can read their songs in the catacombs of Rome. Singing, as at present known, really carne in with Christianity. It was the joy of the early Christians that so amazed the heathens around them. This new burst of song amazed alike the Greek philosopher and the savage barbarian.

Six

One short of perfection, and characteristic of everything in this world; 666 is the number of “the beast” in the Revelation.

Skin

One of the three parts that was the priest’s portion of the sacrifices (see Lev. 7), the other two being the breast and the shoulder. The meaning of the two latter is quite clear, the skin probably represents the beauty of the animal. Christians, therefore, typified by the priest, enjoy the strength, the love, and the beauty of Christ as their portion.

Sleep

The term used for death (John 11) in the case of believers; death having been abolished for them by Christ even the fact of sleeping being uncertain (“We shall not all sleep,” 1 Cor. 15:51.), owing to the Lord’s return.

Sodom

Chiefly remarkable as having been the place where Lot lived after leaving Abraham, falling in spiritual power as he rose in earthly, till when he was a magistrate (Gen. 19:1) his warnings of judgments were treated as mockery (19:14), and angels preferred the wicked streets of the city to the shelter of his roof (19:2). Jerusalem] is compared to Sodom in Rev. 11:8. Wicked, though the place was, it will be better off in the Day of Judgment than where there has been the refusal of greater light, as at Capernaum (Matt. 12), and certain places at the present time.

Sojourning

This word is used as a contrast to dwelling. A sojourner is one who stays en route for a night or so, but is not a native of the place. So the Christian, a native of heaven not of earth, but sojourns hora, his dwelling place being in heaven.

Solomon

He is a type in his early history of the splendors of the reign of Christ in the millennium.

Sonship

A distinctive Christian privilege. All believers in all times are children of God, but it is reserved for Christians to become “sons” by adoption (see &c.), and to be able and entitled to cry “Abba, Father.” In an Oriental household this is more readily understood than in England; there there might be fifty children, most in the position of domestic servants, one alone being chosen as “son” and heir, so Isaac, &c. See CHILDREN.

Son of Man

It is the title by which the Lord almost always spoke of Himself, except in the Gospel of John, where characteristically enough He calls Himself more frequently simply “the Son.” He will reign in the millennium are as Son of Man, thus restoring in the person of the second man more than all that was lost by the first.

Soul

generally means the natural life of man. Beasts have souls (Gen. 1:21, 24, 30; Heb.) (that is) animal life. Man’s soul differs from theirs in being directly imparted together with His spirit by God, and hence is immortal (Psa. 16:10; Gen. 2.). The immortality of the soul we find mentioned by such a writer as Job, who was one of the earliest, and not a Jew (Job 33:28). We find him distinguishing between soul and spirit (Job 7:11, also 12:10). He speaks of all these, spirit, soul, and body (Job 10:1, 11, 12, and says in 19:26), that in his flesh he (that is the complete man, spirit, soul, and body) would see God. He points out that the body is mortal, but not the other two. The soul in Scripture departs from the body at death (Gen. 35:18), it can love (Gen. 34:3), has appetites (Lev. 7:18), lusts (Deut. 14:26), hates (2 Sam. 5:8), is troubled (Psa. 88:3), is relieved (Lam. 1:11), &c., &c. The soul thus is not the same, nor so high a part of man, as the spirit. See SPIRIT.

Sovereignity

This belongs to God, and is the correlative of responsibility (see RESPONSIBILITY). God must be sovereign, or He would not and could not be God. Man must be responsible, or he would not and could not be man, but would be on the level of a beast. These two, however, being opposing truths, either unduly pushed clashes with the other, and neither can both be satisfactorily reconciled by the human intellect, and hence have occasioned endless schools and parties. To earnest, simple souls, however, these truths present no difficulty, but to cavilers they afford a very specious ground for not accepting the gospel against which their hearts are closed, on the score of not being one of the elect, &c. (See ELECTION).

Spirit

—This is the highest pair of man. It was directly imparted by the breath of God (Gen, 2.). Like the soul, it is immortal. In Scripture it is said to be sorrowful (1 Sam. 1:15), contrite (Psa. 34:18) broken (Ps. 51:17), patient (Eccles. 7:8), haughty (Prov. 16:18), &c., &c. It is the same word that is used for the spirit of God (see SOUL).

Spirit, The

With the definite article prefixed, this word always refers to the Holy Ghost, the third person of the Trinity. He is God (Acts 5:3, 4), is eternal (Heb. 9:14), omnipresent (Ps. 139:7-13), omniscient (1 Cor. 2:10), omnipotent (Luke 1:35), is equal to, and one with the Father (Matt. 28:19; 2 Cor. 13:14), He quickens sinners so that they are born. again (John 3:5, 6; 5:21; 6:63), He seals believers (Eph. 1:13), He is the comforter (John 14:16), and abides with the saints on earth forever (John 14:16), since He descended at Pentecost (Acts 2. and John 8:39), to teach them (John 14:26), to comfort them (Acts 9:31), also to reprove the world (John 16), He appoints and sends ministers (Acts 13:2, 4), directs in preaching (Acts 16:6, 7, 10), is the source of wisdom (John 16:13; 1 Cor. 12:8). He is a person, not an influence, for He can be grieved (Eph. 4:3), vexed (Isa. 63:10), resisted (Acts 7:31), tempted (Acts 5:9), He searches all things (1 Cor. 2:10).

He is now on earth, in each individual saint, and with gathered saints, leading, directing, instructing. We cannot pray to Him as if He were in heaven, and ask for Him to be sent down. He is here, and what we have to do is not to grieve, tempt, resist, or quench Him in His actions and ministry of Christ to our souls.

Spirit of Christ

It is an expression found in 1 Peter 1:11, which means more than the Holy Ghost. It is Christ speaking, in spirit as in Psa. 22 Of course all is recorded by the Spirit 1 Pet, 3:18, 19, is a little different, here Christ is looked at (Jehovah of old) as pleading with men (whose spirits are now in prison) before the flood according to His words in Gen. 6:3.

Standing

—This is a technical word commonly used to mean the believer’s position in Christ before God as opposed to STATE (see STATE). Naturally, my standing is in the flesh (Rom. 8), and in Adam (Rom. 5), but now I am in Christ (Rom. 8:1). As to my standing I am justified, sanctified, perfect, and complete in Christ, brought into the holiest (Heb. 10), on the ground of redemption.

State

This is the practical side of the believer’s position. It is what he is in himself, not what he is before God, and the great aim of every true soul is to make his state correspond to his standing. My standing is perfect in every way, and all I have to do is to make my state correspond as far as possible. It will be noticed in every epistle that the standing of the believer is given first, before his state is touched on. Our state is based on standing, not standing on state. I cannot make myself the son of any one by acting like one; but being one (as to standing) I am to behave like one (state).

Strangers

The position of the Christian in this world in relation to what is around him just as “pilgrim” refers to what is before him, 1 Pet. 2:11. It is the fact of being a pilgrim that makes him a stranger. Christ was “a stranger here” because he was not of this world, and such should His people be also (John 17).

Stones

Believers are called living stones 1 Pet. being builded together as a spiritual house for the habitation of God (Eph. 2, 1 Pet. 2.).

Suffering for Christ

This is spoken of in 1 Peter 4 and elsewhere, and is the sure result of faithfully following Christ in this world. All suffering is by no means of this high order, though often counted so, being frequently on account of our own sin and folly or for some other reason. It is only suffering that is brought on directly from faithfulness to Christ that can be rightly so called. Such suffering is great joy.

Suffering for Righteousness' Sake

This la distinct from the former, and is spoken of in 1 Peter 3, and comes not so much directly from following Christ as front bringing in the light of God to bear on all daily transactions, and acting and living in strictest practical righteousness Such suffering is very honoring to God, though hardly, perhaps, of such a high order as the former. Still, would we had more of it amongst believers!

Sufferings, Christ's

These continued all through the life of our Lord from the hands of man urged on by Satan, but never from the hand of God, save on the cross, where He was made sin for us. To be a partaker of Christ’s sufferings (Phil. 3) is a high privilege. No sufferings from God by way of chastisement can answer to this. We cannot share Christ’s sufferings from the hand of God, because He bore them that we never might. In this He was our substitute, but in His sufferings from the hand of man and Satan He was our example, in this “we should follow His steps” (1 Peter 1).

Sun of Righteousness

The aspect of Christ on His public return to the Mount of Olives (Matt. 4). To believers He is the bright and morning star (Rev. 22) which always precedes and ushers in the sun. The use of these two Scriptural figures greatly help in distinguishing the two comings.

Superstition

is the belief of what is supposed to be supernatural, but which is untrue and unreal. It is thus contrasted with Faith which is the belief in what is supernatural, but is real and is true. To be this of course it must be found in the word of God, which is the sole authority in matters supernatural.

Surety

This means one who is taking the responsibility due to another, as in endorsing a bill of exchange, &c. Christ is thus the sinner’s surety, taking upon Himself all the responsibility of his sine, and answering to God for them all. Humanly speaking suretyship is condemned (see Prov. 11:15), but without a Divine surety we all were lost.

Tabernacle: A Tent

The first tabernacle was Moses’ own tent (Ex. 33:7), for the tabernacle proper was not yet made. The tabernacle itself was the one place of worship for the Jews, and was a pattern of things in the heavens (Heb. 9), every part of it spoke of Christ in His varied glories. Its foundations, boards, coverings, curtains, all tell us of Himself or His work. Its inner veil, between the Holy and most Holy, is Christ’s flesh (Heb. 10) The various contents are deeply instructive. The brazen altar where God and the sinner could meet in virtue of the atoning sacrifice, the laver where defilement was washed away, the Holy place, typical of heaven, containing the seven-branched candlestick—the church in testimony (Matt. 5 and Rev. 2. and 3.), the golden Cable bearing up the twelve loaves—Israel’s twelve tribes, and the golden altar of incense,—Christ through whom all our prayers and praises ascend, and lastly the most Holy now separated by no veil (it being rent from top to bottom when Christ’s flesh, which it typified, was also rent on the cross), typifying the very presence of God, containing the ark, Christ in all His perfection and the atoning blood, and into which all believers now have access (Heb. 10). The body is a tabernacle (2 Cor. 5).

Talent of Gold

A talent of gold is said to be worth £5,475, hence this fitly represents in the parable in Matt. 18:23 the difference between sins against God and against my fellow man, the former being represented by the sum of £54,750,000, the other by £3 2S. 6d.

Temple

This was first built by Solomon on Mount Moriah on the site of the threshing floor of Ornan (1 Chron. 21:28-30). It was divided like the tabernacle into Holy and most Holy. The wood, however, was generally cedar instead of shittim wood. It was several years in building and after a varied career was finally burnt and pillaged by the Babylonians (2 Kings 25:9, 13-17). Another temple was built by Ezra and Nehemiah under Cyrus, &c, (Ezra). This was repaired and greatly enlarged by Herod the Great, thus forming the third and last temple. Another will occupy the same site in the millennium, and will be constructed from the plan and descriptions given in Ezekiel, which are so exact that several models have been made by the Jews from the description, some in solid gold, there being a tradition that whoever has the most perfect modal will be selected by the Messiah as the architect of the building. Spiritually our bodies are temples of the Holy Ghost; believers corporately are builded together as an holy temple (Eph. 2). There will be no temple in the heavenly Jerusalem, which will be one distinguishing feature between it and the earthly, where we have seen there will be a glorious temple built.

Temptations

These, in Christ’s case, were always from without; in the believer’s they are from without and within. Temptations, properly so called, are distinct from trials, the latter being for our own good, and often sent by God, the former, being evil, never are (James 1:13). Temptations are resisted and overcome by the word of God. We can never be exposed to them beyond our power to resist (1 Cor. 10:13). The histories of Eve, of Joseph, of Balaam, Achan, David, Jeroboam, Peter, all afford illustrations of true temptations.

Tent

Another word for tabernacle. The body is compared to a tent (2 Cor. 5) in contrast to the building we have from God, the immortal body.

Testament, New

The history of the second man, His birth, life, death, resurrection, ascension, His people, His instructions and teachings, His corning again. We get first the life and work of Christ, then the results of that work, practically in the Acts, doctrinally in the epistles, and lastly the future unfolded, with the Lord’s return. Thus, in brief, the Old Testament is man’s ruin, the New, God’s remedy; the Old—condemnation, the New—salvation; the Old— “as in Adam all die;” the New—“even so in Christ shall all be made alive.” It has been well said, “In the Old Testament the New lies hidden; in the New Testament the Old lies open.”

Testament, Old

—The history of the first man and God’s dealings with him generally, and particularly in the actions of the Jews, who were taken as a sample of the whole, and after all God’s training and care (Isa. 5) crucified His Son. Man is here tried in innocence, in sin apart from law, under law, under law and grace, and everywhere fails. The Old Testament contains also the lives of the saints of old, and is fan of illustrations of Christian truths, being in this aspect a series of companion pictures to the New. It contains, too, a large body of prophecies, all relating to the Jews, very many yet unfulfilled, but which will be of intense interest, when the time comes, to the people for whom they were written.

Testimony

is the same as witness. “The testimony” is often used in a very technical way to mean the special truth given by God specially at any given time, and which is to be witnessed for by His people. Thus “the present testimony” may be said to be the fact of Christ being raised and glorified, the Holy Ghost given, the one body formed, and the Lord’s return.

Thanksgiving

forms one part of praise, and consists in gratefully acknowledging all God has done for me. Worship rises higher than this, though both may be called praise (See WORSHIP, PRAISE).

Tithes

The tenth of all they possessed given by the Jews to God by Divine command. The reason why Christians are no longer commanded to give a tenth is because all they have belongs to God. It is well, however, to hold this truth practically, for it is to be feared that many Christians fall short even of the Jewish standard of one-tenth. If we are not under law, but under grace, it is not that we should tender less to God under the latter than the former, but more.

Tongue

See James 3. Peter sinned with his tongue it is therefore remarkable that when he points out the life of the Lord as a pattern for us, he confines his illustrations by the way the Lord used His tongue (1 Peter 2). The tongue is so deceitful that it is actually put in contrast with truth (1 John 3:18).

Tongues

One of the temporary signs or gifts in the early church (1 Cor. 14) testifying by its evidently miraculous power to its Divine origin. This gift consisted in speaking fluently in a foreign tongue (not in no language at all, as is sometimes thought). Prophesying, or speaking by the Power of God to the conscience is put as a higher gift.

Tradition

This was very plentiful among the Jews, the written law being supplemented by the oral (or spoken) law, which consisted in the tradition of the elders handed down from generation to generation. It often made the word of God void by limiting it or adding to it. This the Lord pointed out again and again Matt. 15, Mark 7). It is to be feared that even now tradition and the law of precedent has not wholly ceased to govern and guide the church of God, instead of the word alone.

Transgression

The breaking of law; where there is no law, there is no transgression (Rom. 6, and 1 John 3). Sin, therefore, is not “the transgression of the law” (1 John 3:4), but “lawlessness” (R.V.). Sin existed long before the law was given, but transgression carne in with law.

Tree of Life

This was seen in Eden, but was not touched or eaten. In the millennium it will reappear (a type of the fruitfulness of Christ), its fruit figuratively being for the inhabitants of the heavenly Jerusalem, its leaves for the healing of the nations on earth (Rev. 22). Knowledge is said to be a tree of life.

Tribes, The Twelve

Easy though it may appear to enumerate these, the way the number twelve is preserved constantly varies, from the fact that Joseph is divided into two—Ephraim and Manasseh, thus making thirteen. To counterbalance this, Levi was given to the Lord, and had no territorial possessions except forty-eight cities. Still it is sometimes enumerated and some other left out. The remnant of two of the tribes only were left in the land at the time of the Lord, ten having been carried away entirely; and probably exist as some obscure people somewhere in small numbers, which will rapidly increase before they return to their own land at the beginning of the millennium. These ten tribes, having had no share in crucifying Christ, will not suffer under the reign of Antichrist. It is remarkable to see the faith of James in writing to the whole twelve tribes at a time when even the two were almost gone. So Elijah also builds his altar on. Mount Carmel with twelve stones.

Truth

may be defined as light brought in contrast with error. Christ, who was ever Light, became the truth in connection with this world. Truth, or the truth, is, however, technically used to mean Christian doctrine. In 2 John, &c., we find it thus used.

Trinity

Short for tri-unity, or three in one, and refers to the revelation of God peculiar to Christianity, (being never clearly revealed till Christ carne), of Father, Son, and Holy Ghost. Looked at generally, it may be said that it is God the Father who wills, the Son who carries out the will by the agency of the Spirit; but all are one God, though thus known not only in three characters, but in three persons. The Son alone has a body, God the Father, and the Holy Ghost are spirit.

Tribulation, the

— Tribulation generally means simply trial, but the tribulation refers to the tremendous persecution under Antichrist, through which the Jewish remnant will have to pass after the church is gone. So fearful will it be, that the days of it will be shortened. Full directions are given to the Jews how to act during that time by the Lord in Matt. 24, &c,

Two or Three

An expression taken from Matt. 23:18, where the Lord’s presence is promised to two or three gathered to His name. The small number doubtless refers to times when no more than this can be found thus to assemble together; to such this promise is very precious, giving as it does to those thus assembled all the power of the assembly (1 Con, 5.). The name spoken of doubtless refers to Matt. 16, when Jesus expressly takes the name of Christ no longer as the Jewish Messiah, but as the foundation of the church He was about to build, and which is referred to in chap. 18.

Twelve

This number is thought to mean earthly perfection. Ingenious people have thought it is therefore a combination of seven (Divine perfection), and &e (human weakness?).

Types

These are Old Testament figures of New Testament realities. Generally they are of Christ and His work. They need great care in interpretation. One rule is of especial value, and that is, “never to found a doctrine on a type.”

Unbelief

The besetting sin of man, from the simple fact that mistrust of God’s word was the first evil seed sown in man’s heart by the enemy in Eden, and it has flourished ever since. Indeed, so remarkable is man’s mistrust of God, that He has had to send His Holy Spirit down to cause men to believe that which He has written, and thus the fact of believing God is a proof of the divine work, of eternal life. Unbelief is common amongst believers, that is to say, many have trust in God concerning their soul’s salvation, but in very little else. This is most dishonoring to God, and must greatly grieve the Lord, even as the unbelief of his brethren right down to the very end grieved the tender heart of Joseph of old (Gen. 1.)

Unity of the Spirit

is a Scriptural expression (Eph. 4), and signifies the unity the Spirit forms in baptizing every believer with Christ’s body. This unity cannot actually be broken, but it may be practically denied through failing to keep it in the uniting bond of peace. All general outward manifestation of it has long since disappeared, and sects and human systems have taken its place.

Unity of the Body

This is a scriptural thought, but not a scriptural expression. It is the work of the Spirit.

Union

Union means the uniting of two, but not necessarily forming them into one, or a unity. There is thus union between the persons in a family, but they do not form one person. Union may form a unity, as in the union of Christ and the Church.

Unleavened Bread

That which is to characterize the believer’s life (1 Cor.>d 10), that is, sincerity and truth, free from the leaven of malice and wickedness. Unleavened bread is always a type of purity; hence, when the Church is prefigured at the Feast of Pentecost (Lev. 23) it is with leavened loaves, because the individuals com, posing it contain evil.

Veil, The Rent

The flesh of Christ figuratively, as rent in death; literally, the curiously wrought linen veil between the Holy and Holy of holies rent from top to bottom (showing it to be the work of God, with man), at the crucifixion.

Veil, Inside the

means in the Holy of holies (Heb. 13) This is the believer’s present place of worship (Heb. 10), all barriers to the Divine presence being done away Christ. Having thus Christ’s place in acceptance before God, we also share His place of rejection on earth. Hence “inside the veil” goes with “outside the camp,” the former our place of worship in heaven, the latter our place of service on earth.

Vine

This was originally used as a type of the Jewish people, but on their failure (Isa. 5), the Lord applies the figure to Himself (John 15), those who attach themselves to Him on earth by profession being the branches, the proof of Divine life not being shown in their being branches, but in their bearing fruit.

Walk

This word means the whole tenor of life of a Christian. It is to be worthy of God (1 Thess. 2:12), worthy of the Lord (Col. 1:10), in the Spirit (Gal. 5:25), in newness of life (Rom. 6:4), worthy of our vocation (Eph. 4:1), as children of light (Eph. 5:8), honestly, circumspectly, &c.

Warfare

The Christian conflict the believer has to maintain against Satan according to Eph. 6 Observe the Christian is not called upon to war against the world, he is crucified to it, neither is he to war against his own evil nature, but to reckon it dead (Rom. 6) His warfare is defensive and aggressive; he holds fast what he has against all the assaults of the enemy, and attacks the powers of wickedness and darkness wherever he finds them.

Water of Life

is Christ (Rev. 22), and is freely offered to “whosoever”. “Living water” is the Holy Ghost (John 8). “Water” by itself means the Word of God (1 Peter 2), it is also a type of death in baptism.

Watching

The attitude of the Christian, looking out for the Lord’s return. We also watch against the enemy. “Watch and pray.”

Weeks, Seventy

These are found in Dan. 9:24, and show in years, instead of days, the duration of time that would elapse ere the transgressions and sins of God’s ancient people should finally be made an end of. This we know will happen when they shall look upon Him whom they have pierced, and mourn at the Lord’s return. Inasmuch as seventy weeks only amount to 490 years, and as over 2,000 have elapsed since the prophecy, some explanation is necessary. This is found in the fact that this prophecy is distinctly Jewish, and solely refers to God’s ancient people. We find in ver. 25 that this period is sub-divided into seven weeks, sixty-two weeks and one week, also that the street and wall should be built in “strait of time,” or in the seven weeks, and that then, after sixty-two weeks, Messiah should be cut off, the end of the sixty-ninth week being marked by the advent of Messiah the Prince. This event probably took place on the day of Christ’s entry into Jerusalem, when the Lord said, “If thou hadst known, oven in this thy day.” It is also found, by accurate calculation, that the sixty-ninth week expired on this very day. Shortly after this, according to ver. 26, Messiah was cut off, but not for Himself. Since that time, Israel has been Loammi, “not my people,” and has been scattered and rejected. Time with the Jews, therefore, is not now counted, God being engaged in calling a heavenly people out of the world to form a bride for Christ. When this is completed, and the Lord has come and fetched His people away to be with Himself, then, and not till then, Daniel’s last week will run its course under the fearful reign of Anti-Christ.

Week, The Last

This refers to the seventieth, and only unfulfilled, week of Daniel’s prophecy. It is divided into two halves, the division being marked by Antichrist throwing off the mask of deceit, and beginning the fearful persecution of the saints for three and a half years, marked by the slaying of the two witnesses at the commencement (Rev. 14). At the close of this period Christ will publicly return to the Mount of Olives, and destroy the Man of Sin with the brightness of His coming (2 Thess. 2).

Witness

One who stands by God’s truth, and holds it fast at all costs. In all ages God has had His witnesses, many of whom have been faithful unto death. It is of great importance in observing in 2 Tim. 4:7 the three-fold division of the Christian’s life into walk, warfare, and witness, to observe that the third has just as great place as the other two. If Paul fights as a soldier, if he finishes his course, he also keeps the faith, and it is just as much to the glory of God to be a faithful witness as to an earnest worker or a hardy warrior.

Wilderness

This is literally the desert between Egypt and Canaan, traversed by the children of Israel in their wanderings. Figuratively it is this world, through which the believer is called to pass as a pilgrim and a stranger on his way to heaven. The history of the journeyings of the children of Israel thus becomes of special interest; indeed it was expressly recorded for our instruction (1 Cor. 10).

Wisdom

Christ is wisdom (Prov. 8), and He is made unto us “wisdom” (1 Cor. 1). The way to become vise is to become a fool, divine wisdom having nothing in common with human wisdom, the one being imparted by the Spirit, the other acquired by the cultivation and exercise of the natural facilities.

Word of God

A common and beautiful name for the Scriptures, which are God-breathed (2 Tim. 3:16,) and described as proceeding out of God’s mouth (Matt. 4:4). Christ is the living Word of God (1 John 1), of whom all the written Word speaks. He who would understand the written Word must know the living Word, and he that would know the living Word must study the written Word. The two go together, and the only way to avoid error is to hold fast both.

Works

The Christian is created unto good works, but he can only do them by receiving a full and free salvation without works. Justification is by faith alone, But not, as has been well said, by faith which is alone; because, although to believe God is eternal life, the evidence to men, not to ourselves or God, that we lave thus truly believed, is in our good works. Hence the apparent contradiction between James 2 and Rom. 4, the former insisting on works, because treating of justification before man, the latter on faith, treating of justification before God. The difference between legal and Christian “good works” is that the former were to merit life, the latter a proof that we have it, never a means of obtaining it.

World

This may be taken in two senses, as meaning the earth and nature, or as meaning the inhabitants of the earth; and hence more limited since the fashions and customs of civilization. In Scripture, wherever the word is used to mean the inhabitants of the earth, the meaning invariably is evil, as John 7:7, 16:20, &c. Sometimes it is spoken of as the object of God’s love, sometimes of His judgment (1 John 4:14; 1 Cor. 11:32). Of this world, not of nature, Satan is the god and prince, and all of it are his subjects. Believers are not of this world, although in it (as a sphere). This world, as such, will never be improved, and such is not the object of Christianity; on the contrary God is calling a people for Himself out of it. The believer is looked as crucified to the world (Gel. 6.), he is not to love it, for the love of the Father and of the world cannot go together. In all this, however, it must be clearly under stood that it is man’s world, and not God’s earth that is referred to. Some, from not seeing this, have wrongly considered that to love the works of God in nature is to love the world.

Worldly

Following the fashions and pleasures of this world, and thus living for self and for appearances, instead of for eternity and Christ. Those who thus live are enemies of the Cross of Christ (Phil. 3:18). He died to deliver us, not only from coming judgment, but from the present evil world.

Worship

This consists in praising and adoring God for what He is, as revealed to us in Christ. Christian worship, in contrast to Jewish, is in spirit, not in outward ritual, and in truth. Worship consists in an outflow from the heart, and hence is in contrast with teaching which consists in receiving truth into the heart. The one is giving, the other getting. Hearing discourses, therefore, however good, cannot properly be called worship. The Lord’s Supper is a very fitting occasion, though not the only one, for worship. All worship is rendered to God by saints whose position is in the holiest (Heb. 10), and as acceptable to God by Christ.

Wrath

The anger of God against sin. This has all been borne by Christ for us, so that nothing remains for us but love. A fearful looking for of fiery indignation, however, remains for those who obey not the Gospel, the thought of which should mole us very earnest to rescue all within our reach from it. The wrath of God is said even now to rest (John 3) on all who do not believe in the Lord Jesus Christ.

Preface

This little work is a collection of some of the more common Bible words and phrases, with an attempt to give very briefly their true Scriptural meaning. The wonderful stimulus that has been given of late years through so many channels of Bible reading and research has naturally led to a constant use of such words, unfortunately, too often, with anything but a clear perception of their meaning. Different communities, moreover, have at all times had their peculiar religious phrases, generally used in a conventional manner, and bearing a particular meaning, often quite at variance with their true Scriptural usage.

Besides the above, there are Christians who are constantly in the habit of using what we may term, without using the word in any offensive sense, hackneyed phrases, often without any meaning at all. The object of this book is, in view of this, to endeavor to lead to a more true and sound usage of Scriptural language. The list given is by no means exhaustive, and the definitions will, we fear, often appear defective to the critical reader. From such we would request as a favor that they would send suggestions of any better and more truly Scriptural definitions; and we would also request all our readers to furnish lists of any words or phrases that might be usefully defined, and that we have omitted.

If, however, in spite of its many imperfections, the present volume should lead our readers to a more intelligent and Scriptural use of the religious words and phrases they employ, we shall be amply rewarded, for we are convinced that no small amount of harm flows from a wrong usage of Biblical words, and that Scripture misapplied is a most fertile source of error.

A. T. S.

Adoption

The word occurs in Rom. 8:15, 23; 9:4; Gal. 4:5; Eph. 1:5, only—SONSHIP, or the PLACE OF A SON. This word is once collectively applied to Israel, Rom. 9:4 (comp. Hos. 11:1); individually, and as a present title, it is solely applied to Christians. In the future it belongs to all children of the resurrection (Luke 20:36). The word implies marked love and preference. It is connected with the possession of the Holy Ghost, and is enjoyed by faith now, though the display of it is future. It is a privilege beyond that of “children,” which belongs to all saints, and is a question of the new birth, whereas “adoption” is only spoken of after the cross and the descent of the Holy Ghost. Thus an Old Testament saint was born again (John 3:10); a Christian in addition has the place of a son. In the East many are children who are not sons. Keturah’s family were Abraham’s children, but Isaac alone was his son.