Bible Handbook: New Testament

We desire, in the following pages, under the guidance of the Holy Spirit, to gather together some of the many things that throw light upon the various writings which form the Book commonly called the New Testament.

We are not aware that God Himself gave the book this title, though we doubt not He guided those who first collected the sacred writings to place them in the order in which we now find them, and also over-ruled the selection of a title for the collected books.

While there was only the Old Testament writings it was not needful to call them old; but when a new dispensation was brought in, with scriptures belonging thereto, it was necessary (while calling the whole collection the Bible—The Book) to distinguish between the writings belonging to the old order of things, and those belonging to the new order.

It is important to see that the latter is not merely a continuance of what had existed before, though all had surely come from God. Many passages of scripture clearly point out the difference, such as "The law was given by Moses, but grace and truth came by Jesus Christ." (John 1:7.) "Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John." (Matt. 11:11-13.) "Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved." (Matt. 9:17.) In the first and second epistles of John that which Christ introduced is again and again called " the beginning," surely signifying the beginning of Christianity.

It is therefore quite right and becoming that the inspired writings which unfold Christianity should be collected together, and have a distinguishing title such as, in the providence of God, has been given to them in the familiar but hallowed title of "The New Testament." The Christian may regard it as his Father's "will."

The New Testament has also come to us in some respects in a new way, though all scripture is equally inspired and authoritative. Thus we read, " God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his SON " (Heb. 1:1, 2)we have therein the very words of the Lord Jesus, when as a man He walked among men. We know also that the Old Testament prophets were used to communicate what, at times at least, they did not understand (1 Peter 1:10-12); whereas the apostle Paul was able to say, " Now we have received, not the spirit of the world, but the spirit which is of God: that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." (1 Cor. 2:12,13.)

The New Testament naturally divides itself into four sections. 1, The four Gospels; 2, The Acts of the

Apostles; 3, The twenty-one Epistles; 4, The Revelation. A brief summary of its contents may be given thus:

1. God reveals Himself especially as Light and Love. In the birth of the Lord Jesus we have " God manifest in the flesh." In His going about healing their diseases and feeding the hungry, He fulfilled the prophecies that spoke of Israel's Messiah. (Isa. 53:4; Psa. 132:15.) His rejection and death, though accomplished by the hatred of man, was the means ordained by God to atone for sin, and lay the foundation for all God's purposes of blessing. He arose from among the dead, and ascended to heaven (Acts 2:23,24.) In the death of Christ the power of Satan was annulled, according to the word uttered in the garden of Eden (Gen. 3:15); the total ruin of man in the flesh was brought to light, the first man being set aside in judgment, and the second Man, Head of the new creation, exalted. The death and resurrection of Christ is the key-note of the gospel proclaimed throughout the wide world.

2. The descent of the Holy Spirit as a person (in distinction from His being with the Old Testament saints to indwell believers (John 7:39), and by whom they are " builded together for an habitation of God " (Eph. 2:22), so that now the saints are the temple of God, in contrast to the temple built by Solomon. By the descent of the Holy Spirit the saints are also formed into the one body, of which Christ is the Head in heaven. (1 Cor. 12:12,13.) The presence of the Holy Spirit is to the world a demonstration of sin, of righteousness, and of judgment. (John 16:8-11.)

3. The existence of the church, which commenced at Pentecost, as a practical union of believers. (Acts 2:44-47.) Also the spread of the gospel, first at Jerusalem, when about three thousand were converted; then to the Samaritans and Gentiles (Acts 8:25;10), and proclaimed "everywhere" by those who were scattered abroad by the persecution. (Acts 8:4.)

4. The conversion and apostleship of Paul, to whom was revealed the doctrine of the church—a mystery hid until then—and who was led to speak of the gospel he proclaimed as "my gospel:" it was the gospel of the glory of Christ.

5. The doctrines of Christianity as given in the Epistles of Paul, John, and Jude, giving God's plan of salvation how a guilty man can be just before God. They detail the gifts in the church, and the order of an assembly. They also speak of the false prophets that were already associated with the church; and foretold the coming of the Antichrist, and the judgments that should fall upon apostate christendom; but setting before the Christian the bright hope of the coming of the Lord.

6. The Epistles addressed to believing Jews, which place, in strong contrast, the one sacrifice of Christ with the many sacrifices under the law, and the eternal blessings of Christianity with the temporal blessings under Judaism. They also enforce the practical side of Christianity.

7. The Revelation, which speaks of the things that then existed in the addresses to the seven churches, though they also bear a historical application to the church as long as it is on earth. Then it speaks of the things that shall be after the church is seen in heaven, with the judgments that will fall upon apostate christendom and on the world, Satan bound, and Christ reigning King of kings and Lord of lords, with many collateral subjects, ending with the present bright hope of the saints, the speedy return of the Lord Jesus.

A five-fold division of the New Testament has also been pointed out, answering in character to the five books of Moses: namely:—

We hope to see many of the beauties of each of the Gospels, of the Epistles and of the Revelation when we come to consider them somewhat in detail.

The more the Bible, as a whole, is studied, the more it is seen to be the handiwork of the Spirit of God. Penned as it was by so many different writers, with varying characters of mind, during a period of some thousands of years, and yet to see the supernatural network entwining and enveloping the whole, stamps upon it its true character—THE WORD OF GOD. It carries its own authority with it. It commands the conscience of all readers, and works effectually in all who bow to it.

The spiritual mind apprehends the completeness of the whole. Were any part taken away the void would be felt. There is no superfluity, and there is nothing lacking.

May God vouchsafe to guide us in our studies, prevent anything erroneous being herein stated, and bless this feeble endeavor to help in the study of His inspired word; and to Him be all the glory.

Historical Connection of the Old Testament With the New

Judæa Under the Persian and Greek Empires.

The Old Testament history ends with the reformation by Nehemiah, about 442 B.C. (Neh. 13:6-31) Malachi gives the moral condition of the people who had returned from captivity. His prophecy shows their gross indifference as to the service of God: also their offenses against Jehovah. The priests had fallen as well as the people, and obeyed not God. But Jehovah (Jesus) was coming.

God has not left us entirely ignorant of what would happen in the meantime; for in the prophet Daniel we find certain indications as to the nations that would follow the kingdom of Nebuchadnezzar. This king had been taken up by God as His instrument to carry out His purposes. Daniel said to him, "Thou, O king, art a king of kings; for the God of heaven hath given thee a kingdom, power and strength and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all." (Dan. 2:37,38.)

Daniel has told us what kingdoms would follow until the Lord Himself would become man to redeem His people, though his prophecies also go far beyond this into the future. In looking at these succeeding nations we shall also see somewhat of the history of the Jews until the time of Herod, when the New Testament again takes up their history.

In B.C. 539 Babylon was taken by Cyrus the Persian, and Belshazzar slain (Dan. 5:30,31; Isa. 45:1; Jer. 51: 31-39, 57.) This led to the setting up of the second great Gentile power named by Daniel.

The Old Testament history ends while this Medo-Persian kingdom was in power. After Artaxerxes Longimanus (who had commissioned Nehemiah to rebuild Jerusalem), Xerxes II, and then Sogdianus reigned for a short time each, and these were succeeded by Darius (II.) Nothus (B.C. 424), who was Darius the Persian of Nehemiah 12:22

Artaxerxes (II.) Mnemon succeeded (B.C. 405), and Judaea appears to have been made a province of Syria about this time. About B.C. 366 the high priest Johanan (or Jonathan, or John) fearing that Bagoses, the Persian governor, was intending to make his brother Jeshua (or Joshua, or Jesus) high priest, slew him in the inner court of the temple. Bagoses came to Jerusalem to inquire into the matter, and desired to see the place where Jeshua had been slain. But this was opposed as sacrilege, when he exclaimed, "What! am I not more pure than the dead carcass of him whom ye have slain in the temple?" And then he entered. In punishment for the murder he inflicted a fine of 50 shekels on every lamb offered in sacrifice.

About B.C. 350 Johanan, high priest, died, after holding the office thirty-two years. He was succeeded by his son Jaddua, who officiated twenty years.

The kingdom of Persia was approaching its end. Alexander the Great ascended the throne of Macedon (B.C. 336), and was appointed general of the Greek forces in war against the Persians. In B.C. 334 Alexander passed the Hellespont into Asia with the small army of thirty thousand foot and five thousand horse. He defeated the army of Darius at the river Granicus, and became master of the whole of Asia Minor.

Preparations were made for the next year. Darius, with 600,000 men, advanced to meet Alexander, but was totally defeated, and had to flee for his life. All Syria and Phenicia became subject to Alexander. Tire stood out long, but was at length subdued, and two thousand of the inhabitants were crucified.

While the siege of Tire lasted, Alexander demanded the surrender of Jerusalem; but Jaddua refused, saying he was subject to the Persians. After taking Gaza, Alexander marched against Jerusalem. Jaddua, the high priest, offered sacrifices and prayers for divine protection. In a dream or vision it was communicated to him that he should adorn the city with garlands, open the gates, and go out to meet the conqueror. He obeyed the intimation, and in his priestly robes, with the other priests, and a numerous body of the people dressed in white, he went out of the city and marched in procession to a place named Sapha. As soon as Alexander approached the high priest, he was struck with awe at the sight, and saluted him with veneration, to the great surprise of his officers. One Parmenio asked the reason of it. He replied that he did not pay adoration to the priests, but to the God of the priests. And then related that when in Macedonia he had seen the very person and dress of the priest in a dream, and had been directed to pass boldly into Asia, and that God would be his guide.

He embraced Jaddua, entered Jerusalem, and offered sacrifices. The high priest then showed him the prophecies of Daniel which had foretold that a king of Grecia should conquer Persia. Alexander was the he-goat of Dan. 8:21. See also Dan. 11:3. He granted them freedom as to their laws and religion, and an exemption every Sabbatical year from tribute.

In B.C. 331 Darius had succeeded in raising another immense army, but was again totally defeated by Alexander, and was obliged to flee for his life. He was after-wards assassinated by Bessus, one of his own governors. Thus was the Persian kingdom brought to an end by the death of their last king.

Alexander carried on his conquests from the Euphrates to the Indus, and from the Caspian Sea to the Arabian Sea.

In B.C. 324 he retired to Babylon, and spent much time in repose and luxury. He then desired to rebuild the temple of Belus, which Xerxes had destroyed; and the work was begun, but its progress being slow, he commanded ten thousand of his soldiers to help in the work. Among his soldiers were many Jews, and these could not be induced to build an idolatrous temple. Many were severely punished, but they would not yield, and at length Alexander commended them for their constancy and dismissed them to their homes.

Excessive drinking was one of Alexander's besetting sins: he had on some occasions, when intoxicated, ordered the death of some of his friends, which when sober he had deeply lamented. Still he did not relinquish his propensity, and at length drank himself into a fever, and died, B.C. 323.

Thus perished this great conqueror—great in his victories, and great in his sins and his cruelties, his idolatrous pride, and his shame.

The Successors of Alexander the Great.

According to the prophecy of Dan. 8:8, when the great horn was broken there arose "four notable ones toward the four winds of heaven." See also Dan. 11:4. The various countries were under governors, but four of Alexander's generals eventually divided the kingdom between them, after many changes: Cassander, in Macedonia and Greece; Lysimachus, in Thrace, Bithynia, &c.; Seleucus Nicator in Syria, Armenia, and other eastern countries; and Ptolemy, son of Lagus, in Egypt, Cyrene, &c.; but many changes followed.

Palestine, Phenicia, &c., were allotted to Laomedon, one of Alexander's generals, hut Ptolemy wrested them out of his hands. The Jews, however, under Onias, high priest, refused to own Ptolemy because of their oath to Laomedon. Ptolemy in invading Palestine (B.C. 320) took Jerusalem, and carried captive 100,000 Jews to Egypt; he used them kindly, and placed some in offices of trust, because of their faithfulness to their former master. The era of the Ptolemies began B.C. 320.

The generals were always plotting one against another. Antigonus became master of all Asia. This raised the jealousy of the others, and war being inevitable, Antigonus entered Palestine, B.C. 314; but he could not retain possession: it was again taken by Ptolemy in B.C. 312, but not long after became again subject to Antigonus.

Because of the successes of Antigonus, Seleucus had fled to Egypt, and by an army supplied by Ptolemy he conquered Babylon. Here he recovered his children, &c., whom Antigonus had shut up in prison. This was B.C. 312, and at this date the Era of the Seleucidæ began. This date of reckoning was much used by Christians, Jews, and Mahometans. The Jews called it the "Era of Contracts," because they were obliged to use it for all their contracts; and they got so used to it that they continued to reckon from that date till some thousand years into the Christian era. Afterward they dated from the creation of the world, as they did not own Christ as Lord.

Palestine was held by Antigonus until his defeat and death by the united forces of Ptolemy, Cassander, Lysimachus, and Seleucus, B.C. 301. It was now assigned to Ptolemy, along with Egypt, Libya, and Arabia.

In B C. 300 Onias the high priest died, and was succeeded by his son Simon, who for his integrity was called the Pious. He is said to have completed the canon of the Old Testament by adding the books written after Ezra had collected the sacred books.

After the defeat of Antigonus, Seleucus seized upper Syria, and built there the city of Antioch, which became the seat of the government for the Syrian kings, and where afterward resided the Roman governors. It became a noted place in church history. It was named Antioch after his father Antiochus.

Seleucus also built other cities, and gave them the same name; one of which is called in scripture Antioch of Pisidia.

He built also Seleucia on the Tigris, about forty miles north-east of Babylon. He gave this city many privileges, and on this account, and because the country of Babylon was often under water (caused by the banks of the Euphrates having been broken down) people flocked to the new city, and Babylon became quite deserted, and the city itself a desolation. It retained its walls for centuries, and wild animals for the chase were confined there by the kings of Persia. In the twelfth century, Benjamin, a Jew, said people were afraid to go near the place because of the many serpents and scorpions. This recalls the prophecy of Isaiah, "And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her days shall not be prolonged." (Isa. 13:19-22.)

Later writers, in speaking of Babylon, says Prideaux, often refer, not to old Babylon, but to Seleucia, which (to distinguish it from other places of the same name) was called Seleucia Babylonia, and eventually Babylonia or Babylon. This city also afterward became a desolation, and long after (A.D. 762) Bagdad was built on or near its site.

Ptolemy (II.) Philadelphus succeeded his father in Egypt (B.C. 285). In his reign the Old Testament was translated into Greek. There was a famous library in Egypt, and this translation is supposed to have been made for the king to add to his library. It is commonly called the Septuagint, because an account given by Aristeas says that the high priest of Jerusalem sent six learned men from each of the twelve tribes into Egypt to translate it, making really seventy-two. But little credit is now given to the story of Aristeas.

It is certain that the Hebrew Old Testament was translated into Greek before the time of our Lord, for He quoted it, and the writers of the New Testament also. There were many Jews living in Alexandria, who understood the Greek language, so that, apart from the king desiring a copy of it for his library, it is not surprising that they should have made the translation.

It was used and valued by the Jews for a long time, but when the Christians appealed to it when proving that Jesus was the true Messiah, they abandoned it for the Hebrew.

In B.C. 280 Antiochus (I.) Soter succeeded Seleucus in Syria, and reigned nineteen years. In B.C. 261 Antiochus (II.) Theos succeeded. He came from a bad stock, for Antiochus Soter had married his father's wife while his father was living; and this Antiochus II. was their son: and was called Theos, that is, divine! Berosus, the Babylonian historian, lived about this time.

Ptolemy and Antiochus were at war, but peace was restored on the conditions that Antiochus should put away his wife Laodice (his sister by the same father) and should marry Berenice, daughter of Ptolemy Philadelphus.

This was foretold in Dan. 11:6, which refers to Ptolemy king of the south, and Antiochus king of the north. The four kingdoms which succeeded that of Alexander the Great had now merged into two: the north and the south. Ptolemy had Egypt, Libya, Cyrene, Arabia, Palestine, Cœlesyria, most of the maritime provinces of Asia Minor, &c. Antiochus had all the countries east from Mount Taurus to the River Indus, and several of the provinces of Asia Minor, also from Mount Taurus to the Ægean Sea.

In B.C. 247 Ptolemy Philadelphus died, and his son Ptolemy (III.) Euergetes succeeded him.

When Antiochus heard of the death of Ptolemy, he put away Berenice, and took again Laodice and her children. But that woman, knowing the fickleness of the king, and fearing that he would again alter his mind, and remove her and her children, caused him to be poisoned, but kept his death a secret, declaring he was sick. She then forged letters appointing her eldest son as king. When the death of the king was known, her son Seleucus (II.) Callinicus was acknowledged king.

Laodice concluded that to make the possession sure, Berenice and her son also must be put to death. Berenice being aware of this fled to Daphne, and concealed herself and her son in an asylum. But Laodice had accomplices there, and both were murdered. This also was foretold by Daniel, " She [Berenice] shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times." (Dan. 11:6.)

Ptolemy Euergetes had hastened to save Berenice, but did not arrive in time. He made war against Seleucus, was victorious, and carried to Egypt great spoil and many of the Egyptian gods that had been carried away, which greatly endeared him to the Egyptians. His victorious enterprise is also named in Dan. 11:7-9. He is there described as one "out of the branch of her roots." Ptolemy Euergetes was brother to Berenice.

In B.C. 222 Ptolemy Euergetes died, and was succeeded by his son Ptolemy (IV.) Philopator, a profligate young prince. According to Dan. 11 There were constant wars between the king of the north and the king of the south, with varied success.

In B.C. 217 Ptolemy marched into Syria with a large army to meet Antiochus the Great (who had succeeded Seleucus (III.) Ceraunus) who also had a great army. The latter was defeated. Ptolemy visited Palestine and Jerusalem, and offered sacrifices to the God of Israel. He had a great desire to enter the holy of holies, but Simon, son of the second Onias, high priest, opposed him, telling him that only the high priest could enter that sacred place, and he only once a year. The king still persisting in his desire, there was a great commotion in the city; but on his pressing his way towards the holy place he was seized with such fear and terror that he was carried out half dead. He left the city in anger, and on reaching Alexandria he persecuted the Jews in that city They also suffered much from the frequent wars between the kings of the north and the kings of the south, at times not knowing whom to obey. The Samaritans also greatly annoyed them, even capturing some and selling them as slaves, for which no redress could be obtained.

In B.C. 205 Ptolemy died, mainly through his intemperance and debauchery: his son Ptolemy (V.) Epiphanes succeeded him at the age of five years. Antiochus seized the opportunity of the minority of the king to regain CœleSyria and Palestine. He also joined with Philip of Macedonia to seize other parts of the dominions of Ptolemy. But the Roman Empire was now growing in power; and the rulers of Egypt appealed to Rome for protection, offering the guardianship of the infant king.

Rome, seeing that this would enlarge its sphere of action, accepted the offer, and sent embassies to Antiochus and to Philip informing them that Egypt was now under the protection of Rome, and that war would be proclaimed against them if they attacked the dominions of Ptolemy.

During the absence of Antiochus in Lesser Asia, an army was sent from Egypt under Scopas, and Palestine again passed into the hands of the king of Egypt, and a garrison was placed in Jerusalem. But on the return of Antiochus he once more became master of Palestine. Thus Jerusalem often changed its masters.

Scopas had oppressed the Jews, and seized whatever he could, so they were glad of the coming of Antiochus, went out in procession to meet him, and entertained him and his officers.

Antiochus having found that the Jews in Babylonia and Mesopotamia supported his dominion, he removed many of them at his own expense into Asia Minor, where he was desirous of gaining a firmer footing. This has been supposed to have been the reason why so many Jews were found in those parts in the time of our Lord and His apostles.

While Antiochus was thus desirous of extending his kingdom in the west, he was anxious that during his absence Palestine should not be again seized by the armies of Egypt, and proposed that the young king Ptolemy should marry his daughter Cleopatra as soon as they were of suitable age. This arrangement was accepted by Ptolemy.

This is no doubt referred to in the prophecy of Dan. 11:17: "And he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither he for him." Antiochus in going to the west, soon came into collision with the Romans, who having conquered Philip of Macedon, were not willing that Antiochus should extend his kingdom in that direction.

Antiochus took many maritime towns according to Dan. 11:18; but after many encounters, he sued for peace, and it was agreed that he should quit all Asia on that side of Mount Taurus, give up his elephants and ships of war, and pay 15,000 Euboic talents, three thousand on the ratification of the treaty, and a thousand per year for twelve years. The "prince for his own behalf" (Dan. 11:18) may be the Roman consul L. Scipio Asiaticus, who would perhaps be crowned if he were victorious.

Antiochus had great difficulty in raising the sums he had agreed to pay to the Romans. He left his son as governor and traveled into the east. Hearing that in the temple at Elymais there were great treasures, he seized it by night and stripped it. But this so roused the people of the place that they killed Antiochus and his followers. Scripture says: " He shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found." (Dan. 11:19.)

Seleucus (IV.) Philopator succeeded his father Antiochus (B.C. 187). His chief work was to raise the money due to Rome. He is called in Dan. 11:20 "a raiser of taxes."Internal disputes arose in Jerusalem, and some who fled to the king told that great treasures were laid up in the temple. ft is said that the king sent Heliodorus to seize them, and the whole city was in great distress; but as Heliodorus pressed into the temple a horse with a terrible rider appeared and struck him with its feet. Two men also, it is added, appeared and smote the intruder with great violence. He fell down half dead and was carried away. This same Heliodorus afterward poisoned the king (B.C. 175), hoping to be his successor. The king was thus "destroyed, neither in anger nor in battle," as prophesied by Daniel (Dan. 11:20).

In B.C. 181 Ptolemy, knowing how Rome had impoverished Seleucus, projected a war with him. His generals asked where the expenses were to come from, when he said his friends were his riches. They thought that he was about to rob them to pay for the war, so they poisoned him. His son, Ptolemy (VI.) Philometor, only six years of age, succeeded, under the guardianship of Cleopatra, his mother.

Antiochus Epiphanes.

On the death of Seleucus, Heliodorus had seized the crown but he was expelled by Antiochus (IV.) Epiphanes. He was brother to Seleucus, and not the rightful heir (the sons of Seleucus being in Rome); but by flattery and promises he obtained the help of Eumenes, king of Pergamus, and Attalus his brother, and thus succeeded in establishing himself. He called himself Epiphanes, that is Illustrious; but scripture says of him that in the estate of Seleucus "shall stand up a vile person, to whom they shall not give the honor of the kingdom; but he shall come in peaceably, and obtain the kingdom by flatteries." (Dan. 11:21.) As we shall see, he became a great scourge to the Jews.

He was emphatically a "vile person, " for he mixed with all sorts of people, and behaved so unseemly that he was judged by some to be either insane or an idiot, and was styled Epimanes (madman).

Jason, the brother of Onias, applied to Antiochus to appoint him high priest, promising him three hundred and sixty talents. Antiochus had found the national treasures empty, because of the tribute to Rome, and he gladly accepted Jason's offer.

Jason however knew that Onias was, because of his piety and integrity, beloved of the people, and that he would not be safe at Jerusalem unless Onias was removed; he therefore asked for him to be sent to Antioch. Jason also offered more money if he might erect in Jerusalem a gymnasium and an academy for the training of youths after the custom of the Greeks, and also to have the power to grant the freedom of the city of Antioch to any he thought fit. He hoped by these means to ingratiate himself with the inhabitants of Jerusalem. All these things were granted by an unworthy king to an unworthy high priest. The plot was only too successful, for the games and amusements of the gymnasium absorbed the attention of the priests and people, so that gradually the temple worship was despised and the sacrifices neglected.

On the death of Cleopatra in B.C. 173, who had governed Egypt for her son, Palestine became a bone of contention It was now demanded from Antiochus as the property of Egypt.

In B.C. 172 Jason sent Menelaus his brother to Antioch with the yearly tribute from Jerusalem; but as Jason had formerly acted, so now did Menelaus: he offered more money for the high priesthood than Jason was paying, and, as the king was still poor, the offer was accepted, and Menelaus was made high priest. This was not his original name, but he had taken this Greek name in preference to the Jewish one (Onias), given him by his pious father. He really apostatized from the Jewish worship, and adopted the religion of the Greeks, and drew many away with him, proving that he merely wanted the position of high priest because it combined with it that of governor, hoping to gain riches and honors thereby. All this shows how ripe Jerusalem was getting for judgment.

Menelaus, when the time came for paying the tribute, found himself unable to meet the demands, but he did not scruple to take some of the sacred vessels from the temple and sell them in order to raise the amount. His eldest brother (also named Onias) who was living at Antioch, upbraided him for this sacrilege, when he went there to pay the tribute; but Menelaus so resented the reproof that he caused him to be put to death.

While Menelaus was absent from Jerusalem he left his brother Lysimachus in his place; but when the abstraction of the sacred vessels became known it caused a great uproar, and on Lysimachus endeavoring to put it down by force, he was slain within the temple.

Antiochus, having made his preparations for war, went to Egypt, and there obtained a victory over Ptolemy, but was content with this, and strengthening the places on the frontier. We again notice the growing power of Rome, for Antiochus was careful to send an ambassador to Rome to explain his right to Palestine, against the demands of Egypt.

Three delegates from the Sanhedrim came to Antiochus at Tire to complain of the sacrilege of Menelaus, and also of the violence of Lysimachus in his absence. Menelaus, seeing that sentence was about to be given against him bribed one of the king's counselors with a large sum of money, who thereupon called the king on one side and induced him, not only to absolve Menelaus, but to put the three delegates to death as false accusers. This was so manifestly unjust that the Tyrians gave them an honorable burial.

Antiochus again attacked Egypt both by sea and by land, and now obtained a complete victory over Ptolemy, his nephew. This king had been brought up in the most effeminate manner by a eunuch who was prime minister, and he tamely let Antiochus plunder the country. Both monarchs indeed ate at the same table, and Antiochus pretended that he would protect his nephew; hut it was as scripture says, " Both these kings' hearts shall be to do mischief, and they shall speak lies at one table." Antiochus carried away all he could lay hands on: "great riches," as scripture expresses it. (Dan. 11:27, 28)

While Antiochus was in Egypt a report was raised in Palestine that he was dead. Jason thought that now was the time to be revenged on his brother Menelaus and recover the high priesthood. He therefore gathered a thousand men, and, with his friends at Jerusalem, succeeded in causing Menelaus to seek shelter in the castle; he then put to death whom he pleased in the city.

Antiochus hearing of this, and supposing that the whole Jewish nation had revolted, hastened to Palestine to quench the rebellion. He was told that there had been great rejoicing at Jerusalem on the rumor of his death, which greatly enraged him.

Jerusalem was soon taken, and in three days' time some forty thousand of the inhabitants were put to the sword. He also forced himself into the temple, and even into the holy of holies, the apostate Menelaus being his guide. In order to give a greater insult to the God of the Jews, he caused a great sow to he sacrificed on the altar of burnt offerings; then a broth to be made of some of the flesh and this to be sprinkled all over the temple. He seized also the altar of incense, the shewbread table, the candlestick, which were all of gold, with other golden vessels, the gifts of former kings. The city was also plundered of its riches. And thus with immense wealth gathered from Egypt and Jerusalem he returned to Antioch.

Antiochus made another attack upon Egypt, and was again successful; and before he left he tried to set Ptolemy Philopator and his brother (though his nephews) at variance, that they might thus become less able to resist him. But they wisely united, and agreed to share the kingdom between them. They also appealed to Rome for protection. On hearing of the union of the two brothers, Antiochus again invaded Egypt and was victorious over the country, and then proceeded to Alexandria. But before he reached this city, ambassadors from Rome met him, Popilius being one of them: Antiochus was intimate with him, and at once attempted to embrace him, but the proud Roman drew back: he must first know whether Antiochus was a friend of Rome, private friendship must give way to national duty. The decrees of the senate were produced: he must desist from war, and retire from Egypt? Would he agree? Antiochus said he would consult his friends. But this was not allowed. Popilius demanded an immediate answer, and with his staff he drew a circle round Antiochus, and said an answer must he given before he stepped out of the circle.

The king was surprised at the novel mode of conference: but thought it best to assent. Rome indeed had gained a great victory over Perseus, king of Macedonia, and was not to be trifled with. (Dan. 11:29,30.)

Antiochus returned to Palestine in great wrath and determined to vent it on Jerusalem. He despatched from his army twenty-two thousand men under the command of Apollonius. On arriving he remained passive until the next sabbath. Then his soldiers made the attack with the command to slay all the men, and take the women and children to sell for slaves. This was to a great extent ruthlessly carried out. Then the place was despoiled of its remaining riches. The walls were thrown down and the city set on fire in several places. With the materials of the desolated city a strong fortress was built over against the temple. This was stored with all sorts of munitions of war, and a strong garrison placed there. Thus was unhappy Jerusalem once more destroyed.

Antiochus did not stop at the destruction of the city, but he issued a decree that all people in his dominions should leave their former rites and worship, and should conform to the religion of the king, and worship the same gods. To insure this being carried out, he sent overseers into all the provinces to instruct the people.

The Samaritans, who had formerly claimed to be Jews, now declared that they were not Jews, and petitioned that their temple might be dedicated to the Grecian Jupiter, under the name of Protector of strangers. This was done, and they were not further molested.

In Jerusalem itself, the few people that were still there were made to cease the Jewish rites, and their worship of Jehovah, the sabbath also was profaned. An image of Jupiter Olympus was erected in the temple, and an altar on which sacrifices were offered to this god. This was in B.C. 168, on the fifteenth day of the Jewish month Chisleu; and the first sacrifice was offered on the twenty-fifth of the same month. We read in Daniel, "They shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate." (Dan. 11:31; 8:9-14)

The Jews were not allowed to circumcise their children; two women were found to have disobeyed this order. Their children were hung round their necks and they were thus led through the city, and then cast headlong down from the wall where there was the deepest fall. Indeed, all the laws were carried out with the greatest severity.

Judas Maccabæus.

But a change was about to take place upon this unhappy people. One brave man, whose trust was in God, was the means of bringing it about.

At a place called Modin there dwelt a priest named Mattathias with his five sons. A commissioner, named Apelles, came to this place from the king to enforce his decrees. He addressed Mattathias, hoping that if he submitted, many others would follow without raising any obstacle. Mattathias answered with a loud voice that he could not on any consideration forsake the law of his God: he and his sons would still obey the ordinances of their religion. He confirmed this by rushing upon a Jew who he saw was about to offer on a heathen altar and killed him. Then with the aid of his sons he slew the king's messenger and those with him.

He then rallied all who agreed with this action, and he soon had many followers. About a thousand of such took refuge in a cave near Jerusalem. The governor went forth to oppose them, and offered them forgiveness if they would submit. But they refused; they would not accept deliverance. (Heb. 11:35.) The governor waited till the next sabbath, when he knew they would not resist, and slew them all.

On Mattathias hearing of this, he consulted with as many priests and elders as he could, and they all agreed that in such a case it would be right to defend themselves on the sabbath day; and this new rule was made known.

They took refuge in the mountains, and as opportunity occurred they visited the towns, threw down the pagan altars, and punished the apostate Jews; circumcised the children, and recovering the copies of the law where they could, they reestablished worship in the synagogues.

Mattathias was however too old to continue such fatiguing operations: he handed over the command to the most warlike of his sons, JUDAS MACCABÆUS, and soon went to his rest.

Antiochus was of course anxious to crush this opposition to his edicts. Apollonius, the governor of Samaria, was the first to attack Judas, but he was defeated and slain. Judas used the sword of Apollonius in his subsequent wars.

Seron, the deputy governor of Cœle-Syria, next attempted to revenge the death of Apollonius, but he was also conquered and slain.

Antiochus, finding his money exhausted, went into his eastern dominions to collect by force the dues not paid, but left a large army with Lysias, a noble of the royal blood, whom he made lieutenant, to subdue the Jews; indeed, his orders were to extirpate the whole Jewish nation. Under Nicanor and Gorgias a part of the army, 20,000 strong, entered Palestine, while the general, Ptolemy Macron, with another 20,000 foot and 7000 horse followed. A number of slave dealers also accompanied the army with funds to purchase all who were fit for slaves.

Judas had but 6000 men, and saw that if victory was to be on his side it must be by the help of God: they fasted and prayed. Then the proclamation according to the law was made that if any had lately married wives, built houses, planted vineyards, or if they were afraid, they were to return home. This reduced the army of Judas to 3000. He advanced to Emmaus. Here he learned that Gorgias, with 5000 chosen foot soldiers and 1000 horse, had left the main army to find and surprise him by night. Judas resolved to attack the camp at once before Gorgias returned. He was victorious: after a slight resistance the Syrians fled. Judas restrained his men from plundering the camp till Gorgias should return. On his return, wearied with looking for him on the mountains, he was attacked by Judas and suffered a complete defeat with immense slaughter. The Jews with just retribution seized some of the slave dealers and sold them for slaves. Immense booty was found in the camp. The next day being the sabbath, rest and thanksgiving were their portion.

Judas, hearing that a large force was collecting beyond the Jordan, crossed the river and attacked them, and was again victorious, and gathered a large quantity of arms. Two chief opposers of the Jews here met their death -Philarches and Calisthenes: one was slain in the war, and the other burnt to death in a house in which he had taken shelter.

The next year (B.C. 165) Lysias determined to come himself and attack Judas. He gathered 60,000 foot soldiers and 5000 horse, and now resolved to carry out the wishes of Antiochus and exterminate the entire nation. Vain resolve! Judas had but 10,000 men; but his trust was in God. He attacked the army of Lysias, slew 5000 of his troops, and the rest fled.

Judas being free from war for a season bethought himself of Jerusalem, and resolved to recover the temple that worship might be restored there. He found the city in ruins, the sanctuary desolated, the altar profaned, the gates of the temple destroyed, and shrubs growing in its courts. Great were the lamentations when these things were seen, and an earnest desire was expressed that all should be set in order.

Priests were sought of unblamable reputation, and these set to work to cleanse the temple: the idolatrous altar was thrown down and a new one erected of unhewn stones. A new table for shewbread was made and covered with gold, a new candlestick, and altar of incense, with all other necessary vessels and utensils. The spoils taken in war enabled all this to be accomplished.

When all was restored, a new dedication was carried out with due solemnity. It was on the 25th day of the month Chisleu: this was the very same day of the year on which the temple had been profaned three years before, and three years and a half after the city and temple had been desolated by Apollonius. The feast of dedication was continued for eight days, with great joy and thanksgiving for the wondrous deliverance God had wrought for them. The anniversary of this dedication was ever after kept by the Jews as a feast.

It is this dedication that is referred to in John 10:22: for though there had been other dedications, the one spoken of in John is said to be in the "winter," which agrees with the above, and answers to our December. The other dedications had not been made into an annual feast.

Jerusalem, however, was not yet free from its enemies, for a strong fortress near the temple was still in the hands of their foes, and from thence they from time to time cut off the worshippers as they entered the temple. Judas strongly fortified that side of the temple which was next to the fortress.

The re-establishment of the Jews was looked upon with envy by the surrounding nations, and the Jews were molested and murdered where their enemies had the power. A great force from Tire, Sidon and Ptolemais laid waste the country. Gilead was attacked with great slaughter. Judas divided his army into three parts: 8000 under his command proceeded to Gilead; 3000, under his brother Simon, went to Galilee; the rest were left to defend the restored provinces, with orders not to attack any, but to stand on the defense.

Judas and Simon were everywhere victorious: city after city was captured, and those Jews who were much exposed to attack were removed to places better protected. The part of the army left behind foolishly attacked Jamnia, a seaport, and were defeated with great loss.

During the above events, Antiochus Epiphanes, the great enemy of the Jews, came to his earthly end. We left him traveling to the east to gather his tribute. He made an unsuccessful attempt to plunder a rich temple in Persia, which greatly irritated him; and when messenger after messenger came to tell how his troops had been overcome by Judas, and how the temple had been cleansed at Jerusalem, and the worship of God established, his wrath knew no bounds: he would hasten to the land and make Jerusalem a tomb for the whole nation: he would destroy them to a man!

Vain boast! God laid His hands upon the proud persecutor, and smote him with a dire disease accompanied with great pain in his bowels. He would not, however, give way, but bade his charioteer drive with greater speed. This being done, the chariot was overturned and the king much hurt. He tried a litter, but could not bear the pain; so he was forced to lay by in a town named Tabæ in the mountains of Parætacene, on the confines of Persia and Babylonia. Here in bed he suffered from an incurable ulcer that bred worms, and sent forth such a stench that none could bear to be near him. His mind was troubled as much as his body. He saw specters and apparitions of evil spirits which he imagined were ever about him. He acknowledged that the angry God of the Jews was punishing him for what he had done against His temple and His people at Jerusalem; and he vowed should he recover that he would undo the evil he had done. It was too late!

God's hand was upon him: he fairly rotted away! a signal example of what it is even in this world to fall into the hands of the living God!

Lysias, governor of Syria, set up the son of Antiochus as king under the name of Antiochus (V.) Eupator (B.C. 164); Demetrius, son of Seleucus, the rightful heir, was a hostage at Rome.

Lysias' great ambition was to subdue Palestine: after several efforts he gathered an immense army: 100,000 foot soldiers, 20,000 horse, and 32 elephants, and attacked Bethsura. Judas hastened to its relief, and was in a measure successful, but was obliged to retreat before such a host. Eleazar, his brother, fought his way to one of the elephants, and stabbed it in the belly, but was crushed to death by its fall. Bethsura pressed by famine was obliged to capitulate, but on honorable terms.

Jerusalem was then attacked, but successfully resisted. As Lysias was needed at Antioch, and his army running short of provisions, a treaty was concluded. Antiochus was admitted into the city, but he threw down the walls, &c., in violation of the treaty.

In the meantime Demetrius, the rightful heir, had escaped from Rome, and attacking Antiochus and Lysias he killed them both and became master of the kingdom. His policy with the Jews was more subtle: he endeavored to set Jews against Jews. With Judas there were many of the strict sect of the Chasidim, answering, in a measure, to the Pharisees of later date. Many others wanted to live more easy lives, and thus dissensions arose among them.

Demetrius re-appointed to the high priest's office one Alcimus who had come to Judxa supported by Bacchides, an able general. None attempted to oppose the high priest; but no sooner was he settled in his office than he put to death sixty of the leaders. Bacchides also committed severities in other parts; but as soon as he had withdrawn with his troops Judas took up arms, and Alcimus was obliged to flee to Antioch.

Demetrius then sent Nicanor with an army to reinstate Alcimus, which was done; but a battle was fought at Capharsalama, in which Judas was victorious and slew 5000 of the Syrians. Nicanor revenged himself on the friends of Judas in Jerusalem. He tried to influence the troops with Judas to deliver him up, but this proving ineffectual, another battle was fought: Nicanor was slain and his army totally defeated.

Judas now took a more decided step to secure the independence of Palestine. He entered into an alliance with Rome, which was ever ready to have useful allies, and to weaken great monarchies. He did not, however, live to reap any personal advantage from this; for Demetrius collected the whole force of his kingdom against Judas. Judas was, on the other hand, deserted by his followers except eight hundred. He could not, however, be induced to retreat, and fell in battle.

Judas, in appealing to Rome, departed from the line of faith and dependence on God, against whose revealed will he clearly acted in seeking alliance with a Gentile power. From that moment it seems as though the power of God left him. The deliverance granted of God by his instrumentality resembles the wonders He wrought by the judges. By faith he was out of weakness made strong, waxed valiant in fight, turned to flight the armies of the aliens. (Heb. 11:34.)

Jonathan and Simon Maccabæus.

Alcimus now again became master in Jerusalem, and Bacchides put to death the supporters of Judas. Jonathan the brother of Judas assembled a small force, but could do little more than harass the army of Bacchides, while another brother, Simon, defended the strong post of Bethbasi.

Bacchides became weary of such guerrilla warfare, and, as is supposed, being warned of the danger of oppressing an ally of Rome, concluded an honorable peace with Jonathan.

Jonathan was now nominally master of Judaea, but Jerusalem and other places would not respect his authority, being held by Syrian troops and opposing Jews. A revolution in Syria strengthened his hands. An adventurer, Alexander Balas, declared himself to be the son of Antiochus Epiphanes, and claimed the crown. The Romans favored Alexander, and Jonathan's support was now solicited by both claimants, Demetrius and Alexander.

Demetrius gave him power to levy an army, and yielded up the hostages which were in his hands. Jonathan seized the opportunity and gained possession of Jerusalem except the fortress. Alexander, however, outbid Demetrius, and offered Jonathan the high priesthood, exemption from all tribute, from customs of salt, and from crown taxes, the third part of the seed, and half of the fruit of the trees; full protection also in his religion, and the town of Ptolemais, and promised him gifts towards the expenses of the temple, and for repairing the city.

Jonathan accepted the terms offered, assumed the priestly robes, and became THE FIRST OF THE ASMONEAN PRINCES. Alexander was successful: Demetrius was defeated and slain. Alexander on ascending the throne of Syria married Cleopatra, the daughter of the king of Egypt. Jonathan was present at the marriage, and was received with marked honors. He afterward fought for Alexander, being general as well as high priest.

A priest named Onias, the son of Onias, being disappointed of the priesthood went into Egypt, and there so ingratiated himself with Ptolemy Philometor and his wife Cleopatra that he was promoted to great honors, both in the army and at court. He used his influence with the king to obtain permission to build a Jewish temple in Egypt. He represented that it would be to the king's advantage, by the Jews not having to resort to Jerusalem, which was in another kingdom. But a difficulty arose with the Jews themselves, for they held that Jerusalem was their only right place of worship. To satisfy them he produced the prophecy in Isa. 19:18,19: " In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts: one shall be called, The city of destruction. In that day shall there be an altar unto the Lord, in the midst of the land of Egypt, and a pillar at the border thereof unto the Lord.'

Having gained the king, and satisfied his own people, he built the temple within the prefecture of Heliopolis, twenty-four miles from Memphis. It is supposed that he chose this spot for the temple because " the city of destruction " mentioned in the prophecy was thought to refer to the " city of the sun," which is Heliopolis. He built it after the pattern of the temple at Jerusalem, though not so large, lofty, or splendid. A wall was built round the temple, and priests and Levites carried on the daily sacrifices as at Jerusalem.

Fresh troubles were arising for Judaea. Demetrius, the son of Demetrius, seeing that Alexander had given himself up entirely to pleasure, and that Ammonius, to whom he had committed the chief government of Syria, was ruling with oppression, thought it a good opportunity to claim his right to the throne. He therefore raised an army to enforce his claim. Apollonius, who governed another part of Syria, sided with Demetrius, and collecting an army challenged Jonathan to battle, for Jonathan still supported Alexander. Jonathan left Jerusalem with ten thousand men, took Joppa, and then defeated Apollonius, and pursued his troops to Azotus, and set fire to the town. He destroyed also the temple of Dagon and those who had taken shelter therein.

Alexander, fearing Demetrius, begged his father-in-law, Ptolemy, to come to his assistance. He came with a large army. As he passed through the various towns he left garrisons therein. Jonathan met him at Joppa and marched on with him to Ptolemais. On arriving here it was discovered that plots were being laid to take the life of Ptolemy. Ammonius, who managed for Alexander, alarmed by the large army Ptolemy had brought, and fearing that he had come to seize the country for himself, thought it best to cut him off. Ptolemy proceeded to Alexander and demanded that he should give up the traitor; but Alexander refused. This convinced Ptolemy that his son-in-law was a party to the attempt to take his life. He therefore took his daughter away and gave her to Demetrius, and made a league with him to restore him to his father's kingdom. The people, finding that Ammonius was now without protection, rose in tumult against him, and as he was about to escape in woman's clothes he was put to death. A battle was fought, but Alexander was defeated, and fled to Zabdiel, an Arabian; hut was there put to death.

Ptolemy had received a wound in the battle of which he died a few days after.

Another claimant to the Syrian throne soon appeared. Tryphon, an officer, craftily put forth Antiochus Theos, son of Alexander, as king. Demetrius fled and left the field for Antiochus. Jonathan was received by the new king with great honors, and Simon his brother made captain general. Jonathan gained two signal victories for the young king. Tryphon really wanted the throne for himself, but knowing that Jonathan would not help on such a scheme, he enticed him into Ptolemais, under the plea of surrendering the town to him; but then made him a prisoner.

The Jews were astounded; but Simon at once took command. Tryphon agreed to deliver up Jonathan for 100 talents of silver: and two of his sons as hostages. These were sent, but Tryphon would not give up Jonathan. A heavy fall of snow compelled Tryphon to retreat, but he put Jonathan to death. Antiochus was also put to death by the same traitor.

Simon openly espoused the cause of Demetrius against Tryphon, and set to work to strengthen his position. He compelled those in the fortress to surrender by stopping all supplies. He then demolished the place, and with great labor leveled the hill on which it stood. Peace and prosperity reigned; but, alas! soon to be disturbed.

Demetrius had been taken prisoner in an expedition against the Parthians, and Antiochus Sidetes, his brother, raised an army to dispossess the tyrant Tryphon; but first sent to Simon for tribute and indemnification for Gazara and Joppa. Simon refused tribute, but offered a price for Joppa. On this refusal Antiochus sent an army under Cendebeus to invade the country. Simon being now too old to conduct the war, sent an army with his sons Judas and John Hyrcanus. They were victorious and took Azotus.

In B.C. 135 Simon made a tour through the cities of Judma to see that all were tranquil and safe, and came with some of his sons to Jericho. Ptolemy, the son of Abubus, was governor, and he invited Simon and his sons to an entertainment. He had married the daughter of Simon, and the invitation was readily accepted. But Ptolemy had plotted with Antiochus Sidetes to get rid of Simon, that he might himself get the government of Judaea; and he ordered Simon to be put to death. Messengers were also sent to Gazara to kill John. But John had already been informed of the treachery; and put to death the messengers. He then hastened to Jerusalem, and was hailed as high priest and prince of the Jews. He then marched to Jericho to revenge the death of his father; but Ptolemy had in his power the mother and brethren of John. He exposed them on a wall and scourged them and threatened to put them to death. The mother, notwithstanding this, exhorted her son to revenge the death of his father.

The rapid movements of John had thwarted the plans of Ptolemy, and he fled to Philadelphia, and is heard of no more. But the Syrian army under Antiochus ravaged the whole country, and then besieged John in Jerusalem. He cut a ditch all round the city so that none could escape. On the feast of tabernacles arriving, John asked for a truce for a week. This was granted, and even beasts were sent in for the sacrifices. John then sued for peace, for Jerusalem was threatened by famine, and he was met with much easier terms than he could have expected. The country was to belong to the kings of Syria, tribute paid for Joppa and other towns, and Jerusalem to be dismantled.

Four years after, John Hyrcanus was summoned to attend his lord, Antiochus, on an expedition to Parthia under the pretense of delivering his brother, Demetrius Nicator, a captive there. Hyrcanus met him, but managed to return before Antiochus lost his army, his throne, and his life.

Demetrius escaped and recovered the throne of Syria. Hyrcanus took the opportunity of this change to throw off his allegiance to Syria, and strengthened his position every time an opportunity occurred. What especially endeared him to his nation was his capture of Sychem, and the total demolition of the Samaritan temple, which for two hundred years had been an eyesore to the pilgrims to Jerusalem. He left not a trace of the building.

He next attacked the Idumeans, and forced them either to be circumcised and to adopt the religion of the Jews, or to be banished from the country. Many were circumcised and became incorporated nominally with the Jews.

He next determined to subdue the Samaritans, and sent an army under his sons Aristobulus and Antigonus. The Samaritans called in the king of Damascus to help them; but his army suffered a total defeat. Then 6000 Egyptian allies came to their relief, but they were also defeated. After a whole year Samaria fell, and Hyrcanus became master of Samaria and Galilee. The hated city of Samaria was entirely destroyed; trenches were dug and the place turned into a pool of water.

Though Hyrcanus was thus successful outside Jerusalem, there was but little peace inside because of the contentions between the various parties of Pharisees, Sadducees, and Karaites.

Hyrcanus had favored the Pharisees until his course was nearly run, when he joined the Sadducees. The cause of this change is thus related. At a banquet to which he had invited the chief men of the Pharisees, he foolishly asked their judgment on his administration and general conduct. All but one were unanimous in declaring his actions to have been praiseworthy. Eleazar objected, saying, " If you are a just man, abandon the high priesthood, for which you are disqualified by the illegality of your birth." It was said that his mother had been a captive, and was thus, being exposed to the pollution of a heathen master, unsuitable for the wife of a priest.

Hyrcanus demanded the trial of Eleazar for defamation; but the other Pharisees shielded him, and declared him only worthy of scourging and imprisonment instead of death.

Hyrcanus was much irritated at the opposition and was persuaded by Jonathan, a Sadducee, that Eleazar was only the mouthpiece of all the Pharisees; was not this proved, he said, by their shielding him from due punishment? Hyrcanus therefore abandoned the councils of the Pharisees, and joined himself more to the Sadducean party.

Hyrcanus reigned twenty-nine years with great ability. He built the castle of Baris on a rock within the fortifications that surrounded the temple on its north-west corner. It was the Antonia of Herod.

Aristobulus I., his son, succeeded (B.C. 106). His reign was short and disastrous. His mother claimed the sovereignty according to the will of her husband; but Aristobulus shut her up in a dungeon and starved her to death. Strange that any ruler of the Jews should expect the blessing of God on such a crime. Three of his brothers were also imprisoned. He made a successful assault upon Iturea at the foot of Anti-Libanus, afterward called Auranitis, but returned suffering from a dangerous disease. His brother Antigonus soon after, having completed the conquest, hastened with his troops, armed as he was, into the temple to return thanks.

This was construed by the queen and the harem as an act of treachery. His brother summoned him to come to him unarmed. His enemies, however, told him to come in some splendid armor which his brother wished to see. Guards were in waiting, and as he appeared in arms he was murdered in a subterranean passage that led from the temple to the palace of Baris. Aristobulus, however, was seized with horror at the deed, and vomited blood. The slave who carried away the vessel slipped and the blood was spilled on the very spot where Antigonus had been slain, and thus the blood of the two brothers was mingled together. A cry of horror ran through the gallery and was heard in the palace. On demand he was told the cause of the outcry, when he was seized with such an agony of remorse that he expired. Thus his crimes met with speedy punishment.

Alexander Jannæus, his brother, succeeded (B.C. 105). A younger brother attempted to gain the throne, but was put to death. At this time Egypt was governed by Cleopatra, widow of Ptolemy Physcon; Cyprus, by her son Ptolemy Lathyrus, her deadly enemy. The Syrian dominions were shared by Antiochus Grypus and Antiochus Cyzicenus.

Alexander was not content with his dominions but sought to gain Ptolemais. The inhabitants sent for aid to Ptolemy Lathyrus, and he raised an army of 30,000 men. Alexander then asked Cleopatra for troops to expel Ptolemy. Ptolemy did not wait for this, but met Alexander and defeated him with the loss of 30,000 men. The kingdom would have been lost to Alexander had not Cleopatra sent an army under the command of two Jews, Chelcias and Ananias. Lathyrus thought to invade Egypt, hut being repelled he fled to Gaza. Ptolemais was taken, and Alexander went to congratulate Cleopatra on the victory of her army. She was advised to seize him and invade Judaea for herself; but Ananias dissuaded her from such treachery.

Alexander might have reigned in peace, but his restlessness led him to foolish attempts in which he had sore reverses, and but little success.

In Jerusalem all was in disorder because of the various factions. As the king was officiating as priest at the Feast of Tabernacles, he was pelted with citrons, and reproached with the baseness of his descent. He raised a wooden partition between the court of the priests and of the people, to prevent such insults in future; and in order to overawe the people, he raised a bodyguard of foreign mercenaries, chiefly Pisidians and Cilicians.

The king again went out to battle but suffered defeat. The malcontent Jews rose in rebellion, and for six years the country suffered from a civil war. It seemed as if God had given them up to judgment. On gaining power, the king re-entered Jerusalem and there mercilessly crucified Boo men, having slain their wives and children before their faces. Eight thousand of the insurgents left the city. At length the king was seized with a deadly disease, and knowing that his end was approaching he advised his wife, Alexandra, on his death, to throw herself into the arms of the Pharisees as the most powerful of the factions.

After a turbulent reign of twenty-seven years Alexander Jannæus died. His wife acted on his advice. The king was interred with honors, and his eldest son, Hyrcanus II., was made high priest, and the widow accredited as ruler. B.C. 78.

The Pharisees now in power demanded justice to be executed on those who had aided in the crucifixion of the 800; but Aristobulus, a second son, joined the opposite party, and petitioned the queen not to suffer the punishment of her husband's friends. A compromise was adopted. They were allowed to leave the city and be enrolled in the garrisons of other cities.

To employ the restless Aristobulus he was sent to try and seize Damascus. He was successful, and also won the esteem of the army. On the death of Alexandra in B.C. 70, Aristobulus raised an army to seize the throne. The Pharisees with Hyrcanus raised troops to oppose him. They met at Jericho, but many of the troops of Hyrcanus went over to Aristobulus, and he entered Jerusalem. Hyrcanus took shelter in the palace of Baris, but consented to abdicate. This seemed fatal to the hopes of the Pharisees; but some of the friends of Hyrcanus were more courageous than he was, and persuaded him to flee to Aretas, King of Arabia. Aretas came with 50,000 men. Aristobulus was defeated and shut himself up in the temple with the priests.

An old man, whose prayers were thought to be powerful, was brought out and asked to pray for the defeat of Aristobulus. He said, " O God, the King of the universe, since on one side are the people, and on the other Thy priests, I beseech Thee hear not the prayers of either to the detriment of the other." The good old man was stoned to death! The Passover drew nigh, and the priests asked to buy lambs for the sacrifice. Baskets were let down with the money, but were sent up empty, or, as others declare, with swine instead of lambs! To this had Jerusalem fallen, and this because the people had turned away from their God, and thus were their own enemies.

Judæa Under Rome.

A great change was on the eve of approaching. If they could not agree among themselves, none of them should be really masters; but be made servants to a greater power. In the prophecy of Daniel there were four great beasts. The last of these was Rome. It is thus described by the prophet: " Dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns." (Dan. 7:7.)

It does not speak here of the rapidity of its conquests as was said of Greece; and, as we have seen, it gradually increased its power, and now, in our history, it is about to take possession of Palestine. Before this Judaea was treated more as an ally of Rome, but now it was to become its vassal.

Scaurus, the Roman lieutenant of Pompey, had taken possession of Damascus, and both Hyrcanus and Aristobulus hastened to seek his protection: each offered 400 talents. Scaurus ordered Aretas to raise the siege, and he complied.

In a little while Pompey himself came to Damascus, and the kings all around hastened to pay him homage, with splendid gifts. Aristobulus sent a golden vine worth 400 talents.

After some months' delay Pompey sat to judge between the claimants to the throne of Judaea. There appeared a deputation from the people who complained of both of the brothers. Hyrcanus by his ambassador pleaded that he was the elder, with accusations against his brother. For Aristobulus it was urged that Hyrcanus was incompetent, &c.

Pompey for the present dismissed them with soft words. He wanted first to conquer Arabia, with Petra and its trade.

Having accomplished this, he brought his army into Judaea. Aristobulus had been busy fortifying a strong citadel on a rock called Alexandrion. But Pompey demanded that he should sign a surrender of all his fortresses. Aristobulus would gladly have refused, but was too weak to resist. He hastened to Jerusalem in order to oppose Pompey, but finding the inhabitants too much divided, he met Pompey with an offer to surrender the city. Gabinius was sent to take possession; but in the meantime a stronger party prevailed, shut the gates, and manned the walls for defense.

Pompey, indignant at this treatment, put Aristobulus in chains, and advanced to the city; but now Hyrcanus was in power, he opened the gates and received the proud Roman gladly. The forces of Aristobulus, with the priests, took refuge in the temple, cut off the communication with the town, and prepared for defense. The hill on which the temple stood was approachable only on the north: here Pompey brought his engines. On the Sabbath those within would do nothing in defense, so that the engines on that day were moved forward. In three months one of the battering rams knocked down the largest tower. The troops rushed in, and, after great loss of life, the temple was taken. The priests, all the time of the siege, had gone on with their daily sacrifices as if nothing was happening. Many of them were slain at the altar.

Pompey profaned the temple by his presence, and was astonished to find no visible God therein. He found large treasures, but did not take them. The temple was cleansed, and Hyrcanus confirmed in the priesthood, but without any royalty. Pompey settled the amount of tribute to be paid to Rome, demolished the walls of the city, and took Aristobulus, with his two sons and two daughters, as prisoners to Rome. Alexander, the elder of the sons, escaped; but Aristobulus and his other son had to take part in the triumph of Pompey at Rome. From this time (B.C. 63) Jerusalem and Judaea became subject to Rome.

JULIUS CESAR was now at war with Pompey, and the Jews witnessed with pleasure the declining power of Pompey, and attributed it to his violating the sanctity of their temple. They declared for Caesar. Alexander collected troops and garrisoned some of the fortresses; but Hyrcanus called on the Romans for assistance. Gabinius came to his assistance and Alexander was defeated.

Aristobulus and his other son, having escaped from Rome, also raised the standard of revolt, but he could not stand before the arms of Rome: severely wounded, he was sent back to Rome in chains. Gabinius re-organized the government of the country, and established five independent Sanhedrims: they sat at Jerusalem, Jericho, Gadara, Amanthus, and Sepphoris. This lasted until Julius Caesar reestablished Hyrcanus with supreme dignity.

Gabinius, with Mark Antony, proceeded to the conquest of Egypt, but Alexander at once raised troops, drove the remaining Romans into Mount Gerizim, and there besieged them. Gabinius hastened back to the rescue. Alexander had now 80,000 troops, but they could not stand before the disciplined Romans. He was defeated and fled.

The Jews believed readily enough that God punished those who did them injury, but were too blind to see their own wickedness: however, Gabinius no sooner returned to Rome than he was stripped of his honors and banished.

In B.C. 55 CRASSUS had Syria appointed to him, and in the following year he came to Jerusalem. A rich present was given him, but he robbed the temple of its treasures, amounting in value to ten thousand talents, estimated at nearly two million of our money. He soon after suffered an ignominious defeat and lost his life.

During the contest between Pompey and Caesar, all was in suspense. Caesar released Aristobulus and sent him with a large force to Palestine to make a diversion against Pompey, but he was poisoned by the partizans of Pompey, and Scipio publicly put his gallant son Alexander to death at Antioch.

Attention must be called to Antipater, son of Antipas, Governor of Idumea. The Idumeans, with their descendants, were about to hold the chief place in the government of the Jews. For many years the government had been in the hands of the Asmoneans, but it was soon to pass from them to the Idumeans, many of these, as we have seen, had become nominally Jews. Antipater was Hyrcanus' chief man. He had been of signal service to the cause of Caesar, and he was, on the death of Pompey, made procurator of the whole of Judaea, and made a Roman citizen, B.C. 48.

His first care was to rebuild the walls of Jerusalem, and, recognizing the incapacity of Hyrcanus, he made his own son, Phasael, Governor of Jerusalem, and his son Herod, Governor of Galilee. This is the introduction into power of the man who was to become HEROD THE GREAT-great in power, and great in wickedness.

Herod soon began to show his energy. He seized a noted captain of banditti, and put him and most of his band to death. The Jews, jealous of the increasing power of the Idumeans, persuaded Hyrcanus to summon Herod to answer for putting the robbers to death without a trial. He came to Jerusalem well armed, and the timid Sanhedrim were afraid to raise a voice against him, except Same as, a man of high integrity, who told Herod that he should not have appeared before the court in purple and with armed attendants. Hyrcanus adjourned the Sanhedrim and secretly advised Herod to escape.

On the death of Caesar (B.C. 44), Cassius became Proconsul of Syria, and such was his rapacity that the inhabitants of some towns had to be sold as slaves to meet his demands. Antipater's two sons and Malichus, an influential Jew, collected the taxes, but Hyrcanus had to give a large sum from his private resources to make up the deficiency of the collection and to insure the life of Malichus. Herod cleverly managed to ingratiate himself with Cassius by speedily obtaining his portion of the taxes.

Malichus now fearing the power of the Idumeans treacherously caused Antipater to be poisoned; in revenge for which Herod, by intrigue, got Malichus into his power and caused him to be put to death.

On Cassius leaving Syria, the opposing faction rallied and were supported by Felix the Roman general in Jerusalem; but Phasael was able to overcome them.

A new enemy appeared in the person of Antigonus, the surviving son of Aristobulus. He advanced into Galilee, but was defeated by Herod.

Rome was at this time at war with itself; but a decisive battle at Philippi increased the power of Mark Antony. Herod soon made him his friend by large presents of money; and from thence Herod's enemies could get no redress. Herod and Phasael were made tetrarchs.

But Palestine was not to be long at peace, for the Parthians, under Pacorus the king's son, overran Syria and Asia Minor. Antigonus again took the opportunity of claiming Judaea. under Parthian protection: he offered the strange bribe of 1,000 talents and 500 Jewesses! Antigonus fought his way to Jerusalem, which was still in internal disorder, and there was mutual slaughter. The friends of the new corner held the temple; Hyrcanus, the palace: there were daily conflicts.

It was at length proposed that the dispute should be remitted for decision to Barzapharnes, the commander-in-chief of the Parthians. Phasael foolishly agreed to this, and Hyrcanus went with him. Herod remained at Jerusalem, but suspecting their treachery, he stole out of the city by night with all his family, and went to Massada, a strong fortress on the Dead Sea. He left the women there well protected, and went himself to Egypt and thence to Rome.

In the meantime Phasael and Hyrcanus were imprisoned. Antigonus, not wishing to put the high priest to death, cut off his ears to prevent him ever after being high priest. The unhappy Phasael beat his own brains out in his dungeon rather than fall into the hands of his enemies.

Antigonus assumed the sovereignty, but the Parthians pillaged Jerusalem and devastated the country. Herod was more than successful at Rome. He asked the kingdom for Aristobulus, brother to the beautiful Mariamne to whom he was betrothed. But Augustus and Antony conferred the power on Herod himself instead of on Aristobulus (B.C. 40**).

Herod was not a man to refuse the honor thus put upon him. He hastily finished his business at Rome and sailed for Palestine. His first care was for Massada where his bride was shut up. Antigonus had nearly succeeded in taking the place: they would soon have had to surrender because of the drought, had not a timely rain filled their water tanks. Herod soon raised some troops and relieved the place.

(**Josephus (Wars i. 33, 8) says that Herod in B.C. 4 had reigned 37 years.)

The Parthians had retired on the approach of a Roman army, and Antigonus was now thrown on his own resources. Silo, with some Roman troops, should have helped Herod; but seeking to enrich himself, played fast and loose.

Herod, unable of himself to secure the country, fixed his quarters at Samaria, and attacked Galilee, then infested by robbers. He drove many beyond the Jordan, and attacked some in their dens. Boxes, with men, were let down from the cliffs above, and those in the dens were speared and the caves fired.

The next year (B.C. 38) help was sent from Rome under Machæras., and revenged himself on the Jews with Herod. Herod went to pay his respects to Antony and to lodge his complaints, leaving his brother Joseph in command, who, while Herod was away, attacked the troops of Antigonus at Jericho and was killed.

The following year Herod, after consummating his marriage with Mariamne, carried on a regular siege of Jerusalem with the aid of Roman troops under Sosius. The resistance was so obstinate, that on the city being taken Sosius gave it up to the fury of the troops, until Herod expostulated with him: he feared that he would be left king, not of a noble city, but of a heap of ruins. Sosius was paid to spare the city. Antigonus surrendered to Sosius, and begged for his life; but he was sent to Antony, and, on the solicitation of Herod, he was put to death. This was the last of the Asmonean kings. They had, commencing with Judas Maccabeus, governed for a hundred and twenty-nine years, and now began the reign of Herod as king.

Herod the Great.

Herod had cleverly attained to the kingdom of Judaea, skillfully avoiding traps laid for his destruction, bravely acting with energy when opposed, and adroitly insinuating himself into favor with the Romans in power. As we have said, he was great in ability, he was, alas! great in cruelty also, as his further history shows.

His position in Jerusalem was not a bed of roses. The different factions were not to be overlooked. He must act with energy, he had not the wisdom to temper this with mercy. There were many who were still attached to the Asmonean family. He at once put to death forty-five of their chief men, and confiscated their possessions. Then the Sanhedrim felt his vengeance. All but Sameas and Pollio (who had advocated the surrender of the city) were slain. The others had raised the cry of, " The temple of the Lord! the temple of the Lord! " and had incited the people against Herod.

A great difficulty at once arose as to who should be high priest. Hyrcanus returned to the city, and was received joyfully, but, alas 1 he had been mutilated by Antigonus, and, according to the law, was disqualified. Herod sought out a man named Ananel from Babylon, an obscure person, but a descendant from the priests, whom he installed in the office.

This gave great offense. Alexandra, the mother of Mariamne, had a son for whom she desired the priesthood, but he was only seventeen years old. She sent pictures of this son and a daughter, both of great beauty, to Antony to excite his sympathy, if not his vile passions. Herod saw the danger to himself of this intrigue, and discovered also that Alexandra was communicating with Cleopatra, and had formed a plan to carry her son to Egypt. This he prevented, and made the son high priest instead of Ananel.

A new danger now presented itself to Herod's fears. At the Feast of Tabernacles, when this young man appeared in his priestly robes, it was evident to Herod that, while the people admired him as their priest, they would have preferred him as their king also. Herod's jealousy was so great that, though he pretended to admire him, he contrived to remove him to Jericho, and there had him drowned while bathing. Herod assumed great grief, but no one was deceived as to who was the real murderer.

News of this was sent to Cleopatra, who had, at this time, Antony in her amorous entanglements. Herod saw he was in danger, and hastened to Antony with immense bribes to insure his safety. He left his uncle Joseph as deputy, and also his beloved Mariamne in his care; but with orders that if he should not return alive, Mariamne was to be put to death: he could not bear the thought that she should ever be another man's wife. Joseph unwisely revealed this secret to Mariamne, which naturally roused her indignation. Rumors came that Herod had been put to death, and Alexandra and Mariamne at once took measures for securing the kingdom; but the report was false, and all commotion subsided.

On the return of Herod his sister Salome, wounded by the haughtiness of the queen and her mother, tried to poison his mind with thoughts of the infidelity of the queen with his uncle Joseph. Her beauty however banished such suspicions; but when she asked, if he really loved her, why had he ordered her death? he thought the suspicions suggested by Salome were correct, and he was full of wrath. He had almost killed Mariamne on the spot, but her beauty again disarmed him, and his vengeance fell on Joseph, who was put to death, and on Alexandra, who was imprisoned with every insult.

Cleopatra, in her companionship with Antony, had begged Judæa for herself, but failed to obtain it. On her return from the Euphrates, whither she had gone with her paramour, she visited Jerusalem. Herod kept himself from her snares, and even contemplated putting her to death as a dangerous neighbor, and to deliver Antony from her enchantments; but was advised to leave her alone. To please Antony, Herod attacked Arabia in order to enforce Cleopatra's demand of tribute; after a first repulse he smote great numbers of the Arabs. A great earthquake in this year destroyed many cities, and 30,000 of the inhabitants lost their lives.

Another crime now stained the hands of Herod. There was war between Antony and Octavius, and Herod thought it probable that Octavius would be the victor, and it was needful for him, in order to retain the kingdom, to secure the patronage of whoever was master at Rome. But there was still one of the Asmonean family living, the aged Hyrcanus: he was past his eightieth year; but the envious Herod, fearing that Octavius, should he be victor, might re-instate this aged prince, pretended that he had been treasonably corresponding with the King of Arabia, and the poor old man was put to death.

Herod then sent off his mother, sister, and children to Massada; and his wife and her mother to the fortress of Alexandrion in charge of a partizan, Soemus, but again with the order to put the queen to death in case of his losing his life.

When he reached Octavius at Rhodes, he appeared before him without a diadem, and made a grand speech. He owned that he had been a friend of Antony; that he had advised Antony to put Cleopatra to death, but that Antony had pursued his own disastrous course: if Octavius would bind him to himself he would be as faithful to him as he had been to Antony. He was successful. Octavius bade him resume the diadem; and when he passed through Syria, Herod gave him Boo talents, and entertained him royally. Afterward Octavius, on the conquest of Egypt, gave him Gadara, Samaria, and the maritime towns of Joppa and Gaza.

Such was the great success of Herod in his kingdom; but when he returned home, trouble again awaited him in his family. Mariamne had discovered that Herod had again ordered her execution if he had been cut off, and she shewed her resentment to such treatment, and upbraided him also with his cruelty to her family. Salome, his sister, lost no opportunity to inflame his passions, and even got his cup-bearer to swear that Mariamne had bribed him to poison him. Herod knew that Mariamne revealed all her secrets to a favorite eunuch: he caused him to be tortured; he declared he knew nothing of the poison, but stated that the dislike of the queen was owing to Soemus. This was taken as a proof of her infidelity. Soemus was at once put to death, and Mariamne was put on her trial. The judges, afraid of Herod, declared her guilty. Herod hesitated to put his beautiful wife to death, but urged by his mother and his sister, he gave the order. As she was led to execution, her own mother reproached her for her infidelity to so affectionate a husband, doubtless with the simple object of saving her own life!

No sooner had Mariamne fallen than Herod was filled with the direst remorse. He seemed haunted by the spirit of his wife. He would call, " Mariamne, Mariamne," but found no relief; banquets and revels were all of no use to his disordered mind. Under the pretense of hunting he sought the deepest solitude, and was laid up for some time at Samaria with pains in his body added to the anguish of his mind. Alexandra began plotting against the king; but on his being informed of it he ordered her death.

On the partial recovery of the king, he resumed his regal duties, hut it was soon found that he was in no way softened by his sufferings. Salome had divorced her husband, and now sought his death. It was easy to hatch up a pretended conspiracy, and he and others were sacrificed.

Herod, though assuming the greatest respect for the Jewish religion, did what he could to conform the people to foreign usages. He built a theater in the city, and a large amphitheater outside, encouraged gymnastic contests, chariot races, and even fights of wild beasts and gladiators.

The zealous Jews looked on with dismay; but when Herod adorned the theater with what appeared to be images clad in armor in representation of Roman victories, there was an open tumult. Herod had one of the trophies pulled to pieces in the presence of the people, and when they saw merely a peg of wood on which to hang the armor, their anger was turned to laughter. But this did not satisfy those who were zealots for the law. Ten men bound themselves to assassinate the king. They concealed daggers under their cloaks. The spies of the king discovering the plot, he was saved, and the men were put to death with great tortures The informer, however, was torn to pieces by the people, and this showed the king that his life was unsafe: the people really had no love or respect for him.

The fears of Herod caused him to rebuild, as a fortress, the tower of Baris. He called it Antonia. He also built a palace for himself on the hill of Sion. As places of security he built fortresses at Gaba in Galilee, and Heshbon in Peræa. He also built Samaria on a larger scale, and peopled it with the old Samaritans and his own soldiers. He called the city Sebaste, in honor of Augustus.

In B.C. 25, a long drought led to great scarcity, with an accompanying pestilence. Herod opened his treasures, and purchased grain in abundance, and fed the people, as well as supplying them with seed for their land. This he did not only for the Jews, but for the neighboring inhabitants. This liberality in a great measure restored him to their confidence.

After marrying a second Mariamne, daughter of Simon, an obscure descendant from the priests, whom he had made high priest, he built yet another palace, about seven miles from Jerusalem, on the spot where he had defeated Antigonus, who had forced him to flee from Jerusalem. Water was brought to it by aqueducts from a long distance.

Herod also founded and built Caesarea as a safe harbor and a magnificent city. A temple, dedicated to Cæsar, stood in the center, with two statues, one of Rome and the other of César. It was twelve years in building.

Herod's two sons by the first Mariamne were sent to Rome for their education. Augustus received them to his palace. Herod's attention to the masters at Rome secured to him the friendship of both Augustus and Agrippa.

But the higher he rose in favor with Rome, the less he was esteemed by his people. To be a good Roman was different from being a good Jew. His gifts and remission of taxes could not prevent their discontent. To know all that passed Herod had his secret police, and many a disaffected one was hurried off to the Hyrcania, which has been called Herod's Bastile.

Herod thought to gain the hearts of his people by rebuilding the temple, but the people feared he meant to destroy it. To allay their fears he gathered quantities of materials before he touched the building. At length they were gratified to see the work progressing in a magnificent style, with masses of white marble and pinnacles of gold. This only the more strongly brought out the strange character of the man. He could build a temple for the worship of Jehovah for the Jews, and yet preside at the Olympic heathen games.

Herod's domestic cup of crime was not yet full. His two sons, Alexander and Aristobulus, returned from Rome, and were beloved of the people; but the more they were esteemed the more Herod was envious of them. He married Alexander to Glaphyra the daughter of Archelaus, King of Cappadocia; and Aristobulus to Berenice, daughter of Salome. But Salome and her brother Pheroras were ill at ease: they could not forget that they had been the means of the death of the princes' mother, and they imagined what their fate would be if the young princes should come to the throne. The young men may have been unwise in their remarks, or others may have made remarks for them, which only added to the fears of Salome.

It was easy for her to insinuate that they were plotting against the king, and for three years Herod heard of these rumors, but he was proud of his sons. While absent with Agrippa near the Bosphorus (where he obtained privileges for the Jews in Asia Minor, which the Greeks had endeavored to wrest from them) these rumors grew louder, and on his return, he thought it advisable to humble his sons. He sent for his son Antipater, whom he had by Doris his first wife, whom he divorced for Mariamne. This Antipater was unscrupulous, and was just the one to enter into all the intrigues of Salome and Pheroras. Herod foolishly advanced this son by sending him to Rome with his friend Agrippa; and Antipater, while there, lost no opportunity of poisoning, by letters, his father's mind, as to his two other sons. Salome was at Jerusalem to fan the flame.

Herod at length accused his sons before Augustus. The charge was an " unnatural obstinacy and disobedience, and of entering into criminal practices against his life." The young men did not like to openly accuse their father, but made a modest defense. Augustus, remarkable for his moderation, succeeded in reconciling father and sons. They returned together. Still Herod named Antipater as his successor.

Herod finished the city of Cæsarea, and also built Antipatris, Cypros, and Phasaelis. Antipater had returned and was again teasing Herod against his two brothers; and the king's brother Pheroras added to his fears. Day and night he was warned of the dangers he ran. The place was filled with spies, and every one was in danger of plots and suspicions. At length Herod put all the confidential slaves of Alexander to torture, and, thinking he had something to act upon from their extorted confessions, the young prince was sent to prison in chains.

Alexander adopted a dangerous plan. He sent letters to his father, confessing extravagant plots of treason, which involved Salome, Pheroras, and the principal of Herod's faithful ministers. He, perhaps, thought his own fate was sealed, and hoped by this means to ruin also his accusers. Herod was beside himself. Some were seized and tortured; others put to death.

Alexander's father-in-law appeared at court. He wisely sympathized with Herod, and entered into all his suspicions. And then, by reasoning with him as to the improbability of the accusations, he succeeded in reconciling father and son. Alexander was restored to favor.

Peace did not last long. Salome, Pheroras, and Antipater so wrought upon the king, that he wrote to Rome accusing his two sons. Augustus again tried to soothe his mind, but afterward consented to their trial at Berytus. Herod enforced his charges in person, and with great energy. The only fact really proved against them was of a design of fleeing beyond the power of Herod. They were at length condemned by a majority of the council.

Still Herod hesitated to put them to death. All sympathized with them, particularly the army. One named Teron, a gallant soldier, expressed his generous feeling in presence of the king. This led to his own death, and to that of Alexander and Aristobulus. They were strangled at Sebaste.

Vengeance was not long delayed. Pheroras had married a slave, to whom he was much attached. She had connected herself with the Pharisaic faction. On 7,000 of them being fined for refusing to take the oath of allegiance to Herod and Augustus, she paid the whole of it. Rumors of prophecies were spread about that the government was about to pass from Herod to Pheroras. These were supposed to have been set on foot by the wife of Pheroras, and he was ordered to divorce her; but he refused, and thence lost the favor of the king.

But on Pheroras falling very ill, Herod visited him and renewed his friendship. He died, and then two of his freedmen openly accused his wife of poisoning him. Herod ordered a searching investigation, when, alas, another thing was clearly proved, that Antipater had plotted with Pheroras to poison the king to hasten Antipater's accession. The wife of Pheroras acknowledged the whole plot; and declared that by the visit of the king to her husband's death-bed he had relented, and bid her throw the poison into the fire. Herod's own wife, Mariamne, was also involved in the plot. She was immediately divorced. Her father was removed from the priesthood, and Mattathias appointed.

Imagine the reflections of the unhappy Herod! It was by the plots of this Antipater that he had killed his two sons for little or no crime, and now to find that their accuser was really seeking his life! Antipater was in Rome at the time. He had purchased favor in Rome, and returned to what he expected to be an early accession to the throne. He landed at Caesarea, but there were none to receive him or pay him honor. Had the plot been revealed? He had come too far to fly, so he hid his fears and came to Jerusalem. He was summoned before Herod's court, who sat with Varus the Roman Governor of Syria. The crime was clearly proved, and he was condemned, and committed to prison.

Herod made a new will, leaving the kingdom to Antipas, son of a fourth wife Malthace, a Samaritan. He left splendid gifts to Caesar, and to Caesar's wife and children.

Herod's condition was sad in the extreme. He was suffering with a painful and loathsome disease; distracted in mind, and perhaps smitten in his conscience. It was rumored that he was dead, and at once some bold youths tore down a golden eagle that Herod had placed over the great gate of the temple, and which had long been a great eyesore to both priests and people. The actual offenders were burnt alive, and Mattathias was displaced from the priesthood.

Herod's bodily disorders sensibly increased. He suffered from internal ulcers, which gave him great pain and prevented him gratifying an inordinate appetite. The ulcers bred worms which preyed on his body: dropsy and spasms added to his tortures. He tried the warm bituminous baths of Callirhoe, but returned to Jericho unimproved. But instead of any repentance for his many crimes, he even thought of a greater one than ever. He commanded that some of all the chief families in Judaea should be shut up in the Hippodrome, and strictly charged his sister Salome that on his death they should all be massacred, with a fiendish sort of satisfaction that if the nation did not grieve at his death they would do so at that of their relatives!

To add to Herod's troubles the news was brought that some magi had come from the East, having seen the star of one born KING OF THE JEWS—they were come in search of the King that they might pay Him homage. Herod craftily bade the magi inform him when they had found the object of their search. His evil designs being thwarted by these wise men, would only increase his suspicions, and Herod ordered all the young children in Bethlehem to be put to death. He would cut off this king, whoever He might be!

His end now drew near. The ratification from Rome of the sentence on Antipater arrived. Herod was in such agony that he attempted to take his own life, and rumors were spread abroad that he was dead. Whereupon Antipater tried to bribe his keeper to release him: this was reported to Herod, and he had just strength enough to order his execution, and also to remodel his will before he expired.

Thus passed away Herod called the Great. He did indeed carry out many great works in the country and rebuild the temple; but his terrible cruelty and bloodshed stamped his character as one great in crime How sad to think that God's highly-favored people should have had such a king-an Idumean, too! people upon whom God's curse was to fall. (Isa. 34:5.) But God had for a time written upon His people, Lo-Ammi, " not my people," and they had been drinking of that cup which their own sins and rebellion had prepared for them, and which only led to one unspeakably greater sin in the putting to death of their heaven-sent Messiah and King.

This has brought us to the times of the New Testament and closes the connecting history between the Old Testament and the New.

The Family of Herod

WE find the name of Herod in various parts of the Gospels and the Acts. It is important to notice that they do not all relate to the same person; " Herod " being a name common to several. Those named in scripture may be traced from the following pedigree. See HISTORY OF THE JEWS following:

No. 1 is mentioned as Herod the king in Matt. 2:1-22; Luke 1:5.No. 2 is called Philip in Matt. 14:3; Mark 6:17; Luke 3:19.No. 3 is called Herod the Tetrarch in Matt. 14:1-6; Luke 3:1-19;9. 7; Acts 13:1; the king, Matt. 14:9; King Herod, Mark 6:14-22; Herod, Luke 23:7-15.No. 4, Archelaus in Matt. 2:22.No. 5, Philip, tetrarch of Ituraea and Trachonitis, Luke 3:1.No. 6, Herod the King, Acts 12No. 7, Herodias, Matt. 14:3-6; Mark 6:17-22; Luke 3:19.No. 8, King Agrippa, Acts 25:13;26. 1-32.No. 9, Berenice, Acts 25:13;26,30.

No. 10, Drusilla, Acts 24:24.

History of the Jews From the Birth of Christ to the Destruction of Jerusalem;

With the Scripture References thereto.

Archelaus.

WE have already seen that Herod the Great altered his will just before his death. In that alteration he

appointed his son Archelaus to succeed him; and he gave Galilee and Peræa to Antipas, as tetrarch. The will had, however, to be submitted to Rome for ratification.

Herod's sons gave him a grand funeral, and then Archelaus made a solemn attendance at the temple. At the feast of the Passover a cry was made by the people for vengeance, because of those put to death for pulling down the golden eagle. The feast was broken off, and Archelaus sent his soldiers to quell the tumult, and 3000 were slain before peace could be restored. Archelaus with the other sons of Herod, and Salome the sister of Herod, hurried off to Rome to plead their claims.

Sabinus, the procurator of Syria, hastened to Jerusalem to seize the treasures left by Herod. At the feast of Pentecost, when many attended from surrounding districts, revenge was sought for the deaths at the Passover. The zealots encamped round the temple and besieged Sabinus and his soldiers. The Romans broke through, burned the cloisters of the outer court with its defenders, broke into the temple, and stole the treasures. The Jews were furious, and still besieged Sabinus. Varus, the prefect of Syria, came to his relief. The zealots laid down their arms at his approach. Two thousand of the leaders were crucified, and others sent to Rome for trial.

While the sons of Herod were pleading at Rome, a deputation of 500 Jews arrived there, praying for the suppression of royalty and the restoration of their privileges. They stated that 8000 Jews at Rome supported their claim.

The country was in a terrible state. Two thousand of Herod's troops had been disbanded, and were roaming about for plunder, and the Romans afforded but little protection to the peaceable inhabitants. One here and another there assumed the crown, and calling men around them plundered far and near.

Augustus confirmed the will of Herod in the main. Archelaus had Judæa, Idumæa, and Samaria as Ethnarch; and he was to have the title of " king " if he ruled well. He retained the cities of Jerusalem, Sebaste, Caesarea, and Joppa; but Gaza, Gadara, and Hippo were made Roman towns under the prefect of Syria. Archelaus was to pay a revenue of 600 talents.

Salome received Jamnia, Azotus, Phasaelis, and a palace in Ascalon. Herod Antipas had Galilee and Peræa as tetrarch; and Philip had Auranitis, Trachonitis, and Batanea.

In Matt. 2 as we find Joseph, on returning from Egypt with our Lord, having heard that Archelaus reigned in the room of his father, was afraid to go into his dominions, and was directed to go " into the parts of Galilee," which, as we have said, was under the rule of Herod Antipas.

Archelaus tried to please the people by making Eleazar high priest instead of his brother Joazar, who had been made priest when the eagle had been pulled down; but the more zealous Jews could not be reconciled to Archelaus, because he had married his brother's widow, and had divorced his wife in order to do so. His tyranny at length led his subjects to appeal to Augustus. He was summoned to Rome, and then banished to Vienne in Gaul (A.D. 6).

None of the other sons of Herod were appointed to succeed Archelaus, Judaea was now made a Roman province, which completely altered its civil state. Quirinus was prefect of Syria, and Coponius had the government of Judaea.

Quirinus had the unpopular task of again taking a census of the people and of their property for taxation; incorrectly called a " taxation " in the Authorized Version of Luke 2:2 and Acts 5:37. The wisdom of Joazar, now again high priest for a short time, led him to do what he could to induce the people to conform.

One named Judas raised the cry that no one was their master but God, and many joined him, some out of zeal for their religion, and others for the sake of opposition. He was slain, and his followers dispersed; but it seemed to have sown seeds that afterward bore much fruit, destructive of peace and integrity. Apparently this Judas is the one named in Acts 5:37.

It was during the government of Coponius (A.D. 8) that our Lord was found in the temple with the doctors.

It is recorded that the Samaritans had permission to come and worship in the temple; but that by night they defiled the temple with dead men's bones, and because of this they were afterward excluded.

Coponius was succeeded by Ambivius, and Annius Rufus followed. When Tiberius became emperor (A.D. 14) he did not change the governors so frequently, well knowing that each would extort all he could to enrich himself, and if he knew that his time was short, he did it with greater exactions.

Valerius Gratus (A.D. 15) was the next governor of Judaea, and then Pontius Pilate succeeded (A.D. 26). Under Pilate the country was comparatively peaceful and prosperous. The Jews at Rome, however, were persecuted. Some of them had made a proselyte of Fulvia, a noble lady at Rome, and had obtained large sums from her, ostensibly for the temple, but they had used the money for themselves.

The Jews were banished from Rome. Four thousand were made soldiers and despatched to Sardinia, where many perished by the climate. Philo attributes this persecution to the jealousy of Sejanus, who feared the attachment of the Jews to the emperor would thwart his plans: after his death, the emperor issued an order in their favor.

Before Pilate the Roman troops had remained with the governor at Caesarea, and the prejudices of the Jews had thus been met by the absence of the Roman standards, which were regarded by the Jews as idolatrous. Pilate transferred the winter quarters of the troops to Jerusalem, and caused the standards to be brought into the city at night; there was, however, a great commotion in the morning when they were seen. A numerous deputation waited on Pilate at Caesarea. He treated it as an insult to the emperor, and had them surrounded with soldiers, in the hope that they would disperse; but they fell on the ground, saying they would rather die than sanction any breaking of the law, so Pilate withdrew the standards.

Pilate seized a part of the revenue of the temple in order to provide water for the city by an aqueduct extending twenty-five miles. This raised a tumult and his workmen were molested. Pilate had some soldiers dressed as civilians, with swords concealed, who were to mingle with the people and to fall upon those who obstructed the work. This was carried out beyond what Pilate intended and many were killed.

Scripture speaks of Pilate having mingled the blood of the Galileans with the sacrifices. (Luke 13 I.) This is not recorded in the histories of the Jews.

Pilate's government on the whole was peaceful. While the people were quiet he did not molest them; but when there was any appearance of revolt he was severe and reckless of human life.

That he was pliable and unjust is to be seen in the trial of the Lord. To deliver Him to be crucified after having declared that he found no fault in Him, was an act unworthy of a Roman governor. We find, too, that being warned by the dream of his wife, and by the words of the Lord Himself, he sought to release Him; hut to he reported as no friend of Cæsar was more to him than belying his conscience and violating the laws of justice. Scripture gives us all we have of the trial. Though the most important event that could ever happen on this earth, none of the historians name it; and to the Jewish rulers it was a relief-they could go on with their religion, holding a " high " sabbath the very next day, without any fear of a rebuke from that holy One who sought in His teaching to reach their conscience and turn them from darkness to light.

About A.D. 36 a new commotion arose. The Samaritans, except occasionally molesting Jewish pilgrims to Jerusalem, had lived in peace in submission to the Romans; but now an impostor gave out that certain vessels which had been buried by Moses were to be found on Mount Gerizim. There was 2 general excitement, and many in arms met at Tirabatha at the foot of the mountain. Why they were armed is not clear. Pilate ordered his troops to surround the place; the leaders were slain and the rest dispersed.

The Samaritan senate made complaints to Vitellius, the prefect of Syria, father of the emperor of that name. He ordered Pilate to proceed to Rome to answer the charge. Pilate was recalled and banished to Vienne in Gaul.

Vitellius then visited Jerusalem. He was received with all due honors, and was present at the Passover. He remitted the tax on the fruits of the earth. He also gave up to the Jews the charge of the robes of the high priest, which had strangely been held by the Romans, and only given out to the priests when required. They had been kept in the time of Hyrcanus in the Baris (afterward called Antonia), a castle near the temple, and when the Romans seized this place and used it as a fortress they retained the garments also.

Philip. Antipas.

Thus far as to Jerusalem and Samaria: we must now look at the other sons of Herod, who we saw reigned elsewhere. PHILIP had governed his dominions peacefully. He built Caesarea Philippi, which is apparently the most northern part of Palestine visited by the Lord Jesus. (Matt. 16:13; Mark 8:27.) Philip died A.D. 33 without children, and his dominions were added to the province of Syria.

HEROD ANTIPAS resided at Sepphoris, the capital of Galilee. His reign was also peaceful, but he disgraced himself in the matter of Herodias. Antipas had married the daughter of Aretas, king of Arabia; but divorced her to marry Herodias, his niece, the wife of Herod Philip (a son of Herod the Great), and this, too, while Herod Philip was living! It was for this that John the Baptist rebuked him, and which led to his death, as related in scripture, when the daughter of Herodias and Herod Philip danced before the king.

Aretas took up arms to avenge the insult to his daughter, and in a battle nearly the whole of Antipas' army was cut off. Vitellius was appealed to to punish Aretas. He collected his troops, but the death of Tiberius stopped his progress.

We shall see the fall of Antipas when Agrippa came into power.

CALIGULA was the next emperor, A.D. 37. He was the friend of Agrippa, the son of Aristobulus, the son of Herod the Great. Agrippa's course had been precarious. He soon spent what he had at his mother's death, and became in debt, and, was so miserable that he contemplated suicide. He went, however, to Herodias when she had joined Antipas. Antipas gave him the government of Tiberias and a yearly allowance; but at a banquet Antipas made some remarks offensive to Agrippa, and he vacated his office. Again he was in extreme poverty, and had great difficulty in borrowing money in order to reach Rome. He arrived at Anthedon, but was there arrested for a debt which he had contracted at Rome with the imperial exchequer. He escaped, and was received by Tiberius at Capreæ, till news arrived of his behavior at Anthedon, when he was discarded. By the aid of Antonia, a friend of his mother, he was able to pay the imperial debt, and was again received by Tiberius.

He was recommended to attach himself to the younger Tiberius, but he chose rather Caius Caligula. When riding with Caligula in a chariot, he was heard by the driver to express a desire that Providence would soon remove 'Tiberius and make way for a more worthy successor. The driver was soon after dismissed for theft; and he to revenge himself revealed what he had heard. The charge was examined and proved. Tiberius in a public circus gave the order, " Put that man in chains." Agrippa was arrested and, though wearing the purple, he was put in chains as a common malefactor. The day was very hot, and seeing a slave of Caligula passing with a vessel of water, he begged for a drink. This was given him and Agrippa promised him a reward when he should be at liberty, which promise he kept.

Antonia still befriended this man, and obtained some mitigation of his privations. Here he remained till one day a freed-slave ran in and said in Hebrew, " The lion is dead." The centurion inquired the cause of their joy, and being told that Tiberius was dead, he, foreseeing that Agrippa would soon be in favor, had his chains removed, and invited him to supper; but while at table a message arrived that Tiberius was not dead, and the centurion bitterly reproached Agrippa, and again the chains were put on. In the morning, however, the news of the death of Tiberius was confirmed, and Caligula entered Rome as his successor.

Agrippa.

AGRIPPA was soon after released, received into favor, and had the Tetrarchate of Philip given to him, with the title of king. The emperor also gave him a chain of gold as heavy as the chain of iron he had worn in prison!

He remained that year at Rome, but the next year he entered Palestine in royal pomp, and took possession of his dominions. This excited the greatest jealousy in the wicked Herodias: that the poor spendthrift should have a higher title given to him than her husband had obtained filled her with envy. She gave her husband no rest until he consented to go to Rome and solicit also the title of king. Herod, described in scripture as " that fox," was crafty: he set out for Rome.

But Agrippa, being informed of this, hastened to send also to Rome to forestall Herod, and to accuse him of giving secret information to the Parthians, and also with storing arms in his palace in case of a revolt. His messengers made such speed that they arrived at Bait before Herod, and on Herod making his appeal, he was asked if he had laid up a quantity of warlike stores (which of course might be used against the Romans); he, not being able to deny it, lost his dominions in Palestine and was banished to Lyons in Gaul.

Herodias, being a relative of Agrippa, was offered any of the dominions she could claim as her own; but, shameful woman though she was, she preferred to accompany her husband in his degradation than reign without him.

Caligula became a great enemy of the Jews. They had hitherto under the Romans been permitted to carry on their religion with but little annoyance or interruption; but now the almost insane emperor insisted that he should not only be counted by the heathen as a god, as other emperors had been, but he ordered his statue to be placed everywhere. Palestine was to be no exception.

Persecution also broke out at Alexandria. In this place there were many Jews-Philo estimates their number at a million-and many Greeks, and these were at all times liable to come into collision. Flaccus Aquilius was prefect, and had hitherto preserved order and justice; but on the death of Tiberius things were changed: he had supported the young Tiberius, and now, it is supposed, that as he expected disgrace from Caligula, he let things run riot. 'The Greeks were allowed to persecute the Jews, and Flaccus seemed to encourage it rather than stop it by force. The Jews had their own quarters of the city, but had not been strictly confined to them; now he ordered all to keep in their own quarters, which on account of their numbers compelled them to spread about on the sea shore and in the cemeteries. They were openly robbed, insulted, and put to death.

As we have seen, Agrippa had been made king, and on his way to Judaea he passed through Alexandria. Apparently he did not seek to be unduly noticed; but the Roman attendants in gilded armor could not he hid, and those who were persecuting the Jews made the greatest ridicule of a Jew being a king! They set up a poor idiot in imitation, and treated him as king, to turn the thing into ridicule and excite contempt.

Flaccus at first rather shut his eyes to the persecution of the Jews; but at length he sanctioned the most outrageous cruelties. He seized thirty-eight of the most distinguished of their senate, had them brought to the theater and scourged with such severity that many of them died. Some Jews were arrested and crucified. Others were seized by the people and burnt. At the theater it was the custom to see some Jews scourged, tortured, and then led to execution, before the usual entertainment began.

As to how far the Jews sought to retaliate on the Greeks or resist the officers of Flaccus is not shown by Philo, who has given us these descriptions. The Jews had drawn up a memorial, giving to Caligula all the honors they could agreeable to the law, and Flaccus had promised to forward it to the emperor, but had kept it back. Agrippa discovered this, and sent a copy of it to Rome.

At length a stop was put to the persecution by the arrest of Flaccus. A centurion arrived in Alexandria. He entered by night, and quietly sought for Flaccus. He was at a banquet attended by only a few of his slaves. The place was surrounded, and he was seized. His property was confiscated and he was banished to Gyara, an inhospitable island in the Ægean Sea, but afterward to Andros. Philo says he was filled with remorse for his cruelties to the Jews. He was soon after put to death by order of the emperor.

Deputations proceeded from Alexandria to Rome both from the Greeks and the Jews, to give an account of the late disturbances. The Jews seemed at first to be received with favor. They had to follow the emperor to Puteoli. One great object before them was to secure their proseuchœ*(which they had in every city) from the defilement of images. But a graver question at once arose among them, for suddenly a man rushed in among them in great dismay, to tell them that the emperor had ordered his statue to he placed within the temple at Jerusalem!

(*Places of prayer, held sacred by the Jews.)

A plot was also laid to damage the Jews in the eyes of the emperor by the persuasion of Capito, receiver of tribute, who feared he might be exposed by the Jews. In Jamnia some Greeks had raised a pretended altar to Caius, which the Jews at once threw down, and this was reported at Rome as sedition.

Caligula was not only half mad himself, but his advisers were contemptible. He had gone to Puteoli to inspect some villas, and instead of sitting in state to decide the petition of the Jews, it was while looking over one of the rooms that he gave them their final interview. The Jews saluted him as Augustus and emperor. He said, " You are then those enemies of the gods who alone refuse to acknowledge my divinity, but worship a deity whose name you dare not pronounce." He then uttered the awful name. The Greeks rejoiced at this, and an accuser said that the Jews were the only people who refused to sacrifice for the emperor. The Jews responded that this was untrue-they had offered sacrifice for the welfare of the emperor. " Be it so," said he "ye have sacrificed for me, but not to me." The Jews were dismayed.

The emperor suddenly rose and ran about the house giving orders for blinds, &c. The Jews had to follow him from room to room amid the jeers of the attendants. Suddenly he said, " Why is it that you do not eat pork? " The whole company burst into laughter. The Jews said that different nations had different usages: some did not eat lamb. "They are right," said the emperor; "it is an insipid meat." More seriously he asked them on what they based their right to citizenship. They began to reply, but he again rose up and ran about, ordering various things to be done to the windows. At last the emperor gave them their dismissal with " Well, after all they do not seem so bad ' but rather a poor foolish people, who cannot believe that I am a god."

Thus were God's chosen people made a jest of by a proud and half-witted emperor: surely they were under the judgment of that God whom they had dishonored, though they were still true enough to Him to refuse to own a mere man as a god, and especially such a man as Caius Caligula.

The question of placing the image of the emperor in the temple had still to be settled. Petronius was governor of Syria, and his orders were so clear that there was no evading them. The image was made. He told the Jews what his orders were. This was no sooner known than many thousands assembled, determined to lose their lives rather than suffer the profanation.

Petronius hesitated to put to the sword so many of the people, unarmed as they were. He, with some of his officers, went to Tiberias. Here again thousands crowded around him to petition against the image. They had no thought of war, but, falling on their faces, said they would be massacred rather than break their law. For forty days such scenes as these lasted; it was the time for sowing the seed; but everything was neglected in order to urge their petitions. A famine was feared, and the most distinguished of the nation entreated Petronius to ask the emperor to abandon his purpose. He at length resolved to do this, though he knew he ran a great risk of vengeance from such an emperor. The people were dismissed with this promise, and the danger for a time was averted. The week had been very hot, and the customary rains had not fallen; but the next day showers began to fall. Petronius was struck by the coincidence.

The application of Petronius was received by Caligula with the greatest exhibition of fury. Philo and Josephus differ as to the part that Agrippa played on this occasion, but both attribute the repeal of the edict to the respect the emperor had for him. Caligula would have vented his rage on Petronius, and the letter was written to bring him to punishment; but before this could take effect the dagger of Cassius Chærea had cut off the mad emperor (A.D. 41). Agrippa was at Rome at the time, and was the only one that shielded the dead body of the emperor from insult.

Agrippa was respected at Rome, and was useful in the choice of a new emperor by carrying messages from the camp to the senate, and in advising the senate not to oppose the army, and also in rallying the unambitious spirit of CLAUDIUS, the next emperor, and then in advising him not to take vengeance on the senate.

The emperor rewarded Agrippa by giving him the dominions of Herod the Great; so he returned to Judaea with great splendor, and hung up in the temple the golden chain given him by Caligula. He was zealous of the law, and offered sacrifice daily while in Jerusalem. He aimed at popularity by remitting the taxes on houses, &c.

The Jews in Alexandria now sought to recover their rights, and obtained what they petitioned for. Claudius gave freedom for religious worship to the Jews throughout the empire hut required their tolerance of the religion of others.

To the north of Jerusalem a new suburb was being formed, called Bezetha. Agrippa proceeded to build a wall round the same, and then to strengthen the fortifications generally; but hearing that this had been reported at Rome, he thought it prudent to leave the work unfinished.

Agrippa thought to gain favor with the Jews by persecuting the Christians. As scripture says, " he stretched forth his hand to vex certain of the church. And he killed James the brother of John with the sword; and because he saw it pleased the Jews, he proceeded further to take Peter also." (Acts 12:1, 2.)

After reigning three years over the whole of Palestine, the king held a splendid festival at Caesarea in honor of the emperor. Scripture tells us that those of Tire and Sidon sought to he restored to the king on this occasion. History says on the second day at early dawn the king entered in a robe of silver, which glittered in the rays of the sun. This dazzled the eyes of the audience, and they set up a shout of " A present God." Scripture also adds that he made an oration to the people; but he did not rebuke the multitude. It is recorded that at that moment he looked up and saw an owl perched on a rope. An owl had before been a good omen to him when in chains at Rome. A fellow prisoner had then interpreted it as predicting his splendid future; hut had added, as a warning, that when in the height of his fortune he saw that bird again he would die within five days! The sight of this owl pierced his heart, and with a melancholy voice he said, " Your god will soon suffer the common lot of humanity." He was seized with violent internal pains, and carried to his palace, where he lingered five days in great agony, and died. The sacred historian explains that " the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost."

At the death of Herod Agrippa, his son being too young to succeed him, Judaea again became a Roman province. Various governors succeeded until Claudius Felix of the Acts of the Apostles. (Chaps. 23.-25.) He had been a slave, but now reigned as a king, and had three wives of royal blood. Instead of clearing the country of banditti, he made terms with some of the robbers. He was remonstrated with by Jonathan, the high priest, in a friendly way. At that time there were some desperate men called sicarii or assassins, who strangely advocated and practiced murder when they could do it, as they pretended, for their country and for God, though it really was for themselves. Felix could not bear the remonstrances. Some of these assassins were sent into the temple, and there stabbed Jonathan, and left him bleeding on the pavement deemed sacred. His murder was passed over unrevenged.

Made bold by this transaction, they carried on their murders with impunity. Any of their enemies, or those by whom they could enrich themselves, fell victims to their daggers, until no one was safe either in the city or in the temple.

Besides these, the country was infested by pretenders to magical powers, who drew numbers together, and urged that it was wrong to submit to the Romans. An Egyptian Jew drew after him as many as 30,000 followers. Felix marched against them, and put many to death, but the leader escaped.

Agrippa Ii.

The Emperor gave to Agrippa. II. (son of Agrippa I.) the kingdom of Chalcis (A.D. 50), vacant by the death of his uncle Herod, and this was afterward exchanged for Ituræa and Abilene, to which Nero afterward added certain cities of Decapolis. Besides these places he had various privileges in Judaea, as governing the temple, appointing the high priest, &c. He is called King Agrippa in Acts 25:13. He was, as Paul said, " expert in all customs and questions which are among the Jews," and he it was who c persuadest me to be a Christian." His relations to Berenice (or Bernice) his sister and widow of his uncle Herod, were of a doubtful character. His sister Drusilla was married to Felix. Festus had succeeded Felix (A.D. 60) as procurator, agreeing with Acts 25

Agrippa II. is said to have appointed Ismael, son of Fabi, as high priest, which office had been vacant since the death of Jonathan; but doubtless some one had acted as high priest during the interval, though without imperial authority, and in Acts 23 we read of Ananias as high priest. He had been sent in chains to Rome, but had been released at the instance of Agrippa. It was this Ananias who ordered Paul to be smitten on the mouth, and of whom Paul said, " God will smite thee, thou whited wall." Paul knew not that he was the high priest, and it is doubtful whether he was really such; he is called ex-high priest. Though Paul's conduct on this occasion seems strange to us, history records that on the sicarii gaining possession of the city, Ananias sought refuge in an aqueduct, hut was dragged forth and killed.

Hitherto the high priests had been more or less men of integrity, but from this period there were disgraceful contentions over the priesthood, and even the assassins were in league with some of the priests.

That which led to the break up of the kingdom began at Cæsarea, though the country was ripe for it everywhere.

It had become a large and populous city, and was chiefly in-habited by Jews and Syrian Greeks. These both contended for pre-eminence. The Roman soldiers took part with the Greeks. At a riot Felix came to restore order, but was treated with contempt. He ordered his troops to charge the crowd Some were wounded, and others killed.

On the recall of Felix, deputations went to Rome to plead their cause, and to accuse Felix. Nero was now emperor. A large bribe from the Greeks to Burrhus, who had been the preceptor of Nero, secured his influence, and the Jews were deprived of equal citizenship.

As we have seen, Festus succeeded Felix. He ruled well. Agrippa added to the palace an apartment, from which he could see the courts of the temple; but the Jews built up a wall to intercept his view. Festus and Agrippa ordered it to he taken down; but the Jews declared it was now a part of the temple, and refused. Appeal was made to Rome. Nero allowed the wall to remain, but kept the high priest and treasurer as hostages.

Albinus succeeded Festus (A.D. 62), and used his energy in putting down robbers and the assassins, but was rapacious in the extreme. Two things added to the insecure state of society—Albinus set at liberty all the lesser criminals who were able to pay for their release; and the completion of repairs to the temple left a large number of workmen without employ.

Gessius Florus succeeded (A.D. 64), and was an intolerable ruler. He allowed the robbers to purchase their immunity from punishment. He next sought to obtain the treasures of the temple, but first demanded seventeen talents in the name of the emperor. This raised a riot. He entered the city with foot and horse soldiers, and demanded that the leaders of the riot should be given up. On refusal, he ordered his soldiers to plunder the upper city. Every house was entered and pillaged. Many were trodden under foot in the narrow streets. Others were brought before Florus, scourged and crucified. Queen Bernice, who was in Jerusalem at the time, besought Florus to stay the slaughter, but without effect, and she had indeed to run for her own life. Florus attempted to reach the Antonia where he would have been near the temple; but the Jews had broken down the cloisters that formed the communication, he had therefore to give up the attempt, and withdrew to Caesarea.

Agrippa returned from Alexandria and managed to somewhat appease the people, and the cloisters were rebuilt. The seditious, party in the temple, led by young Eleazar, son of Ananias, refused to receive any gift or sacrifice for any foreigner, and thus for the Roman emperor, which had been regularly made since the time of Julius Caesar. This has been taken as the first direct break with Rome, and which led to the destruction of the city. It will be seen that this was a voluntary act on the part of the leaders of the temple, and did not proceed from any order from Rome, which they could not conscientiously obey. It was the revolt of the Jews against their masters. Older and wiser people protested, but it was useless. Agrippa sent 3,000 horse to preserve order.

Destruction of Jerusalem.

Hostilities soon commenced. The peaceable part of the people with Agrippa's troops held the upper city; the insurgents held the temple and the lower city. A small Roman force was in the Antonia. The insurgents gained the mastery, took the upper city, and drove the 'people to seek refuge wherever they could, even in vaults and sewers; the soldiers found refuge in Herod's palace. The Antonia was taken, and the garrison slain. The soldiers in the palace were next attacked; and though very strong, it was taken, and all put to the sword. The insurgents thus became masters of the city and the temple.

Cestius Gallus, prefect of Syria, came with his army to the relief of the peace party. They entered the suburbs north of the temple, and passed through the wood market, burning everything. He encamped at the second wall. He assaulted the wall again and again, but without success: the Jews fought with great bravery from the tops of the cloisters. On the night of the sixth day he withdrew to his camp at Scopus. The people followed, and for three days fought with such fury that he was totally defeated. In a pass which the Romans had to traverse they could not maintain their ranks, and the Jews, who knew all the paths well, swarmed around them and killed right and left. The Romans threw away everything that impeded their movements and fled. They and their allies lost 5,300 foot and 380 horse. Cestius escaped with difficulty. His catapults and battering rams were taken, and used in the after siege. The Jews collected great spoil, and returned to Jerusalem with hymns of triumph. It was November, 66.

Nothing could stay the vengeance of Rome after such a defeat, or rather the judgment of heaven, as foretold in the scripture, though Rome was to be the instrument used.

Josephus relates that many warnings of coming judgments were given, and speaks of the testimony of eyewitnesses to some of the events. A comet in the form of a sword seemed to hang over the city for a whole year. A supernatural light also shone about the altar and the temple at the feast of unleavened bread. The inner gate of the temple, of such immense weight as to require twenty men to move it, flew open of itself, though it was also bolted. On another occasion, before sunset, chariots and armed squadrons were seen in the heavens. On the Pentecost, when the priests entered by night, they heard a noise, and a cry, as of a host, saying, " Let us depart hence! "

A countryman named Jesus traversed the streets of Jerusalem, crying with a loud voice: " A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!" He was seized and beaten, but he did not complain. He went on his way as before: Woe, woe to Jerusalem! For four years this man continued his cries in every quarter of the city, varying the latter cry with: Woe, woe to the city, and to the people! During the siege, he suddenly exclaimed: Woe to myself! a stone struck him and he fell dead.

Nero committed the war to the able general, P. Flavius Vespasian, and he sent his son Titus before him. In the meantime all was energy in Jerusalem, under Ananias, high priest, to rebuild the walls, fortify the place, and provide munitions of war.

The north country was first subdued. At the siege of Gischala in Galilee, a crafty leader named John escaped in the night with others to Jerusalem, there to take a prominent position. Gischala surrendered.

Another leader against the zealots, and also against the Romans, was Joseph, better known as FLAVIUS JOSEPHUS, the noted historian. He skillfully defended Jotapata, where Vespasian was wounded, gained the Roman's esteem, and by a pretended prophecy that Vespasian would be the next emperor, was well treated by him. He became afterward a mediator between the Romans and the Jews, but without success. Eventually he obtained a pension, with a grant of land in Judaea, and the Roman franchise.

The Samaritans, no doubt suffering from former governors, made common cause with the Jews. They were besieged on Mount Gerizim, but were compelled by thirst to surrender; all were slain. And by degrees the whole country was conquered ready for the final siege of Jerusalem.

When Vespasian was at length ready to attack Jerusalem he received intelligence of Nero's death. A civil war succeeded in Italy, and Vespasian waited to see the issue of it. On July 1St, 69, the army declared Vespasian emperor, and his generals at Rome secured his succession by the death of Vitellius. Titus was left to subdue Jerusalem.

Two and a half years had elapsed since John of Gischala had taken refuge in Jerusalem before the siege began. During that time the country generally had been subdued, and Jerusalem had continued in the greatest disorder. Party spirit ran so high that the place was full of outrages and bloodshed.

When Titus appeared before the walls, those called Zealots were divided. John of Gischala with Eleazar held the temple and the Antonia with 8,400 men. Simon Bar-Gioras held part of the upper city, and part of the lower city with 10,000 men and 5,000 Idumæans. Besides these, who had to some extent been trained in warfare and recklessness, there was a multitude of inhabitants, increased by pilgrims and refugees from other towns. Tacitus puts the number as 600,000; and Josephus, still higher.

The north part was the first attacked, and in a short time a breach was made in the wall, though it was stoutly defended by Simon and his men. This allowed Titus to approach the second wall, and the tower of Antonia. In five days a breach was made in this wall, but as the lanes were narrow and tortuous, the Jews, who knew every turn, made a most determined resistance, and Titus lost many of his men. But Simon was obliged to retreat.

Attacks were now made against the Antonia and the town. Banks had been erected from which to attack the tower, and all was ready with engines placed on the banks to commence the battering of the walls. But John had undermined the place where the banks had been erected, and supported the roofs with timber. He then set the wood on fire, and down came the banks and engines of the Romans in a heap. Simon also had more successfully repelled the Romans at the wall by the use of the catapults he had; and when the Romans were ready with their rams he made a sortie and set them on fire.

Titus saw that the place was not to be taken easily, and held a council of war. The south and west of the city were unguarded, and this enabled provisions to be brought in, and allowed the people to escape. Josephus says 300 a day left the place. 'Titus resolved to build a wall round the entire city.

Its length was about five miles, and it had 13 guard-houses. The whole army worked at it, and completed it in three days!

The siege was now concentrated on the Antonia. New banks were erected, the wood for which had to be fetched eleven miles. A breach was soon made in the outer wall, hut only to find that John had erected another one inside it. But that was taken, and then in the passages and cloisters that led to the temple many a close encounter took place.

The Romans gradually gained ground, and on July 15th a soldier wantonly fired the temple itself, contrary to the wishes and orders of Titus. Efforts were made to stop the fire, but it was useless-the temple was consumed, except its solid masonry John, and the remnant of his party still alive, fled by a bridge to the upper city.

An appeal was now made to the leaders, both by Josephus and by Titus; but the offers were rejected, and nothing remained but to destroy the whole place. Titus was desirous of coming to terms, and saving the rest of the city, which was the old part; but, as we know, God had foretold its doom, nothing could save it.

The misery inside was at its height. The place was overcrowded, and famine became extreme. The Zealots would enter the houses and seize every particle of food they could find. If anyone spoke of surrender he was put to the sword. Some stole out of the gates to pick up any roots they could find outside. Some of these were seized and crucified, or driven back to starve within the walls.

The city was taken, and Simon and John escaped, but were stopped by the wall which surrounded the place.

They took refuge in the caves or sewers. John surrendered, and Simon was taken, and they both formed a part of the triumph of Titus at Rome.

The city and temple were demolished, except the west wall of the upper city, and Herod's towers on the north-west.

Josephus says, " the whole was so thoroughly leveled and dug up that no one visiting it would believe that it had ever been inhabited."

In taking the city enormous numbers were slain. The feeble and aged were killed; children under seventeen were sold as slaves; of the rest some were sent to work in the mines, others to the provincial amphitheaters to fight for their lives or to be devoured by wild beasts, and others were reserved for the triumph of the conqueror.

The well-known arch of Titus at Rome depicts a part of the procession, skewing the golden candlestick, table of shewbread, and silver trumpets, taken from the temple, forming a striking tableau of the judgment of God against the guilty city, and against that temple which should ever have been an undefiled place of prayer and worship of Jehovah.

It will be remembered that our Lord when he foretold the destruction of Jerusalem, told His disciples that when they saw the city encompassed with armies they were to flee to the mountains, and that none outside were to enter in. (Luke 21:21.) In accordance with this, history records that the Christians departed in a body to Pella, a village of Decapolis, beyond Jordan, where they remained until permitted to return to Jerusalem by Hadrian.

The After History of Jerusalem

A short account of Jerusalem after its destruction by Titus may be of interest, seeing, as we do from scripture, that the city and temple are yet to be re-built, inhabited by God's ancient people, and brought into blessing.

For fifty years after its demolition by Titus nothing is heard of it. In the time of Hadrian (A.D. 117-138) it again came to be the center of a revolt by the Jews. As the site of the city was naturally one of great strength, Hadrian thought of re-building the city, and making a fortress of it to prevent the Jews again using it as a rallying point in their insurrections; but it would appear that the Jews had already partially rebuilt it. They were ready for revolt; and now a wide-spread conspiracy was formed. Bar-Cocheba, " the son of the star," who was said to be the star that was to arise out of Jacob, was crowned king at Bether by the Jews, and was regarded by the common people as their Messiah. Multitudes flocked around him, and they became masters of Jerusalem, and attempted to re-build the temple. Hadrian, finding his troops could not put down the revolt, sent for Julius Severus from Britain, to carry on the war, which lasted two years before Jerusalem was taken, and then only after a fierce struggle. Bar-Cocheba was killed.

Bether still remained, and being strongly fortified, the Jews repulsed the Romans again and again, but were obliged to surrender by famine and pestilence. More than half a million Jews are said to have perished here and elsewhere, and considerably more than this in the war altogether. The loss of the Romans also had been immense, so numerous and furious had been the Jews.

Bar-Cocheba was rich enough, and so far established as to have coined some money with the inscription, " Jerusalem the holy " or " To the freedom of Jerusalem," but God's set time to favor Zion had not come: all must fail till then, and this false Christ was cut off.

Hadrian rebuilt the city as a Roman colony and called it (A.D. 136) Ælia Capitolina, and a temple to the Capitoline Jupiter was erected on the site of the temple of God. Christians and pagans only were allowed in Jerusalem. Jews were forbidden to enter it on pain of death, and this law remained long in force.

In the fourth century Jews were permitted to visit the neighborhood, and afterward were allowed to enter the city once a year and weep over its desolation and its desecration. Jerome speaks of the wretched crowds in tattered garments weeping by the west wall of the temple, and paying the soldiers to permit them to prolong their visit.

It retained the name of Ælia until after Constantine built the " Martyrion " on the supposed site of the crucifixion. He destroyed a temple to Astarte, the Phoenician Venus, and built an oratory on the spot.

In A.D. 326 the Empress Helena, mother of Constantine, visited the city, and various churches were built.

In A.D. 362 The Jews made an attempt to rebuild the temple at Jerusalem, with the support of the apostate emperor Julian, whose object seems to have been to disparage Christianity, and to refute the scriptures that speak of it as superseding Judaism. The work was commenced with great zeal, the women even carried away the rubbish in their aprons. Some foundations were laid; hut a severe whirlwind and earthquake shattered them, and fire burst from the ground and burnt all day. The terrified workmen ran to a church close by, but the doors slammed to of their own accord, and numbers were consumed by the fire. Some took shelter in a portico, but this fell down in the night and crushed them. This account is not given simply by enemies of the Jews, but a noble Roman also relates it, and attributes it to supernatural agency. If all this is true, it shows that God's set time had certainly not come to rebuild the temple.

In A.D. 437 the walls were rebuilt by the empress Eudoxia. There were constant heart-burnings and collisions between the Jews and the Christians. The Jews delighted to buy christian slaves, and refuse their redemption except at a very high price.

614. The city was taken and pillaged by the Persians under Chosroës II.

628. It is re-taken by Heraclius.

637. The city is surrendered to Khalif Omar.

1077. Capture and sack of the city by the Kharismians.

1096. Captured for the Khalif of Egypt.

1099. Taken by the Crusaders.

1187. Re-taken by Saladin.

1229. Ceded to the Christians in the treaty with the

Emperor Frederick II.

1243. Captured by the Kharismian hordes.

1277. Nominally annexed to the Kingdom of Sicily.

1517. Passed under the sway of the Ottoman Sultan.

1542. The present walls built by Solyman. Continues,

with Palestine, a part of the Ottoman Empire.

Alas, how often has the city suffered since our Lord said, " O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." (Matt. 23:37,38.) We also read that " Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." (Luke 21:24.) As to when this may be, our Lord said to His apostles: " It is not for you to know the times or the seasons, which the Father hath put in his own power." (Acts 1:7.) The Christian has a different hope-apart from all times and circumstances—to wait for his Lord from heaven, who said, " Surely I come quickly." May the heart's reply be, " Amen. Even so, come, Lord Jesus."

Miracles

THE miracles of the Lord and of His followers have been much debated. What is a miracle? Is a miracle possible? Can the laws of nature be violated? For what purpose were miracles wrought? Are all miracles of the same nature, whether wrought by the priests of Egypt, by the Lord when on earth, or by Antichrist by-and-by? These are a few of the questions that have been warmly discussed.

Those who believe in the inspiration of the scriptures are happily never troubled with another and further question with which some are occupied, namely, Are the miracles duly authenticated?

It is scarcely possible for them to have been better authenticated than they are. As another has said, they

hear these three infallible proofs:1. The miracles were such that they could he appreciated by the natural senses of mankind, seeing, hearing, &c.

2. They were accomplished in the open day before many witnesses.

3. Records of them were published in the lifetime of those who witnessed them.

As to the first point, the water that was turned into wine was tasted, and declared to be the best wine; those who had been dead, or blind, or lame, were seen walking about alive or healed; those that had been dumb were heard to speak; and those that had been sick or diseased, felt that they had been cured. There was no mysticism surrounding the cases to make it at all questionable as to whether the cures had been real. As to death, in one instance the corpse was on its way to be buried, and was met, as we say, incidentally; in another, the body had been long enough in the grave to be thought to be stinking. As to those possessed by demons, one who could not be bound by chains was seen sitting in his right mind. As to sickness, one had had an issue twelve years, and had spent all her money on physicians; another had waited at the pool for the troubling of the waters who had been afflicted thirty-eight years. Four of the cures were effected upon those who had been afflicted from birth: one had been deaf and dumb, one blind, and two lame. There cannot therefore be any question but that the death, the afflictions, and the sicknesses were all real. In proof of this the second point is valuable.

2. The miracles were done before many witnesses. And what adds greatly to this proof is, that many of these witnesses were the Lord's enemies, who would have been only too glad to have been able to deny the reality of what was wrought. It is recorded that His enemies labored to catch Him in the words He uttered, and we may be quite sure that they sifted well the evidence of the miracles wrought as to whether they were real, as we know they did in the case recorded of the man blind from his birth in John 9 At the raising of Lazarus they were compelled to admit that " this man doeth many miracles " (John 11:47), and on another occasion they admitted that a notable miracle had been done, and added, " We cannot deny it." (Acts 4:16.)

3. The gospels were written during the lifetime of those who had witnessed the miracles. Such a thing would never have been done if they had not been real, and the record had not been true; for there were multitudes living who could have proved the deception had there been any, and many of whom would have been only too glad to have been able to prove them false.

We thus see that respecting the miracles they were such that any one could judge of their reality; that they were done before many witnesses; and that the record of them was made known while the witnesses were alive. They were therefore indisputably real and are truly recorded.

Let us proceed to some further questions. What is a miracle? May we not say that it is something which no mere man can, of his own power, accomplish? Something brought about without ordinary means, and which ordinary means never have accomplished? It may not have been always by the power of God that miracles have been accomplished, if we view the doings of the wise men and sorcerers of Egypt as miracles (Ex. 7;8); they were by the power of Satan. And it is revealed that the Antichrist will, by-and-by, be able to work miracles also, but we know that they also will be accomplished by the agency of Satan. In all and every case it is not by merely human power that a miracle can be wrought: it must be by the agency of some superior power.

If it is admitted that some miracles have been wrought by Satan, and that others will yet be wrought by him, then the question naturally arises, What was intended to be taught by the miracles of the Lord? And in what respect do His miracles differ from those of Satan? Did not the sorcerers of Egypt do some of the same things that Moses did?

It is quite clear from scripture that Satan can work no miracle except by permission of God. This is seen in the case of Job, though no actual miracle was wrought then; Satan could only touch the surroundings of Job, and afterward the person of Job, just as far as it pleased God to allow him.

In the case of Pharaoh, we are distinctly told that God hardened his heart-He did not make him wicked-and it was doubtless for this purpose that Satan was allowed to enable the sorcerers to imitate some of the miracles wrought by God in the person of Moses. But even in this God did not leave Himself without a witness. On the rods becoming serpents, Aaron's rod swallowed up the rods of the magicians; and at the fourth plague their imitation was stopped, and they had to confess to Pharaoh, This is the finger of God."

It is also clear that when the Antichrist will be able to work miracles it will be by permission of God, though " after the working of Satan; " for God tells us that He will send to apostate Christendom strong delusion that they should believe a lie. They had had the truth presented, but they believed it not; therefore Satan and Antichrist will he allowed to deceive them. The Jews, who received not the Lord Jesus, though He had come to them in the name of His Father in whom they professed to believe, will also receive the same deceiver, who will come in his own name. (John 5:43.)

It must be noted that the Lord constantly appealed to His words as well as to His works. So in the case of Pharaoh, Moses did nothing in his own name; the demand that the people should be let go was in the name of the Lord God of Israel. Pharaoh also had his words, saying,

" Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go."

(Ex. 5:2.) This was in harmony with the works of his magicians; so that no stranger could be at any loss to know which were the works of God, and which were not.

So will it be with the Antichrist: he will also have his words: he will deny both the Father and the Son (§ John 2:22), and that Jesus Christ came in the flesh (2 John 7). His. works will correspond: he will exalt himself above all that is called God, or that is worshipped; so that he as God will sit in the temple of God and skew himself that he is God. And by means of Satan's power, he will deceive by signs and lying wonders.

So with the Lord, His works and His words agreed. He constantly spoke of God, yea, He spoke the words of God, what the Father had taught Him; and the words that He spoke were with power; they were spirit and life. So that the people had to confess, " Never man spake like this man," and Peter said, " Thou hast the words of eternal life." With all this His works agreed. He went about doing good, and undoing the work of Satan. He " was manifested that he might destroy the works of the devil." (1 John 3:8.) Besides delivering souls from the power of Satan He delivered men's bodies. The woman released by Christ) had been bound by Satan eighteen years; and in many cases demons were cast out from the persons possessed.

It is the utmost folly to pretend that these were merely cases of lunacy. Matt. 4:24, gives a list of cases, and it will be seen that lunatics are put as distinct from those possessed by demons. Besides the demons recognized our Lord, and spoke to Him respecting the torments that they knew were in store for them; but One stronger than their master was there, and they were cast out. The Lord Jesus was that strong One, yea, He was God manifest in the flesh. His words and His works proved that He was God.

Let us next inquire what words are used in scripture to represent miracles. No one word would, in itself, convey the meaning we have endeavored to give to what is a miracle. We therefore find that God has been pleased to use in the main three words.

1. " WONDERS," τέραδ. The people wondered, were amazed at what they saw, and hence what was done was called "a wonder." It must at least imply that the work wrought was not an ordinary occurrence, though it does not necessarily imply a miracle. But the word never stands alone: it is constantly associated with the word " sign "; the church prayed that signs and wonders might be done by the name of the holy servant Jesus. (Acts 4:30.) In Acts 2:19 it is in connection with heaven, " wonders in heaven; " and in 2 Thess. 2:9 it is " lying wonders." The word is always translated " wonders."

2. SIGNS, σηυεῖον. A sign must he a sign of something. When our Lord was on earth the Jews asked for a sign from Him-" a sign from heaven," they said. They constantly saw the signs that He did; but these did not satisfy them, but we read that they were tempting Him. The works that He did were signs that God was there. " Since the world began was it not heard that any man opened the eyes of one that was born blind." (John 9:32.) There was One there with a power greater than that of the strong man (Satan); and whose power could that be but God's? Whether exercised by the Lord Himself or by His disciples, the works accomplished were signs of the finger of God. It may he noted that this Greek word in Matthew, Mark, and Luke is always translated " sign " except Luke 23:8, where it is " miracle." It is always translated " miracle " in John, except chapters 2:18; 4:48; 6:30; 20:30, where it is " signs." In the Acts it is " signs," except chapters 4:16, 22; 6:8; 8:6, 15:12. In 2 Thess. 3:17 it is " token." In Rev. 12:1,3; 13:13 it is " wonder ";. in chapters 13:14; 16:14; 19:20, it is "miracles." In all other places it is " signs." It would have been better had it been always so translated.

3. POWERS, δύναμις. This is sometimes translated "miracles," but at other times "mighty works," "powers," showing that such works cannot be accomplished by ordinary means or by mere man. Our Lord claimed to do works which "none other man did." (John 15:24.)

These three words are used by God to point out what are called " miracles." They were " wonders," and thus arrested the attention of the spectators as being something above the ordinary course of events. They were " signs " that God had visited His people in the person of the Lord Jesus Christ. They were " powers " or mighty works that proclaimed them to be supernatural.

In three places the three words are associated together. In Acts 2:22, where Peter declares that the miracles, wonders, and signs were what God did by Jesus of Nazareth; and this his hearers knew. In 2 Cor. 12:12, where Paul reminds the Corinthians that the signs of an apostle had been found in him, in signs, and wonders, and mighty deeds. In 2 Thess. 2:9, where it is foretold that the man of sin will come after the working of Satan with all power, and signs, and lying wonders, deceiving those who, as we have seen, will not now believe the truth.

The miracles wrought by Christ are often referred to as his " works." (See Matt. 11:2; John 5:36;7: 21; 10:32, 38, &c) His works which He did in His Father's name bore witness of Him (John 10:25) that He came from God. Therefore it will he more tolerable in the day of judgment for Sodom and Gomorrah than for those places where He did His works, and they repented not.

We see therefore that the working of miracles was a test to the people. It must have been so when we regard them as the works of God. We read that " many of the people believed on him, and said, When Christ cometh will he do more miracles than these which this man hath done?" (John 7:31.) But when the Pharisees heard this saying, they, with the chief priests, sent officers to seize him. For all such the same miracles will be to their condemnation. They acknowledged that miracles were being wrought by Christ and by His apostles; but they rejected both the word preached, and the works wrought. Indeed a special condemnation is connected with the miracles. They said our Lord cast out demons by Beelzebub the prince of demons, which amounted to blasphemy against the Holy Spirit-for it was by the Spirit that the Lord cast out the demons -and such blasphemy should not he forgiven in the present age or the age to come.

A favorite modern objection to miracles is that the laws of nature are irrevocable, and nothing contrary to those laws could possibly have taken place: there must have been some deception somewhere, though it cannot now he discovered; or there must have been some unknown law of nature brought into action in each case, and then the thing would he simply a natural event, and no miracle at all. Persons unacquainted with the new law would look upon such things as miracles, but this was all

All this is based upon the fallacy that there are such things as " laws of nature," and all who talk thus have one end in view-to shut out God. Bring in God as Creator, and all is changed. There are what may be called laws iv nature; such, for instance, as iron sinking in water. But who made those laws? God surely: and if He made those laws, cannot He alter them, or suspend them in any particular case? Surely He can, or He is no longer God. He did this in the case of the ax-head falling into the water: " the iron did swim." (2 Kings 6:6.) Nothing is simpler for faith when God is given His true place; but Satan's effort ever is to shut out God; and then men are left only to the wanderings of their own mind and the leadings of Satan.

The miracles of the Lord and of His apostles were almost all wrought for man's relief-delivering him from the sufferings of the mind and body, as well as healing all who were immediately oppressed of the devil, and delivering those who were possessed by demons. Only a part-and perhaps a small part-of the miracles which were wrought are recorded. Thus we read that multitudes brought their sick and those vexed with unclean spirits, without the cases being given in detail, and every one was healed. (Mark 6:55,56; Acts 5:16.)

One miracle differs in character from these, namely, the cursing of the fig-tree. (Matt. 21:19, &c.) There is in this a pointed allusion to Israel. Our Lord had spoken unto them a parable: a certain man had planted a fig-tree; and when he came for three years to gather fruit he found none, and ordered the tree to he cut down. But he was asked to spare it yet another year, to see if it would bear fruit, and if not, then it should be cut down. (Luke 13:6-9). This is somewhat different from the Lord cursing the fig-tree, though both refer to Israel. He came hungry to the fig tree, hut finding only leaves, cursed it. There stood that withered tree by the side of the road from Jerusalem to Bethany, a striking witness of the judgment which awaited that guilty nation if they persisted in the refusal of their Messiah, who, though He came seeking fruit, was ready to become the Sower, to sow the word of God, by which they might be saved. Alas! it was all in vain. The fig-tree perished: Jerusalem was destroyed, and the people slain or scattered. Compare the things that Jeremiah was hid to do as signs to Israel. (Chaps. 13:1-11; 19: 1-10.)

A further question on the subject of miracles has been raised, namely, how far the value of the evidence by miracles in the time of our Lord is lessened by the assertion that miracles have always been and are still wrought in the church.

In the Gospel by Mark (16:17, 18) we read, " These signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them: they shall lay hands on the sick, and they shall recover." It will be observed that this was said at the close of our Lord's sojourn on earth, and that it did not apply to His apostles, hut to those who should believe when the apostles preached the gospel that was for every creature.

It is an interesting question as to whether we have any authenticated records of such miracles being wrought in the early ages of the church. We must not forget the tests by which to judge if the reputed miracles were real. They must have been done more or less in public; they must be such things as any one can judge of; and they must he recorded while the witnesses are alive.

Justin Martyr said to the Romans, who were persecuting the Christians, that the name of Jesus was powerful for the destruction of the demons. He declared, " You can learn this from what is under your own observation. For numberless demoniacs throughout the whole world, and in your city many of our christian men exorcising them in the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and do heal, rendering helpless and driving the possessing devils out of the men."

Irenæus says what was done in his day: " Some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe and join themselves to the church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up and remained among us for many years.... As she [the church] has received freely from God, freely also does she minister. Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but by directing her prayers to the Lord who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error."

Tertullian also appeals to known facts concerning the cure of some: as the clerk of one of the advocates, " who was liable to be thrown upon the ground by an evil spirit, was set free from his affliction; as was the relative of another, and the little boy of a third. And how many men of rank, to say nothing of common people, have been delivered from devils, and healed of diseases!

Again he appeals to the emperor thus: " Place some assuredly possessed person before your tribunals; a follower of Christ shall command that spirit to speak, who shall as surely confess himself to be a demon as elsewhere he will falsely call himself a god."

It will be seen that these things were said while the persons were living on whom the miracles were wrought, and while those were living who witnessed them: so that the events could be fully tested at the time.

Many of the professed miracles said to be wrought in the church in later times were attended with very different circumstances. Some were not named till all who could be called as witnesses were dead; others were said to have been done in private when there were no witnesses, and many were proved to be false by the trickery being discovered by which the effects were wrought, or by the persons confessing the deception.

There can be no reasonable doubt that God made good His promise in Mark 16:17, 18 (cf. also Acts 8:7;16:18; 19:12; 28:5, 8), though there are no trustworthy evidences that there are miracles now in the church. Satan in the days of the apostles had his counterfeits, as he certainly has had since (cf. Acts 8:9;13. 6-8; 19:19), and will yet be permitted to deceive with real delusions, as we have said. (Matt. 24:24; 2 Thess. 2:9,10; Rev. 13:13,14.)

It will be seen that some of the miracles are recorded in me gospel only; and that each of the four gospels has miracles that are not recorded in the other gospels. Without doubt there is a divine reason for this, and that the character of each gospel may give the key to the selection that has been made by each of the inspired evangelists. A few miracles are found in Matthew and Mark only; and a good many in Matthew, Mark, and Luke: only one is found in all the four gospels. John 21:25 expressly tells us that Jesus did many things which he, the evangelist, had not recorded. Who could possibly have guided John and the other writers of the books of the Bible in the selection but He whose book it is? This stamps the whole as THE WORD (W GOD.

LIST OF THE PRINCIPAL MIRACLES.

The Parables

THE word " parable " is from the Greek word Parabole, and this is derived from Paraballo, which signifies " to place beside," " to place one thing beside another," as in making a comparison, and hence a " simile," " similitude," " parable.'

A short narrative was related, which had a hidden meaning in its various details. When its interpretation was understood it was calculated to remain fixed on the memory more than if only the truths contained in the interpretation had been given.

The disciples asked the Lord why He spoke to the people in parables. He replied, " Because it is given unto you to know the mysteries of the kingdom, hut to them it is not given " (Matt. 13), though some of the parables were so plain and pointed that the chief priests and Pharisees perceived that He spake of them. (Chapter 21:45.) The "gospel" of the kingdom was for them all, hut not the " mysteries " of the kingdom.

It has often been remarked that a parable and its interpretation " do not run on all fours," by which is meant that while the general meaning of a parable may be plain, all its details cannot be found to correspond with the interpretation. In attempting to enforce such correspondence evil doctrine has sometimes been the result.

None of the parables are found in the Gospel by John, and he only once uses the term " Kingdom of God " (Chapter 3:3.) This is unquestionably in keeping with the character of his Gospel; but in chapter 10: 6, we read "This parable spake Jesus," when He proceeds to refer to Himself as the Good Shepherd. The word in this passage is not the same as is translated " parable " in the other Gospels, and would be better translated " allegory." It will he seen that the teaching is not in the form of a parable.

The Parables of our Lord have been classified thus:

1. the Setting Aside of Israel in the Following Parables:

1. The Two Sons. (Matt. 21:28—32.) Our Lord gives the interpretation. The publicans and the harlots (who virtually said that they would not go) repented and went; whereas the chief priests and the elders (who professed to go and work in God's vineyard) did not really go.

2. The Wicked Husbandmen. (Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19.) The Lord gave the key to this parable in the words, " Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." The chief priests and Pharisees perceived that it referred to them.

3. The Barren Fig-tree. (Luke 13:6-9.) The Lord carne (to Israel) seeking fruit; but finding none, ordered the fig-tree to be destroyed; permitted it to remain another year to see if it would yield any fruit, but, alas' we know it did not, and judgment fell upon the city and people.

2. the Setting up of the Kingdom, and Satan's Opposition to It.

1. The Sower. (Matt. 13:3-9; Mark 4:39; Luke 8:5-8.) Our Lord gives the interpretation of this parable. He had come seeking fruit, hut finding none, He in grace became a Sower, and He tells us what hinders the seed bringing forth fruit.

2. The Wheat and the Tares. (Matt. 13:24-30.) Our Lord also explains this parable. He had sown good seed, and Satan had sown darnel among the wheat. All was to he allowed to grow together until the harvest: not grow together in the church, but in the world, or indeed in Christendom.

3. The Growth of Seed. (Mark 4:26—29.) The seed is completely fitted to produce fruit, and God in an unseen way brings it to perfection, and ripe fruit is the result.

4. The Grain of Mustard Seed. (Matt. 13:31,32; Mark 4:30-32; Luke 13:18,19.) The seed of the kingdom appears very small, but it prospers into a kingdom; and worldly powers attach themselves to it.

5. The Leaven. (Matt. 13:33; Luke 13:20,21.)

Leaven in scripture is always a type of evil. The parable teaches that evil will work until all is leavened.

6. The Hidden Treasure. (Matt. 13:44.) Our Lord bought the field (the world) because of the treasure (His elect) hidden therein.

7. The Pearl of Great Price. (Matt. 13:45,46.) Similar to the last. There the field was bought; here the one pearl of great price was bought.

8. The Net cast into the Sea. (Matt. 13:47-50.) The gospel net gathers good and bad (those saved and those who make a profession only); all will be duly sorted at the end of the age.

9. The Pharisee and the Publican. (Luke 18:10-14.) The Pharisee thanked God for what he himself was, and in his self-righteousness despised the publican. The publican cried for mercy as a guilty sinner, and went to his house justified.

10. The Two Debtors. (Luke 7:41-43.) The poor woman had been forgiven much, and she loved much.

11. The Unjust Judge. (Luke 18 i-8.) The Lord gave the key to this parable to His hearers: " they ought always to pray, and not to faint." The answer will come at the right time, and the earthly elect shall be delivered.

12. The Laborers in the Vineyard. (Matt. 20:1-16.) This teaches the sovereignty of God, who asks, " Is it not lawful for me to do what I will with mine own.... the last shall be first, and the first last: for many are called, but few chosen.'

3. the Way of God in Bringing Into His Kingdom.

1. The Lost Sheep. (Matt. 18:12,13; Luke 15:4-7.) This shows how the Lord Jesus goes after His lost ones, and the joy that there is in heaven in the salvation of a sinner.

2. The Lost Piece of Money. (Luke 15:8-10.) The Holy Spirit also searches for the lost ones-lost in the house—and again there is joy in the presence of the angels over one repentant sinner.

3. The Prodigal Son. (Luke 15:11-32.) This shows the manner of the reception the Father gives to any returning prodigal. " They began to be merry."

4. The Marriage for the King's Son. (Matt. 22:2-14.) God makes a marriage-feast in honor of His Son. The Jews, who were first bidden, would not come; then others, and the most outcast, are invited to the feast-the feast of salvation. But one had not put on the robe provided for him (Christ) and was cast out.

5. The Great Supper. (Luke 14:16-24.) This is similar to the preceding, but goes out wider. Those hidden did not ill-treat the messengers, as Israel had done, whose city was burnt up. Here all the invited guests make excuses, therefore others are brought in, and some are compelled, that " the house may be filled." " Where sin abounded grace did much more abound."

4. Responsibilities of Those Connected With the Kingdom.

1. The Good Samaritan. (Luke 10:30-37.) The Lord spoke this parable in answer to a question by a lawyer, who, wishing to justify himself, said, " And who is my neighbor? The lawyer had to confess that the Samaritan had acted " the neighbor " to the poor wounded man. Then our Lord said, " Go and do thou likewise." The act of the Samaritan is all the more pointed, because he is the only one of the three who might have been thought to have had a legitimate excuse, because, as "the Jews have no dealings with the Samaritans," he might have acted in accordance therewith.

2. The Foolish Rich Man. (Luke 12:16-21.) The explanation of this is given in the few words, " So is he that layeth up treasure for himself, and is not rich toward God."

3. The Unjust Steward. (Luke 16:1-13.) The teaching of this parable is to sacrifice present advantage for that which is future. It is the lord of the parable, and not the Lord Jesus that " commended " the steward for his wisdom but our Lord applies the parable thus. Make to yourselves friends of the mammon of unrighteousness (worldly possessions) that ye may be received hereafter into everlasting habitations: similar to the exhortation, " Lay up for yourselves treasures in heaven; " " He that giveth to the poor lendeth to the Lord," &c. Our Lord then exhorts His hearers to be (not like the unjust steward, but) faithful in the unrighteous mammon, which belongs to others, that the true riches belonging to the Christian may be entrusted to them. Contrast the rich man in the next parable who had lived for the present and had not been wise as to the eternal future.

4. The Rich Man and Lazarus. (Luke 16:19 -31.) Nothing is said in this parable about Lazarus being a good or righteous man, and nothing about the rich man being a wicked man: nor does Abraham bring any such charge against him. He simply said, "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." The teaching doubtless is that the outward circumstances of a man here are now no proof that he is a righteous man. This was a needful lesson, because in the Old Testament wealth was promised to the righteous. " The generation of the upright shall be blessed. Wealth and riches shall be in his house " (Psa. 112:2,3); the Psalmist said he had never seen the righteous begging bread, &c. All this was to he altered. It was difficult for a rich man to he saved, and many poor were among God's chosen ones.

5. The Pounds. ( Luke 19:12-27.) This parable was given because Christ " was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear." No, He was about to leave them, and to entrust to each of His servants a pound, with the word, " Occupy till I come," or "Trade till I come." The simple teaching is that the Christian is to use his gifts not for himself, but for his Lord and Master.

6. The Unmerciful Servant. (Matt. 18:23-35.) Peter had asked how many times he was to forgive an offending brother, when this parable was spoken. It is elsewhere laid down that according to what we measure out to others, such will be measured out to us. (Matt. 7:2.) God's grace does not set aside His government among His saints. There is without doubt in this parable also a description of the Jews' hatred of grace to the Gentiles. The Gentiles had owed them somewhat, alluded to here as a hundred pence,

but what was that in comparison to what the Jews owed to their God, compared here to ten thousand talents?

A provisional pardon was preached to them by Peter (Acts 3:19-26), but this grace they rejected, and their treatment of Paul showed that they could not forgive the hundred pence. Matt. 18:34,35 declares their judgment. (Cf. Matt. 5:25,26; 1 Thess. 2:15,16; Isa. 40 a.)

7. The Ten Virgins. (Matt. 25:1-13.) The teaching of this parable is plain. There is profession without Christ (lamps without oil), and those with oil in their vessels. All went to sleep and forgot the hope of the Bridegroom coming, until the cry went forth that He was near. They awoke, trimmed their lamps, and the wise went in to the marriage, but the unwise are refused admittance. The parable closes with, " Watch therefore, for ye know neither the day nor the hour." This sets forth the responsibility of Christendom in connection with the Lord's coming. The long-forgotten hope has been revived by the midnight cry, and great activity is the result, both among wise and unwise, and the Lord is surely at hand. That the virgins symbolize Christians, and not the faithful remnant, is evident, for these will not sleep (persecution will prevent that), nor be a mixed company, nor have a long time to wait for their deliverer.

8. The Talents. (Matt. 25:14-30.) This is very similar to the parable of the Pounds given in Luke. The Talents immediately follow the parable of the Ten Virgins. While the Lord tarries we are not to go to sleep, as did the virgins, but to use the talents our Lord has given us, and use them for Him.

After our Lord had been relating some of His parables He said to His disciples, " Have ye understood all these things? They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder which bringeth forth out of his treasure things new and old." (Matt. 13:51,52.)

List of Parables and Similes.

Jewish Sects

1. Pharisees.

This term has been supposed to be derived from the Hebrew word, Parash, which signifies " to separate." The Pharisees separated themselves from the mass of the Jews. Josephus speaks of them as early as the reign of Jonathan (B.C. 161-144). They separated them-selves on the plea of superior sanctity of life, devotion to God, and their study of the law. The Pharisee in his prayer (Luke 18) declared that he was not as other men.

Paul, in his defense before King Agrippa, styles the Pharisees, "the most straitest sect," showing how strict they were to carry out their rules. Josephus says they declared that because of their exactness in religion they were the favorites of heaven. Our Lord lays bare their true state before their eyes: they made the outside of the cup and the platter clean, but their inward part was "full of ravening [plunder] and wickedness." They paid tithes, it was true, but passed over righteousness and the love of God. They loved the chief places; but they were as covered graves, over which men walked unconsciously (Luke 11:3944), and became defiled: cf. Num. 19:16.

The Pharisees included all classes of men-rich and poor; they were very numerous, and at times had great influence. See an instance of this in the time of Alexandra. We see that they were well represented in the constitution of the council before whom Paul was arraigned. (Acts 23:6.)

The peculiar tenets of the Pharisees were these: they held that God was in some way bound to bless the Jews, and make them inherit the kingdom, because of the merits of Abraham, and because of their observance of the law.

They were the great advocates of tradition. It was the Pharisees and scribes who complained to the Lord of the disciples not observing the tradition of the elders; but the Lord showed that by their traditions they transgressed the commandments of God. (Matt. 15:1-9; Mark 7

They believed in the existence of angels and spirits, and in the resurrection of the dead, though, according to Josephus, they also held the transmigration of souls from one person to another.

They regarded the tie of marriage in the loosest way, and held that a man could divorce his wife for any cause: cf. Luke 16:14-18.

They held that no person but a Jew could be called a neighbor, and treated all others as enemies.** This will give great force to the parable of the Good Samaritan, where a Samaritan was to he accounted neighbor to the Jew.

(*Maimonides has this passage: " A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, ' Thou shalt not rise up against the blood of thy neighbor.' But this is not thy neighbor.")

Their professed sanctity with fasting and long prayers is fully borne out by scripture; but the Lord in a withering way laid bare their true state of wickedness, as well as their great hypocrisy. While they held the common people in contempt they were themselves far worse in God's sight.

There may have been in the time of our Lord, and before that, great laxity in keeping the law, and obeying its righteousness, that led some to separate themselves, seeking greater holiness; to whom many attached themselves without any such desire, until the great mass of the Pharisees duly merited the severe rebukes of the Lord. Nicodemus, Gamaliel, and Saul we may fain hope were samples of men of a different stamp, though they all needed the regenerating power of grace to give them what they desired.

2. the Sadducees.

Much less is known of these. Scripture tells us that they did not believe in the resurrection, nor in angels nor spirits (Matt. 22:23; Acts 23:8); the soul perished with the body: cf. Acts 4: 1, 2.

They held to the strongest view of the power of man's will to good or bad, consequently they were severe judges.

They were strict in their regard to the written law; but denied everything not literally and plainly taught in the scripture, such as the resurrection. They refused the traditions of the elders.

Scripture at times classes the Sadducees with the Pharisees in the rebukes administered: "O generation of vipers, who hash warned you to flee from the wrath to come? ' (Matt. 3:7.) " A wicked and adulterous generation seeketh after a sign.... Take heed and beware of the leaven of the Pharisees and of the Sadducees."

The Sadducees were not nearly as numerous as the Pharisees, and had not as much influence as they; though some of them held the office of high priest and sat in the Sanhedrin.

3. the Scribes.

These are often spoken of in the New Testament. They probably took their name from being writers of the law, and from thence came to he teachers of the law. They, with the Pharisees, are described as sitting in Moses' seat (Matt. 23:2), which would imply more than writing the law: what " they bid" was to be observed; and what they "taught " (Chapter 7:29.) The Lord was obliged to add that their works were not to be followed.

" Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in." (Matt. 23:13.) Other woes follow, and then they were addressed: "Ye serpents, ye generation of vipers! how can ye escape the damnation of hell? " (Ver. 33.)

How the scribes taught we do not know, but the people were astonished at the teaching of the Lord: for He taught them as one having authority, and not as the scribes: He had the welfare of their souls at heart. (Matt. 7:29.)

The Scribes cannot be treated as a separate and distinct sect, but were rather a selection from the several sects (Acts 23:9), who taught the people, so that a person might be both scribe and Pharisee, or scribe and Sadducee. Thus the Pharisee, who was a lawyer in Matt. 22:34,35, is called a scribe in Mark 12:28.

4. the Lawyers.

These were teachers of the law; and though the title may have had a different origin from that of 'scribe,' the two names seem to point to the same office-those who taught the law-though the lawyers may have studied the minutiœ of the law, and may have assisted the Sanhedrin in difficult cases, as some suppose.

The Lord denounced the lawyers with dreadful woes, in the same way as He had the scribes and Pharisees. (Luke 11:45-52.) Alas, alas! to whom could the people turn when the leading men of the nation and the teachers were thus corrupt? The blessed One who denounced all these was happily there to bless them had they but listened to Him.

5. the Essenes.

These are not named in the New Testament, but it is generally believed that they are more than once alluded to. They were distinct from the Pharisees and Sadducees, and led more secluded lives and did not set themselves up to be teachers of the law. They denied the resurrection of the body, but held with the immortality of the soul, the existence of angels, and a state of future rewards and punishments. 'They were also fatalists.

As far as is known they lived moral lives, hut were much given to asceticism. Some married and lived in the towns; but others refrained from marriage and lived in secluded places. They refused all pleasant food, and lived on the barest quantity of the simplest provisions. They had sets of rules, which all were sworn to observe. 'They professed to have a sort of knowledge of the angels and to approach to them by their holy lives.

The principal passage, believed by many to allude to the Essenes, is in Col. 2, where "voluntary humility," "neglecting the body," "intruding into things not seen," being " vainly puffed up by their fleshly mind," are thought to refer to them: while the rules named, " touch not, taste not, handle not," strictly applied to theirs.

The folly of expecting any such perfection in the flesh is exposed by the apostle.

6. the Herodians.

These can hardly be called a Jewish sect, but were rather political partizans. As their name implies, they followed the leading of Herod. He tried to seduce the people into heathen practices and pastimes; urged entire submission to the Romans, and the payment of the tribute. This the Pharisees strongly opposed on the supposed ground of Deut. 17:15.

How manifest therefore was the hatred to the Lord when those who were thus so hostile to each other's principles could unite in order to tempt our Lord as to the tribute money. (Matt. 22:15-22.) Had He said that the tribute ought not to he paid, the Herodians would have accused him of sedition; and had He said it was right to pay the tribute the Pharisees would have said it was inconsistent with His claim to be Messiah, the Deliverer from the Gentile yoke. The Lord's marvelous answer confounded them both.

There was nothing to prevent persons being both Sadducees and Herodians, and this will account for the "leaven of Herod " in Mark 8:15, being apparently called the " leaven of the Sadducees " in Matt. 16:6.

7. the Galilæans.

These are named only in Acts 5:37, being the followers of one Judas a Galilæan, who declared that tribute was due to God only, and ought not to be paid to the Romans. This he did in "the days of the taxing," or when a census was taken in A.D. 6, when Archelaus was banished. Though Judas perished, his followers were dispersed and secretly propagated his opinions.

We thus see how needful it was at that time to teach submission to the powers that be, as God did by Paul in Rom. 13:1-7, where the words occur, " pay ye tribute also." (See also 1 Peter 2:13-17.)

8. the Sicarii.

These are referred to in Acts 21:38, but are there called " murderers." They were as assassins called Sicarii from the weapon which they carried-a dagger bent like the Roman sica. This they concealed under their garments until within reach of their victims. Josephus also mentions the Egyptian, their leader, who pretended to be a prophet. In his account he gives his followers as 30,000, which may have been the ultimate number gathered to him. Acts 21:38 names 4,000 as having been "led out into the wilderness."

9. the Zealots.

We read of Simon Zelotes in Luke 6:15, Acts 1:13. Josephus often mentions Zealots in his history of the Jewish wars, who became very much like the Sicarii, and were leaders in the defense of Jerusalem at its destruction. Whether Simon the apostle had formerly any connection with these is unknown. He is called " the Canaanite " in Matt. 10:4; but this is said to be Hebrew for Zealot.

The Synagogue and the Sanhedrim

WE can easily understand that on the carrying away of the Jews from Palestine, they would seek for some place where they could meet together, especially on the Sabbath day. The word synagogue may be said to be a Greek word untranslated. It is συναγωγή from σύν together, and ἄγω to bring. It was the place where the Jews met together.

On the return from the Captivity, such places were multiplied, being built wherever the Jews had a settled abode. The Jewish writers say that wherever ten Jews were located a synagogue was to be built. We learn from the New Testament that synagogues existed not only in Palestine, for Paul, in his missionary journeys, found in many places buildings thus designated.

Where the Jews were located only for a time, temporary buildings were at times erected. Where no synagogue was built, a quiet, secluded spot was chosen, where the Jews could assemble. Paul found such a place at Philippi: he " went out of the city by a river side, where prayer was wont to be made." (Acts 16:13.)

The explorers of Palestine believe that they have found in several places, ruins of the Jews' synagogues. By digging out the ruins the plans of the buildings were discovered, and all are declared to be uniform, and different from the plans of any church, temple, or mosque in Palestine. " Two of the buildings had inscriptions in Hebrew over their main entrances: one in connection with a seven-branched candlestick, the other with figures of the paschal lamb."*(* " Recovery of Jerusalem," page 344.)

Some of them at least could not have been mere plain buildings, for the ruins of columns have been found, and the pedestals of the columns are in their original positions, skewing that there were rows of columns in the interior. At Tel Hum, which is supposed to be identified with Capernaum, the ruins show the synagogue to have been 74 feet 9 inches long, by 56 feet 9 inches wide. Each synagogue had three entrances, and those found in Galilee had them on the south—it may be that they might look toward Jerusalem. (Cf. Dan. 6:10.)

It is not so clear what was done in the synagogues on a Sabbath day in the time of our Lord. We learn from the speech of James at the council named in Acts 15 that in every city Moses had those that preached him, " being read in the synagogues every Sabbath day." This may mean that Moses was announced by the reading of the law; or, if there was any one there to explain the law, it may have been expounded as well as read. In the above it says this was " of old time; " but this may not date farther back than the return from captivity.

From Acts 13:15 we learn that the prophets as well as the law were read. It is recorded that, at the time of Antiochus Epiphanes, the law only was read, and when he forbad that, the prophets were read instead; but during the successes of the Maccabees the law was again read as well as the prophets, as we find was done at Antioch.

We learn also that there, after the reading of the scriptures, the rulers of the synagogue sent to Paul and those with him, saying, " Ye men and brethren, if ye have any word of exhortation for the people, say on." Apparently Paul was in no conspicuous place (cf. Matt. 23:6), for the rulers sent to him, and when he began to speak he " beckoned " or made a sign to the people. The rulers may have had some tidings of Paul that led them to invite him to speak to the people.

In Luke 4:16, we find our Lord resorting to the synagogue on the Sabbath day, " as his custom was; " and there He stood up to read. The prophet Isaiah was given to Him. He read a portion, rolled up the book, gave it to the attendant, and sat down. All eyes were fixed on Him, and He expounded unto them the scripture He had read. This was at Nazareth, " where he had been brought up," where he was known. We do not read that He was invited by the ruler to speak; but perhaps handing Him the roll of Isaiah implied this.

In Matt. 4:23 we learn that " Jesus went about all Galilee, teaching in their synagogues," and in John 18, when before the high priest, the Lord said, " I ever taught in the synagogue and in the temple, whither the Jews always resort." (Ver. 20.)

From the above there appears to have been freedom for Him to address the people after the reading of the law and the prophets in the synagogues; in the temple the teaching may have been in a more private manner by His speaking to a group of hearers.

We find from Matt. 6:2 That there were collections or alms-giving in the synagogues, as we know from other scriptures that there was " a treasury " in the temple, where money was given.

We also learn from Matt. 6:5 that prayers were offered in the synagogues; but its being done by any one to draw attention to himself as a devout person is condemned. Whether there was public prayer, or whether each one carried on his own devotions, is not clear.

From the Gospel of John we learn that being at liberty to attend the synagogue was a sign of communion among the Jews. In chapter 9: 22 we read that " the Jews " had agreed that if any man did confess that Jesus was the Christ he should be put out of the synagogue. (See also chap. xvi. 2.) This operated with some of the rulers who believed on Him; they did not confess Him, lest they should be put out of the synagogue. (Chapter 12:42.) The man who had been born blind, and who confessed Christ, was accordingly " cast out," or excommunicated. Happily he was met by the Lord, who further revealed Himself to him as the Son of God, which called forth, " Lord, I believe. And he worshipped him."

Scripture also teaches us that persons were tried in the synagogues-doubtless by the Sanhedrim, or persons in authority, and punishments were inflicted therein. Our Lord said, " In the synagogues ye shall be beaten." (Mark 13:9.) Paul himself confessed to having beaten in every synagogue those that believed on the Lord. (Acts 22:19.) Yea, punished them oft in every synagogue. (Chapter 26:11.)

Coupled with the above, we find that Saul, when persecuting the church, proceeded on his way to Damascus, armed with letters to the synagogue, so that these places became the centers of opposition to Christ for carrying on the persecution of His people. They thus became solemn and striking emblems of some who said they were Jews but were not, but were "the synagogue of Satan." (Rev. 2:9;3. 9.)

It is not clear who exercised authority in the synagogues. In some places we read of " the ruler," and in others, " the chief ruler" (though the Greek word is the same: Luke 13:14; Acts 18:8,17), and in other places it is " rulers " (Mark 5:22; Acts 13:13); so that there may have been more than one in some places. In each synagogue there were no doubt " elders " associated with the ruler (Luke 7:3) in their judicial matters, and in excommunications.

We read of another officer in Luke 4:20, called "the minister," or "attendant," who handed the rolls to those who read. Such had the care of the manuscripts.

Of the buildings themselves we know nothing, except what can be gathered from the ruins, as stated above. Of more modern synagogues, it has been stated that the worshippers as they entered had their faces towards Jerusalem, which is the reverse of what has been supposed to have been discovered in Galilee. At the further end of the building was the ark or chest, in which was kept the law and other sacred books; near this was the place of honor. (Matt. 23:6.) In front of the ark was a lamp with branches, which was lit only on special occasions. A small lamp was kept continually alight, and others were brought by the worshippers. More in the center of the room was a railed platform on which the reader generally stood up to read, or sat to teach. The people were in front, the women on one side, and the men on the other, with a partition between them; boxes were placed at the doors for alms; and a notice board with the names of the " excommunicated."

In some such a building—varied greatly, no doubt, both in size and grandeur-some of the Lord's miracles were performed, and much of His teaching given. It was His custom, as we read, to visit the synagogues especially on the Sabbath-days, where He was sure to find a congregation, and where, no doubt, the most devout of the people would always be found.

At first the Christians had no other meeting-places. At Jerusalem we know they were continually in the temple. (Acts 2:46.) But at Ephesus, when Paul, after spending three months in " disputing, and persuading the things concerning the kingdom of God," and being met by opposition from those who believed not, he departed from them, and " separated the disciples." Opposition from the Jews would naturally compel the disciples to meet by themselves, and thus become christian assemblies, as we soon find was the case generally.

The Sanhedrin.

This is a body of men often alluded to in the New Testament by the name of " the Council." It is traced by many to the " seventy men of the elders," chosen to assist Moses in judicial matters, named in Num. 11:16.

From the New Testament we gather that it was composed of the chief priests, elders, and scribes. (Mark 15:1, &c.)

Matt. 5:21,22, throws some light upon the judicial courts among the Jews: " Whosoever shall kill shall be in danger of [or, be subject to] the judgment [κρίσιδ ]," doubtless alluding to the local courts, which, according to Deuteronomy 16:18, were to be instituted in every city. According to the Rabbins it consisted of twenty-three members; but according to Josephus (Ant. iv. 8, 14) of seven men. They had power to try for murder and put the criminal to death, according to Matt. 5:21, until that power was taken away by the Romans.

No doubt these local courts were held in the synagogues; the passages we have referred to show that in the same place lesser punishments were inflicted.

The Lord, after sheaving that now to be angry with a brother without a cause subjected a person to the same judgment, goes on to speak of a graver offense: one calling a brother " Raca " should be subject to the Sanhedrim, the larger council held at Jerusalem. This court also had at one time power to take life; and their usual mode of execution was by stoning-a much more agonizing death than by the sword.

A third offense subjected a person to " hell fire," Gehenna: alluding to the valley of Hinnom, where the corpse of the malefactor was thrown, to be devoured by the worm or by fire.

Our Lord when arrested was brought before the Sanhedrim, which was assembled, though it was night. In the morning a full council was held, which proceeded to deliver Him to Pilate. (Mark 15:1.)

Peter and John were also brought before the Sanhedrim (Acts 4), but were released with threats. In chapter 5. Peter and those with him were again arrested, and after being beaten, were dismissed with a command not to speak in the name of Jesus.

In chapter 6. Stephen was brought before the Sanhedrim. By his speech before them " they were cut to the heart, and gnashed on him with their teeth.... cast him out of the city and stoned him," notwithstanding that their authority to put to death had been taken from them.

In chapter 23. Paul is brought before the Sanhedrim. Ananias the high priest was no doubt presiding. The council was composed of both Pharisees and Sadducees, and the party spirit ran so high that Paul had no sooner said that he was a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead he was called in question, than there was a great dissension, and the Pharisees said: " We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God." He had to be rescued by the soldiers lest he should be " pulled in pieces." A sad picture of the highest tribunal of the rulers of Israel!

We also find that the Sanhedrim had fallen so low that they were parties to the plot to murder Paul; but God was watching over His devoted servant, and delivered him out of their hands. Alas for the people who were governed by such rulers!

The Genealogy of Jesus Christ

The genealogies of our Lord given in Matt. 1 and Luke 3 were no doubt copied from existing registers, which were carefully preserved by the Jews. This in no way clashes with the writers being inspired and being led what to copy.

Any one comparing them will see at once that, for the same period given in both, the list in Luke is much fuller than the one in Matthew. In order to bring the list in Matthew into three "fourteen generations" some names are omitted. Thus Ozias is placed as the son of Joram, but on consulting 1 Chron. 3:11,12 it will be seen that three kings are here omitted, Ahaziah, Joash, and Amaziah. These kings being well known are here omitted; but this omission is not contrary to the usage of the Jews. In 2 Chronicles 22:9 Ahaziah is called the son of Jehoshaphat, whereas he was his grandson. Compare also the pedigree in 1 Chron. 6:3-15 with Ezra 7:1-5, where seven generations will be found to be omitted.

There has been much written as to why the two lists are given in the gospels, and what is to be gathered from them.

On the face of them there is this difference, that in the Gospel of Matthew, wherein Christ is emphatically the Messiah and Son of David, the genealogy stops at Abraham; whereas in Luke, where Christ is Son of man, the list is traced up to "Adam, who was son of God."

A reference to the well-known rule in the Jewish ritual, that if a married man died childless, his brother had to raise up seed to the deceased by the widow, will show that a son might naturally be called the son of the living man, though legally he would be son of the deceased. So that the same person may be called the son of either if the distinction between legal and lineal, or actual, be kept in view.

It will be noted that in Matthew the word begat is used, " Abraham begat Isaac," &c., whereas in Luke it is more indefinite, " Isaac was of Abraham:" from which it has been inferred that Matthew gives the lineal descent, and Luke the legal; but this does not appear to be the case, for in Luke it is said that Jesus was supposed to be the son of Joseph; if it were the legal list He would be the son; then, as we have seen, in one place in Matthew three kings are omitted. The list in Matthew is the royal line which must also be the legal line. In the Old Testament we find that Jechonias was to have no lineal descendant on the throne (Jer. 22:24,25,28-30; 36:30, 31), and yet Salathiel is said to be begotten by him in the royal line.

From all this we gather that Matthew gives the royal and the legal (as recognized by the Jews) descent of Jesus from Abraham, and thence to David. The Jews never disputed that He was-as indeed He was often called-the Son of David.

If this is so, the question returns What is the nature of the genealogy in Luke? It is believed by some to be the lineal descent of Joseph; by others, to be that of Mary. If the former, it would follow that Joseph, the reputed father of Jesus, was the legal son of Jacob, but the lineal son of Heli, which would be possible according to the rule before mentioned. If Luke gives us the genealogy of Mary, it would not name her, for a woman's name is never mentioned in the lists as a link in the succession; then Heli may have been the father of Mary and the father-in law of Joseph her husband.

It seems preferable to regard the list in Luke as the genealogy of Mary, because our Lord is said to be of the seed of the woman (Gen. 3:15; Luke 1:35), made of a woman (Gal. 4:4), and to he the seed of Abraham (Heb. 2:16), and the seed of David according to the flesh (Rom. 1:3; 2 Tim. 2:8), the offspring of David. (Rev. 22:16) And as the Lord was not really the Son of Joseph, these scriptures can only be fulfilled through His mother, who must have been a lineal descendant of David, Abraham, and Adam, which are all shown in Luke, and the last not named in Matthew at all. Whereas, if Luke gives the lineal descent of Joseph, we have no account of how the scriptures quoted have been fulfilled.

There can be no doubt therefore that Matthew gives the legal and royal descent of our Lord through Joseph, and Luke the lineal descent through Mary.

The Four Gospels

THE gospels have been the arena of difficulties with many Christians. Why were four Gospels written? and if such were needful, why do they differ so much both in their order and in their contents? These questions come with increased power to those who are not well established in the plenary inspiration of the scriptures, whereas those who firmly believe that all scripture is God-inspired, while they may have some difficulties, know that God has a wise reason for everything, whether they understand it or not.

On the other hand, where the doctrine of inspiration is loosely held, man and not God is ever before the eye-man may have done the best he could, but has not at all times been successful, and has not always avoided mistakes.

Any Christian who has ever written a book knows how careful he has been that that book should truly and faithfully give what he intended to say; and yet how strange that some who know this, and have been thus careful in their own works, should have no higher thought of God as an Author than to suppose that He has allowed His writers to say what He did not mean, omit what He would have had them say, and indeed make mistakes in various ways; and notwithstanding all this, yet to tell us that the scriptures are the word of God, and that all is God inspired. Indeed, God acknowledges that He is the Author of it all. We have looked a little at Verbal Inspiration elsewhere.

All sorts of questions have been started as to the origin of the gospels. Which gospel was first written? How far did the second writer copy from the first, or did he supplement it? Had the third writer a copy of both the first and second when he wrote his gospel, and what use did he make of them? Or was there one full record of events from which all made extracts? All this and much more is perplexing, for it is not at all agreed which gospel was written first.

Putting aside the Gospel of John, the other three have each been said to have been the first written.

These and many more such suppositions have arisen because God has been lost sight of as the Author, and man the instrument has alone, or almost alone, been considered. After some scheme has been supposed to be the true one, then it is admitted that the Holy Spirit aided in some way to lead the writers; but it is held by many that He did not prevent them making mistakes, omissions, &c. To what then are we to trust as the word of God? How tell truth from error?

Whereas if we begin with God's being the Author, such questions have no interest for us, and we therefore do not need any means of answering them. But, on the other hand, we shall be met with the cry, " The differences-the differences-how do you account for them if all are inspired?" The answer is very simple: the differences are as much inspired as the agreements; and the spiritual mind sees in them the marks of designed perfections, and a strong confirmation of the divine inspiration of the gospels.

Once assured of this, we can with interest inquire what light can be thrown upon why there are so many differences existing in the gospels?

This leads to another question: Why are there four gospels? If they were all alike, one would contain all and be sufficient, but God has been pleased in His wisdom to give us four distinct gospels. Surely it is right for us to seek to discover why four gospels are given, and why they differ.

These are questions that were of interest in the church from the earliest date, and in some way the four gospels were linked with the appearance of the four beasts, or living creatures, in the Revelation.

Irenmus (A.D. 120-200) contends that there must be four gospels and no more (there are some apocryphal gospels), because (I) there are four zones of the world, while the church is scattered throughout the world; (2) there are four cherubim in the Revelation; and (3) there have been four covenants given to the human race: one, under Adam, prior to the deluge; the second, from the deluge to Moses; the third, under the law; and the fourth, under the gospel.

Without endorsing much that we find in Irenmus, it may be noticed that the allusion to the four living creatures has often been adopted since, and old books gave along with a supposed portrait of Matthew, a man; along with Mark, a lion; with Luke, an ox; and with John, an eagle.

In Ezek. 1 also we have "the likeness of four living creatures," and with the same faces as the above, and in the same order. " They four had the face of a man, and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle." (Verse 10.) No doubt there is a reason why the order in Ezekiel differs from that in Rev. 4 In the former the prophet was " among the captives by the river of Chebar;" whereas, in the Revelation the living creatures are seen in heaven along with the four-and-twenty elders, who doubtless represent the redeemed. If there is any connection between the order of naming the living creatures and the gospels, it seems right to be that in the Revelation rather than that of Ezekiel. This would place the lion with Matthew, the ox with Mark, the man with Luke, and the eagle with John.

But if there be any seeming resemblance or connection, it might need greatly modifying when we carry out the figures used. For instance, in the cherubim, the lion would speak of " majesty " as an attribute of God; but in the gospel it would be an allusion to the "lion of the tribe of Judah," though this indeed was the royal tribe: " the scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." (Gen. 49:10.)

In the ox it would be plodding industry as a type of the ever-active providence of God.

In the man it is intelligence.

In the eagle the soaring above all earthly influence.

Now as these four figures are needed to set forth the active interference of God in government, may not four gospels be needed to set forth at least four of the principal characters of Christ, when He came to earth to work out redemption for man? This we believe is the key to the four gospels, and accounts for very many of the differences found in them, without saying that the gospels agree with the faces of the cherubim. In scripture four is the number of complete display on earth-earthly perfection.

But amid the many titles and characters of the Lord what four can be chosen to be there represented? The first that seems essential is Christ as the Son of God. No redemption can be accomplished without this. The next that presents itself is Christ as Son of man. This also is needful to accomplish redemption. A third is Christ as the Messiah, the Son of David and King, to fulfill the many prophecies given to Israel. These seem essential, but what can be named for a fourth? We believe it is Christ as Prophet and Servant, which is also needful to fulfill prophecy.

Now if the four gospels are characterized by representing Christ in the above aspects, might we not naturally expect that chronological order would not be always followed? a moral order is often better for such a purpose.

This has been illustrated by the various lives that might be written of any great man-say of the Duke of Wellington. One biographer might mainly dwell on his character as a general in the army; another as a statesman; another as a philanthropist; and another give his character in social life. We can easily see that none of these would bind the authors to a strictly chronological order; but facts and traits of character would be associated in their moral order.

So it is in the gospels: historical order has not been always followed, because, to carry out the design in each, it was necessary that certain of Christ's acts, His words and ways, should be grouped together as we find them; or some line of teaching was the better brought out by such grouping. We may not be able at all times to discover the design, but if we adhere to the truth that God is the author of all, we are then sure there is wisdom in events or teaching being placed in one gospel in a different order from what they are in another.

From this it follows that those who have labored to cut up the gospels, and place them all in one chronological order to form what is called a harmony of the gospels have made a great mistake. God intended them to he separate, and has so given us them. To make them into one is to lose the beauty of each, and to spoil them as a whole.

Our next question is, If the before-named four characters of Christ are the true ones, to which of the gospels does each belong? Is there anything in the gospels themselves that plainly guides us in this? Let us see.

In two of the gospels we have genealogies of Christ. The one in Matthew traces it up to " the son of David, the son of Abraham." The one in Luke up to "the son of Adam." This at once seems to point out that in Matthew we shall find Christ as the Messiah, the Son of David; and in Luke, Christ as the Son of man. We shall see presently whether these things are confirmed by further details.

Almost instinctively the introduction to the Gospel of John, " In the beginning was the Word, and the Word was with God, and the Word was God," tells us that in this gospel Christ is emphatically the Son of God.

This leaves Christ as the Prophet or Servant for the Gospel of Mark, though we may not be able to see immediately any marks of this.

In placing any one of these characters of Christ with a particular gospel, it is not meant that it is to the exclusion of the other characters; but that in each the character named is the prominent thing brought out.

Now let us look at a few of the details of each.

Matthew.

The very opening words of Matthew, as we have seen, stamp its character, " The book of the generation of Jesus Christ, the son of David, the Son of Abraham." We should naturally expect that this gospel would be especially a testimony to Israel, and would contain more quotations from the Old Testament than the other gospels; and it is a fact that it does so. In Matthew there are 36; in Mark, 17; in Luke, 19; and in John, 15. It was to prove that Jesus was the true MESSIAH spoken of in the Old Testament, leaving the Jews without an excuse.

It is the only gospel that gives the name of Christ as Emmanuel, quoting the prophecy from Isaiah that such should be the name of the Virgin's Son. He had been prophesied of in their own scriptures, and now He was amongst them, exactly answering the prophecy.

Here only we have the wise men asking in Jerusalem, " Where is he that is born King of the Jews? " Surely we must see how exactly this agrees with the character of this gospel.

Here only the term " kingdom of heaven " occurs: in the other gospels it is "the kingdom of God." John the Baptist preached, saying, " Repent, for the kingdom of heaven is at hand: " in the other gospels he preached " the baptism of repentance for remission of sins." A kingdom was what the Jews were looking for, and one should be proclaimed to them; but it must be of heaven first before it could be on earth.

The kingdom of David was to continue forever as in Psa. 89:3,4: "I have sworn unto David my servant, Thy seed will I establish forever, and build up thy throne to all generations." In agreement with this, Matthew does not record the ascension, but closes with Christ still alive on earth. As has been pointed out, Matthew was present at the ascension, and yet omitted to name it. Is it not clear that he did so because it would not have been in character with his gospel? The kingdom will run on after the church has been taken from the earth.

Many differences might be named. See for instance the entrance of Christ into Jerusalem. All the four gospels record this event, but Matthew alone records his being called " son of David: " the children even cried out " Hosanna to the son of David." (Chapter 21:9,15.) Surely this is not accidental, but shows God as the author of all.

We repeat that all that is meant is that Christ as Messiah is the leading thought in Matthew's gospel: other characters also shine out. Christ came to His own, and His own received Him not. This rejection is noted, and then Christ foretells of his church (chap 16.) which is not named in the other gospels.

Mark.

The gospel commences with the words, "The beginning of the gospel of Jesus Christ, the Son of God," and we might at first suppose that the leading characteristic was Christ as Son of God. But that character belongs to the gospel by John. As we have said, we believe that Christ is here represented as the PROPHET and faithful SERVANT.

As a master says to his servant, " As soon as you have done that, do this," or " do this at once, immediately; " so we find that the Greek word translated "immediately," " straightway," " forthwith," " anon," &c., occurs forty-two times. In Mark alone we read, " And they had no leisure so much as to eat " (chap. 6:31): how like a busy servant!

We do not find in Mark that the principles of the kingdom are laid down as in Matthew, nor the " Woe unto you " pronounced on the leaders of the people. Only in Mark do we get the words " neither the Son " added to the sentence, " Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." (Chapter 13:32.) A servant knows not what his master doeth.

In Mark we do not find Christ saying that He had power to call twelve legions of angels; nor does He here say, " All power is given to me in heaven and in earth."

It is to be noted also that in this gospel Christ does not address God as His Father, except in the agony in the garden when His service of love was ended: nor do the disciples ever call Him " Lord."

Surely all these things, and many more might be added, are not accidental, nor the mere style of the writer; but are designed, and are in beautiful harmony with Christ having taken the character of Servant.

Luke.

—Here Christ is as SON OF MAN. His genealogy does not stop at Abraham as in Matthew, but goes back to Adam. Here alone we get the few incidents of the early life of Christ. He was subject to His parents, and He increased in wisdom and stature and in favor with God and man. Here His manhood shines out.

This Gospel takes a wider range than Matthew. In agreement with this see the quotation from Isa. 40 Matthew quotes, " The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight," and then stops; but Luke continues the quotation, " Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God." In like manner in Luke, when the twelve apostles are sent forth they are not charged (as in Matthew) " Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." See also the wider commission to the seventy.

In this gospel only we get the parable of the Good Samaritan, which teaches that all men are our neighbors. Here only we have the parable of the lost sheep, the lost piece of money, and the prodigal son: God seeking the lost.

Surely all this is in beautiful harmony with Christ as the Son of man for man.

John.

—In this gospel Christ is seen as SON OF GOD. We have already alluded to the opening of the gospel, and towards the close its object is distinctly stated-that men might believe that Jesus is the Christ, the Son of God; and that believing they might have life through his name.

Here we have no genealogy, and no early life; but we hear of Him being with God before creation, and of making all things. " We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth."

Here alone we have the raising of Lazarus from the dead, with the declaration, " I am the resurrection and the life."

Here Christ is represented as sending the Holy Spirit, " whom I will send unto you from the Father."

Here alone is omitted the agony in the garden, and the saying, If it be possible, let this cup pass from me." And when they came to arrest Him here alone we read that when he said, " I am he, they went backward and fell to the ground."

Here alone Christ told Pilate, " Thou couldest have no power at all against me, except it were given thee from above." All this is consistent with the fact that Christ is Son of God, which is characteristic of the Gospel by John.

Thus, then, we believe that the four gospels are of God, and that the differences are designed by Him not only to bring out the varied characters of Christ, but that each may have its own peculiar line of teaching in agreement with that character. Instead of trying to harmonize the gospels and thus destroy those differences, it is for us to notice them, and seek wisdom from above to understand why they were made, and to learn the lessons intended by God.

Distinctive Features of the Gospels: Illustrated by the Frequency of Certain Words and Expressions

Coincidences Recorded in the Gospels

THESE lists are collated with the simple idea of pointing out in each gospel where the same event may have been recorded. We say may be recorded, because very similar events may have occurred at different times which are now supposed to be the same. Any one comparing the gospels must soon be convinced that some of the writers, at times at least, depart from the chronological order of the events as well as of the discourses, in order to group them together morally. The special teaching of each gospel is in this way much more effectively exhibited.

It is judged that in the Gospel of Mark the chronological order has been more observed than in either of the others. The Gospel of John being so very different from the other three (called the Synoptical Gospels because they give a more complete order of events) only a few references to it are given, and these may not always be correctly placed.

In the tables an attempt has also been made to record, in their order, the districts visited by the Lord, though all of them may not be placed strictly chronologically. There are three passages in Luke that are difficult to arrange. In chapter 9:51, 52, we read that, " It came to pass when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, and sent messengers before his face;" and at a village in Samaria. He was not received because His face was turned toward Jerusalem. This seems to speak of the Lord's last visit to Jerusalem; but in chapter 13:22 we read that He went through the cities and villages, teaching and journeying toward Jerusalem; and in chapter 17: 2," It came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee." Some refer all these three passages to the Lord's last visit; others suppose they refer to two visits; and again others believe that three visits are referred to. Now, between the Feast of Tabernacles and the Feast of Dedication there are only two months, and this does not seem to leave time enough for the tour named in chapter xiii. 22 to have taken place, seeing that the Lord visited Bethany after the Feast of Tabernacles. (Luke 10:38-42.) From the Feast of Dedication to the last Passover, there occurs a period of four months, which allows time for another visit to Galilee, according to Matt. 19:1 and Luke 17:2. This latter passage may mean that the Lord passed between Samaria and Galilee (for if one came from the north it would be said " through Galilee and Samaria "), and then crossed the Jordan into Peræa. (Mark 10:1). He traveled southward and again crossed the Jordan near Jericho. It is obvious that Luke 17:2 refers to the Lord's last visit to Jerusalem, and it is possible that the other two passages should be assigned to the same.

A Few Notes on Inspiration

IT is of the highest importance that the Christian should I be thoroughly clear as to the plenary inspiration of the scriptures. Without attempting to write a treatise on the subject, a few remarks may be advisable, especially in reference to the difficulties that present themselves to some minds.

It is quite certain that we can know nothing as to the inspiration of the scriptures except from what we find in the scriptures themselves. If these are allowed to speak and to mean what they say, there seems no room for doubt on the subject. Thus we read that " God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." (Heb. 1:1,2.) Here it is " God spake," and not simply by the prophets, hut really in the prophets, whose writings we are able to read for ourselves; and when we read we hear God speaking to us.

It is precisely in this sense that Paul quotes the Old Testament. "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go," &c. (Acts 28:25,26.) Here it is "the Holy Ghost spake" by or through the prophet, whereby we know what the Holy Ghost spake.

The above passage in the Hebrews also declares that God has spoken to us in the Person of His Son, and His words have by inspiration been recorded in the gospels by His servants. Our Lord referred to the words He uttered. " He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." (John 12:48.)

We find the same thought running all through scripture: it is God speaking to man through inspired channels. We might have thought that there would be a difference between that which is historical and that which is doctrinal; or that the record of what a man saw and heard might rest upon a different basis from things that could never have been known had not God been pleased to make a revelation-such as of the creation-but God has explicitly stated that as to inspiration there is no difference: " All scripture is given by inspiration of God;" or, " every scripture is God-inspired." (2 Tim. 3:16.) God's " all " or " every " should assure our hearts that the Bible is indeed, as we rejoice to call it, "The word of God."

This should be enough for us all, and it is a matter of thankfulness that it is ample for thousands of simple souls, who never for a moment doubt that they have in the scriptures exactly what God caused to be written for their instruction and blessing, and God will bless such faith.

Such souls have been " taught of God," and the word carries its own divine authority with it to their hearts and consciences: " The word of God is quick [living] and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do." (Heb. 4:12,13.) Such simple believers know that it is God's word, though they may not be able to refute the objections of unbelievers. But this is not a serious matter, for the word has stood and will stand against all the hatred of man and Satan, and the mere convincing of the unbeliever would not work his conversion: divinely wrought faith in his heart is necessary to this.

Some, alas! have their difficulties: it may be through the workings of their own minds, or through the suggestions of others, tempted without doubt by Satan, who is ever ready to oppose God and to call in question what God has wrought out for the salvation of man. Satan first suggests a doubt, as he did with Eve: " Hath God said, Ye shall not eat of every tree of the garden?" and when this had had its effect, he made a positive assertion-tells a lie, indeed" Ye shall not surely die." (Gen. 3:1, 4.) So with respect to the scriptures, we must take the shield of faith, and not listen to his insinuations. Some who began merely to raise questions, now do not hesitate to deny what God has plainly declared respecting His own word. A belief in what God has said about it will prevent many questions. For instance, long disputes have been held as to who wrote the Epistle to the Hebrews and some of the books of the Old Testament, and as to whether the writers were divinely inspired. It does not matter who penned the writings if God is the Author, and surely He is. If we believe this, all such questions are of little importance.

As to the inspiration of the Old Testament, the believer in the Lord Jesus cannot for a moment entertain a question, seeing that He put His seal to the collection as a whole in its three-fold division: the law of Moses, the prophets, and the Psalms, and they are immediately called by the evangelist " the scriptures." (Luke 24:44,45.)

We will now look at a few definite objections that have been raised.

1. The question has often been asked, Is it not enough to believe that the general sense of the scripture was given under inspiration without believing that the very words were inspired?

It is not enough. The meaning of scripture is positive and definite, and this can only be attained by the choice of right words. A single different word would destroy the meaning of many passages, and a different inflection of the same verb even would do the same. For instance, our Lord said, " Upon this rock I will build my church." (Matt. 16:18.) To make it read " I am building " would spoil it entirely. Again He said, "He that believeth on the Son path everlasting life." (John 3:36.) How different it would be if it read "shall have," though this may be said elsewhere.

The Lord again and again spoke of the importance of His hearers believing His " words;" we read also of the "words" which the Holy Ghost teaches: also " the words of God;" " the oracles of God." Of the law not a jot or tittle was to fail-not even the smallest letter or part of a letter! Surely Corinthians 2:13 should be evidence enough for all believers that verbal inspiration is the truth.

Again, when we consider how many subjects there are in scripture that had never before occupied man's thoughts, and had consequently never before been put into words;

how many profound doctrines; how much revealed of God, His nature, His attributes, His actions; the complex Person of our Lord; the actings of the Holy Spirit; the incomprehensible nature of the Trinity; the many things involved in the salvation of man; the varied prophecies; the symbolical language of scripture, &c. -we can only conclude that all these things, and many, many others, could not have been correctly expressed in human language except by God Himself choosing the very words used.

We must therefore hold that God teaches us that the very words of scripture are inspired, for nothing less than this can be called " God-inspired."

2. But it has been objected to the above that the great mass of Christians know the scriptures only in translations; and how can it be truthfully said that the words of a translation are inspired?

Let it first be noted that most of the passages quoted from the Old Testament by the Lord, and by the writers of the New Testament, are taken, not from the original Hebrew, but from the Septuagint, which is a translation of the Hebrew into Greek. These quotations are represented as " scripture " and as the words of God by the prophets, precisely in the same way as are the quotations which are made directly from the Hebrew.

It surely cannot be denied that the same fact or the same truth can be correctly translated from one language into another, and wherever this is done, does it not represent the very words of inspired scripture? Let us take an illustration from 1 John 4:8

Now if it be true, as we believe, that all of these tell to those who can read them the same important fact that " God is love," surely we may truthfully say that the words are inspired; nevertheless, when verbal inspiration is spoken of as a whole, it primarily refers to the actual words used by the inspired writers, and found in the Greek New Testament.

This will show the importance of an accurate translation, that the meaning of the original may be precisely represented; but whether the translations be good or not, does not touch the question of verbal inspiration (for that refers, as we have said, to what God caused to be written), though a faulty translation may be the cause of our losing in some passages the full advantage of that inspiration.

We have said that the Septuagint translation of the Old Testament is quoted in the New Testament as scripture, and this is true, but it is worthy of note that the LXX. is not quoted word for word in every case (though it is in many places); but at times, a few words are altered, as if the writer, led by the Holy Spirit, corrected the translation. In several instances the Hebrew text is followed; and in a few places, a paraphrase is given following neither the Hebrew nor the Greek.

It may be a matter of surprise to some that in the quotations from the Old Testament the Hebrew was not always quoted. Doubtless, the reason why this was not done was the fact that the people had become familiar with the Greek version, in the same way that Christians in England are familiar with the Authorized Version. The Lord and the writers of the New Testament therefore used the LXX., with the above reservations; and thus also completely answered the objection that a translation cannot be treated as inspired.

3. It is further objected that in the existing Greek manuscripts there are many variations, and that a printed Greek text has to be copied from some compilation of the manuscripts: what therefore becomes of verbal inspiration?

The same objection could be made as to the LXX., which translation had been made nearly three hundred years before it was quoted by the Lord, and would not be free from errors and omissions of the copyists; yet the Lord used it as scripture that could not be broken. (John 10:35.) Can the objectors suppose that He was mistaken?

Still let us examine the objection. In it there are again two questions commingled which should be kept distinct. The question as to verbal inspiration is: Did God overrule the writers of scripture with respect to the words they used? We say Yes. But whether we have a correct copy of what God caused to be written is quite another thing, and can in no way affect the question before us. It is because some have believed in verbal inspiration that they have spent a great part of their lives in comparing together the many existing manuscripts, versions, &c., eliminating the mistaken readings which at some link in the chain of transmission had been made by writers of the text, with the object of restoring a correct text. They have found that in a few places the common text should he altered; but it is a matter of great thankfulness that God has so protected the text of His book that none of the fundamental truths of Christianity are in any way rendered doubtful through the various readings of the manuscripts. See further remarks on the Text of the New Testament.

4. A difficulty some have is what has been called "the human element ' in inspiration. It is said that the writings of Paul are quite different in style from those of John, and, indeed, that the writings of each of the inspired penmen skew that they thought differently, and that their habit of mind is stamped upon their writings; and how is this consistent with verbal inspiration?

There can be very little doubt but that the minds of the writers differed from each other in the same way that the minds of Christians differ one from another in our own day.

It has pleased God to use human instruments all through, and each one suitable for the special work assigned to him, but surely He could as easily use the minds of His servants as their hands. He formed their minds, and knew the peculiarity of each, and could use all to express exactly what He was pleased to convey, yet He spoke through them.

Variations of style are also manifest in the Old Testament prophets, but they did not speak anything of themselves: they were holy men of God, who spoke as they were moved by the Holy Spirit, or, as it has been literally translated " spake as they were borne by the Holy Spirit." As a skilful musician can play the same tune on various instruments, though each instrument has its own peculiar character of tone, so God has given forth the same and kindred truths, though using the varying minds of different men; and this in no way touches verbal inspiration.

It is to be noticed that the character of inspiration is different for the New Testament writers from what it was for those who wrote the Old Testament, not that there is any difference in their authority. The prophets were moved by the Spirit to write, and afterward they sought the deep meaning of their own writings (1 Peter 1:10,11); whereas the New Testament writers, having the Holy Spirit consequent on redemption and the heavenly glory of Christ, had intelligence in the truth they communicated: 1 Corinthians 2: 9 (Old Testament times), and verse 10, " But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God: " and verse 16, " We have the mind [or intelligence] of Christ." Their moral being was affected by the truths they were instrumental in communicating. The objections of those who have not felt this same power in their souls will not shake the confidence of a Christian in the plenary, divine, and infallible inspiration of the holy scriptures.

5. Some find a difficulty in reconciling with verbal inspiration various expressions used by the writers: such as " I think also that I have the Spirit of God." (1 Cor. 7:40.) Paul said, "I thank God that I baptized none of you, but Crispus and Gains,' hut afterward added, " And I baptized also the household of Stephanas; besides. I know not whether I baptized any other." (1 Cor. 1:14,16.)

It is well to see that many sayings are recorded in scripture which were not in themselves inspired: we find, for instance, the sayings of Pharaoh, and even of the demons, and of Satan himself. The record of these sayings is inspired: not, of course, the sayings themselves.

We also have the sins of God's children recorded by inspiration: as when Peter denied his Lord. Also their failures: as when the disciples asked if they should call down fire from heaven on those who would not receive the Lord. When Paul speaks of the baptizing above-named, it is evident that he could not call to mind how many he had baptized at Corinth. So also, when he wished to give weight to his judgment he added that he thought he had the Holy Spirit. In all these cases it is the record of what actually existed or what was actually said that is inspired, altogether apart from the question of whether those deeds and sayings were of God.

6. But it is further objected that Paul himself, in writing on marriage, distinguishes between what he was commanded to write and what he wrote of himself-and if it was thus in one place may it not be the same in others? He says, " I speak this by permission, and not of commandment.... And unto the married I command, yet not I, but the Lord.

.... But to the rest speak I, not the Lord..... Now concerning virgins, I have no commandment of the Lord, yet I give my judgment as one that hath obtained mercy of the Lord to be faithful." (1 Cor. 7:6,10, 12, 25.)

We have already seen that God records by inspiration, among other things, the failures of His saints: here is recorded the judgment of one of His devoted and godly servants; and Paul carefully distinguishes this from what he gives by commandment of the Lord. *(* Paul also tells us that he had repented of having written this very epistle: not that he continued to do so, and not because of what he had written in chapter vii.; but he had rebuked the saints, and may have feared that he had been too severe, dreading the consequences, for we know how anxious he was as to how this epistle had been received.)

The saints at Corinth had written to Paul on the subjects in question, and Paul here gives his judgment, believing that it was good for the distress that was then present. We may he quite sure that if he had done the same elsewhere he would have pointed it out as carefully as he has done it here. It should also be noted that much of the above chapter is what Paul recommends to the Christians, if they have faith and power to follow his advice; if they acted otherwise, and married, it would not be sin. We must distinguish such passages, where the writer is inspired to give his judgment, from those which give a "revelation," or the express will of God as the " commandment of the Lord." (cf. 1 Thess. 4:15.)

7. Another objection to verbal inspiration raised by some is what they term the " trifling " things named in some places. 2 Tim. 4:13 has been especially named. " The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments." The salutations at the end of the epistles have also been declared to be unworthy of inspiration.

It must be remembered that most of the epistles are really " letters," such as a godly man, caring for the welfare of other Christians, would write, especially, as was the case with Paul, if he was writing to those of whose conversion he had been the means. Who would ever write such letters without sending individual salutations, if there was any real love in the writer for those to whom he wrote? The heart must speak. Notice, too, the distinctions made: some are simply to be saluted by name; others are called " beloved," and others " well beloved." Surely there was a reason for this, which has lessons for each one of us. In contrast to the above friendly greetings, observe how the Epistle to the Galatians has simply, " All the saints salute you " without any one being named. The salutations are as much inspired as any other part of scripture. They are expressions of " love in the Spirit," and are the outgoings of the divine nature to all the children of God. Love characterizes the family of God. (See 1 John 3:14; 4: 7.)

As to the passage in 2 Timothy, Paul was then a prisoner, bound with a chain, was it an unreasonable thing to ask Timothy to bring the cloak, especially when he asks him to "come before winter "? It shows, too, that Paul valued the books and parchments, whatever they were. As Paul cared for the body of Timothy (1 Tim. 5:23), so the Lord cared for the comfort of the body of Paul, and led him to write for the cloak. (The saints at Rome had perhaps, alas! failed to think of the beloved apostle's needs.) Do such objectors think that the Lord has no care for their bodies? Then why should He not care for Paul's? Useful lessons too have been learned from Paul's mention of the books and parchments, in not despising what other Christians have felt themselves led to write, &c.

To a believer in verbal inspiration, such objections appear very paltry. Who is man, that he should decide what is and what is not worthy of the Holy Spirit? Grace does enter into the minutest details of things in this life-the wearing of long or short hair, the circumstances of slaves, &c. Where poor man sees only unworthiness, the simple believer who is taught of God rejoices and adores.

In conclusion, it is again pressed that if we wish to learn the true nature of scripture, we must let God instruct us, and He tells us that " every scripture is God-inspired." If we wish to understand what this means, other passages will teach us: such as, " The Lord God of Israel.... spake by the mouth of his holy prophets, which have been since the world began " (Luke 1:70); again, "The Holy Ghost by the mouth of David spake," &c. And to make it more definite we read of "the words which the Holy Ghost teaches;" " thus spake Jesus," &c. Surely these statements are enough for any soul desiring to be taught by God. On the veracity of those " words " we hang our soul's salvation, and also find them '‘ profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16,17.)

The effort of the enemy is to rob the soul of a divine witness, and substitute a human one. The verbal inspiration is taken away and we have only truths-divine in themselves, but communicated by a merely human witness, consequently in a faulty and fallible way; there is no longer an infallible, divine foundation for faith to rest on. Soul-saving faith is believing GOD. (Rom. 4:3; John 3:33,34.)

Apparent Discrepancies

WE have already seen, in considering the gospels, that each gospel had a special aspect, or object, and that the Lord is exhibited in each in a particular character, as Son of David, the Messiah; as the faithful servant; as the Son of man; and as the Son of God. If this is once grasped, it removes a number of apparent discrepancies, and the differences are seen to be designed, and to be beauties instead of faults.

It is also to be remembered that there were many other things which Jesus did that are not recorded by John (21:25); and who could have made the selection as to what was to be written but God Himself? Surely He did this for each of the evangelists.

We may well suppose that our Lord, as He traveled about Palestine, had different audiences, and related the same parable and delivered similar discourses more than once; so that what has been considered as one and the same thing may have happened on different occasions. Similar cures also were wrought in different places. If feeding the five thousand had been named in two or three of the gospels, and feeding the four thousand had been in another, many would have declared it a grave error of the writer, and would have said how unlikely that two miracles so similar should have occurred. Believing that the scriptures are divinely inspired helps wonderfully to clear up difficulties.

It must also be remembered that in reporting a statement, the actual words used may be given, or the sense only of what was said. Such is constantly done by every one.

In examining the following apparent discrepancies we can only give what may have happened, without professing that it must have been as here stated; but if it can be shown how events may have occurred so as to meet a difficulty-that difficulty may he said to be met.

The Visit of the Wise Men. From Matt. 2:1-23

it would appear that at or near the birth of Jesus was the visit of the wise men at Bethlehem, and that it was followed by the flight into Egypt, and the return into Galilee. In Luke 2:22-39 the circumcision and presentation follow the birth, and then they return to Galilee. In Matthew there seems no room for the presentation; and in Luke no room for the visit of the wise men.

In the first place, let it be noticed that Matt. 2:1 does not say that the wise men came when Jesus was born: it should read, " Jesus having been born," leaving the time indefinite. In Luke there is the birth, circumcision, and presentation, which would all occur in about forty days, from whence the -holy family, as it is called, returned to their own city, Nazareth in Galilee. It is easy to suppose that they subsequently paid a visit to Bethlehem, ordered of God, so that the wise men might find them there, after which the flight into Egypt would follow. We know that the parents of our Lord visited Jerusalem yearly at the Passover (Luke 2:41), and, being at Jerusalem at the passover following the birth, it was easy for them to reach Bethlehem. This would perhaps be only about three months after the birth, but Herod may have settled on killing the children from two years old by reckoning when the star first appeared, and leaving a large margin, so as to secure his victim, as he thought.

The Census Under Cyrenius (Luke 2:2).

This does not seem to agree with the historians, who place the census under Cyrenius nine or ten years after the birth of Christ.

This is called a taxing' in the above passage, but it was most probably an enrollment or census. If carried out by the Romans, it might seem strange that Joseph had to go to his own city to he enrolled; but, knowing the exceeding jealousy of the Jews, the governor may have tried to do it in a way the least objectionable to them.

Various suggestions have been made to solve the above. difficulty, but Professor Zumpt believes he has discovered the true key to it in that Publius Sulpicius Quirinus (the Cyrenius of Scripture) was twice governor of Syria, and twice made a census, and that in Luke refers to his first governorship (B.C. 4 to B.C. 1), when he was succeeded by Lollius.

In support of the above, it may be remarked that Justin Martyr three times asserts that our Lord was born under Quirinus, and appeals to some register as proof of it.

The Knowledge John the Baptist Had of Jesus.

In Matt. 3:14, when the Lord came to be baptized of John, we read that " John forbad him, saying, I have need to he baptized of thee, and comest thou to me?" But in John 1:31 John says, " I knew him not."

It is evident that John had some knowledge of Jesus, they were relatives, and he had doubtless heard of what had been announced to the shepherds at His birth, and also of the inquiries of the wise men, &c.; quite enough to lead him, under the teaching of the Holy Spirit, to believe that Jesus was the Messiah, and to say to Him, " I have need to be baptized of thee, and comest thou to me? " But in John's Gospel our Lord is portrayed as Son of God, and as such the Baptist did not know Him, though he was to know Him thus by the Holy Spirit abiding on Him. By this he was taught that which this evangelist brings out, for he says, " I saw and bare record that this is the Son of God."

Abiathar the High Priest (Mark 2:26)

.Said to clash with 1 Samuel 21:1-6, where Ahimelech was the priest.

The passage in Mark does not really say that the event took place in the high priesthood of Abiathar, but is more indefinite (with ἐπί only, the words " the days of " being added), and may mean ' in [the presence of],' or with the sanction of Abiathar, who may have been present with his father when the shewbread was given to David It was really done in the days of Abiathar, who afterward became high priest. This removes all difficulty. If the Lord had said Ahimelech, His enemies might have said, " Ah, but the priest was slain for his irregularity; " whereas Abiathar lived and reigned with David.

The Blind Men at Jericho (Matt. 20:29-34; Mark 10:46-52; Luke 18:35-43).

Matthew speaks of two blind men, Mark and Luke of only one. Luke represents the miracle as performed when Jesus was approaching Jericho, before He entered it; Matthew and Mark, as when He was leaving Jericho.

This difficulty may be met in several ways. Let us suppose that as our Lord approached Jericho He healed the blind man, as reported by Luke. At the entrance of a city seems a very suitable place for a beggar to sit; hut the city had two entrances, and why should not beggars sit at the entrance towards Jerusalem as well as at the other? Here there were two beggars, Bartimeus being one, who may have been well known, and he only is named by Mark, though both were brought to the Lord at the same time. Matthew mentions the two. If our Lord remained at Jericho the night with Zacchæus, as some suppose, the curing of the blind man as the Lord entered the city would soon have become known, and others would naturally have been at the gate on the following morning. There may have been three cured, or even more. Luke 18:35 means " when He was in the neighborhood of Jericho."

Christ Riding Upon an Ass (Matt. 20:2-7; Mark 11:2-7; Luke 19:30-35; John 12:14, 15).

It is objected that Matthew represents that there were two animals, a she-ass and a colt, and apparently that Christ rode on them both; whereas the other three gospels speak of only the colt.

The act was a fulfillment of the prophecy in Zech. 9:9, which reads, " Behold thy King cometh unto thee; he is just and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass." In Matthew it does not say that Christ rode upon both animals: garments were placed on both (and we can easily believe that more garments were readily offered on that joyous occasion than were needed for one), and Christ sat on them (the garments). John, who mentions only the colt, also speaks of its being a fulfillment of the same prophecy. The she-ass, which was with the colt, not being used, -was not named by the other evangelists.

Mary Anointing the Lord (Matt. 26:6-13; Mark 14: 3-9; John 12:1-9)

1. It is objected that this, according to John, took place six days before the passover; but in Matthew and Mark not more than two days.

2. In John it is apparently in the house of Martha and Mary; but in Matthew and Mark it is in the house of Simon, a leper.

3. According to John, it was the feet that were anointed; in Matthew and Mark it is the head.4. Matthew and Mark say that the disciples complained of the waste; John speaks of Judas only.

As to I, the occurrence was most probably two days before the passover, which agrees with Mark being the most strictly chronological; in John it does not say that it was six days before the passover. Our Lord came to Bethany on that day; hut the supper may have been when the other evangelists place it.2. Let us suppose that the house belonged to Simon the leper, and the others lodged with him. In John it does not say whose house it was, or Martha may have been Simon's wife or widow.3. The anointing may have been both of the head and the feet.

4. Judas may have been the chief and first complainer, and the others were led to join him.

The Last Passover (Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13; John 13:1,2).

The question presented here is, Did our Lord eat the passover on the same day as the Jews? for when He was led to the hall of judgment, the rulers went not in to the judgment-hall, lest they should be defiled; but " that they might eat the passover." (John 18:28.) And the same day is said to be "the preparation of the passover." (Chapter 19:14.) Thus the account in John's gospel does not seem to agree with the other gospels.

This difficulty has been sought to be removed in different ways.1. That our Lord partook of the passover a day before the Jews; and it has been thought that John 13:1, 2, confirms this by the words, "before the feast of the passover.... and supper being ended." But this is not satisfactory, for the other gospels say that our Lord did not partake of the passover till the first day of unleavened bread had come. Mark adds that the day was "when they killed the passover," and Luke " when the passover must he killed." Both Matthew and Mark show that when the right day had come the disciples asked where they should prepare the passover. John 13:1 may simply mean " before eating the passover." Besides, the paschal lambs had to be slain at the sanctuary (Deut. 16:5,6): would the priests have sanctioned this on any other day? We must search for a better explanation than this.

2. It has been supposed that our Lord partook of the passover at the usual time, but that the rulers had been so occupied with arresting and trying our Lord that they had neglected to eat the paschal lamb, and would do it the next evening. This is possible, but it is hardly probable that they would so gravely break the law; and this would not remove the difficulty of John 19:14, which speaks of the day being "the preparation of the passover."

3. If it is clear from the first three gospels that our Lord ate the passover on the appointed day, how are the statements in the Gospel of John to be understood? It must be observed that though the lamb was eaten in one night, the paschal feast lasted the 15th Nizan there were the universal free-will offerings. For the feast bullocks were offered, and these were also called the pass-over: thus in Deut. 16:2 we read, " Thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and of the herd, in the place which the Lord shall choose to place his name there." (See also 2 Chron. 35:6-14.) So that when the rulers said they would not be defiled that they might eat the passover, they may have meant that they might go on keeping the feast. Lightfoot judges that their language implies that they had eaten the passover, for their defilement would have lasted only to sunset, and then they would have been clean. The term " the preparation of the passover" may mean the preparation of the passover offerings or the paschal sabbath. The name for Friday was παρασκευή"preparation day," and it is so used in John 19:31.

4. Others believe that there is testimony that at the time of our Lord there were two recognized (or rather allowed) times for eating the passover, namely, one at the beginning of the 14th Nizan, and the other at the close of the same day, and each may have been adopted by one of the two great sects. This would at once remove the difficulty, if Matthew and Mark referred to when our Lord ate the pass-over at the beginning of the day, and John to when the rulers intended to eat it at the end of the day.

By our Lord eating the passover on the evening of the 14th Nizan (at the beginning of the day) He also suffered on the same day, in the morning. This has led some to suppose that the injunction to kill the passover " between the two evenings" (Ex. 12:6 margin) embraces 24 hours. But none of it was to be left till the morning, so that the expression cannot mean this. Besides, the daily evening lamb was also to be killed between the two evenings, and the same expression is used for lighting the evening lamps. (Ex. 29:39;30. 8.) The Jews are not agreed as to what is meant by " between the two evenings." Some say it refers to the time when the sun begins to decline, perhaps from three o'clock to sunset; others refer it to the time between sunset and darkness.

Judas Present at the Lord's Supper (Matt. 26:21; Mark 14:18; Luke 22:21).

The pointing out Judas as the betrayer appears in Matthew and Mark to be before the Lord's supper; but in Luke it is placed after it.

It is clear that all the accounts cannot be chronologically arranged. The account in John 13 helps to clear up the question. When our Lord had spoken of being betrayed, He was asked in a low voice by John, who was nearest, to whom He referred. He said to John (not to all) that it was the one to whom He would give a sop. He gave the sop to Judas, and it is added, " He then having received the sop, went immediately out, and it was night." (Ver. 30.) Now the sop, or morsel, had reference to the paschal supper, and Judas went out immediately after receiving it. He could not therefore have been present at the Lord's supper. Luke has placed the incidents in moral succession; chap. 22:19, 20, should be read as in a parenthesis, intercalated in the midst of what refers to the passover feast.

The Prophecy of Jeremy (Matt. 27:9,10).

This is not found in Jeremiah, but something similar is found in Zech. 11:12,13. Did Matthew, then, make a mistake?

There is no proof of any mistake. We cannot suppose that all the prophecies of each prophet are recorded; and here it is what Jeremiah spoke, and not what he had written. Jeremiah may have spoken it, and Zechariah committed it to writing. It is also recorded by the Jewish writers that anciently Jeremiah was placed first in the Book of the Prophets: thus, Jeremiah, Ezekiel, Isaiah, and the twelve minor prophets. Thus Jeremiah may have been a sort of heading for the whole. Zechariah, though quoted, is never named in the New Testament.

The End of Judas.

In Matt. 27:5 we read that Judas cast down the pieces of silver in the temple, "and went and hanged himself." In Acts 1:18 it is said, "This man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out."

He may have hanged himself on some high tree, and then by the rope or the branch of the tree breaking, he fell down and was dashed to pieces. Matthew merely relates the remorse and suicide of Judas; Luke, the end of the tragedy. Acts 1:18 says he purchased a field, which means no more than that he was the cause of a field being purchased, and this would agree with the chief priests buying the potter's field (Matt. 27:6-8) and with Zech. 11:12,13. He did it as it were by proxy, the priests did it for him with his money.

The Denials by Peter.

All the evangelists agree in recording a threefold denial by Peter, but it is alleged that the accounts differ in1, That the first three gospels say that the denials took place in the palace of Caiaphas; whereas John says they were in the house of Annas.2, That some of the accounts say that Peter was standing; others, that he was sitting.3, That those who accuse Peter are not the same in the different accounts.

Those who bring forth the first as a discrepancy, dispute the translation of John 18:24 as in the Authorized Version: " Annas had sent him bound to Caiaphas the high priest," and say our Lord was sent to Caiaphas after the denials. There is no doubt that it may be translated " sent " or " had sent." But verse 19 says, " The high priest then asked Jesus of his disciples; " and Caiaphas, not Annas, was high priest. (Verse 13.) Others suppose that Annas and Caiaphas resided in the same palace, so that the denials may be said to be in the house of either. As to the other points, it must be remembered that there were a number of people together in the said hall or porch, and it is probable that more than one person spoke at each of the denials. What Peter actually said may have been more than is recorded, for we read that he began to curse and to swear. It may be that he actually denied oftener than three times, but three denials are recorded, as giving full testimony to Peter's weakness. So that all the accounts are doubtless strictly accurate.

Bearing the Cross of Jesus.

In John 19:17 we read: " He bearing his cross went forth." In the other gospels it is said they compelled one Simon a Cyrenian to bear the cross of our Lord.

It was usual to compel the condemned to bear their own cross, and our Lord went forth bearing His cross, but for some reason Simon was compelled to carry it the rest of the way.

The Drink Given to Our Lord.

In Matt. 27:34 it is vinegar mingled with gall, but in Mark 15:23 it is wine mingled with myrrh.

The "vinegar" and "wine" may well mean the same. It was the common sour wine that the Roman soldiers drank. The word for "gall" is χολή, and may have been used by Matthew to signify something bitter without meaning to specify what it was. The word is used in the LXX. in Deut. 32:32, " Their grapes are grapes of gall, their clusters are bitter;" in Prov. 5:4 and Jer. 9:15 it is used for "wormwood." Therefore while Mark names the article mingled with the wine, Matthew indefinitely refers to it as something bitter. It was usual to give such a mixture to criminals to stupefy them: but our Lord would not drink it. The above passages have been thought to clash with Psa. 69:2;1, where our Lord says, "They gave me also gall for my meat: and in my thirst they gave me vinegar to drink," as representing their ill-treatment of Him, whereas the above, and also the vinegar given when our Lord said " I thirst '' (John 19:28) were offered Him with no ill-feeling, but rather the reverse. But there is another passage that has often been overlooked (Luke 23:36) where vinegar was offered to Him by the soldiers in mockery, and which exactly agrees with the Psalm, and gall may also have been given to Him out of hatred, though it is not recorded in the gospels.

the Hour of the Crucifixion.

In John 19:14 the trial of our Lord is represented as still going on at about the sixth hour; whereas in Mark 15:25 we read " it was the third hour and they crucified him." And both Mark (15:33) and Luke (23:44) speak of there being darkness over the land from the sixth to the ninth hour, and this was after our Lord had been on the cross some time.

There can be little doubt that John used the Roman mode of reckoning the hours, commencing at midnight, and that the sixth hour refers to our six o'clock; and this agrees with all other references as to time. The council met " as soon as it was day " (Luke 22:66); and it was " early " when Jesus was brought before Pilate. (John 18:28.) The trial was proceeding at our six o clock, and the crucifixion would be at nine o'clock. For the other instances in John see The Seasons and Divisions of Time.

Three Days and Three Nights (Matt. 12:40; Mark 8: 31.)

Our Lord was really in the tomb two nights and parts of three days. By a common mode of reckoning among the Jews, a part of a day was always counted as a day, so that the above would be called by them " three days." The " three nights " may seem a greater difficulty, but the Greeks used a compound term for " day and night " in one word (νυχθήμερον), and though this word is not actually employed by the evangelists, the same may be embraced, and any period covering parts of three days may be called three days and three nights. Reference may be made to Esther 4:16, where Esther tells the Jews to " neither eat nor drink three days, night or day," which may well be taken to mean three days and three nights; but in chapter v. 1, the end of the fasting was on the third day, which could have included only two nights and three days. In Mark it is " after three days." But with the Jews this meant the same thing, as may be seen by the Jews saying to Pilate that Jesus had said that He would rise " after three days," but they did not request a watch for four days, but simply " till the third day."

The Inscription on the Cross (Matt. 27:37; Mark 15:26; Luke 23:38; John 19:19).

The inscriptions are said not to agree. The words are not exactly the same in the four Gospels.

The inscription was written in three languages, and may not have been exactly the same in the three; and if they were, the evangelists may not have intended to give all the words, but the substance of the inscription only. They stand thus:

Notice also that Matthew calls it " his accusation "; Mark and Luke " superscription "; and John "a title."

Events Connected With the Resurrection

Various discrepancies are said to be in the accounts respecting the resurrection in the several gospels, such as differences in the times mentioned when the women visited the sepulcher; the number and names of the women; the appearance of the angel or angels; and as to whom Christ first appeared.

It is well to notice that in some places " women " are mentioned without saying who they were, and it is perhaps best not to attempt to say who they were: we can easily suppose that there was more than one party that visited the sepulcher. Some we know were from Galilee. (Matt. 27:55; Luke 23:49,55.)

The events probably followed somewhat thus: Mary Magdalene and the other Mary (of Joses) saw where the body was laid. (Matt. 27:61; Mark 15:47; Luke 23:55.) Some women returned, and prepared spices on Friday evening. (Luke 23:56.) Mary Magdalene, and the other Mary at the close of the sabbath (Saturday evening) come to observe the sepulcher (Matt. 28:1), and return and finish their preparations, buying sweet spices. (Mark 16:1.) Early on Sunday morning is the resurrection, the earthquake, and the removal of the stone. While yet dark, Mary Magdalene came to the sepulcher, and ran and told Peter and John that the body of the Lord had been taken away. (John 20 1, 2.) Very early women enter the sepulcher. They are told by angels that the Lord is risen, and they are sent to tell the apostles (Matt. 28:5-7), disconnected from verse 1; Mark 16:1-7; Luke 24:1-10). Peter and John go to the sepulcher. (Luke 24:12; John 20:3-10.) Mary followed them, and stayed at the sepulcher: two angels appear and speak to her. Jesus makes Himself known to her first, and she is sent with a message to His " brethren.' (John 20:11-18; Mark 19:9-11.) She is not allowed to touch Him. Jesus meets other women, who hold Him by the feet and worship Him. (Matt. 28:9.) The varied visits to the tomb are just what might be expected, when the news was brought that the tomb was empty. The words of Mary, They have taken away my Lord, and I know not where they have laid him," may have been the devout thought of many.

Stephen's Address.

Various discrepancies are said to exist in Stephen's address, and some Christians are content to say that, while, no doubt, Luke gave an accurate report, scripture does not say that Stephen was inspired. It does not; but it does say that, in his addresses to the Jews, they were not able to resist the wisdom and the spirit with which he spake (Acts 6:10), and twice is it said that he was full of the Holy Ghost, and his face was as the face of an angel. Besides, there was the special promise of God that, when His disciples should be brought before rulers, the Holy Spirit should teach them what they should say; yea, the Spirit should speak in them. (Matt. 10:19; Mark 13:11; Luke 12:11) We must believe, therefore, that Stephen made no mistakes. Let us examine those that are alleged.

(1.) That Abraham received his call in Mesopotamia (Acts 7:4); but in Gen. 12:1, he received it at Haran.

It does not say in Genesis that the call was in Haran: but that the Lord had said to Abraham, Get thee out of thy country; and several passages declare that God brought Abraham out of Ur of the Chaldees. (Gen. 15:7, &c.) It appears that Abraham started to obey the Lord, but stopped short with his father in Haran till his father died. In fact, it was Terah and not Abram who was leader of the expedition. (Gen. 11:31.)

(2.) When his Father was Dead. -This is said to be inconsistent with Gen. 11:26,32;12: 4. "Terah lived seventy years and begat Abram, Nahor, and Haran." Terah lived to the age of two hundred and five years. Abram left Haran when he was seventy-five. If Abram was Terah's first-born, 70 + 75 = 145, not 205 years; but it is not said that Abram was Terah's first-born: he may have been named first because of his importance. The three sons would not have been born in one year-the year named. Terah might have been 130 when Abram was born, but this would have been an old age, for Abram thought it extraordinary he should have his son Isaac when he was 99. But still, Isaac married Rebecca, the grand-daughter of Nahor, by the youngest son of eight. (Gen. 22:22.) There is another explanation. Abram was told to leave not only his country, but his kindred and his father's house; and Gen. 12:4 may mean that he left Haran for a time only, without entirely breaking away from his father's house until his death, though we do not read of any return to Haran.

(3.) Four Hundred Years (ver. 6).-This period applies to the beginning of the verse as well as the end, that is to the sojourn and to the bondage. It was spoken to Abraham as to his seed (Gen. 15:13), and if we start from the birth of Isaac it stands thus:-

(4.) Seventy-five Souls (ver 14).-Said to clash with Gen. 46:27, which says "seventy." In verse 14 it is, " Jacob, and all his kindred; three score and fifteen souls." The number given being not what Joseph called into Egypt, but " Jacob and all his kindred," and this would include the descendants of Joseph born in Egypt before the Exodus,

(See Num. 26:28-37; 1 Chron. 7:14-20.) In Gen. 46:27 it is, those that " came with Jacob into Egypt " including his sons' wives, 70 souls, which does not include those born in Egypt after Jacob came. In the LXX. it reads, " But the sons of Joseph who were with him in Egypt, were nine souls: all the souls of the house of Jacob which came with Jacob into Egypt were seventy-five souls." That is, nine are added to the 66 of verse 26, making in all 75 souls.

(5.) Abraham's Sepulcher at Sychem (ver. 16) and who were buried there.-Said to clash with Genesis, in (10 That Jacob was not buried in Sychem, but at Machpelah. But verse 16 does not say that Jacob was buried at Sychem, but that the " fathers " were. Joseph was buried at Sychem, and doubtless others. Stephen was addressing an audience that was familiar with Old Testament history, and did not stop to give any of the detail but what was needed for his arguments. 2, That the sepulcher at Sychem was not bought by Abraham, hut by Jacob of sons of Hamor, the father of Shechem. (Gen. 33:19; josh. 24:32.) The first of these passages does not say that the ground was bought for a sepulcher (though Joseph was afterward buried there), but a place for Jacob to pitch his tent in, and where he could erect an altar. Now, if Jacob did this, why not Abraham also, for he also came to Sychem and built an altar there? This is the more probable, because " the Canaanite was still in the land." (Gen. 12:6,7.) If this was so, as there was a long period between Abraham and Jacob, the Emmor of the Acts must have been a different person from the Hamor of Genesis.

Bengel paraphrases the passage thus: " Jacob died and our fathers (namely Joseph): and (because, after the example of Abraham and Sarah, Isaac and Rebecca, they wished to rest in the land of promise [Gen. 50:13,25] for this reason) they were carried over into Sychem or Shechem (and into the sepulcher of Hebron [Gen. 23:19]) and were laid (in `the parcel of ground' at Shechem [Josh. 24:32] and) in the sepulcher (of Hebron), which Abraham had bought (and Jacob) for a price in money (and a hundred lambs) from the sons of Emmor (the father), of Sychem or Shechem (and from Ephron)." He believes that two well-known histories are intertwined, the audience of Stephen knowing well what was meant. " The brevity which was best suited to the ardor of the Spirit gave Stephen just occasion, in the case of a fact so well known, to compress these details in the way he has done."

(6.) Beyond Babylon (Acts 7:43).-In Amos 5:27, it is " beyond Damascus." This is judged to have been an error of Stephen's.

Stephen does not say that he is quoting Amos; but is thus free to quote from any of the prophets what was said concerning the captivity referred to. In 2 Chron. 36:20 and Jer. 20:4, Babylon is named. Babylon must have fallen with great weight on the ears of his audience, who would naturally have expected to have heard the word Damascus. It is worthy of note too, that the same word (μετοικζω) is used in verse 4 for Abraham's removing from Chaldea, as is used in verse 43 for their being carried away beyond Babylon.

Four Hundred and Fifty Years (Acts 13:20)

for the time of the Judges clashes with 1 Kings 6:1, which gives 480 years from the Exodus to the fourth year of Solomon's reign.

Most editors transpose the sentence in the Acts, and then it reads, " He divided to them their lot, about four hundred and fifty years; and afterward he gave them judges." This removes the difficulty.

The Number Which Died of the Plague (1 Cor. 10:8).

This is said to clash with Num. 25:9.

In Corinthians it says, the twenty-three thousand died in one day: in Numbers, it is died of the plague in toto.

To have a firm confidence in the inspiration of the scripture is a wonderful help to surmount any difficulties that may arise in reading the word. Those who do not believe in plenary inspiration are apt to declare every apparent discrepancy to be an error, and therefore irreconcilable: whereas a believer in inspiration banishes the thought of there being errors, and returns again and again to a difficulty, and looks to God for wisdom to solve it; and if we are willing to be taught, He graciously giveth wisdom liberally, and upbraideth not.

Tradition

THE references to tradition in the scriptures demand our attention. It is clear that the Lord when on earth had to encounter and to condemn the traditions held by the rulers.

That they held the traditions as binding is obvious. There "came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread." (Matt. 15:1, 2.) The question is put in precisely the same way as if the disciples had broken the law.

It is pretended that much of the tradition was received by Moses on the mount; that it was not written down, but was committed orally to Joshua; that Joshua delivered it to seventy elders, and they committed it to the great synagogue; and these handed it down to the Rabbins. It is called in scripture the tradition of the fathers as well as of the elders. (1 Pet. 1:18.)

Another part of the oral law, as it is called, are canons made by the learned heads of the Sanhedrim, explaining the law, and acting as ' fences ' to prevent the law from being broken by ignorance or cunning.

This latter division was often added to, as occasion required. It was also often modified, when circumstances seemed to make its strictness impracticable.

Thus the oral law was not all equally binding, though it is often spoken of as if it were. That held to be handed down from Moses was called the Halacha, or " rule, " and must be obeyed. The other part was called Hagada, or " what is said; " and, though to be received with the greatest respect, it often contains the judgments of learned Rabbins, differing widely one from another.

It is certain that this latter division has been largely added to since the time of the Lord on earth: how much of it then existed is not known.

Nor do we know what changes have taken place in the whole of this oral law since that date. For centuries it was not allowed to be written: it must be handed down by the memories of the learned. It is believed to have been first committed to writing in the last half of the fourth century. The first printed edition of the Babylonian Talmud in 1520-23, filled 12 vols. folio.

On looking at the oral law as contained in the Talmud or Mishna, one cannot but be struck with its minute detail and frivolous trifling; precisely as our Lord said to the scribes and Pharisees, " Ye blind guides, which strain at [or, out] a gnat, and swallow a camel." (Matt. 23:24.)

Nor was their tradition simply minute detail, much of it also was folly, as the Lord explains respecting their traditions as to oaths. (Matt. 23:16-22.)

And some of it actually violated the law, as the Lord skews by their tradition as to the relation of children to parents. The law said, " Honor thy father and mother," but they had a tradition that a son might say, " It is Con ban," respecting whatsoever his parents might be profited by him; and he would not be suffered to do anything more for father or mother. Thus they made the commandment of God of no effect by their tradition. (Matt. 15:3-6; Mark 7:11.)

Surely the bringing in of tradition was a cunning work of Satan. It would have shocked the sensibilities of many a Jew to call in question any part of the law as given by Moses; and yet they were led to acknowledge that there was another law equally binding on them, which, in many ways, diverted their attention from the true law, occupied them with trivial details (as the washing before eating), corrupted their judgment, and in some things led them to break the law, which they were zealously professing to keep all the while.

Our Lord could not let such a state of things exist around Him without thoroughly exposing its folly and evil, and this He did with the most withering rebuke.

Paul has not hesitated to tell us that, when he was persecuting and wasting the church of God, he was more exceedingly zealous than others of the traditions of his fathers. (Gal. 1:14.)

Peter also, in writing to believing Jews scattered abroad, reminds them that they had been redeemed from their " vain conversation " (or manner of life) received by tradition from their fathers. (1 Peter 1:18)

It may interest the reader to know that the devout Jews of the present day still hold the oral law to be binding upon them. In 1845, because some of their brethren began to doubt of " the divinity of the oral law," which apparently they had never seen, " Eighteen Treatises from the Mishna "were translated into English. " There can be no doubt," say the translators, " that the Israelite, who believes in the divinity of an oral law-who thinks the salvation of his soul depends on such belief-but to whom the Mishna in the Hebrew is a sealed book-there can be no doubt that to such a man, if he be rational as well as pious, the present translation must be highly acceptable, as mere belief in the contents of a book not understood can confer no claim to heavenly reward..... We find the holy pages of the Pentateuch, the Prophets, and the Hagiography [sacred writings] open for his instruction, comfort, and consolation; and the same free access should be given to pages containing so large a portion of the oral law, which also claims a divine origin."

But a Jew would perhaps retort that tradition' is also held among Christians, and is indeed enforced in the New Testament.

We do read that the apostle Paul, writing to the Thessalonians, said, " Brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle." And they were to withdraw from every brother that walked disorderly and not after The tradition which had been received from them." (2 Thess. 2:15;3. 6.)

Paul also instructed Timothy: "The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." (2 Tim. 2:2.)

When these things were written, the word of God was not completed; and the epistles that had been written were in manuscript, and perhaps not more than one copy of each existed at any of the assemblies, so that the saints were taught the scriptures by hearing them read, and not by reading them. Paul, in more than one place, enjoins that the epistles should be read to the assemblies (Col. 4:16; Thess. 5:27), and Timothy is exhorted to "give attendance to reading," which, being placed with exhortation and doctrine (or teaching) seems to imply public reading.

When the word of God was complete there was no further need of any tradition. It declares itself to be " profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16, 17.) There is no room for any tradition: all that is needed is to he found in what is written-written by inspiration of God. A solemn warning is given against adding to or taking from " the words of the book of this prophecy " (Rev. 22:18,19), as there was also a warning against adding to or taking from the law. (Deut. 4:2: cf. also Prov. 30:5,6.) The Jews did this, and are still doing it to their own condemnation.

A corrupt church, alas! is also doing it to its own destruction. *(*The second Nicene Council (A.D. 787) pronounced its anathema on any who should dare to reject the tradition of the church, be it oral or written. The Council of Trent also, in A.D. 1549, declared that the interpretation of scripture had to be regulated by tradition.)

May God enable us to cling tenaciously to the Bible-all the Bible-the Bible only.

Offices and Gifts in the Church

Apostle άπόστολος "One Sent."

The apostles must have had to do with the church in its early days: cf. Acts 15 Apostles are the first-named as set in the church. (1 Cor. 12: 28: cf. also Eph. 2:20.)

Deacon διάκονος.

The seven chosen in Acts 6 to care for the poor, and to "serve tables," probably take charge of the funds-though not there called " deacons," led to such persons being appointed in the church under that name. (Phil. 1:1; 1 Tim. 3:8-13.) Those chosen must be morally qualified to " use the office well."

Bishop‘[Επἰσκοποςfrom "to Look Over," an Overseer.

In Timothy 3:1-7; Titus 1:7 we find that moral qualifications are insisted upon: "a bishop must be blameless," though nothing is said of gift. In Acts 20:17-35 Paul sent for the elders of Ephesus, and to them he said, " Take heed therefore unto yourselves and to all the flock, over the which the Holy Ghost hath made you overseers, to feed [or shepherd] the church of God;" for much evil was coming in. From this and from 1 Tim. 5:17 we learn that some at least were gifted to administer the word to the souls of the saints. The Lord Jesus is called the " Shepherd and Bishop " of souls. (1 Peter 2:25.)

Elder πρεσβύτερος "an Elder," One Advanced in Life.

It will be seen above in Acts 20 that in Ephesus the same persons are called elders and bishops, or overseers; and in Titus 1 we remark the same. Paul left Titus in Crete that he should ordain or choose "elders in every city,.... if any be blameless.... for a bishop must be blameless." (Vers. 5-7.) We also learn in 1 Timothy 5: 17 that some elders ruled, or took the lead, and some labored in word and doctrine. In Paul's first missionary journey he chose elders in every church. (Acts 14:23.) In Heb. 13 the saints are exhorted to remember those who had had the rule over them (or were their leaders), who had spoken unto them the word of God; they were to imitate their faith, and consider the end of their conversation. The saints were also to obey the leaders then among them, for they watched for their souls. (Vers. 7, 17.)

Prophetπρόφήτης.(1 Cor. 12:28.)

It is clear that in the early days of the church there were prophets who fore-told events. (Acts 11:27,28;21. 9-11.) There was also another kind of prophesying, namely, speaking unto men " to edification, and exhortation, and comfort." In prophesying they edified the church. (1 Cor. 14:3,4.) The word of God is brought home to heart and conscience by this gift (1 Cor. 14:25), so that the soul of the hearer is brought into contact with God Himself through the word spoken.

Teacher διδάσκαλος (1 Cor. 12:28; Eph. 4:11.)

These are not often named: there were some at Antioch. (Acts 13:1.) Paul was appointed "a teacher of the Gentiles in faith and truth." (1 Tim. 2:7.) The Hebrew saints were chided because when they ought to have been teachers, they needed to be taught again the first principles-the A B C-of the oracles of God. (Heb. 5:12.) James cautioned his brethren against being many teachers: they should receive the greater judgment, "for we all often offend." (Chapter 3:1.)

Miracles, Gifts of Healing. (1 Cor. 12: 28.)

Gifts for the early church, but which have long since passed away.

Help ἀντίληψις (1 Cor. 12:28.)

Paul refers to "every one that helpeth with us and laboreth." (1 Cor. 16:16.) He also exhorted one to " help those women which labored with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life." (Phil. 4:3.) (Paul called Priscilla, Aquila, and Urbane his fellowlabourers, and not simply " helpers," Rom. 16:3,9.) Surely there are many " helpers " in the church of God, who in various ways do acceptable work for the Lord.

Government κθβέρνησις (1 Cor. 12:28.)

This gift seems to refer to ruling in the church: see Elders, above; cf. Rom. 12:8.

Diversities of Tongues, (1 Cor. 12: 28.)

These were common in the church at Corinth, Ephesus, &c., but ceased at an early date.

Pastorποιμήν"a Shepherd." (Eph. 4:11.)

This is the only place where pastors are named; but Peter was told to shepherd Christ's sheep. (John 21:16.) The Lord is called the good Shepherd (John 10:11,14); the great Shepherd (Heb. 13:20); and the chief Shepherd (1 Peter 5:4), an example to the pastors how to watch over and tend His sheep and lambs.

Evangelist εὐαγγελιστής " a Preacher of the Gospel." (Eph. 4:11.)

Philip is the only one specially named as an evangelist. (Acts 21:8.) Timothy was told to do the work of an evangelist. (2 Tim. 4:5.) Paul was an evangelist, and constantly refers to his preaching the gospel, and indeed said, " Woe is unto me if I preach not the gospel." (1 Cor. 9:16.) There were doubtless many others.

Minister διάκοωος "Deacon," Minister.

Paul says he was made a minister of the gospel, and of the church. (Col. 1:23, 25; Eph. 3:7; cf. Acts 26:16.) He calls Tychicus a "faithful minister." (Eph. 6:21; Col. 4:7.) Timotheus was a " minister of God." (1 Thess. 3: 2.) Phoebe was " minister " of the church which is in Cenchrea. It does not appear that the word is used in the above and other passages in any official sense, but is applied to any who were true servants of Christ working for Him in the church. (The same word refers to magistrates in Rom. 13:4.)

Preacherκήρυξ "a Herald."

Paul said he was appointed a preacher, a herald. (1 Tim. 2:7; 2 Tim. 1:11.) Noah was a herald of righteousness. (2 Peter 2:5.)

Offices(Occupied by Overseers and Deacons)

were local, whereas gifts are from the Lord, and are for the whole church. Thus a bishop or a deacon was such only in the local assembly where he resided; but an evangelist, a teacher, a pastor, are such for the whole church, and can exercise their gifts anywhere. This is God's order: it is only man's arrangements in Christendom that have made it otherwise.

Eph. 4 teaches that the risen and ascended Head of the body is the source of all gifts. He gives: man does not appoint, nor come immediately. There are some apostles, some prophets: these are foundation gifts (cf. Eph. 2:20), not intended to be continued, though in a secondary sense there may be prophets still, through whom the written word is sometimes ministered in soul-reaching power. There have been at any solemn crisis in the church's history special servants raised up to recover apostolic foundations-Luther, for instance-and who in that sense have approached to apostolic service.

Evangelists are to bring in, as it were, recruits from the world. Pastors and teachers are closely connected, and are often perhaps found in the same person. The pastor has an aptitude to care for souls, entering into the details of their needs in this world; a teacher is one able to open up scripture, and to exhibit the mind of God from the word.

The love of Christ for His church will never allow gifts to fail: they have the edification of the body for their object, and will be continued until the church is complete. (Eph. 4:12,13.)

Apostles, or apostolic delegates, appointed to offices; but never ordained any one to preach the gospel, or to teach the saints, as is now done in Christendom. *(*The apostles were appointed by Christ while in the flesh, and sent forth again from Him risen; but the gifts for the body are from the glorified Head.)

Sometimes the Holy Ghost was conferred through their laying on of hands, and in Timothy's case the apostle conveyed to him also a gift of the Spirit, and even associated the elders with himself in the laying on of hands. (2 Tim. 1:6; 1 Tim. 4:14.)

In all the instances of appointing to offices it is either Paul himself, or those authorized by him, that made the appointments. This is what we might have expected when we remember that to him was committed the gospel of the glory and the mystery of the church. Paul had no successor, nor had those to whom he gave authority any power to communicate it to others: so that all such pretension is entirely without scriptural warrant. Godly men may do the work of bishops, elders, and deacons without any appointment, as we read of some who addicted themselves to the ministry of the saints, and to whom the saints were exhorted to submit themselves. (1 Cor. 16:16; see also Thess. 5:12.)

The Gospel According to Matthew

In this gospel our Lord is presented as the Son of Abraham (the depositary of promise), and the Son of David, the Messiah, the King, Emmanuel. He announces the kingdom of heaven, the " mysteries " of which are in contrast to the earthly hopes of Israel, and He unfolds the principles of that kingdom. He is presented to Israel as their Messiah, but is rejected. The consequences that follow this rejection are detailed, running on to the end.

In Matt 16:18 and 18:17 the church is spoken of as a then future thing.

Some suppose that Matthew wrote his gospel in Hebrew, and that the Greek is only a translation. If this were so, it is strange that only the translation is preserved, and not the original. Though early writers speak of the Hebrew original, it does not appear that any of them ever saw a copy, whereas they habitually quote the Greek as we now have it. There was an apocryphal book written in Hebrew, called "The Gospel according to the Hebrews," fragments of which remain: it is supposed that Matthew's Gospel was confounded with this and thus gave rise to the assertion that Matthew wrote his gospel in Hebrew.

Matt. 1:1-17

Gives the genealogy of the Lord from Abraham (compare with Luke 3, where it is from Adam, the Son of God), through David and through Joseph the husband of Mary. To make the three divisions to be fourteen generations each (ver. 17), some names are omitted, as between Joram and Ozias. (ver. 8.) Such persons as Thamar and Rachab being named shows how grace super abounds over sin. (This genealogy is called the legal line, that in Luke giving the natural line.)

Matt. 1:18-25 relate the miraculous conception of the Lord by the Holy Ghost. HE was to be called JESUS, for He would save His people (Israel) from their sins. He was Emmanuel, " God with us." (Cf. Isa. 7:14;8;8.) Instruction is given to Joseph in a dream, and he bows to it.

Matt. 2:1-12.

The visit of the Magi to worship Jesus as King of the Jews. This visit was not "when Jesus was born," as the Authorized Version in verse 1; the phrase is indefinite: "Jesus having been born." It was probably some months later.

Herod, an Edomite (see Gen. 25:23), is reigning in Jerusalem, supported by the Gentile power (type of Antichrist in the last days). The leaders have the oracles of God, and the form of knowledge; they can inform Herod accurately, but have no heart for the Christ of God. Indeed, all Jerusalem is troubled at the report of God's intervention: but strangers, Gentiles from the far east, come to honor the King of the Jews.

Matt. 2:13-15. Joseph flees into Egypt. The prophecy in verse 15, spoken of Israel, is here applied to Christ; He goes through what they went through: He is the true Israel. (Cf. Isa. 49)

Matt. 2:16-18. Herod kills the children of Bethlehem: the age, " from two years old," was to cover the time from when the magi first saw the star in the east. Ramah was originally in the tribe of Benjamin, and Bethlehem was in Judah; but they were both near Jerusalem, and the children were to be slain in all the borders of Bethlehem.

Matt. 2:19-23. On the death of Herod, Joseph returns to what is still called the "land of Israel," though the nation was in bondage. They dwelt in Nazareth, that the prophecies might be fulfilled: He shall be called a Nazarene.

Matt. 3

John the Baptist, in the wilderness, apart from the leaders of Israel, calls for repentance, because the kingdom of heaven is at hand, and judgment ready to be applied. He announces the Messiah who will baptize with the Holy Ghost, and (others) with the judgment of fire. It was Jehovah who would purge His floor.

Matt. 3:13-17. Jesus is baptized by John, associating Himself with the remnant of Israel, saying, " It becometh us to fulfill all righteousness " (no repentance in Him). Now the heavens were opened, and the Holy Spirit as a dove came upon Him. A voice from heaven declared Him to be the Son of God, in whom God had His delight. (For the first time heaven was opened, and there was found on earth a Man according to the delight of God: One on whom, in virtue of His own excellence, the Spirit could abide. Believers are sealed only in virtue of accomplished redemption. The oil is put on the blood, not upon "man's flesh." Cf. Ex. 30:32.)

Matt. 4:1-11.

Jesus is tempted of the devil with the lust of the flesh, the lust of the eyes, and the pride of life.

1. He was hungry and Satan tempted Him to make the stones into bread (as persons help themselves in outward circumstances). Jesus waited for the word from God. Man does not live by bread alone.

2. Satan tempts the Lord to cast Himself down, quoting (inaccurately) a promise from Psa. 91:11,12 (to test God whether He would fulfill His promise). We must not tempt God.

3. Satan promised all the kingdoms of the world if the Lord would worship him (as Satan offers worldly advantages to men now). We must worship God only.

Thus the Lord takes our place before the great enemy of souls, and conquers him by the word of the Spirit, the word of God.

Angels came and ministered to the Lord.

Matt. 4:12-17. On John being cast into prison, the Lord retires to the north part of Galilee, which was inhabited by a variety of nations. The " light " from thence would cross the sea, and enlighten those "beyond the Jordan." (Galilee was to be, according to Isa. 9, the scene of Messiah's ministry, accordingly in this gospel the Lord is not seen at Jerusalem until the close of His service, when He went up to suffer.)

The Lord now began to preach: "Repent, for the kingdom of heaven has drawn near."

Matt. 4:18-22. Jesus calls to His service four of the apostles: Peter and Andrew, James and John.

Matt. 4:23-25. Jesus went throughout all Galilee, preaching the glad tidings of the kingdom, confirming His mission by miracles (powers of the age to come), curing those possessed by demons lunatics, and those suffering under various diseases. (This is a general statement embracing all the Lord's ministry; the rest of the gospel gives miracles and sayings grouped often in moral rather than chronological order.)

Matt. 5, 6, & 7

Gives the Sermon on the Mount. It is an exposition of the principles of the new thing-the kingdom of the heavens, and of the moral character suited to it. It was addressed by Jesus to His disciples, though in the hearing of the people. (Matt. 7:28.) Righteousness and mercy (closely allied to grace) run through these three chapters, and the name of the Father is now told out.

Matt. 5:1-12 give the character and portion of the believing remnant in the kingdom. (Compare the Psalms.)

Matt. 5:13-16. Their position in the world.

Matt. 5:17-48. The connection of the principles of the kingdom with the law. The law was to be fulfilled by Christ, not destroyed; but the conduct of the disciples was to be formed by principles far in advance of the law, reaching up to: "Be ye therefore perfect as your heavenly Father is perfect."

Matt. 6:1-4.

The spirit in which to do their good works their Father would reward them.

Matt. 6:5-15. How to pray to their Father, and to forgive if they sought to be forgiven. (Cf. John 16:24-27.)

Matt. 6:16-18. How to fast, and to do it toward their Father.

Matt. 6:19-34 Separation from the principles of the world, and from its anxieties.

Matt. 7:1-6.

The spirit of their relationship with others.Matt. 7:7-12. Confidence in God in their new relationship.Matt. 7:13-23. Energy for the narrow path, and the means of discerning deceivers.

Matt. 7:24-29. Real practical obedience their true wisdom.

Having propounded the elevated principles of the kingdom while on the mountain, the Lord descended to meet the sad need of the people.

Matt. 8.

He manifests His power and grace by curing a leper, touching him without being defiled, and proving that He was Jehovah. (2 Kings 5:7.) 2. Curing the centurion's servant at a distance, showing that far-off Gentiles would be brought into blessing in the kingdom. 3. Healing Peter's wife's mother: she immediately waited on Him. 4. Casting out demons by His word. 5. Stilling the tempest, showing He was the Creator-God.

Matt. 8:18-22. Discipleship must be real, without worldly advantages, and be prepared to share His rejection.

Matt. 8:28-34. The demons own Jesus to be the Son of God, and know that torment awaits them from His power. The Gergesenes (or Gadarenes) prefer the demons and their swine to the presence of Jesus.

Matt. 9:1-8.

The opposition of the Jewish rulers commences. In curing the paralytic, the Son of man shows that He has power to forgive sins. (Cf. Psa. 103:3.)

Matt. 9: 9-13. Jesus chooses Matthew, and at the feast that followed, on the Pharisees objecting to His eating with tax-gatherers and sinners, He declared that He came to call sinners.

Matt. 9:14-17. Jesus did not teach His disciples to fast while He was with them: they should fast when He was taken away. The new principles would not suit the old forms: all must be new.

Matt. 9:18-26. His power is further manifested. A woman is cured by touching His garment; and the dead maid is raised.

(Jesus said she was not dead because He was about to raise her up again, as a type of what He will do for the "daughter of my people " in the last days: cf. Dan. 12:2; Isa. 26:19; Ezek. 37:1-14)

Matt. 9:27-31. Two blind men appeal to Jesus as Son of David; He owns that title, responds to their cry for mercy, and their eyes are opened.

Matt. 9:32-34. A dumb man possessed by a demon is healed, upon which the Pharisees declared that He cast out demons by the prince of demons!

But He went on with His work of teaching, preaching, and healing the people. The multitudes were as sheep having no shepherd (for the leaders of Israel were not true shepherds); the disciples were to pray for more laborers to be sent forth.

(The miracles wrought by the Lord show what He was then prepared to do for the nation had they received Him, and they foreshadow what He will do for them in the last days, namely, deliver them from moral death, open their eyes to know Him, and their mouths to praise Him.)

Matt. 10.

The prayer for more laborers is answered, and the twelve apostles are sent forth as such. Matt. 10:1-15 refer to the mission on which they were now engaged: Matt. 10:16-42 are more general, referring to the service the disciples should accomplish after the death of the Lord, really up to His return, the Spirit of the Father being promised to speak in them when brought before the judges.

In their present mission they were to go only to the lost sheep of the house of Israel, though they would be as sheep in the midst of wolves, and would meet with persecution as their Master did. They were not to fear, their Father in heaven would care for them. They were to say, "The kingdom of the heavens has drawn near," and to confirm it and their mission by works of power. They were to ask in a town, Who is worthy? (who is ready to enter into the kingdom of heaven?) Those who received these disciples received Jesus. (This mission will be resumed and completed in the latter days by the believing remnant, as verse 23 indicates. The interval of Christianity is passed over in silence in this chapter.)

Matt. 11:1-6.

As Jesus went on with His work of teaching and preaching, John the Baptist sent to know if Jesus was the coming One, or was another to be looked for. (John, the King's herald, being allowed to remain in prison, appears to have wavered in faith.) His disciples were to rehearse again to him what they saw and heard. (The Lord fully answered to all that had been prophesied of Him: there was nothing beyond this: John was to be told it again.)

Matt. 11:7-15. Jesus speaks of John's greatness-he was greater than a prophet, for he was the forerunner of the Messiah. Did they go out to see a reed shaken with the wind? (No; they were baptized of him, and many asked, What shall we do?) Did they go to see a man in delicate raiment? (No; he wore raiment of camel's hair, and a leathern girdle about his loins, as a prophet of God.) If they would receive it, he was the coming Elias (but they did not receive it, and he was not the Elias). The kingdom of the heavens was taken by violence (cf. chap. 23: 13).

Matt. 11:16-19. That generation was unwilling to be won. John did not come eating and drinking: he ate locusts and wild honey. That did not please them: they said he had a demon. Jesus came eating and drinking, and they murmured against Him. But wisdom has been justified by her children: those taught of God justify Him in all His ways.

Matt. 11:20-24. Woe is pronounced against the cities in which His miracles had been wrought, but which had not repented. Their judgments would be according to their privileges.

Matt. 11:25-27. Jesus praises the Father that the things He taught were hidden from the wise and prudent, but were revealed unto babes. He is entirely submissive to the will of His Father.

All things were delivered to Him, but no one knows the Son but the Father; nor does any one know the Father but the Son, and he to whom the Son will reveal Him. The Lord being rejected as Messiah, He would have all things in heaven and on earth. (Christianity, heavenly blessing, the knowledge of the Father and the Son-eternal life-would be brought out. Here Matthew touches the line of things found in John. But the chief thought here is, rest in the knowledge of the Father outside this weary scene, and practical rest in submission of heart.)

Matt. 11:28-30. Jesus invites to Him all that labor and are burdened (as all poor sinners are) and He will give them rest. And then to take His yoke and learn of Him, for He was meek and lowly in heart, and they should find rest to their souls. For His yoke is easy and His burden light. (In contrast, see chap. xxiii. 4, and 1 Kings 12:1-15.)

Matt. 12.

The nation is rejected on account of their contempt of the Lord.

Matt. 12:1-8. The Lord is condemned by the Pharisees because the disciples pluck some ears of corn on the Sabbath day. He tells them that they did not understand the God who had said, " I will have mercy and not sacrifice." David had eaten the shewbread when exhausted by hunger; and indeed their law required work to be done in the temple on the Sabbath. There was now One among them greater than the temple: for the Son of man is Lord of the Sabbath.

Matt. 12:10-21. The Lord proceeds on the Sabbath to heal a man with a withered hand; and He reasoned with the Pharisees that it was right, and it was indeed their own practice to do good on the Sabbath.

Then the Pharisees took counsel how they might destroy Him. Jesus knowing it withdrew Himself; went on with His work, but charged those whom He healed not to make Him known, thus fulfilling the prophecy of Isa. 42:1-6.

Matt. 12:22-37. One blind and dumb, possessed by a demon, is healed. The people in surprise ask, Is not this the son of David? But the Pharisees again declare that Jesus cast out demons by the prince of demons. The Lord reasons with them that such a kingdom could not stand: only one stronger than a strong man can spoil his house: their own sons (and the apostles were such) should be their judges: they were doing the same work. Jesus cast out demons by the Spirit of God; and all manner of sin might be forgiven except this sin of blasphemy against the Holy Spirit. The opposers are denounced as the offspring of vipers!

Matt. 12:38-45. The scribes and Pharisees ask for a sign from Jesus; but they should have no sign except that of the Lord being hid from them for three days and nights, as was Jonah.

The men of Nineveh would rise in judgment against that generation, for a greater than Jonah was present. The Queen Of the South also, for a greater than Solomon was there.

An unclean spirit (as idolatry) had gone out from Israel, but seven spirits more wicked would share its place. (This will be fulfilled by the idolatry and apostasy of the Jews in the last days under Antichrist.)

Matt. 12:46-50.-The mother and brethren of Jesus desired to speak with Him; but now, whosoever would do the will of His Father was His brother, and sister, and mother (that is, the Lord now owns association with the believing remnant only, the nation having rejected Him).

Matt. 13.

There are seven parables in this chapter. The Lord is no longer seeking fruit: His immediate connection with the Jews has terminated, and the kingdom is proclaimed according to the form it was to take in consequence of His rejection. First, the parable of the sower; then three giving the outward character of the kingdom of the heavens in its mysterious form in the world, and then three giving its secret character, with the result of all at the end of the age.

Matt. 13:1-23. The parable of the sower, and the reasons why our Lord spoke in parables. Israel had rejected their King, therefore He spoke in parables that they might not understand the mysteries of the kingdom. Jesus was not now looking for fruit in Israel, but had become the Sower-a new work was commencing. The Lord explains the parable.

Matt. 13:24-30 and 36-43. The parable of the wheat and the tares; evil men brought into the kingdom by Satan. The tares are the weed “darnel”, which at first has the appearance of wheat.

Matt. 13:31, 32. Parable of the mustard seed. The outward kingdom becomes a great power in the world in which the birds of the air lodge, Satan's servants (cf. the birds in verse 4) take shelter in the kingdom.

Matt. 13:33-35. The parable of the leaven (diffusion is the point of the parable: evil doctrine insinuates itself till the whole mass is characterized by it).

Matt. 13:44-46. The parables of the hid treasure and the pearl of great price. Christ sells all that He has as Messiah on earth, and buys the world for the sake of His chosen ones.

Matt. 13:47-52. The parable of the net, which gathers of every kind from the nations, as the gospel now does in Christendom. Then the fishermen select the good and take care of them. At the end of the age the angels will take the wicked from among the just for judgment.

Matt. 13:53-58. Jesus is now rejected as a prophet.

Matt. 14.

Verses 1-14. Herod Antipas having been reproved by John the Baptist, had put him in prison, and then beheaded him. On hearing of Jesus, Herod feared that John had risen from the dead. When Jesus hears of the death of John, He retires to a desert place in perfect human sorrow, and with the shadow of His own death upon His soul. (See Matt. 17:12.)

Matt. 14:15-21. The multitude followed Jesus, and intruded with their needs on His retirement. He heals their sick and feeds the five thousand, satisfying the poor with bread. (Psa. 132 Is.) (Here there are twelve baskets of the fragments: in chapter xv. 37, there are seven: both are perfect numbers, indicative of the full blessing there will be in the reign of Christ in the latter day.)

Matt. 14:22-33. Christ prays for His own while they pass through tribulation. Peter attempts to walk by faith, but fails because of looking at the circumstances, but Christ is there to save him. Those in the ship said, "Truly thou art God's Son." (Though rejected, He fed and tended the poor of the flock until taken up on high, where He becomes a Priest interceding for His saints, and the believing remnant in the last days.)

Matt. 14:34-36. In Gennesaret, the people sought to touch the hem of His garment, and all who touched were cured. (At His return the remnant will own His glory, and there will be blessing through Him to all.)

Matt. 15:1-20

Shows the contrast, morally, between the doctrine of Christ and that of the leaders of Israel. (There is nothing the Lord detests more than human religion and the traditions of man. He turns away from the hypocritical Jews to show grace to the Gentiles.)

Matt. 15:21-28.A Canaanitish woman (cf. Gen. 9:25)addresses Jesus as son of David, and is not regarded. Deeper lessons must be taught as to the true place of man. She takes her place as a dog, and is blessed.

Matt. 15:29-39. Multitudes are cured, and they glorify the God of Israel. The four thousand are fed by the Lord (in whom there is a fullness to draw from, and who will not forget His own people, though grace is to go out to the Gentiles).

Matt. 16.

This chapter presents four forms of unbelief.

(1.) Matt. 16:1-4. The Pharisees join the Sadducees to tempt Jesus, asking for a sign from heaven: but no sign should be given them except that of Jonah (the death and resurrection of Jesus) as in chapter 12:39.

(2.) Matt. 16:5-12. Jesus warns his disciples to take heed of the leaven of the Pharisees. The want of faith in the disciples leads them to suppose He alluded to their having forgotten to bring bread, forgetting how He had fed the thousands.

(3.) Matt. 16:13, 14. The various defective opinions people had as to who the Lord was.

(4.) Matt. 16:21-23. When the Lord spoke of the necessity of His dying at Jerusalem, Peter began to rebuke Him, and sought to turn Him from His purpose, thus doing Satan's work.

Matt. 16:15-20. The confession of Peter that Jesus was the Christ the Son of the living God, brings out the declaration that this was a revelation from the Father.

Christ gave him a name and a position. He was Peter, a stone, and upon Peter's confession, upon Christ the rock, He would build His church, against which the gates of Hades should not prevail (ever to be distinguished from what man builds, which may or may not coincide with what Christ builds: cf. 1 Cor. 3: 11-15; Eph. 2:20,21; 1 Peter 2:4,5).

Unto Peter were committed the keys of the kingdom of the heavens (not of the church-there are no keys of the church); what he bound on earth should. be bound in the heavens; and what he loosed on earth should be loosed in the heavens. (Cf. Matt. 18:18; John 20:23.)

He then charged His disciples that they should tell no man that He was the Christ. (The Jews had rejected Him as such, and He was soon to build His church.)

Matt. 16:24-28. Not now the outward glory of the kingdom, but giving up the present for the future, when the Son of man would come in the glory of His Father. But some should see His kingdom-glory before they tasted death (which they did in what immediately follows).

Matt. 17:1-13.

The transfiguration, wherein Moses and Elias talked with the Lord; but the law and the prophets must give place to God's beloved Son, in whom God was then speaking. This glory was testified of after the Lord had risen (ver. 9) in 2 Peter 1:16-18.

Elias had come in the person of John the Baptist if they had received him; but, as they refused him, Elias himself was yet to come. (Cf. John 1:21; Rev. 11:3-13; Mal. 4:5,6.)

Matt. 17:14-21. The greatest contrast to the glory on the mount is seen in the melancholy spectacle of a lad, both lunatic and possessed by a demon. To add to the depression, the disciples were unable to effect a cure. The Lord exclaimed, " O unbelieving and perverted generation, how long shall I be with you? how long shall I bear with you? He caused the demon to depart from the lad, and tells the disciples that the cause of their failure was unbelief. Nothing was impossible to faith, but for faith to be in exercise, communion was also needed.

Matt. 17:22, 23. The Lord again foretells His betrayal and death.

Matt. 17:24-27. The tribute money (the didrachma) for the temple is asked for. The Son of the King was there, and He and the sons associated with Him were free; yet, in order to give no offense, a miracle provided for the Lord and Peter, the stater being two didrachmas.

Matt. 18.- Matt. 18, 19, and 20

Up to the end of verse 20, form a division of the gospel, in which great principles are brought out belonging to the new order of things-principles of life and conduct, individual and collective.

Matt. 18:1-6. The disciples asked who was greatest in the kingdom of heaven. The Lord set a little child in their midst: they must be like that: there must be humility and simplicity.

Matt. 18:7-10. There must needs be offenses, but woe to those by whom they come. Remove the offense rather than perish. In heaven the angels of the little ones behold the Father's face.

Matt. 18:11-14. The Son of man seeks the lost, and it is not the will of the Father that one of the little ones should perish.

Matt. 18:15-18. Directions how to act if a brother sins against us. If need be it must be referred to the church. A true Judgment in the church will be registered in heaven.

Matt. 18:19-20. If two agree on earth as touching any matter that they ask, it shall be done for them by the Father. For where two or three are gathered together unto the Lord's name, He is there in the midst of them. (The assembly would replace the synagogue and the temple. The presence of the Lord would be in the midst of the saints gathered by divine power to the true center, "His name.")

Matt. 18:21-22. We are to forgive one another to an unlimited extent.

Matt. 18:23-35. The parable of the unmerciful servant. He had been forgiven ten thousand talents (about £1,937,500) but would not forgive his fellow servant a hundred pence (about £3 4s. 7d.) His lord condemned him. So will the Father act towards those who will not forgive their brother. (As the Jews who had been forgiven much, yet would not suffer grace to he shown towards the Gentiles.)

Matt. 19.

The principles of the kingdom continued.

Verses 1-12. As to a man putting away his wife, "the beginning " (not the law) is reverted to. (Relationship of the first creation is not interfered with; on the contrary, it is replaced on the original basis. But there is a new power that can live above nature, for the sake of Christ's interest: of. 1 Cor. 7.)

Matt. 19:13-15.The Lord blesses little children: of such is the kingdom of the heavens: simplicity and confidence.

Matt. 19:16-22.A young man asks what he has to do to obtain eternal life. To enter into life (not eternal life) by doing he must keep the commandments. On professing that he had kept these from his youth, he is tested by being told to sell all that he had, and give to the poor, and to come follow Jesus. He went away, preferring his riches. (Nature, however amiable, is morally at a distance from God.)

Matt. 19:23-26. The difficulty of those who are rich to enter into the kingdom. (Riches, a mark of God's favor under the law, are a positive hindrance to receiving and following a rejected Christ.)

Matt. 19:27-30. Those who had followed Jesus (the apostles) should in the regeneration (the state of things on earth entirely renewed, the millennium) sit on twelve thrones judging the twelve tribes of Israel. And any one who had given up aught for the name of Jesus should receive a hundredfold, and inherit eternal life (see ver. 16). But many first shall be last, and last first. (God is sovereign, as seen in the following parable.)

Matt. 20:1-16.

The parable of the laborers in the vineyard exhibits God's title to show Himself good in His sovereignty. Those who labored all day agreed for a penny a day. To the others a promise was made of what was just. At the close of the day all received a penny. There was no injustice in the abounding grace to some. It was lawful for the householder to do what he would with his own. Would their eye be evil because his was good? Thus last shall be first, and first last: for many are called, but few chosen. (God's sovereignty is the basis of blessing: cf. Matt. 22: 14.)

Matt. 20:17-19. Jesus again tells His disciples that He was going to Jerusalem, and should be crucified, but would rise again. (In contrast to this the selfishness and self-seeking of nature come out in His disciples.)

Matt. 20:20-28. James and John ambitiously request that they may have the nearest places to the Lord in His kingdom. Those places were not His to give, but were for those for whom they were prepared of His Father. They could not drink of the same cup as the Lord in the atonement, but should be partakers of His sufferings otherwise. (If we suffer, we shall also reign with Him.)

Whoso would be chief, let him be servant of all, even as the Son of man came to serve and to give His life a ransom for many.

Matt. 20:29-34. Two blind men appeal to Jesus as Son of David (His titles must be proclaimed), and they receive their sight, and follow Him. (Figures of the blind nation, to whom the Messiah alone could give the recovery of sight. Isa. 61)

(The next three chapters show the presentation of the Lord to Jerusalem, as her King, according to Zech. 9:9, and His rejection as such.)

Matt. 21.

Jesus rides into Jerusalem, and several of His titles are proclaimed. His disciples, when fetching the ass and colt, were told to say, "the Lord' hath need of them (as Jehovah He disposes of creation). And the scripture was fulfilled which saith, " Behold thy King cometh." The multitudes cried, " Hosanna to the Son of David." To the inquiry, " Who is this?" the multitude said, " This is Jesus, the prophet of Nazareth." He went into the temple of God, and said, "My house shall be called the house of prayer." The rulers complained, but the Lord said, " Have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? "

Matt. 21:17-22. Jesus leaves the guilty city and returns to Bethany. On the morrow, he denounces the fig-tree (type of the Jews) and it immediately withers. If the disciples had faith, all they pronounced would come to pass. And whatsoever they asked, believing, they would receive.

Matt. 21:23-27. The rulers of Israel ask the Lord for His authority for doing what He did. But He asked them of the baptism of John: was it of heaven or of men? (They being rulers should have guided the people as to the reception of John; but their incapacity as guides, and their want of conscience are exposed before the people.)

(The Lord now traces the history of responsibility in man in connection with the law and the prophets, verses 28-46; and with grace in chapter 22:1-14.)

Matt. 21:28-32. The parable of the two sons. The rulers were like the son who said, " I go," but went not. The tax-gatherers and the harlots went into the kingdom before them.

Matt. 21:33-46. The parable of the vineyard. Israel was the vineyard that should have yielded fruit to God. He had sent His Son, whom they were about to put to death. He was the stone which the builders rejected, and which God made the corner stone.

They perceived that the parable was spoken against them, and sought to lay hands upon Him, but feared the people. (The light exposed them, and they sought to put it out.)

Matt. 22:1-10.

The parable of the marriage feast. Grace is offered to the Jews, and rejected. They would not come to the feast, but ill-treated and slew some of the servants (the apostles and disciples of the Lord: chap. 23:34). The king would destroy those murderers, and burn up their city (in the destruction of Jerusalem). The Gentiles were, and are still invited to the feast of grace.

Matt. 22:11-14 But one of the guests (in the kingdom) who professed to receive the invitation had not on a wedding garment (Christ), and is cast into outer darkness (one must have Christ to enter into His joy); many are called but few chosen.

Matt. 22:15-22. Efforts are made to entrap the Lord in His words. (1.) The Pharisees send the Herodians to ask if it was lawful to pay tribute to Cæsar. The answer, "Pay then what is Caesar's to Cæsar, and what is God's to God" silenced them.

(2.) Matt. 22:23-33. The Sadducees (the rationalists of that day) ask about the resurrection, thinking there could be no answer to their question. But the Lord quoted the Old Testament, which they should have known, and which proved that Abraham, Isaac, and Jacob were still alive (not raised yet, but alive waiting for the resurrection of their bodies). Death does not terminate the existence of man. In the resurrection all is changed: as to marriage, those in heaven will be as the angels.

(3.) Matt. 22:34-40. A Pharisee and lawyer asks, Which is the great commandment in the law? (This may seem to be a harmless question, but ver. 35 says it was to tempt the Lord. ) He does not get a direct answer to the question, but the Lord said the law demanded love to God and man, on which hang all the law and the prophets.

Matt. 22:41-46. The Lord now asked the Pharisees a question as to Himself. If He was the Son of David, why did David in spirit call Him Lord? (Adonai, "Lord," of Psa. 110:1 being the same person as "Jehovah of hosts " in Isa. 6:3, the Messiah must be God Himself, yet a man also, of the tribe of Judah, and of the house of David.)

No man was able to answer him a word, nor did they dare to ask Him any more questions.

Matt. 23:1-33.

The scribes and Pharisees are exposed and denounced before the people, and seven woes are uttered against them, ending with "Ye serpents, ye offspring of vipers, how can ye escape the judgment of hell?"

Matt. 23:34-39. The Lord would send to the nation prophets and wise men, and scribes in grace, though these they would persecute and slay, so that God would require of that generation the righteous blood from Abel downwards.

Jesus would often in love and grace have gathered them under His protection, but they would not. Their house was left unto them desolate, until they could say, "Blessed is he that cometh in the name of the Lord." (Cf. Rom. 11:29-32)

Matt. 24.

Jesus departs from the temple and foretells its destruction.

Matt. 24:3. The disciples ask three questions-(I.) When shall these things be? (2.) What is the sign of Thy coming? (3.) And of the completion of the age? The Lord does not answer them as to the time of His return, and His reply is a prophecy that embraces the Jews, the Gentiles, and Christendom.

Matt. 24:4-44, the Jews; Matt. 24:45 to Matt. 25:30, the Church; Matt. 25:31-46, the Gentiles.

Matt. 24:4-14 give general warnings of what would happen in connection with Jerusalem and the Jews: there would be a time of testimony and of persecution: cf. Matt. 10. (The fulfillment of these verses will be during the first half of the 70th week of Dan. 9 cf. Rev. 6; but the events in Juda which immediately followed the Lord's ascension till the destruction of Jerusalem were a partial fulfillment. Luke, rather than Matthew, notices those days.)

Matt. 24:15-44 give the three and a half years' persecution (the last half of the 70th week) under the beast and the false prophet of Rev. 13, and go on to the end. (The power of Satan which develops itself at this time, is shown us in Rev. 12, the order of time is in Dan. 9) It is for earthly Jewish saints that signs of the Lord's coming are given. The generation of unbelieving Jews will not have passed away till these things be fulfilled. No one knew when the Son of man would come. All were to watch and be ready.

Matt. 24:45-51. Warning is given to the saints, to the Lord's servants, to be faithful in ministering to the household; the consequences of putting off the Lord's coming are added.

Matt. 25:1-13.

The parable of the ten virgins gives a prophetical outline of the forgetful and unfaithful course of the professing church in regard to the Lord's coming. All fall asleep. Towards the close the hope would be revived, and there would be again individual expectation and a going out to meet the bridegroom. The unwise virgins have the lamps of profession, but not Christ nor the Holy Spirit (oil).

Matt. 25:14-30. The parable of the talents. To each servant gifts are given-the Master's goods-with which they were to trade. They were rewarded according to their faithfulness as servants. The unfaithful servant owns his master as Lord, and is dealt with, according to his profession, as a servant.

Matt. 25:31-46. This section is linked with Matt. 24:31. The mission of the gospel is seen in verse 24; it is the gospel of the kingdom: it will go out to the whole world, and bring the remnant into contact with the nations. The living nations are judged, at the commencement of the millennium, according to the manner in which they will have treated the Jewish messengers of the kingdom, without any mention of their general sins. Everything done for those messengers is accounted as done to the Lord. Some enter into life eternal in the kingdom, and some to eternal punishment. (Contrast this judgment of the living with the judgment of the wicked dead, Rev. 20:11-15; and of Christians before the throne of Christ; 2 Cor. 5:10; Rom. 14 10.)

Matt. 26:1-5.

According to the pre-determinate counsel of God, Jesus goes on to the cross: the rulers consult how to kill Him, but it must be done according to the counsel of God.

Matt. 26:6-13. A woman refreshes the heart of the Lord by anointing His head with costly ointment. The disciples counted it a waste, but the Lord declared it to be a good work towards Him.

Matt. 26:14-16. Judas makes a covenant with the chief priests.Matt. 26:17-25 and 29, 30. The last passover.

Matt. 26:26-28. The Lord's supper.

Matt. 26:31-35. He foretells His desertion by all, and Peter's denial.

Matt. 26:36-46. Our Lord's agony in the garden. He accepts the cup from His Father's hand.

Matt. 26:47-68. He is arrested and led before Caiaphas, where the elders had assembled. He confesses that He is the Christ, the Son of God, and is adjudged liable to the penalty of death. They insult and smite Him. He is as a sheep before the shearers.Matt. 26:69-75. Peter denied his Lord: he goes out and weeps bitterly.

Matt. 27:3-10.

Judas, filled with remorse, returns the money, and hangs himself. The potter's field is bought.

Matt. 27:1-2, 11-33. Jesus before Pilate confesses He is King of the Jews (cf. 1 Tim. 6:13). Pilate seeks to release Him, but to satisfy the Jews condemns Him to be crucified. He is mocked and insulted by the soldiers. It is Satan's hour and the power of darkness.

Matt. 27:34-50. Jesus is crucified between two robbers. The chief priests, scribes, and elders mock Him. God Himself forsakes Him, the sin-bearer, the true sin offering. He cried "My God, my God, why hast thou forsaken me?" After receiving the vinegar he cried with a loud voice and gave up the ghost.

Matt. 27:51-54. The veil of the temple is rent (that is, the Jewish system is set aside, and testimony given that the way to God is now opened: cf. Heb. 10:19,20), the graves open, and many bodies of the saints arose after the Lord’s resurrection, and appeared in the city (the power of death being set aside). The centurion owns Him to be the Son of God.

Matt. 27:57-66. He is buried in the tomb of Joseph, a rich man (Isa. 53:9), and a guard is placed over it, for the rulers had heard that He had said that after three days he would rise again:

cf. Matt. 28:11-15

Matt. 28:1.

Late on the sabbath (Saturday evening) came Mary Magdalene and the other Mary to see the sepulcher.

Matt. 28:2-4. A great earthquake, and an angel rolls away the stone from the tomb.

Matt. 28:5-10. The angel speaks to the women, tells them that Jesus is risen, and sends them on a message to the disciples. Jesus meets them on the way, and they worship Him.

Matt. 28:11-15. The watch agree with the chief priests, as to the disappearance of the Lord's body; but they are really independent witnesses of the resurrection; and the rulers are obliged to listen to their testimony, but, alas! only to refuse it, and to pay the watch to say what was manifestly false.

Matt. 28:16-20. Jesus meets the eleven in Galilee (and resumes connection with them as a Jewish remnant), and He gives them a commission to make disciples of all nations. He would be with them to the end of the age. (They stood in the place of and typified the faithful Jewish remnant of the last days.)

The gospel of Matthew closes without the ascension. Christ will be found again with Israel on earth, blessing them there.

The Gospel According to Mark

In this gospel our Lord is presented as the Prophet, or Servant of God. It is not especially for Jews nor for Gentiles, but for all.

It traces in historical order the unceasing activities of the Lord. Though it is the shortest of the gospels, and not written by one of the apostles, yet it gives often more precise details than the other gospels. The frequent occurrence of the word εὐθέως, rendered “immediately, anon, straightway,” &c., is characteristic of this gospel: immediately one work was finished another was engaged in.

Mark, the penman used by the Holy Ghost to describe the service of the perfect Servant, had been himself a faulty one, if he is the ”John” of Acts 15:37,38, as is commonly supposed.

Having gone through the gospel by Matthew somewhat in detail, many of the same events in Mark are touched upon more cursorily, and references are given to both Matthew and Luke, and to the few corresponding places in John.

Mark 1.

Notice the omission of the birth and genealogy of the Lord, in perfect keeping with God's design in this gospel. It is not the birth and pedigree of the divine Servant, but His faithful service and that in blessing, so that we have not here the baptism of fire. The service of the Lord is immediately entered on.)

Mark 1:1-11 The beginning of the glad tidings of Jesus Christ, Son of God, is seen in the preaching of John the Baptist, and the baptism of Jesus. Matt. 3:1; Luke 3:3; John 1:15.

Mark 1:12, 13. The temptation is named, but not in detail. Jesus was with the wild beasts, and angels ministered to Him. Matt. 4:1; Luke 4:1.

Mark 1:14, 15. After John's imprisonment (for he must retire) Jesus preaches in Galilee the gospel of the kingdom. Matt. 4:23; Luke 4:14.

Mark 1:16-20. Call of Simon and Andrew, and of James and John. Matt. 4:18; Luke 5:1.

Mark 1:21-28. Jesus teaches at Capernaum. He finds the power of the devil in the very synagogue of God's people, and He casts out the unclean spirit. His word was with authority, and His works were in power. Luke 4:31.

Mark 1:29-39. Peter's wife's mother cured of a fever (type of the excitableness of sin). Many are cured of diseases, and demons are cast out. After a day of activity, Jesus retires to be alone with God. All were seeking Him, but He proceeds with His ministry in other parts. Matt. 8:14; Luke 4:38.

Mark 1:40-45. A leper is cured. Jehovah is there cleansing from this loathsome, incurable disease, type of the defilement of sin..Matt. 8:2; Luke 5:12.

Mark 2:1-12.

A man is cured of the palsy (expressive of the powerlessness of the sinner). The Son of man has power on earth to forgive sins. Matt. 9:1; Luke 5:18; Ps. 103.

Mark 2:13-22. Call of Matthew (Levi): Jesus eateth with tax-gatherers and sinners, the true subjects of grace. His disciples, children of the bridechamber, do not fast while the Bridegroom is with them. The new order of things requires new vessels. Matt. 9:9; Luke 5:27.

Mark 2:23-28. The plucking of the ears of corn on the Sabbath manifests the opposition of the Pharisees. Christ, like David, was now in rejection, everything had become common and profane. Matt. 12:1-18; Luke 6:1.

Mark 3:1-5.

Jesus heals a man with a withered hand on the sabbath, for God cannot be hindered by an ordinance from doing good. Matt. 12:10; Luke 6:6.

Mark 3:6-12. The hatred of the Pharisees now reaches the point that they will unite with their adversaries, the Herodians, to plot against Christ: whereupon Jesus withdraws Himself from the hatred of the rulers. The multitude thronging Him, He asks for the use of a small boat. The unclean spirits cried out, Thou art the Son of God.

Mark 3:13-20. Jesus appoints His twelve apostles to participate in His ministry. Matt. 10 I; Luke 6:13. Like very busy servants, they could not so much as eat bread.

Mark 3:21. His relatives seek to lay hold of Him, saying He was beside Himself.

Mark 3:22-30. The scribes from Jerusalem (center of opposition) said that He had Beelzebub, which was blasphemy against the Holy Spirit. Matt. 12:24; Luke 11:15.

Mark 3:31-35. His mother and His brethren, who represent His connection with the nation after the flesh, come forward, but Jesus will now only own association with the faithful remnant, that is, the doers of God's will. He turns from the nation, and commences a new work as a Sower. Matt. 12:46; Luke 8:19.

Mark 4:1-20.

The parable of the sower. The word, where received, produced fruit. Matt. 13:1; Luke 8:4. Testimony will be the result, namely:

Mark 4:21-25. The light not to be hidden. To him that hath shall more be given.

Mark 4:26-29. The kingdom is like seed sown, which grows and spreads in secret, and produces fruit ready for the harvest. The Lord is seen active at the beginning in sowing, and at the close in harvesting, that is, at His coming again.

Mark 4:30-34. The parable of the mustard seed. The kingdom would become a great worldly power in the earth during the Lord's absence. Matt. 13:31; Luke 13:18.

Mark 4:35-41. His true disciples would be exposed to danger and difficulties; nevertheless, Jesus stills the tempest, and they will pass through all safely. He has power over creation. Matt. 8:23; Luke 8:22.

Mark 5:1-20.

The possessed man of the Gadarenes delivered -from Satan's power, and becomes himself an instrument of testimony to his friends. Matt. 8:28; Luke 8:26.

Mark 5:21-43. The daughter of Jairus, figuratively the ' daughter of my people,' is raised from death; and the woman with an issue of blood obtains healing by the touch of faith, while Jesus is still. on His wav to bless and restore His earthly people. Matt. 9:18; Luke 8:41.

Mark 6:1-6.

Jesus is contemned by His countrymen. He will not exhibit His power amongst them because of their unbelief. Matt. 13:54.

Mark 6:7-13. The twelve sent out by two and two; they preached that men should repent. They cast out many demons, and anointed many with oil (type of the Holy Spirit by whom the cures were effected, cf. Matt. 12:28) and healed them. Matt. 10:1; Luke 9:1.

Mark 6:14-16. At the report of the Lord's works, Herod's guilty conscience is stirred: he fears that John is risen from the dead. Matt. 14:1; Luke 9:7.

Mark 6:17-29. Imprisonment and death of John the Baptist (narrated parenthetically). Matt. 14:3; Luke 3:19.

Mark 6:30-44. The apostles return and relate what they had done and what they had taught. Jesus retires with them for rest into a desert place, and there feeds the five thousand. Matt. 14:13; Luke 9:10; John 6:1.

Mark 6:45-52. The disciples sent in a ship to Bethsaida on the other side of the lake, and Jesus retires to pray. He walks on the water and joins them in the midst of their toil. Matt. 14:22; John 6:16.

Mark 6:53-56. In Gennesaret many are cured by touching the border of His garment. Matt. 14:34.

Mark 7:1-23.

The traditions of the Jews exposed. They rejected the commandment of God that they might keep their own traditions, which made the word of God of none effect. Matt. 15:1. (In contrast to such human religion the Lord shows the activity of grace.)

Mark 7:24-30. He leaves Galilee and goes away into Phœnice, where the Syrophenician woman, a Gentile ' dog,' gets blessing from Him. Matt. 15:21.

Mark 7:31-37. Jesus goes through Decapolis to the sea of Galilee, and cures one who was deaf and had an impediment in his speech. The people acknowledge that Jesus did all things well. Matt. 15:29.

Mark 8:1-9.

Jesus feeds the four thousand. Though rejected, He had compassion on the multitude, and was ever ready to meet the need of the people. Matt. 15:32.

Mark 8:10-21. Jesus proceeds by ship into the parts of Dalmanutha. The Pharisees ask for a sign, but Jesus refuses, and leaves them, again crossing the lake. He warns His disciples to beware of the leaven of the Pharisees. Matt. 16:1.

Mark 8:22-26. A blind man is led out of the town, and is healed by a double application of the Lord's hands (type of the believing remnant, subjects of the Lord's sympathy, whom He separates from the nation, and connects with heaven).

Mark 8:27-33. Various opinions of the people as to Jesus; but Peter confesses Him as the Christ. He then tells His disciples that He must be killed, but would rise again. Peter began to rebuke Him, but is denounced as Satan. They were no longer to witness that He was the Messiah: as such He would be "cut off and have nothing" here on earth. Matt. 16:13; Luke 9:18.

Mark 8:34-38. Self and natural ambition must be relinquished by all who would have part with Christ. Matt. xvi.-24; Luke 9:23.

Mark 9:1-10

The transfiguration (which shows that the kingdom is only deferred, and will in due time be set up in power). Matt. 17:1; Luke 9:28.

Mark 9:11-13. John the Baptist would have been Elias (if Jesus had been received as the Christ). Matt. 17:10.

Mark 9:14-29. Jesus casts out a dumb spirit which the disciples could not, although so privileged and empowered by Christ: lacking in faith, prayer, and fasting they had no power in service against Satan. Matt. 17:14; Luke 9:37.

Mark 9:30-32. Jesus again teaches His disciples that He will be killed and will rise again. Matt. 17:22; Luke 9:44. Immediately after—

Mark 9:33-37, the disciples dispute who shall be the greatest. Matt. 18:1; Luke 9:46; and

Mark 9:38-40, they would hinder one casting out demons, because he followed not with them (showing how little they entered into what the Lord had been teaching them, and how much they were thinking of themselves). Luke 9:49.

Mark 9:41. A cup of cold water shall not lose its reward. Mark 9:42-48. The little ones must not be stumbled. What would be a snare, or the cause of falling, must be avoided. Matt. 18:6.

Mark 9:49, 50. Every one shall be salted with fire (in the Christian only the flesh can be consumed; but for the wicked it will be eternal punishment); and every sacrifice (cf. Rom. 12:1) must be salted with salt (the power of holy grace in the Christian). Salt is good; but if it loses its savor it is worthless. Have salt in yourselves, and have peace one with another.

Mark 10:1-12.

Jesus instructs as to divorce, and restores the relationships of nature to their original status at the creation. Matt. 19:3.

Mark 10:13-16. Little children brought to be blessed. Matt. 19:13; Luke 18:15.

Mark 10:17-27. The rich young man (an example of what is admirable and lovable in creation, and the Lord acknowledges it; but the heart is manifested to be far from God; he cannot count all loss for Christ). The difficulty of the rich being saved. Matt. 19:16; Luke 18:18.

Mark 10:28-31. None lose by giving up for Christ, and taking the way to eternal life. Matt. 19:27; Luke 18:28.

Mark 10:32-34. Jesus goes up to Jerusalem to be condemned. The disciples are amazed and follow in the way with fear. Matt. 17; Luke 18:31.

(Notice in this chapter the way of discipleship through the cross to the glory, and compare Phil. 3, where we get the Christian in the same way, but in the power of the Holy Spirit, which the disciples here had not received.)

Mark 10:35-45. James and John seek for themselves the nearest places in the glory; but the Lord speaks of His sufferings. Matt. 20:20.

(The Lord's service as a prophet was now concluded, and it remained for Him to present Himself at Jerusalem, to be rejected as the One come in the name of Jehovah, and suffer on the cross: accordingly He approaches Jerusalem through Jericho.)

Mark 10:46-52. At Jericho blind Bartimæus owns Him as Son of David, is cured, and follows Jesus in the way. Matt. 20:29; Luke 18:35.

Mark 11:1-11.

Jesus enters in triumph into Jerusalem. (Notice how, in keeping with the object of this gospel to describe the Servant character, the salutations as Son of David and the King are omitted.) The Lord inspects everything. (Ver. 11, cf. Gen. 11:5;18:21, &c.) God has the right to review man's doings. Matt. 21:1; Luke 19:29; John 12:12.

Mark 11:12-14. The barren fig-tree cursed, type of Israel. Matt. 21:17.

Mark 11:15-19. The temple cleared of the merchants. Matt. 21:12; Luke 19:45.

Mark 11:20-26. The fig tree withered. Have faith in God ' (then would this mountain-the Jewish polity-be removed, and be merged amongst the Gentiles). Matt. 21:20.

Mark 11:27-33. The authority of Jesus demanded by the leaders, who are convicted of moral incompetency. Matt. 21:23; Luke 20:1.

Mark 12:1-12.

The parable of the husbandmen, skewing the sinful course of the nation. Matt. 21:33; Luke 20:9.

Mark 12:13-17. The rulers send spies to ask as to paying tribute to Cæsar. Matt. 22:15; Luke 20:20.

Mark 12:18-27. The Sadducees and the resurrection. Matt. 22:23; Luke 20:27.

Mark 12:28-34. Which is the first commandment? Matt. 22:34.

Mark 12:35-37. Jesus, David's Son and David's Lord, is to be seated in the heavens at the right hand of God. Matt. 22:41; Luke 20:41.

Mark 12:38-40. The scribes exposed. Matt. 23 I; Luke 20.

Mark 12:41-44. The poor widow casts into the treasury more than they all.

Mark 13.

Future events foretold in a way that gives more prominence to the service and testimony of the faithful remnant than do the parallel passages in Matt. 24; Luke 21 Cf. also Matt. 10

Mark 14:1, 2.

Two days before the feast the priests plot to destroy the Lord. (Notice how in every detail man and Satan carry out what God had willed.) Matt. 26 I; Luke 22:1.

Mark 14:3-9. Jesus anointed with costly ointment by one who loved Him, thus anticipating His burial. Matt. 26:6; John 12:1.

Mark 14:10, 11. Judas covenants to betray the Lord. Matt. 26:14; Luke 22:3.

Mark 14:12-25. The passover and the Lord's Supper. (Henceforth the disciples were to remember Him the true passover, and not the deliverance out of Egypt.) Matt. 26:17; Luke 22:7.

Mark 14:26-31. The boastful confidence of Peter: it induces the others to boast also. Matt. 26:33; Luke 22:31.

Mark 14:32-42. The garden of Gethsemane. Jesus accepts the cup from His Father's hand, and does His will to the end. Matt. 26:36; Luke 22:39.

Mark 14:43-72. The arrest of Jesus: religious trial before the high priest: denial of Peter. Matt. 26:47; Luke 22:47; John 18:3.

Mark 15:1-41.

The civil trial of Jesus; His condemnation by Pilate, and His crucifixion. Having fulfilled the scriptures, Jesus completes His service and obedience by laying down His life. (Cf. Phil. 2:8.) Judaism is ended; the veil is torn; and a Gentile acknowledges Him as Son of God. Matt. 27:1; Luke 23:1; John 18:28.

Mark 15:42-47.

The burial of Jesus. Two women to whom Jesus was dear beheld where He was laid. Matt. 27:57; Luke 23:50; John 19:38.

Mark 16:1-8.

The women at the sepulcher find He is risen, and receive a message for the disciples. The Lord would meet them in Galilee (where He had first ministered, and where according to the prophet Isaiah, the Messiah would be found. He would there renew association with them as the remnant of Israel)-Matt. 28:1; Luke 24:1; John 20:1.

Mark 16:9-11. Jesus appeared to Mary Magdalene: the disciples would not believe that He was risen and had appeared unto her. John 20:14.

Mark 16:12, 13. Jesus appeared to two of the disciples, but the others would not believe their testimony. Luke 24:13.

Mark 16:14-18. Jesus appears to the eleven, and upbraids them for their unbelief. Luke 24:36; John 20:19. He sends them to preach the gospel to every creature: signs should follow them that believe. Matt. 28:19.

Mark 16:19, 20. The Lord's ascension. From heaven He is still serving, working with those whom He sends to preach the word. Luke 24:50.

The Gospel According to Luke

In this gospel the Lord is not so much the King nor the Servant, but the blessed, perfect Man in lowly grace. The circumstances of His incarnation are here, and here only, detailed, and throughout the gospel there are special touches of humanity.

As Son of man His genealogy is traced up to Adam, in keeping with the design of the Spirit in this gospel, not stopping at Abraham, as in Matthew.

It was written probably by a Gentile (one of Paul's companions) to a Gentile, and it connects itself rather with Paul's epistles. The object is to show God's grace reaching far beyond the limits of Israel to man generally, consequent upon the nation's rejection of Him in whom its special promises would have been fulfilled. The order is "to the Jew first, and also to the Greek." The godly remnant of Israel (cf. Mal. 3:16) is seen in Zacharias, Elizabeth, Mary, Simeon, Anna, &c.

The order in this gospel is moral, not historical.

The human element in inspiration is strongly marked in the introduction. (Luke 1:1-4.) See "A Few Notes on Inspiration," page 123.

Having gone through the Gospel by Matthew somewhat in detail, the parallel passages in Luke are touched upon more cursorily, and references given to the other gospels.

Luke 1:1-4.

Preface to the Gospel: cf. Acts 1:1. Luke had an exact and intimate knowledge of all from the beginning. The first chapter is introductory, and does not go beyond Israel.

Luke 1:5-25. An angel appears to the pious priest Zacharias, and announces that he should have a son-John the Baptist, who should, in the power and spirit of Elijah, act as the forerunner of the Messiah. This good news was beyond his faith: though he had asked for a son (ver. 13), he now had a difficulty in believing the promise (ver. 18), and was in consequence dumb until John was born. Elizabeth, with feelings suitable to a holy woman, concealed herself.

Luke 1:26-38. The angel Gabriel appears to Mary and announces that she should bring forth a son and should call His name Jesus. He should be called 'Son of the Highest,' and should possess the throne of His father David. He should reign over the house of Jacob forever.

Mary asked how it should be, not, shall it be? She believed the message (ver. 45). The Holy Spirit would come upon her, and the power of the Highest overshadow her, therefore should the child be holy, and be Son of God. (The humanity of Christ is holy: as man He is Son of God, the seed of the woman, not of the man.)

Luke 1:39-56. Visit of Mary to Elizabeth, and the rejoicing of them both. Elizabeth calls Mary 'the mother of my Lord,' and Mary acknowledges God as her Savior.

Luke 1:57-80. The birth of John the Baptist, and the prophecy of Zacharias, which does not go beyond 'our fathers,' Abraham, &c., and the fulfillment of the promises.

Luke 2:1-7.

The decree of Augustus, head of the fourth Gentile empire, was the cause of Joseph and Mary going to Bethlehem at the right moment for Jesus to be born there. He was laid in a manger, for there was no room for Him in the inn. (The world and Israel are quite unconscious of the great event.)

Luke 2:8-20. An angel appears to the shepherds, and announces the birth of a Savior, Christ the Lord (not ' King of the Jews' here, as in Matthew). A multitude of the heavenly host praise God and say, "Glory to God in the highest, and on earth peace, good pleasure in man." (Compare the angels' joy when the first creation began: Job 38:4-7.)

The shepherds visit Bethlehem and find the babe lying in the manger; they make known the visit of the angel. The people wondered, but Mary kept all these things and pondered them in her heart.

Luke 2:21-40. Jesus is circumcised, and presented in the temple. To Simeon it had been communicated that he should live till he had seen the Lord's Christ. He takes the babe and praises God that his eyes had seen God's salvation: a light for revelation of the Gentiles (as it should read), and the glory of Israel (Gentiles here put first: cf. Isa. 49:6).

Simeon said to Mary that Jesus was set for the fall (through their unbelief) and rising up of many in Israel. He would be the means of many hearts being revealed, for His presence would be a test.

Anna, a prophetess, also praised the Lord, and spake of Him to all that waited for redemption in Jerusalem (a remnant separate from the nation as such).

The child grew and waxed strong in spirit (the 'tender plant' of Isa. 53:2), filled with wisdom, and God's grace was upon Him.

Luke 2:41-52. Jesus found in the midst of the doctors when twelve years old, asking questions (not yet teaching, except by His questions and His answers). He said, "I must be about my Father's business," but went with His parents and was in subjection to them (the two things being beautifully combined). Jesus advanced in wisdom and stature, and in favor with God and man.

Luke 3:1-18.

The rulers of the various districts of Syria are given, and the names of the high priests introduced. The preaching and baptism of John. He teaches righteousness to each class that comes before him. Matt. 3:1; Mark 1:4.

Luke 3:19, 20. John speaking faithfully to Herod is imprisoned by him. Matt. 14:3; Mark 6:17.

Luke 3:21, 22. Baptism of Jesus, who in grace associates Himself with those who tremble at God's word through John. The Holy Spirit descends upon Him like a dove, and a voice from heaven declares God's delight in Him. Matt. 3:13; Mark 1:9.

Luke 3:23-38. Jesus began to be about thirty years of age. His genealogy is traced to Adam, for there is now grace to mankind generally, which is more than the fulfillment of promises to Abraham and David.

Luke 4:1-13.

The temptation of Jesus (the order of the temptations differs from that in Matthew: the spiritual and severest trial being given here last, according to the moral order in this gospel). Matt. 4:1; Mark 1:12.

Luke 4:14-30. Jesus preaches in Galilee and Nazareth, where He had been brought up (and where He had been in favor with man as well as God, chap. 2:52), but on now telling them of how grace had, even in Old Testament times, gone out to the Gentiles, they reject Him, and in hatred seek to kill Him. Matt. 4:23; Mark 1:14.

Luke 4:31-37. Jesus at Capernaum. In their synagogue was one possessed by an unclean demon, who knew Jesus to be the Holy One of. God. He is silenced and cast out. Mark 1:21.

Luke 4:38,39. Simon's wife's mother cured of a great fever. Matt. 8:14; Mark 1:29.

Luke 4:40-44. Many cured: the demons own Him to be the Son of God. The people wish Jesus to remain; but He said He must preach the kingdom of God to other cities also.

Luke 5:1-11.

Jesus teaches out of Peter's ship. Peter's conversion; he discovers God in Jesus, and learns his own sinfulness. He is called to be a fisher of men. Matt. 4:18; Mark 1:16.

Luke 5:12-15. Cleansing of the leper. Jesus could touch the unclean without being defiled, and could cure the incurable. Matt. 8:1; Mark 1:40.

Luke 5:16-26. Jesus withdraws to the desert and prays; He cures a paralytic let down through the roof, and shows that He has power on earth to forgive sins. Matt. 9:1; Mark 2:1.

Luke 5:27-39. Call of Levi, a tax-gatherer, who makes a great feast. The Pharisees complain that Jesus ate with sinners; but He came for sinners. The disciples of the Lord could not fast while the Bridegroom was with them. The new order of things brought in by Christ; the new wine must be put into new vessels. Matt. 9:9. Mark 2:14.

Luke 6:1-5.

The disciples pluck the ears of corn on the sabbath-day. Jesus refers to what David did when he was hungry. Matt. 12 I; Mark 2:23.

Luke 6:6-11. The withered hand cured also on the sabbath. For the Son of man was Lord of the sabbath, and it was lawful to do good on that day. Matt. 12:10: Mark 3:1.

Luke 6:12-16. Jesus retires to a mountain to pray, and continues all night in prayer. He chooses the twelve apostles. Matt. 10 i; Mark 3:13.

Luke 6:17-19. A multitude from Judaea and the north come to hear and to be healed. They sought to touch Jesus, for virtue went out of Him.

Luke 6:20-49. Teaching which applies to the remnant represented by the disciples, and the principles of the kingdom brought out (similar to the sermon on the mount). The disciples as believers are distinguished from, and contrasted with, those who are happy in this world without Christ. They are to show grace and manifest divine love, as He did, and to represent the character of God in an evil world.

Luke 7:1-10.

The centurion's servant healed. The faith of this Gentile not only grasped the power and authority of Jesus, but it led him to own the place of nearness belonging to the Jew in seeking their mediation between himself and the Lord. (Luke alone mentions this latter feature according to the principle " to the Jew first, and also to the Gentile.'') Matt. 8:5.

Luke 7:11-17. The widow of Nain's son who had died was the only son of his mother. Jesus had compassion on her, and raised him to life. The people glorified God, and said that God had visited His people.

Luke 7:18-35. John, whose faith wavers, sends messengers to Jesus. He refers to what He is doing (His acts answered to the prophecies respecting Messiah); blessed were those who were not offended in Him. He then teaches respecting John. Self-righteousness had rejected God's counsel by John, and hates the grace come in Christ. Matt. 11:2.

Luke 7:36-50. A woman (a child of wisdom) washes the feet of Jesus and anoints them with ointment. The Pharisee, his host, thought Jesus not even a prophet; or He would have known that she was a sinner. Jesus speaks the parable of the two debtors. The woman's sins are forgiven. She loved much.

Luke 8:1-3.

Mary Magdalene, Joanna, and Susanna, and many others, ministered unto Jesus of their substance (grace had touched their hearts, and He could now accept the fruit thereof: cf. Phil. 4:17).

Luke 8:4-15. Parable of the sower. The seed is the word of God. (Sowing this seed was a new work. Christianity works by what it brings into the world, for there all is ruin and barrenness.) Matt. 13 I; Mark 4:1.

Luke 8:16-18. Teaching (similar to the sermon on the mount) as to the effect and growth of the word where it has been received.

Luke 8:19-21. The receivers and doers of the word are His mother and His brethren. Matt. 12:46; Mark 3:31.

Luke 8:22-25. The difficulties the doers of the word would encounter, but the Lord though absent (in sleep) was yet, in another sense, present with them in the boat; He rebuketh the storm. Matt. 8:23; Mark 4:35.

Luke 8:26-39. The one possessed among the Gadarenes. Though the demons had tormented the man, they now entreat the Lord not to torment them, and own Him as Son of God most high. The demons were cast out, but alas, the people begged the Lord to depart from them. They had lost their swine! Matt. 8:28.

Luke 8:41-56. Jairus' daughter raised to life; the woman with an issue of blood, whose touch of faith drew forth virtue from the Lord. Matt. 9:18; Mark 5:22.

Luke 9:1-6.

The twelve sent out. to preach the kingdom of God and to heal the sick. (They, in accordance with the character of this gospel, are not here told, as in Matthew, to avoid the Gentiles and the Samaritans.) Matt. 10:1; Mark 6:7.

Luke 9:7-9. Herod fears that John whom he beheaded has risen from the dead. Matt. 14:1; Mark 6:14.

Luke 9:10-17. The twelve return, and are taken aside privately. The five thousand fed. Matt. 14:13; Mark 6:30; John 6:1.

Luke 9:18-27. Unbelief and uncertain opinions respecting Jesus. Peter owns Him as God's anointed, but now the time was past to proclaim that, for as Son of man He would suffer and be rejected. (Hence the disciples must share in His rejection, and the glorious kingdom be postponed.) Matt. 16:13; Mark 8:27.

Luke 9:28-36. The transfiguration gives a sample of the glory for the sustainment of faith, and is also the confirmation of the prophets: cf. 2 Peter 1 (The entrance of Moses and Elias into the bright cloud is named in this gospel, as also the consequent fear of the disciples in seeing men in the Shekinah-in the glory of God.) Matt. 17:1; Mark 9:2.

Luke 9:37-45 Jesus casts out a demon, which the disciples could not; but this was to sink deep into their ears, that the Son of man, who could command the demons, would Himself be delivered into the hands of men. Matt. 17:14; Mark 9:14.

Various forms and aspects of self are manifested to the end of the chapter.

Luke 9:46-48. The disciples dispute who should be the greatest, though the Lord had just been speaking of His rejection. Matt. 18:1; Mark 9:33.

Luke 9:49, 50. One casting out demons, who followed not with the disciples, is forbidden by them. But the Lord corrects them, saying, " He that is not against us is for us." Mark 9:38.

Luke 9:51-56. Jesus setting His face to go to Jerusalem, the Samaritans of a village would not receive Him. James and John asked if fire should be called from heaven to consume them. The Lord rebuked them: they knew not of what spirit they were.

Luke 9:57-62. Two offer to follow Jesus, and another He bids to follow Him; but there is testing for all in outward circumstances and in natural ties; no one who has put his hand to the plow and looks back is fit for the kingdom of God. Matt. 8:19.

Luke 10:1-12.

The seventy disciples sent out (their mission is mentioned only by Luke, and it is not restricted to Israel).

Luke 10:13-16. Woes upon the cities where the works of power had been wrought, and which had not repented. Matt. 11:20.

Luke 10:17-20. The seventy return with joy; but a portion in heaven was far better than power over the enemy on earth. The Lord looked forward to the end, when Satan would be actually expelled from heaven: cf. Rev. 12:7-13.

Luke 10:21. The Lord's heavenly joy in the Father.

Luke 10:22. The Son known to none but the Father: the Father known to the Son, and by Him revealed to others.

Luke 10:23,24. The disciples were blessed in the things they saw (an insight into eternal life), which prophets and kings had desired to see.

Luke 10:25-37. A lawyer asks what he shall do to inherit eternal life. The Lord quotes the law to him, on the principle of Do this and live; but as he wished to justify himself, the Lord relates the parable of the good Samaritan. The grace that now comes out far exceeds all the needs of man. Helpless sinners are cured, carried, and cared for till the Lord returns.

Luke 10:38-42. Jesus with Martha and Mary.. The one was careful and troubled about many things; the other had chosen the good thing, to sit at the feet of Jesus and hear His word.

Luke 11:1-4. Jesus teaches the disciples to pray (in a manner suited to their position at the time, before redemption had been wrought, and before the Holy Spirit had been given). Matt. 6:9.

Luke 11:5-13. Teaching similar to the sermon on the mount. Matt. 5;6;7

Luke 11:14-26. Jesus charged with casting out demons by Beelzebub. The Lord shows the folly of a kingdom being divided against itself. One must be stronger than the strong man in order to cast him out. The last state of the nation would be worse than the first. Matt. 9:32.

Luke 11:27-32. The Virgin was blessed, but more blessed are they that hear the word of God and keep it. But the people would not hear the words nor regard the works of the Lord. The queen of Sheba and the men of Nineve should rise in judgment against that generation. Matt. 12:38.

Luke 11:33-36. Light is to be seen. The light of the body is the eye: if the eye be single in its object the body is full of light; but if the eye be evil, the body is full of darkness. Take heed therefore that the light that is in thee be not darkness. Matt. 5:15.

Luke 11:37-54. The Lord pronounces woes upon the scribes, the Pharisees, and the doctors of the law; but this only stirs up their opposition in deadly hatred. Matt. 23:13.

Luke 12.

Instead of having the Messiah on earth, the disciples are put in the place of testimony, by the power of the Holy Spirit, with the world against them.

Luke 12:1-7. All things shall be revealed. The disciples were not to fear those who could kill the body only, but were to fear Him who has eternal power, and to whom they were of great value. Matt. 10:26.

Luke 12:8-12. Encouragement to confess Christ: blasphemy against the Holy Spirit should never be forgiven. When arrested the Holy Spirit would teach them what to say.

Luke 12:13-21. The parable of the rich man who, in covetousness, laid up treasure on earth for himself and was not rich toward God.

Luke 12:22-34. By various illustrations the Lord declares the Father's care for them. They were to seek the kingdom of the Father, and necessary things would be added to them. They were not to lay up treasures on earth, but in heaven; for where their treasure was their heart would be also.

Luke 12:35-48. Attitude of those who wait for their Lord, watching and ever ready to open to Him immediately; and, as faithful servants, diligently fulfilling the stewardship He has placed them in.

Luke 12:49-53. Jesus came to cast fire on the earth and to cause division in families (the consequence of His rejection [cf. Luke 2:14] and of some being called by grace).

Luke 12:54-57. The people were hypocrites, and did not discern the time (they were a guilty nation, and judgment was approaching).

Luke 12:58,59. They were to seek to be reconciled quickly, or they would have to pay the very last mite (a word to the Jewish nation, which, alas, they heeded not, and consequently were delivered up to the Gentiles: cf. Isa. 40:2).

Luke 13:1-9.

Calamities had overtaken some of the people, and they should all perish except they repented; but there would be a delay granted, as the parable of the fruitless fig tree shows, which was allowed to stand for another year: cf. Acts 1-7

Luke 13:10-17. The bent-down woman healed on the Sabbath, which raised the indignation of the ruler of the synagogue; but the Lord showed that He was really undoing the work of Satan who had bound this daughter of Abraham eighteen years.

Luke 13:18-21. The parables of the mustard seed and of the leaven depict the kingdom which should be set up on the judgment and setting aside of the Jewish nation, though both parables teach that evil will find an entrance into that kingdom. Matt. 13:31; Mark 4:30.

Luke 13:22-30. Strive to enter in at the strait gate (that is, by repentance and faith in the rejected Christ). Many will strive when too late.

Luke 13:31-33. Jesus warned of Herod by the Pharisees. His message to “that fox”, A prophet cannot perish out of Jerusalem.

Luke 13:34, 35. Jesus laments over Jerusalem. He would often have gathered her children and protected them: but now her house was left desolate; they should not see Him till they could say, Blessed is he that cometh in the name of the Lord. Matt. 23:37.

Luke 14:1-6.

Jesus healeth a man with the dropsy on the Sabbath: the Pharisees object, but cannot answer Him.

Luke 14:7-11. Humility is taught. He that exalts himself shall be abased, and he that humbleth himself shall be exalted.

Luke 14:12-14. Whom to invite to a feast, in imitation of God.

Luke 14:15-24. The great supper. God's grace does not find acceptance with man; but grace does not weary, some are brought in and others compelled, that the house may be filled. Matt. 22:1.

Luke 14:25, 26. What discipleship involves, even hating natural relationships for Christ's sake. Matt. 10:37.

Luke 14:27-33. He that does not bear His cross cannot be His disciple. He must count the cost. All must be forsaken to be a disciple of Christ.

Luke 14:34, 35. Salt is good, but if unsavory it is useless: not even fit for the dunghill. (An unspiritual christian is not a fit associate for the saints, nor the world.)

Luke 15.

A three-fold description, forming one parable, in answer to the charge of Jesus receiving sinners.

Luke 15:1-7. The lost sheep. Jesus the Good Shepherd recovers it from the wilderness and carries it home: cf. Isa. 6. There is joy in heaven over one repenting sinner.

Luke 15:8-10. The lost piece of money. The Holy Spirit recovers a lost one in the house. There is joy in the presence of the angels of God over one sinner that repenteth.

Luke 15:11-32. The prodigal son wandered into the world in willfulness, and spent all in riotous living. The world's friendship ceases then, and want is the result. This makes him think of his father's house: he will go to him, confess his sin, and ask to be made a servant. But his father's love is not altered; the prodigal is received as a son: they began to be merry. It exemplifies how the Father receives a repentant sinner. The self-righteous brother could not understand grace.

Luke 16:1-13.

The unjust steward is commended not for his injustice, but for sacrificing the present for future advantage. The disciples are to use earthly possessions entrusted to them with a view to the future.

Luke 16:14-18. The covetous Pharisees reproved. They justified themselves; but they rejected the kingdom into which men pressed; they were also convicted of despising God's law and order in the matter of divorce. Cf. Mal. 2:14-16.

Luke 16:19-31. The parable of the rich man and Lazarus. (Present prosperity no longer a proof of being God's chosen ones.) The rich man had not used earthly things with a view to eternity.

Luke 17:1, 2.

Woe to those who cause offenses or stumbling-blocks.

Luke 17:3, 4. An offending brother is to be rebuked and forgiven.

Luke 17:5, 6. The apostles ask for more faith.

Luke 17:7-10. Masters expect their servants to serve them before they serve themselves. (A needed we for all the Lord's servants.)

Luke 17:11-19. The ten lepers. Nine are content to receive the blessing without giving thanks to the Lord; the tenth, a Samaritan, values Jesus above the ordinances of the law: his faith is beyond the dispensation.

Luke 17:20-37. On the coming of the Lord in power and judgment.

Luke 18:1-8.

The importunate widow (figure of Israel). If an unjust judge avenges the suppliant, how much more shall God avenge His earthly people at the coming of the Lord?

Luke 18:9-14. The self-satisfied Pharisee and the tax-gatherer: the latter in brokenness of spirit, and with the sense of sinfulness before God, goes to his house justified.

Luke 18:15, 16. Jesus received little children. Matt. 19:13; Mark 10:13.

Luke 18:18-30. The rich young ruler asks what he shall do to inherit eternal life. He is directed to the law. He said he had kept that from his youth. He is then told to sell all that he had and distribute unto the poor, and to follow the Lord. But he clings to his earthly advantages and loses eternal blessing. Matt. 19:16; Mark 10:17.

Luke 18:31-34. Jesus speaks of His sufferings at Jerusalem, His death, and His resurrection. Matt. 20:17; Mark 10:32.

Luke 18:35-43. A blind man near to Jericho appeals to Jesus as Son of David, and receives his sight. Matt. 20:29; Mark 10:46.

Luke 19:1-10.

Zacchæus blessed: for the Son of man had come to seek and to save the lost. (When He comes the second time it will be to rule and judge, as is shown in the parable that follows.)

Luke 19:11-27. Parable of the pounds: each receives the same-gifts which the servants of the Lord receive, and for the use of which they must give account. (All who take the place of servants are dealt with as such.)

Luke 19:28-40. The entry of Jesus into Jerusalem. In this gospel they cry, "Blessed be the king that cometh in the name of the Lord. Peace in heaven." (Cf. peace on earth, chap. 2:14. Earth had rejected the Prince of peace, hence now it is peace in heaven and glory in the highest.) Matt. 21 I; Mark 11:1; John 12:12.

Luke 19:41-44. Jesus weeps over Jerusalem and foretells its destruction.

Luke 19:45-48. The temple cleared of the merchants. (This was done at the commencement of the Lord's ministry, John 2:13-17, and now again at the close.) Matt. 21:12; Mark 11:15.

Luke 20:1-8.

The authority of Jesus is demanded by the chief men of the notion. He asks them Was the baptism of John from heaven or of men? They are afraid to say. Then He will not tell by what authority He was acting. (But He seeks to reach their conscience by a parable.) Matt. 21:23; Mark 11:27.

Luke 20:9-19. The parable of the husbandmen. The rulers perceived that it referred to them; but this only still further stirred up their enmity. Matt. 21:33; Mark 12:1.

Luke 20:20-26. They sent some to pretend that they were just men, seeking a plea on which to accuse Him to the governor. They asked if it was lawful to give tribute to Caesar. He perceived their craftiness, and answered with such wisdom as put them to silence. Matt. 22:15; Mark 12:13.

Luke 20:27-38. The Sadducees and the resurrection. All the dead still live unto God, and shall rise again. Matt. 22:23; Mark 12:18.

Luke 20:39-44. Son and yet his Lord? He was God, though He was man. Matt. 22:41; Mark 12:35.

Luke 20:45-47. The hypocrisy of the scribes exposed. Mark 12:38.

Luke 21:1-4.

The widow's mites. Mark 12:41. Verses 5-19. General instructions for the future Jewish remnant, but applicable also to the disciples themselves in their Christian testimony, as seen in the Acts of the Apostles. Matt. 24: 1; Mark 13:1.

Luke 21:20-24.-The destruction of Jerusalem by the Romans in the days of vengeance, and its desolation during all the rest of the times of Gentile rule.

Luke 21:25-28. Events of the last days in the great tribulation.

Luke 21:29-38. Exhortations that the day of distress may be a sign of deliverance to those who have faith. (It is Luke's province to notice the Gentiles: all nations," all the trees,' &c., and he only gives, in this prophecy of the Lord, the approaching ruin of Jerusalem: the days of vengeance.')

Luke 22:1, 2.

The last passover draws near: they seek to kill the Lord, but fear the people. Matt. 26:1; Mark 14:1.Luke 22:3-6. Judas covenants to betray Jesus in the absence of the people. Matt. 26:14; Mark 14:10.

Luke 22:7-23. The passover and the Lord's supper. (Verses 19, 20 are inserted parenthetically, for Judas was present at the passover, but not at the Lord's supper: cf. John 13:30.) Matt. 26:17; Mark 14:12.

Luke 22:24-30. Strife who should be the greatest. Divine love delights to serve and to take the lowest place. In the reckoning of grace He says they had continued with Him in His trials. He would appoint unto them a kingdom: they should sit on thrones judging the twelve tribes of Israel (yet in that very night they all forsook Him). Matt. 20:25.

Luke 22:31-34. Peter's fall foretold. The Lord had prayed for him, and in grace speaks of his restoration when he was to strengthen the brethren.

Luke 22:35-38. The disciples are told to buy a sword (as it were, to take care of themselves: He was going to leave them).

Luke 22:39-46. The garden of Gethsemane. The intense sufferings of the perfect Man at the prospect of bearing the judgment due to sin, is seen in this gospel. An angel strengthens Him. Matt. 26:36; Mark 14:32.

Luke 22:47-62. The arrest of Jesus: it was now their hour and the power of darkness. The denials of Peter, and his sorrow.

Luke 22:63-71. Trial of Jesus before the high priest. He would not assert His Messiahship, for henceforth as Son of man He would be sitting on the right hand of power in the heavens-His present heavenly place during Christianity. He also confessed that He was the Son of God. Matt. 26:57; Mark 14:53; John 18:12.

Luke 23:1-26.

Jesus arraigned before Pilate. He confessed that He was the King of the Jews. He is sent to Herod, who was glad and hoped to see some miracles done by Him. The Lord would answer none of his many questions. He is sent back to Pilate in a gorgeous robe. Pilate and Herod are made friends. Pilate declares that neither he nor Herod adjudged Him to be worthy of death; but the views of the chief priests prevailed: Jesus is delivered to be crucified, and Barabbas, a murderer, is released according to their choice. Matt. 27:1; Mark 15:1; John 18:28.

Luke 23:27-38. The crucifixion. Many followed Him lamenting: but the Lord told the women to weep not for Him, but for themselves and their children: days of judgment were coming. The Lord prayed for His executioners, but the rulers (Jews) and the soldiers (Gentiles) derided Him. The superscription in three languages said of Him, This is the king of the Jews. Matt. 27:32; Mark 15:21; John 19:16.

Luke 23:39-43. The bright example of God's grace in the salvation of the malefactor on the cross, his repentance giving refreshment to the Lord Jesus at the darkest moment.

Luke 23:44-49. Nature withholds its light for three hours, and the veil of the temple is rent. Jesus cries with a loud voice and into the Father's hands commends His spirit.

Luke 23:50-56. The burial of Jesus in an undefiled sepulcher of a rich man: cf. Isa. 53:9. Matt. 27:57: Mark 15:42; John 19:38.

Luke 24:1-12.

Visit of the women and Peter to the sepulcher. Matt. 28:1; Mark 16:2; John 20:1.

Luke 24:13-32. Jesus appears to two on their way to Emmaus. He interprets out of Moses and all the prophets the things concerning Himself. He made Himself known to them in an act which sets forth His death, and then became invisible. (This illustrates Christianity-eternal life. The Christ is cut off, and His own know Him now as dead, but alive in a new place, unseen by the natural eye.)

Luke 24:33-49. Jesus appears to the eleven, and speaks Peace to them. He is the same Jesus, but a risen Man: not a spirit, for a spirit has not flesh and bones as He had; and He also ' did eat before them.' (Cf. Acts 10:41; 1 John 1:1-3.) He opened their understanding that they might understand the scriptures. Repentance and remission of sins was to be preached among all nations, beginning at Jerusalem (showing that grace super abounded); but they were to tarry at Jerusalem until endued with power from on high by the gift of the Holy Spirit.

Luke 24:50-53. The Lord's ascension, without which the Holy Spirit could not come. He did not ascend from Jerusalem, but from Bethany; from whence He had set out to be presented as King to Jerusalem. (He is now a Man in the glory, waiting for the moment to arrive when He shall come to fetch His ransomed ones to be with Him forever.) Mark 16:19.

Gospel According to John

In this gospel the personal and divine glory of the Lord as Son of God, is especially presented. It differs from the other gospels in that it alludes to what our Lord was “in the beginning” before creation—He was God before He became Man. We have (1) the abstract nature of Christ; (2) Christ incarnate; (3) the revealer of the Father.

The divinity of the Lord is prominent, for example, no genealogy nor birth is given; no temptation by Satan; no agony in Gethsemane; and He raises His own body and takes life again, &c. We do not get men possessed by demons: it is the Lord in His divine person, and Satan opposing Him.

John speaks much more of faith, truth, the Father, life, and eternal life, of love, and of light than do the other evangelists. God is love and God is light.

This gospel contains more statements of abstract truth than the others. The truth of new creation, eternal life, that is, the blessing that is beyond death and resurrection, and outside this world, is distinctly brought out. The “gospel” in John is the manifestation of God to man.

We have both the “Father” and “God” in this gospel. It is “God” when it refers to responsibility, and “Father” when the ways of grace are unfolded.

A few only of the events which the other gospels record are referred to in this.

The Jews are viewed as cast off by God throughout the gospel, for the Lord is rejected from the very outset, John 1:10,11 “The Jews” (those of Jerusalem and Judæa) are distinguished from “the people”, who may be Galileans or visitors from a distance.

John 1:1-5.

What the Lord is intrinsically and ever was before the beginning of everything (namely, eternally existing a distinct and a divine Person). All the wisdom of God is in Christ: He is it, and He is the expression of it: He is the Word, the one who ever expressed God, and was God.

John 1:6-13. Mission of John the Baptist to bear witness to the Light. (Only the " born of God " are capable of receiving Him, and they are brought into a position and relationship altogether new for saints on earth, namely, children of God.)

John 1:14-18. What the Lord became in time, and in the world, namely, incarnate and full of grace and truth (that is, Love and Light in relation to man). His glory as the only begotten of the Father was seen.

John 1:19-28. He came after John, but was before him.

John 1:29-34. Jesus announced as the sacrificial Lamb of God, the Remover of the sin of the world: (this, the full result of His work, is not yet produced in manifestation, nor will be until the new heavens and the new earth are brought in: cf. 2 Peter 3:13; Rev. 21:1-8).

The seal of the Spirit was the witness of His Sonship, and that He was sent by God for us (cf. Gal. 4:6), and He is the baptizer with the Spirit: (after the resurrection, He brings His saints into His own place of relationship, as man, with His God and Father: cf. verse 12; 20:17).

John 1:35-51. Some follow Jesus, and He accepts being the center for disciples and for millennial glory.

John 2:1-11.

Jesus manifests His glory by making the water to be wine; (the national repentance and self-judgment of Israel will be turned into the joy of the Lord).

John 2:12. He abides a short time at Capernaum.

John 2:13-17. He manifests His authority by driving out the traders from the temple, His Father's house.

John 2:18-22. The Jews ask a sign, but He will only speak of His body, the true temple, being destroyed and raised again in three days by Himself.

John 2:23-25. Many believed on His name on seeing the miracles that He did; but He could not trust them (for however sincere their convictions, their consciences were unreached: there was no sense of need, and no work of God in them: they had not been born again. These last three verses really belong to John 3.)

John 3:1-21.

Jesus first teaches Nicodemus the need of the new birth: he must be born of the word (cf. James 1:18; 1 Peter 1:23) and of the Holy Spirit: this he, as a teacher in Israel, should have known to be necessary for the earthly kingdom: cf. Ezek. 36 (John 3:3, 7 should read ' born anew,' completely from the beginning.) He then brings out heavenly things, namely, eternal life for all who should believe (Jew or Gentile) consequent upon the judgment of sin in the cross of God's Son, whom God had given in love to the world. But man's bad conscience and opposed will hate the revelation of God—the Light.

John 3:22-34. Jesus came into Judaea, and was baptizing (by His disciples). John bears further testimony to Jesus, His heavenly origin and mission.

John 3:35, 36. The Son has all power to bring out the Father's counsels: cf. chap. 17:1-3. (These verses are the evangelist's, not the Baptist's, to whom Christianity and eternal life were unknown.)

John 4:1-3.

Jesus retires into Galilee when the Pharisees heard that He had more disciples than John. (The Lord's formal mission did not commence until John's was closed by imprisonment: cf. Matt. 4:12.)

John 4:4-42. Rejected in Judæa, He rejoices in winning a sinful woman of Samaria. He is the giver of living water, that is, the Spirit, whereby is a present enjoyment of eternal life in the heavens. (Ver. 14.)

Her questions bring out the true character of christian worship: the Father is seeking for true worshippers.

Many of the men of the city believe on Christ and make Him welcome, owning Him as the “Savior of the world” (the true Son of Jacob—Joseph, Zaphnath-Paaneah: cf. Gen. 41:45).

John 4:31-38. Jesus declares His food was to do the will of Him that sent Him.

John 4:43-54. In Galilee, among the poor of the flock, Jesus raises the nobleman's son by a word-His second miracle—showing that, whilst He was unfolding heavenly things according to the Father's counsels (vers. 1-42), He was at the same time, as the Christ, a healer for the remnant of Israel, which was, as it were, at the point of death.

John 5.

This chapter gives us the operations of the Father and the Son in grace, in new creation. The case of the powerless man illustrates the teaching that follows in the chapter.

John 5:1-9.-Jesus heals the impotent man at the pool of Bethesda. (He had no power to avail himself of what mercies remained of the old covenant, but the word of Christ carried power to him. He feels his Healer is superior to the Sabbath (ver. 9) and holds His word paramount.)

John 5:10-16. The man reveals the Lord to the Jews, and they seek to slay Him.

John 5:17-47. Jesus reasons with the Jews. Sin had come in and spoiled God's rest, so that both the Father and Christ were at work for man. (Love and holiness cannot be inactive in the presence of sin, and of man's misery.) He did nothing independently of the Father, though He gave life to whom He would, and will also execute judgment. (All must receive from Christ either judgment or, if believers, life eternal, and hence these shall never have judgment. The present hour of quickening souls will be followed by the hour wherein bodies will be raised.) They were without excuse in rejecting Him, for testimony had been borne to Him by (1) John the Baptist; (2) His works; (3) by the Father at His baptism; (4) by the Old Testament scriptures. Moses would accuse them.

John 6:1-14.

Jesus, as the Messiah, feeds the five thousand. (Psa. 132:15.)

John 6:15-21. On their seeking to make Him a king (cf. ver. 26) in a carnal way, He retires to a mountain alone, while the disciples are in a storm on the sea (setting forth that He would renounce Messianic blessings to ascend to heaven, and bring in the heavenly and spiritual blessings of new creation. (cf. Eph. 1:3.)

John 6:22-40. The multitude reproved for following Him merely because of being fed. They ask for a sign, as Moses gave them bread from heaven; but Jesus says it was God who gave that bread, and He had now sent to them Jesus Himself, the bread of life. God's will was that every one that believed on Him should have eternal life.

John 6:41-71. The Jews murmur at Him because He said He had come down from heaven. He replied that no one could come to Him except drawn of the Father: all should be taught of God. The bread that Jesus gave was His flesh, which He would give for the life of the world. (For it is not merely that He was the Messiah incarnate, but He must die in order to bring in new creation and heavenly blessings for man.) To have life they must eat His flesh and drink His blood (feeding by faith on His sacrificial death, the appropriation to oneself of His death, wherein the history of the first man was brought to an end in judgment; and wherein what we are was condemned. "If one died for all, then were all dead"). Then, having life, there is eating for the maintenance of life: as Jesus lived on account of the Father, so he that eateth Him shall live on account of Him. (The Son of man had come down, and He would ascend to where He was before. Life and blessing would be in Him there, in another world, that world of the Father's love and counsels.)

Many of His disciples were stumbled at His sayings and associated with Him no more (as branches of the vine broken off); Jesus asked the twelve if they would also leave Him. Peter said they knew He was the Holy One of God, to whom else could they go? (This chapter and the Lord's supper both refer to the same thing, namely, the Lord's death, but they do not refer to one another.)

John 7:1-9.

The Jews seeking to kill Him, He remained in Galilee. He is rejected of His brethren. They urge Him to show Himself to the world at the feast of tabernacles. He replies, " My time has not yet come." (In the last days, after the harvest (in-gathering of the heavenly saints and judgment of Christendom), and the vintage ( judgment of the apostate vine of the earth, the Jewish nation) the Lord will show Himself in glory to the world at the millennial fulfillment of the feast of Tabernacles. But here the Lord substitutes Christianity for earthly blessings and joys for Israel.)

John 7:10-31. Jesus taught in the temple. He spoke nothing of Himself. If any would do the will of God He should know whether the doctrine was from God or of man. Moses gave them the law, they did not keep it, but sought to kill Him because He had cured a man on the sabbath. Many believed on Him.

John 7:32-53. The Pharisees, finding many believed on Him, sent officers to take Him. He said He would go to Him that sent Him. They should not find Him.

On the great day of the feast (the eighth day, the beginning of a new state) He cried, If any one thirsts, let him come unto Me and drink, and out of his belly shall flow rivers of living water; alluding to the Holy Spirit, which should be given them when He was glorified in heaven.

(The Spirit of God sent down from Him in glory would fill the Christian with heavenly joy and satisfaction, and, through the inward spiritual affections, would go out in spreading blessings to others in this barren scene.)

The people were divided in their opinion of Him, and the officers returned without Him, saying, “Never man spake like this man”.

The Pharisees argue that neither they nor any of the rulers had believed on Him; but Nicodemus said He ought to be heard before He be condemned. They disperse to their own homes and Jesus goes to the Mount of Olives.

John 8.

There is a division in the gospel here. In John 8 and 9 Christ is seen as the Light. This subject is fittingly introduced by the case of the woman taken in adultery. She is brought alone (cf. Lev. 20:10) merely to tempt Jesus, so that they might accuse Him: will He condemn her, or set aside the law? He brings their own sins to their remembrance, and writing on the ground gave time for conscience to work: with guilty consciences, but without honesty or faith, they crept out of the presence of the Light. The Lord did not condemn her nor speak of grace, but bade her sin no mere. (We do not find forgiveness of sins in this gospel, except it be administrative forgiveness by the disciples. As to John 8:6, 8 cf. Jer. 17:13: He was not come to execute the judgments of the law.)

John 8:12-32. Jesus declares that He was the light of the world. The law declared that the testimony of two was true. He and the Father both bore witness to Him. They must die in their sins if they did not believe on Him. To those who did believe, He said if they continued in His word they would truly be His disciples, and the truth would make them free (they would be morally set free before God, cf. John 8:36).

John 8:33-59. The people claim to be the seed of Abraham, and were never in bondage. Our Lord admitted that (after the flesh) they were the seed of Abraham, but morally as before God they were not, but were of their father the devil, who was a murderer and a liar.

Jesus declared that any one who kept His word should never die, but they objected that Abraham and the prophets had all died: was He greater than they? Jesus said that Abraham saw His day and rejoiced, adding "Before Abraham was I AM" (the supreme name of God). They took up stones to stone Him, but He hid Himself. His word was rejected.

John 9.

Jesus is also rejected in the testimony of His works. One born blind was cured on the Sabbath. He had been born thus that the works of God should be made manifest in him. It became a test case for the rulers. They could not deny that a notable miracle had been wrought; but said, "Give glory to God: we know that this man is sinful." The man knew that he could now see, and believed that if Jesus were not of God He could do nothing. But they cast him out of the synagogue. (This son of light (cf. ver. 5 and chap. 12: 36) who was faithful to it, was rejected by neighbors, rulers, and parents.)

Jesus finds him, and reveals Himself to him as the Son of God. The man believes and worships Him. Jesus had come for judgment. If the Pharisees had owned their blindness, there was a remedy for their sin; but saying they saw, their sin remained.

John 10.

Efficacious grace that gathers out the sheep unto Himself, the new Center, outside the Jewish fold. (The Jews had been helping on the work of the Lord without knowing it in excommunicating the man in John 9.)

As the Shepherd of the sheep He enters by the door (submits to all the conditions of Jehovah). To Him the porter openeth (the power of God by the Holy Spirit removes all obstacles: that is, He gets access to the sheep).

He leadeth His sheep out of the Jewish fold to bring them into life in a new sphere.

He is the door (the means of their entering in). Those who enter in find salvation, liberty, and food (John 10:9), intimacy (John 10:14), and protection (John 10:29). He came that the sheep might have life, and have it abundantly (according to all the power of the life of Jesus in resurrection and ascension: cf. John 20).

The good Shepherd giveth His life for the sheep. He had other sheep (Gentiles): they would hear Him, and there should be one flock and one shepherd. (The fold was abolished, and never reconstructed.)

His Father loved Him, because He laid down His life, that He might take it again: He had this authority from the Father.

There was a division among the Jews as to who Jesus was. The Jews ask Him to tell them plainly whether He is the Christ. He again tells them of His word and His works. They believed not because they were not His sheep (the principle of election shines out here, as elsewhere in this gospel: cf. John 6:44, 65). His sheep shall never perish, but are perfectly safe in His and His Father's hand. He and the Father are one in their care of the sheep.

Again they attempted to stone Him, because He, being a man, made Himself God. He appealed to the law (in the sense of embracing all the Old Testament), which shows (Psa. 82:6) that God's representatives were called gods: why charge Him with blasphemy, He who was manifestly doing the works of God? They should have known that the Father was in Him, and He in the Father. They again sought to take Him, but He retired beyond Jordan.

John 11.

Jesus is proved to be the resurrection and the life; and the raising of Lazarus is an expression of His glory as Son of God. Though Lazarus was sick, Jesus did not visit Mary and Martha until he had been dead four days: a great trial of the faith of those He loved. He waited His Father's time.

They knew that Lazarus would rise again at the last day; but that did not meet their present distress. Oh, that Jesus had come before he had died! Jesus seeing their misery groaned in spirit and wept. They go to the grave.

Jesus lifted up His eyes to His Father, and thanked Him that He always heard Him. He said it aloud that the people might hear and believe. Then, with a loud cry, "Lazarus, come forth," he is raised, and comes forth, although bound hand and foot with grave clothes, and is restored to his sisters.

Many of the Jews believed, but others hastened to the Pharisees with the news. These called a council in which it was admitted that unquestionable miracles were being wrought, and that some means must be taken to stop His work: for if all believed on Him the Romans (their jealousy being aroused by such a manifestation) would take away their place and nation. But Caiaphas was used of God to prophesy that Jesus should die for the nation. The apostle could add “not for that nation only but to gather in one all the children of God.”

From that day they took counsel how to put Jesus to death; but He retired to Ephraim.

The last passover approached, and He was anxiously sought for; but the Pharisees ordered that He should be betrayed that they might take Him.

John 12:1-11

Jesus at Bethany, and anointed by Mary. They made Jesus a supper. Martha served (is not now rebuked); she had learned through the resurrection of her brother that Jesus was the Son of God; Lazarus sat at table with Jesus, and Mary, though not a prophetess, in true appreciation of Jesus, anoints His feet. She and her action are Defended by Him. Many came to see the one risen from the dead, but the rulers sought to put Lazarus also to death, because many by reason of him believed in Jesus.

John 12:12-19. Jesus enters into Jerusalem and is hailed by the people. King of Israel. The Pharisees in dismay said, "Behold, the world is gone after him".

John 12:20-26. Some Greeks came and desired to see Jesus; but the Lord waives His earthly kingdom and rights for a time to take the cross, saying, He, as the corn of wheat, must die or remain alone (only after death, in resurrection life, could He associate others with Himself in blessing). The disciple's life here must be given up in view of life eternal. The Father would honor those who served Jesus and who followed Him, and such should be with Him.

John 12:27-36. The Lord's soul was troubled, and He asks to be saved from the hour that awaited Him, but immediately adds that it was for this that He came. He asks the Father to glorify His own name. His Father replied that He had glorified it, and would glorify it again. It was for the people to hear.

The crisis was approaching: the judgment of the world in condemning the Lord, but also the breaking the power of Satan. Christ lifted up would be the one attracting center for all mankind. The light was among them only for a little while longer. He went and hid Himself.John 12:37-30. The unbelief of the people verified the prophecy of Isaiah. But many of the rulers believed on Him, though they feared to confess it. (For the place of confession cf. Rom. 10:9; and for the fearful,' Rev. 21:8.) Jesus was not then come to judge, but to save the world. The Father was ever before Him. He spoke as the Father directed Him. This closed His intercourse with the people.

John 13.

Jesus now turns exclusively to His disciples. John 13 to 17 are anticipatory of the cross, which is taken as accomplished.

Having loved His own, He loved them to the end, and shows how His love would be active for them during His absence.

Jesus, in spirit now in heaven, rises from the paschal supper and washes His disciples' feet. They had been washed, and were clean (except Judas), and needed only to have their feet washed. (During His absence in heaven, He would have His own enjoy their part with Him there—be in spirit in communion with Him: for this there must be a moral condition, wrought by the word in relation to His advocacy on high.)

He, having washed their feet, teaches that, in like manner, they should wash one another's feet (seeking to remove everything from the saints that would hinder them having fellowship with Him where He is).

John 13:18-30. His betrayal foretold and Judas pointed out to John as the one who would deliver Him up. Judas having received a sop Satan entered into him, and he went out (before the Lord's supper, the institution of which is not here recorded).

John 13:31-33. Now was the Son of man glorified, and God was glorified in Him: as a consequence God would glorify Him straightway, without waiting for the kingdom in manifestation.

He gave them a new commandment, that they should love one another as He had loved them (superior to the faults in the flesh). He was going to leave them.

John 13:36-38. Peter boasts of his faithfulness, but is told of his impending fall.

John 14:1-14. Jesus comforts them in respect to His leaving them. He was going to prepare a place for them in His Father's house, and would come again to fetch them unto Himself. (He is leading out more and more from Jewish earthly things to the heavenly and unseen.)

He was the way, the truth, and the life, approach to, knowledge of, and enjoyment of, the Father.

He that had seen Jesus had seen the Father. He was in the Father and the Father in Him.

He that believed on Him should do greater works than He had done (as when three thousand were converted in one day, and as when the shadow of Peter, and handkerchiefs and aprons from the body of Paul were enough to effect cures). And whatsoever they should ask in His name He would do it, that the Father might be glorified in the Son.

John 14:15-26. The Father would send them another Comforter in the name of Jesus (in John 15:26 and 16: 7, Christ sends the Holy Spirit), the Spirit of truth, who would abide with them, teach them all things, and bring all He had said to them to their remembrance.

He that possessed His commandments, and kept them, should be loved of the Father, and Christ would love him and manifest Himself to him Yea, He and the Father would make their abode with him that kept His words.

John 14:27-31. Jesus gave His own peace to them (the peace He had with the Father, above the enmity of the world). If they loved Him they would for His sake rejoice that He was going to the Father. Henceforth He would not talk much with them. The prince of this world was coming, but had nothing in Him. The world might know that He loved His Father, and kept His commandment by His giving up His life.

John 15.

Jesus, when on earth, was the true vine (as Israel ought to have been, Psa. 80:8). The branch that was bearing fruit was purged (the same word as “clean” in verse 3) that it might bear more fruit. The branches must abide in the vine or they could bear no fruit. If a man abode not in Him, he was cast out as a dried branch, which men burn (mere professors, as Judas).

John 15:8. The Father would be glorified by their bearing much fruit, and they would prove themselves disciples of Him whose whole life was fruit for God.

John 15:9-17. Abiding in the love of Christ and loving one another are linked with keeping His commandments.

John 15:18-27. They would be hated of the world, as it had hated the Father and Christ.

When the Comforter was come, the Spirit of truth, He would bear witness to Christ, and the disciples should also bear witness because they had been with Him from the beginning.

John 16.

Jesus continues to comfort the disciples. They would be turned out of the synagogue, and some of them would be killed, their persecutors thinking they were serving God (as did Saul of Tarsus). But it was profitable for them that He should go away, for otherwise the Comforter could not come.

When He was come He would be a demonstration to the world of sin, because they believed not on Jesus (but crucified Him). Of righteousness, because He went to the Father (and was received by Him). Of judgment, because the ruler of this world is judged (who led the world to reject Him).

Jesus had many things to say to them, but they had not power to receive them until the Holy Ghost should come; the Holy Spirit would guide them into all the truth. He would skew them things to come, and would glorify Jesus in taking of His things—the things given Him by the Father—and showing them unto the disciples.

For a little while they should not see Jesus, and after a little while they should see Him. They would sorrow while He was away, but He would come again and they should rejoice. (They saw Him after He arose, but the complete fulfillment of this will be when He returns.)

They were to ask Christ nothing (in the sense of asking Him to go to the Father for them), for whatsoever they should ask the Father in His name, the Father would give them, for the Father Himself loved them, because they had loved Jesus and had believed that God had sent Him.

He had spoken to them in proverbs, but would declare to them plainly of the Father. He came from the Father, and was going to Him again. They said they believed that He came from God (missing the Lord's meaning); but He warned them that they would all leave Hun.

What Jesus spoke was in order that they might have peace in Him: in the world they would have tribulation: but He had overcome the world.

(This closes the Lord's discourses with His disciples.)

John 17.

Prayer of Jesus to the Father, that the Father's counsels may be accomplished.

John 17:1-5. His glory as Son of the Father and His work. Authority over all flesh had been given Him (see 1 Cor. 11:3), that He should give eternal life to those given to Him. This life is characterized by the knowledge of the Father and of Jesus Christ, His sent One.

John 17:6-19. Jesus puts His disciples in His own relationship with the Father, and prays that they may enjoy its full blessedness. Their consequent position in this world: not of it, as He was not of it.

John 17:20, 21. Others, all Christians, to be brought into like blessings of oneness in the Father and the Son.

John 17:22-26. Results in oneness in the future, and in seeing the glory of the Son. They were to enjoy in the present time the relationship in love.

John 18:1-14.

Jesus enters into the garden and is betrayed by Judas. But on Jesus saying, I am He, they went backward and fell to the ground. He is led to Caiaphas.

John 18:15-18; 25-27. Peter denies his Lord.

John 18:29-24. Jesus before Caiaphas.

John 18:28-40. Jesus before Pilate. Confesses Himself a King.

John 19:1-18.

Jesus is pronounced to be guiltless, yet is condemned by Pilate. He presents Him to the Jews in His true character as King, but they cry, Away with him, crucify him.' They declared that they had no king but Caesar.

John 19:19-22. Pilate again proclaims Jesus as King of the Jews in the title over the cross.

John 19:23,24 The soldiers fulfill the scripture by casting lots for His garment.

John 19:25-27. Jesus commits His mother to John. (In all this the sufferings of the Lord are not prominent, according to the character of this gospel.)

John 19:28-30. Jesus fulfills all, and of Himself delivers up His spirit.

John 19:31-37. The Jews asked for the bodies to be removed, for they wanted to keep a great day. Further scriptures were fulfilled. From His pierced side blood and water flowed: cf. John 5:6-8.

John 19:38-42. The Lord was laid in the tomb.

John 20.

A new day (first of the week), a new name (brethren), new relationship (children of God), new creation, new power, a new assemblage with a new center—Jesus in the midst.

John 20:1-10. The empty tomb visited by Mary Magdalene, Peter and John.

John 20:11-18. The Lord makes Himself known to Mary. She, representing the Jewish believing remnant of that time, would hold Him, as having Him back again as before the cross: `Christ after the flesh' but she must not touch Him, for He had not yet ascended to His Father; but was to go and tell His brethren that He ascended to His Father and their Father, to His God and their God. (All are now brought into the same relationship to the Father, and the same position as Himself before God: the Jewish hopes are replaced by eternal life.)

John 20:19-23. The features of the present moment. Jesus appears to His disciples. He speaks peace to them. As the Father had sent Him, He also sent them. He then breathed into them, and said, Receive ye [the] Holy Spirit' (not as a divine person to abide with them, as in Acts 2, but as spirit of life in Christ-new creation: cf. Gen. 2:7). Whose sins they remitted, were remitted; and whose sins they retained, were retained. (Administrative forgiveness in the hands of the disciples.)

John 20:24-29. Thomas was absent and disbelieves, but is present on the second visit of Jesus, and then confesses Him as 'My Lord and my God.' (Type of the Jewish remnant of the last days who will not believe till they see Jesus again. (Zech. 12;13) Our Lord said, Blessed are they that have not seen and yet have believed (Christians, cf. 1 Pet. 1: 8).

John 20:30, 31. Jesus did many other signs which are not here recorded; but "these are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name "-these being the points specially brought out in this gospel.

John 21.

A supplementary chapter, in which all is purposely mysterious. We get the manifestation of Jesus on earth (in figure the millennial gathering from the sea, the Gentiles.)

John 21:1-14. The disciples go a fishing (from whence they had been called) but catch nothing until the Lord comes to them in the morning and directs their labor, and thus reveals Himself to them. He had bread and fish ready for them on a fire. (Type of Christ providing for His people in the millennium.)

John 21:15-23. The Lord deals individually with Peter. He had boasted that though all should forsake Him he would not; yet he had denied Him thrice, and is now asked thrice if he loved Him. The result is “Feed my lambs”; “Shepherd my sheep”; “Feed my sheep”.

Peter should die as a martyr-he is graciously allowed to do in the strength of God that which he had failed to do when he had boasted in his own strength.

It was not for Peter to know what should befall John. (John's ministry reaches on mystically to the coming again of the Lord Jesus Christ; he tells of the antichrist, and of the church being spued out of Christ's mouth, &c.)

John 21:24, 25. John bore testimony to the things recounted; but there were many other things not written.

The Acts of the Apostles

This book does not give a history of all the apostles, but is rather an account of what the Holy Spirit wrought for the establishment of Christianity on the earth, following on where the Gospels leave off. The Lord's ascension forms the link between the two, it ends the gospel history and commences that of the Acts. The events that followed the ascension are then related: the giving of the Holy Ghost and the formation of the church; the final appeal made to Israel, when, alas! they resisted the Holy Ghost, and sealed their rejection as a nation. The gospel spreads to the Samaritans and to the Gentiles. The activities of Paul, the apostle to the nations, follow with his labors as a missionary until his arrest; his imprisonment at Rome closes the book.

The Acts may be thus divided:Acts 1. The ascension, the introduction to all the rest.Acts 2-7. The early church, and lingering grace over the nation: Jerusalem the center.

Acts 8-12. Samaria receives the gospel: Gentiles are brought in. The free action of the Spirit extends.Acts 13-20. The extensive labors of Paul: Antioch the center.

Acts 21-28. Paul a prisoner, carried from Jerusalem to Rome.

Though the name of the writer of the Acts is not given, there can be no reasonable doubt that it was written by Luke. By comparing the introductory verses of the Gospel of Luke with those of the Acts it will be seen that both are addressed to one named Theophilus; and in the Acts the writer refers to his “former treatise”.

There are also internal evidences. Take, for instance, Acts 20:5: "These going before tarried for us at Troas." Here the writer was evidently traveling with Paul; and who of all those who traveled with him had written a “former treatise” to Theophilus but Luke?

Acts 1:1-14.

Introductory, linking the close of the history, as given in the Gospels, with the opening of that of the church. The apostles still cling to the idea that the Lord was about to restore the kingdom to Israel; but He said it was not for them to know the times or the seasons which the Father had put in His own power; and He ascended to heaven, which was the prerequisite to the great event that happened at Pentecost. The eleven, with a few others, abide at Jerusalem, and continue in prayer and supplication, waiting for the promise of the Father, the Holy Spirit.

Acts 1:15-26. According to the spiritual understanding of the scriptures, another apostle is appointed to take the place of Judas. (Cf. Psa. 109:8.) Matthias was chosen by lot (we do not read of the lot being used after the giving of the Holy Spirit).

Acts 2:1-13.

The Holy Spirit was given, according to the promises of the Lord in the Gospels. The disciples were all filled with the Holy Spirit (making man the habitation of God), and began to speak with tongues. The report of this brought together many pious ones, who had come to the feast from various distant places, and each heard in his own dialect the great things of God. The Spirit was as “cloven” tongues, symbolical of the diverse languages spoken; and being “of fire” prefigured the penetrating power of the word of God. (For the effect of the giving of the Holy Spirit, as to forming the church, cf. 1 Cor. 12:12,13.)

Acts 2:14-40. Peter preaches to the multitude: Jesus of Nazareth was now both Lord and the Christ. (Acts 2:36.) (This was not the complete fulfillment of Joel 2, but it is the same Spirit of God whose pouring out in millennial days had been foretold. His coming was evidence that Jesus of Nazareth, whom they had put to death, was glorified in the heavens, according to Psa. 110:1, after having been raised from the dead, as foretold in Psa. 16:10.)

Acts 2:41-47. About three thousand were converted, and persevered in the teaching and fellowship of the apostles, in breaking of bread, and in prayers. The Lord added to the church those that were to be saved—that class, not the nation nor the Gentiles, but a spared remnant of the Jews—previous to executing judgment on the nation by the Romans under Titus. (The church was thus the city of refuge for the repentant man slayers of the Messiah.)

Acts 3.

After healing a man lame from his birth, Peter makes another appeal to the Jews: he charges home their guilt in killing the Prince of life, but shows that thus the scriptures had been fulfilled. If they would now repent, Jehovah would send His Christ back, and their sins, as a nation, would be forgiven, and the kingdom be set up, according to all the prophets. Jesus was the Prophet that Moses had announced, and the new covenant of grace was offered to them. (It seems strange that this offer should have been made after the church had commenced; but it is according to God's practice in the Old Testament, that, though condemnation had been announced, mercy should still be offered.)

Acts 4:1-12.

The rulers endeavor to stop the preaching, and they imprison Peter and John. The testimony of the Holy Spirit, however, is presented to the rulers, who, in blind religious zeal, are found in open, willful enmity against God. (They refuse a glorified Jesus, as they had refused Him in humiliation. The reign of Christ on earth is deferred, and heavenly citizens are now being gathered into a new, eternal, and heavenly relationship with God. The rest of the Acts relates its progress, and the opposition of Satan to it.)

Acts 4:13-22. They could not deny the miracles (ver. 16), but they rejected the testimony (really the power of God and the name of Jesus), and commanded the apostles to speak no more in that name.

Acts 4:23-30. The apostles resort to their own company (showing that a separate community was being formed), and there is thanksgiving and prayer. However wicked the Roman governors and the Jews had been, they had really been carrying out the counsels of God.

Acts 4:31-37. The place where the disciples were assembled was shaken, and they were all filled with the Holy Spirit. In the energy thereof they had "all things common" (a beautiful exhibition of the power of God by the Holy Spirit in the heart of man).

Acts 5:1-11.

The deception of Ananias and Sapphira, seeking a reputation that did not belong to them, manifested the reality of the presence of the Holy Spirit in the church: they agreed to an act which was really tempting the Spirit of the Lord, and lying to the Holy Spirit. (Thus the committal of sin by those who were in the church of God was very early.)

Acts 5:12-16. There was such power in the church that those in whom there was no reality feared to associate with them. The Lord was the center of the new company, and many believers were added unto Him. The shadow of Peter was enough to heal the sick.

Acts 5:17-32. The rulers, filled with envy and indignation, imprison the apostles but they are miraculously delivered, and are found teaching in the temple. Brought again before the council, who now feared that the blood of Jesus would be brought upon them (cf. Matt. 27:25), Peter again boldly declared that God had exalted Jesus (whom they had slain and hanged on a tree) to be Leader and Savior, of which the Holy Spirit was a witness, as well as the apostles.

Acts 5:33-40. The council was cut to the heart and sought to slay the apostles, but God interferes and the counsel of Gamaliel is followed. The apostles are beaten and let go.

Acts 5:41,42. The apostles rejoice, and continue daily in the temple and in houses teaching that Jesus was the Christ. The work thus prospered, spite of Satan and the leaders of the Jews.

Acts 6:1-7.

The flesh now manifests itself among the multitude of the disciples. The Greek-speaking Jews complained that their widows were neglected in the daily ministration, and

Stephen and six others, men of good repute and full of the Holy Spirit, were chosen (all Hellenists), and on whom the apostles laid their hands. (The Lord, who is sovereign in the church, used some of the seven, namely, Stephen and Philip, for better work than serving tables.) The word of God increased, and many of the priests were obedient to the faith.

Acts 6:8-15. Stephen, being full of grace and power (the result of being filled with faith and the Holy Ghost), confounded certain of the synagogue, who then caused his arrest.

Acts 7:1-53.

The defense of Stephen. He gives a summary of the sinful history of Israel, but points out especially the selling of Joseph, and the rejection of Moses (both types of the rejection of Christ) and reminds them that Moses foretold the coming of Jesus “the prophet”. Then their idolatry is charged home to them, and the temple they boasted in is not really God's dwelling-place. They and their fathers had (1) resisted the Holy Spirit; (2) they had persecuted and slain the prophets; and (3) had betrayed and murdered the Just One. (4) The law they had not kept. Thus man's irremediable ruin was brought out and established in the most favored and privileged nation of mankind.

Acts 7:54-60. The council were cut to the heart, and gnashed their teeth against him; but he, being full of the Holy Spirit, having fixed his eyes on heaven, saw the glory of God, and Jesus standing at the right hand of God, and said, "Behold I see the heavens opened and the Son of man standing on the right hand of God:" (“standing”, for until this final testimony of the Holy Spirit, was rejected, it was left open for His return, according to Acts 3.).

They cast him out, and stoned him, while he, like the Lord, prayed that this sin might not be laid to their charge. The clothes of the witnesses were laid at the feet of Saul, then a young man, and who consented to Stephen's death.

Acts 8.

At this point ends the first phase of the church. Persecution scattered the assembly; but this, instead of hindering the work, really extended it. Samaria is specially named here, and in chapter xi. 59, Phenice, Cyprus, and Antioch, where the gospel was preached.

Acts 8:5-25. The Spirit of God uses whom He will. Philip, the deacon of chapter vi., wrought miracles at Samaria and preached the gospel there. Simon Magus believed,' but afterward proved himself to be still in a lost condition. (He had been wrought upon by the miracles, cf. John 2:23-25; not inwrought by the word.)

Those who received the word at Samaria did not form a church in separation from that in Jerusalem, nor did they receive the Holy Spirit until Peter and John came from Jerusalem; thus unity was preserved: it is the Spirit that forms into one body. 1 Cor 12:13.

Acts 8:26-40. Philip is sent to the Ethiopian eunuch, whom he taught and baptized: thus still further extending the work outside Judaea. (Acts 8:37 is omitted by most editors.)

Philip was caught away and was found at Azotus. He preached in all the cities until he came to Caesarea.

Acts 9:1-22.

The conversion of Saul. He was persesecuting the believers, whom Christ owned as part of Himself. He is revealed to Saul from the heavenly glory, which gives a peculiar character to his ministry and to the gospel he proclaimed. He at once preached at Damascus that Jesus was the Son of God, and that He was the Christ.

Acts 9:23-25. The Jews seeking to kill Saul, he escaped in a basket by the wall.

Acts 9:26-31. Barnabas had to assure the saints that Saul was a disciple when he first went to Jerusalem; from thence he went to Tarsus by way of Caesarea. (This was some years after Paul's conversion, cf. Gal. 1:15-19.)

Then the church had rest, and, walking in the fear of the Lord and in the comfort of the Holy Ghost, was multiplied.

Acts 9:32-43. Peter's ministry is continued: he cures./Eneas of paralysis, and raises Dorcas to life.

Acts 10.

Peter, not Paul, is the means of opening the doors of the kingdom to the Gentiles, and thus the unity of the church and of the work of all the apostles is maintained. Cornelius, a converted Gentile, is instructed by an angel in a vision to send for Peter; and Peter, by the vision of the great sheet, is prepared to respond to the message, being taught to call nothing unclean which God had cleansed. He preached the gospel to Cornelius, to his kinsmen, and to his friends. The Holy Spirit fell upon all who heard the word, and they were baptized. (We have here four distinct things: 1, The piety of Cornelius before he sent for Peter. 2, The testimony to be believed for the remission of sins. 3, The gift of the Holy Spirit. 4, Gentiles baptized and received among the saints.)

Acts 11:1-18.

Peter is blamed at Jerusalem for associating and eating with the Gentiles, he thereupon rehearses the way the Lord had brought it about. The Gentiles were thus brought in without becoming Jews or being put under the law. The testimony could not be resisted.

Acts 11:19-26. The gospel extends further, and at Antioch is preached to the Greeks. Saul also, being brought to Antioch, continued there a year, and taught much people.

Acts 11:27-30. Prophets foretold a great famine throughout the habitable earth. It came to pass in the days of Claudius, and the disciples sent relief to the brethren in Judaea by Barnabas and Saul. (This is Paul's second visit to Jerusalem: cf Acts 12:25.)

Acts 12:1-19.

Herod (Agrippa) persecutes the church. James, brother of John, is put to death, and Peter is imprisoned, but is miraculously delivered by an angel. Prayer was being made by the assembly for him, but his deliverance was beyond their faith. Peter went to Cæsarea.

Acts 12:20-23. Herod allows himself to be called a god, and is smitten of God and dies.

Acts 12:24, 25. The word of God spreads. Barnabas and Saul leave Jerusalem, taking John (Mark) with them.

Acts 13.

This chapter commences another phase in the church, Antioch, instead of Jerusalem, being the place from which Barnabas and Saul are sent on a missionary journey, without the apostolic authority of Jerusalem.

Acts 13:1-3. The Holy Ghost sends forth Barnabas and Saul, on whom, after prayer and fasting, the hands of the disciples are laid, in token of fellowship and identification with them.

Acts 13:4-12. Being sent by the Holy Spirit they embark at Seleucia and go to Cyprus, traveling through the island from Salamis to Paphos. Here the proconsul desired to hear the apostles, but a certain magician sought to turn the proconsul from the faith. He was smitten by Saul, now called Paul, with blindness, and the proconsul believed.

Acts 13:13-52. They sail from Paphos to Perga in Pamphylia, where John leaves them and returns to Jerusalem (which Paul considered to be blamable: cf. Acts 15:38).

From Perga they go to Antioch in Pisidia, where Paul preached in the synagogue: but when the whole city gathered to hear Paul, the Jews were filled with envy, contradicting and blaspheming. Paul made a further step in advancing the church by turning to the Gentiles, according to Isa. 49:6, which by faith he appropriated to himself. The word was published through the whole country, and the disciples were filled with joy and the Holy Ghost. Paul is now named before Barnabas: the lead was being given him. (In Acts 13:33 it is 'raised up' with reference to Psa. 2:7; not “raised up again”: the resurrection is spoken of in Acts 13:34.)

Acts 14.

They proceed to Iconium. A great multitude of Jews and Greeks believed; but others seeking to stone them, they fled to Lystra and Derbe and the country around.

At Lystra Paul healed a man who had been a cripple from his birth. The people took them for gods and sought to sacrifice to them; but being influenced by the Jews they stoned Paul, and drew him out of the city as dead; but he arose and came into the city.

The next day they went to Derbe and preached there. From thence they returned to Lystra, to Iconium, and to Antioch, establishing the souls of the disciples, but warning them that entrance into the kingdom of God is through much tribulation.

The apostles chose elders for them in every assembly (not by common vote, nor by “ordaining” them), committed them to the Lord, and departed. Passing through the districts of Pisidia and Pamphylia, and preaching at Perga, they came to Attalia, and sailed back to Antioch. They rehearsed in the assembly how God had opened the door of faith unto the Gentiles. Thus ended their first missionary journey, and they abode a long time at Antioch.

Acts 15.

The church makes further progress by the decision that Gentiles were not to be brought under the law. It being asserted at Antioch that without circumcision none could be saved, the question was referred to Jerusalem. (It was a grave question, and the danger was lest there should be henceforth two rival churches: a Jewish and a Gentile one, with Jerusalem and Antioch for centers. God prevented this: at Jerusalem it was settled with the apostles, elders, and the whole church, and the difficulty was removed, thus preserving the unity of the church, and defeating the enemy. It was in the assembly at Jerusalem that the question was settled, not in what has since been called a “general council”.)

The decision sent to the Gentiles was this, "It seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, and from blood, and from what is strangled, and from fornication." Judas and Silas were sent to bear witness to the decision: it caused great joy among the Gentiles. (This was Paul's third visit to Jerusalem: he went up by revelation: cf. Gal. 2:2.)

Acts 15:36-41. A second missionary journey was proposed, but a dispute arose about taking John, a nephew of Barnabas, who had previously abandoned the work.

Barnabas took John and sailed to Cyprus, but we hear nothing of their labors.

Paul chose Silas, and departed, being committed to the grace of God by the brethren. He went through Syria and Cilicia confirming the churches.

Acts 16.

Paul meets with Timothy, circumcises him because of the Jews, and takes him with them. (Timothy being the fruit of a mixed marriage was unclean according to the law, cf. Ezra 10; but Paul circumcised him to satisfy the Jews; but when they were insisting that Gentiles must be circumcised, Paul resisted it, as in the case of Titus: cf. Gal. 2:3.)

They went through Phrygia and the region of Galatia, but were forbidden by the Holy Spirit to preach the word in Asia. They came to the border of Mysia and attempted to go to Bithynia, but the Spirit of Jesus suffered them not: so they came to Troas. (Thus Paul and his companions were immediately under the direction of God as to their path.)

Being called by vision to go into Macedonia, they proceed to Samothracia, to Neapolis, and thence to Philippi.

Acts 16:13-15. The conversion of Lydia.

Acts 16:16-24. Satan (transformed into an angel of light) patronizes and bears witness to Paul and those with him by means of a woman possessed by a demon (thus seeking to have a part in the work, the better to mar it). But Paul casts out the demon. Her masters cause Paul and Silas to be arrested, scourged, and put into prison.

Acts 16:25-40. The conversion of the jailor. Paul had not here spoken of being a Roman to avoid being beaten: he had been beaten, and the magistrates had taken part with the aggressors: it must not be passed over in silence. The magistrates are humbled and entreat them to depart.

Acts 17:1-9.

Paul preaches the gospel of the kingdom of God at Thessalonica. (The character of his testimony there can be seen in the Epistles to the Thessalonians.)

Acts 17:10-15. Paul at Berea. For security he is led to Athens.

Acts 17:16-34. Paul preaches at Athens. To these heathen seats of learning he proclaims the elementary truths about God: the creation; His claims; the folly of idolatry; and quotes their own poets; but proceeding to speak of the Man whom God had ordained, and raised from the dead, they would hear no more.

Acts 18:1-17.

Paul preaches at Corinth, a city given up to luxury and dissoluteness; he continues there eighteen months; being refused by the Jews, he turns to the Gentiles. (Paul's Epistles to the Corinthians throw light upon his ministry there). Many believe and are baptized. (While at Corinth Paul writes the First and Second Epistles to the Thessalonians.)

Acts 18:18-23. Paul with Priscilla and Aquila sails towards Syria, having shorn his head in Cenchrea: for he had a vow. He visits Ephesus, and leaving Priscilla and Aquila there, he sails to Caesarea and goes up to Jerusalem (his fourth visit).

Paul goes to Antioch, and thence over all Galatia and Phrygia confirming the disciples.

Acts 18:24-28. Apollos is taught the way of God more perfectly by Aquila and Priscilla (privately: comp. 1 Tim. 2:12).

Acts 19:1-7.

Paul finds at Ephesus some who were as yet no more than John's disciples; they did not know whether the Holy Spirit spoken of by John had been given. They were baptized to the name of the Lord Jesus, and Paul, laying his hands upon them, the Holy Ghost came upon them; and they spake with tongues and prophesied.

Acts 19:8-10. Paul reasoned in the synagogue and persuaded, for three months; but on account of the opposition, he separated the disciples from the synagogue (a fresh advance in the church) and reasoned daily in the school of one Tyrannus.

Paul continued there two years, so that all in Asia, both Jews and Greeks, heard the word.

(While at Ephesus Paul wrote the First Epistle to the Corinthians, and perhaps the Epistle to the Galatians; some place it later.)

Acts 19:11-20. Special miracles are wrought by the hands of Paul, and by cloths from his body.

Some Jews attempt to cast out evil spirits by the name of Jesus; but Satan knows the difference, they are overcome and wounded. Fear falls on the people; those who had been deceivers now burn their books of divination; and the word of the Lord prevailed greatly.

Acts 19:21-41. Paul purposes in the Spirit to go to Jerusalem, and thence to Rome; but while remaining at Ephesus, Demetrius raises an uproar. Alexander was put forth by the Jews, but they had lost all power; the people refused to hear him. The town clerk pacifies the people, and dismisses the assembly.

Acts 20:1-16.

Paul goes to Macedonia, and the “parts” adjacent. (On receiving from Titus a report of how the first epistle had been received, 2 Cor. 7:6, he writes the Second Epistle to the Corinthians.) From thence he proceeds to Greece (at Corinth writes the Epistle to the Romans: Rom. 16:1, 23). The Jews lying in wait for him, he returns to Macedonia: from Philippi he goes to Troas.

Here, on the first day of the week, the disciples being gathered together for the express purpose of breaking bread, Paul discoursed until midnight. Eutychus, being asleep, fell and was taken up as dead, but was raised by Paul.

Thence Paul traveled to Assos, thence to Mitylene, Samos, Trogyllium, and Miletus.

Acts 20:17-38. Paul calls for the elders of Ephesus, and addresses them. He appeals to their knowledge of his godly walk before them, and the faithful discharge of his mission. He forewarns them of the evil ones who would come in among them, and that some already among them would seek to destroy the work of God. He commended them to God and the word of His grace, which was able to build them up. (There is not the slightest hint found here of an 'apostolic succession' as a security against the incoming evil. After Paul's departure they. would have God and His word.)

He takes an affectionate farewell of them, expecting to see them no more. They all wept sore, fell on his neck, and kissed him. (In Rom. 15:23, Paul speaks of having no longer any place in these parts, and perhaps he never visited them again.)

Acts 21:1-17.

Paul and his company travel to Rhodes, thence to Patara, thence to Tire. The disciples here say to Paul by the Spirit not to go to Jerusalem. (It is not 'the Spirit said,' or it would have been disobedience in Paul, but he neglected the warning given by the Spirit.) From thence they reach Ptolemais, and thence Caesarea. Here Agabus took Paul's girdle and bound his own hands and feet, saying, "Thus saith the Holy Spirit, The man whose this girdle is shall the Jews thus bind in Jerusalem, and deliver him up into the hands of the Gentiles." All thereon besought Paul not to go. But Paul said, "What do ye weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem." They said, "The will of the Lord be done." He proceeds to Jerusalem. (It was perhaps the strong affection of Paul for the Jews that was leading him up to Jerusalem, even spite of repeated warnings. He was thus apparently led aside from his own path of power and service amongst the Gentiles. Still the Lord was with him, and eventually brought him to Rome, although as a prisoner instead of a free laborer.)

Acts 21:18-40. Paul relates to James and the elders how God had wrought among the. Gentiles. They all glorified God.

They persuade Paul, on account of the many myriads of believing Jews who were zealous for the law, to take with him four men who had a vow upon them, pay their expenses, and purify himself with them.

When the days were almost ended, some Jews from Asia recognize Paul, and call for help against him. He is thrust out of the temple, and would have been killed, had he not been rescued by the chief captain, who gives him permission to address the people.

Acts 22.

Paul speaking in Hebrew is listened to by the people. He relates his early life, his persecution of the believers, his own conversion; but on saying that the Lord had told him to depart to the Gentiles, they would hear him no longer.

The captain brings him into the fortress, and orders him to be examined by scourging; but Paul declared that he was a Roman and escaped the punishment.

The captain arranged that on the morrow he would bring down Paul into the council of the Jews.

Acts 23.

Paul began to address the council, but is ordered to be smitten on the mouth by the high priest. Paul said, "God will smite thee, thou whited wall." Was he to be smitten against the law by one who professed to judge by the law? But they said, "Dost thou rail against the high priest of God?"

Paul replied, "I was not conscious, brethren, that he was high priest." And knowing that some of them were Sadducees and some were Pharisees, he cried out, "I am a Pharisee, son of Pharisees. I am judged concerning the hope and resurrection of the dead." (Alas, Paul is now ostensibly not only a Jew, and a Roman, but a Pharisee.)

This caused a contention between the Sadducees and Pharisees, and a tumult being raised, the captain rescued Paul and brought him into the fortress.

The night following the Lord stood by him and said, "Be of good courage, Paul, for as thou hast testified the things concerning me at Jerusalem, so thou must bear witness at Rome also." (Thus God in grace consoled the apostle, notwithstanding his mistakes.)

The Jews sought to have Paul again brought before the council, and they resolved to lie in wait and kill him. This becoming known to the captain he sent him off by night to the governor Felix at Caesarea.

Acts 24.

Paul is accused before Felix, and makes his defense. Judgment is deferred. Paul is again heard by Felix and his wife Drusilla, when Felix being filled with fear, said. "Go for the present, and when I get an opportunity I will send for thee." But he hoped to be bribed by Paul. After two years Porcius Festus came to succeed Felix, and Felix to please the Jews left Paul bound.

Acts 25.

The Jews at Jerusalem again plot to kill Paul, but Festus bade his accusers come to Caesarea.

Paul is arraigned before Festus. Charges are made, and Paul defends himself.

Festus, desirous of obliging the Jews, asked if Paul would go to Jerusalem to be judged there. Paul, knowing that Festus had no right to give him up to his enemies, appeals to Rome. It was decided that he should go there.

Agrippa and Bernice coming to Caesarea, Festus relates Paul's case, and Agrippa desires to hear Paul.

He is brought into the hall of audience, and Festus states the case of Paul.

Acts 26.

Paul makes his defense before Agrippa, to whom he personally appeals. Agrippa says, "In a little thou persuadest me to become a Christian." Such was Paul's communion with the Lord and joy in spirit, spite of circumstances, that he could wish that all who heard him were altogether like himself, except his bonds.

They judged Paul had done nothing worthy of bonds, and Agrippa said he might have been set at liberty if he had not appealed unto Caesar.

Acts 27.

Paul's voyage toward Rome. He was a better guide than the captain of the ship, and foretold disaster, which ended in the wreck of the ship. He could tell them that an angel of God had stood by him and assured him of their safety.

Acts 28.

On the island of Melita, Paul was again honored before the people, and wrought miracles among them. In return they furnished them with things necessary for their journey.

At Puteoli they found brethren, and tarried with them seven days. Others heard of Paul and came from Rome to meet him. Paul thanked God and took courage.

Paul is delivered to the praetorian prefect at Rome, and is allowed to dwell by himself with the soldier that guarded him.

Paul called to him the chief of the Jews, and related his case to them; but they had heard nothing respecting him, and desired to hear about the sect everywhere spoken against. He testified to them the kingdom of God, and persuaded them concerning Jesus out of the law and the prophets.

His hearers could not agree, and he quoted to them how Isaiah had foretold that they would not hear, and that the salvation of God would be sent to the Gentiles.

For two years Paul abode in his own hired house, having full liberty to proclaim the gospel to all that came to him.

(Here were written the Epistles to the Colossians, to Philemon, to the Ephesians, and to the Philippians.)

Epistle to the Romans

It is not recorded by what means the gospel first reached Rome. We know from Acts 2:10 that some from that city were present in Jerusalem at Pentecost, and they would doubtless carry back the gospel with them; this may have led to the formation of the church at Rome.

There were doubtless saints at Rome at an early date, for this epistle declares that their faith was proclaimed in the whole world (Rom.1:8), and Paul speaks of some there who were in Christ before himself, though these may have gone to Rome later, for they had at some time been his fellow-prisoners. (Rom. 16:7.)

We must not conclude that because an epistle is addressed to a church located among the nations that it was composed exclusively or chiefly of Gentile converts. It is clear that many Jews resided at Rome. Pompey overran Judæa about 63 years B.C., and caused many Jews to be sold into slavery at Rome; but their masters could not prevent them from keeping the sabbath, nor from observing many other Jewish customs, and so they liberated a good many rather than be troubled with them. A place of residence was assigned to them opposite Rome, across the Tiber. Josephus speaks of “eight thousand Jews”, belonging to Rome, joining an embassy from Judaea.

There are internal evidences in the epistle which show that the church at Rome was composed of both Jewish and Gentile converts. Paul says, "I speak to them that know the law." (Rom. 7:1-4; cf. also Rom. 2:17; 3:19.) As to Gentile converts, Paul hoped to come to them that he might have fruit among them, as among other nations also. "I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles." (Rom. 11:13.)

The apostle, under the guidance of the Holy Spirit, was very careful to anticipate and meet the peculiar difficulties that would naturally arise in the minds of the Jewish converts, with whose ancestors God had formerly made the first covenant, and to whom He had given the promises. (Rom. 9, 10, 11)

He also exhorted the Gentile converts to walk charitably toward those who still regarded days and abstained from meats. Rom. 14.-15:7.

The epistle is an exhaustive statement, orderly and strong in argument, clear in expression, and convincingly earnest in tone, of the great truths which form the groundwork of the gospel. All the world is brought in guilty, and in the gospel the righteousness of God is revealed apart from law. On the ground of the blood of Christ. God justifies the ungodly who believe in Jesus.

The first part of this epistle (Rom. 1-5:11) fully and effectively answers Job's important question: "How can man be just with God?" with a consideration of all the surroundings of such a question.

In the second part of the epistle (Rom. 5:12-8.) man's nature and the believer's new position in Christ is revealed.

In the third part (Rom. 9-11.) God's promises to Israel are considered, showing that He had always acted in sovereignty and according to the election of grace.

In Rom. 12. to the end, are shown the moral consequences of the doctrine brought out in the epistle. Man is looked at as alive in the world, and the believer is not viewed as risen, but the old man is crucified with Christ, with responsibilities of a new kind under grace.

There is a fine fitness shown in the fact that such an epistle should be addressed to the saints at Rome, the metropolis of the then known world.

The epistle was written by Paul when at Corinth, about A.D. 58 (Acts 20:1-3).

Rom. 1:1-18

give concisely the theme of the epistle.

Paul, a servant of Jesus Christ, a called apostle, separated to the gospel of God to all that be at Rome beloved of God, saints by calling.

Paul greatly desired to see them to have fruit among them as among other Gentiles.

The gospel is the tower of God unto salvation. For therein is righteousness of God revealed, on the principle of faith unto faith, apart from anything of man's doings for God. The just shall live by faith.

At the same time the wrath of God is revealed against all ungodliness (as Gentile evil and open sin) and against all unrighteousness of those who hold the truth (as Jews and, now we may add, professing Christendom) but who hold it in unrighteousness. Religious and irreligious, orthodox and infidel, are herein included. God will have reality.

Rom. 1:19-32 give a sad but a true picture of the ungodly Gentile world. God was to be seen in creation, and had been known as Creator by the family of Noah; but men turned from God, and, setting up idolatry, dishonored God '. therefore He gave them up to dishonor themselves with vile affections. He declares the heathen to be without excuse, because of what might be known (ver. 19), and also of what had been known (ver. 21).

Rom. 2:1-6.

Gentile philosophers had judged the evil condition of man, but did the same things,' and thus condemned themselves. The judgment of God must follow where any despise the goodness of God that leads to repentance. God, in judgment, is no respecter of persons.

Rom. 2:6-16 state the principles according to which God will judge, namely, according to the moral character of things, and according to what is or may be known by man. Eternal life would be the reward of those only who patiently continued in well-doing; wrath and indignation that of every evil-doer. Though the Gentiles had not the law, the work of the law was in their hearts, their conscience either excusing or accusing them. They knew they were doing wrong, and yet did it. God would judge the secrets of men by Jesus Christ according to the gospel committed to Paul. (Verses 13-15 are a parenthesis: it is " judged by the law.... in the day," &c.)

Rom. 2:17-29. The Jew is now shown to be guilty. He had the law, but did not keep it; their transgression was such that the name of God was blasphemed among the Gentiles through them. A man was not really a Jew who was such only by birth and circumcision, and who did not in heart and in spirit regard God, and seek to answer to His claims.

Rom. 3:1-8.

The Jews had great privileges, but this made them no better, for they had, failed to profit by them. Their unbelief could not make void the faith (or faithfulness: cf. 2 Tim. 2:13) of God, and God would be righteous in judging the Jew as well as the Gentile.

Rom. 3:9-20. The Jews were no better than the Gentiles: all were charged with being' under sin.' This is further proved by quotations from the scriptures in which they boasted. Every mouth is stopped, and by law none could be justified. (Three classes are reviewed from chap. 1:19: I, The openly wicked; the philosophers who condemned sin in their teaching; the Jews with the oracles of God: all were guilty.)

Rom. 3:21-31. All having been proved guilty, the righteousness of God apart from law is revealed by faith of Jesus Christ (faith characterized by that name and His work) towards all alike, Jew and Gentile, and upon all that believe; the believer is justified freely by grace, through the redemption that is in Christ Jesus. Thus God is shown to be just in having passed over the sins that are past (of Old Testament saints in view then of redemption to be wrought in Christ), and (redemption having been wrought) He is now just in justifying him that is of the faith of Jesus.

A man therefore is justified without (apart from, to the exclusion of) deeds of law. God is God of the Gentiles as well as of the Jews. The Jew is justified by (on the principle of) faith in contrast to law-keeping, and the Gentile through (by means of) faith when he believes. This gospel does not make void the law; but, on the contrary, establishes its authority as nothing else could; for its sentence on the Jew is maintained, and Christ bore its curse: cf. Gal. 3:13.

Rom. 4.

Abraham and David were justified on this same principle. Abraham believed God, and his faith was reckoned as righteousness (not because his faith had intrinsic value in itself, but God held him as righteous because of his faith). David also speaks of the blessedness of the man who was forgiven, whose sin was covered, and to whom God would not reckon sin.

Abraham was justified altogether apart from circumcision; and he became the father of all them that believe, whether they were circumcised or not. Abraham was heir of the world, not through the law, but through the righteousness of faith.

Where no law is, there is no transgression (for there is nothing to transgress), but there is sin: cf. Rom. 2:12. The important principle of life from the dead is now brought in, and righteousness is reckoned to us if we believe on God who raised up Jesus our Lord from the dead; who was delivered for our offenses and raised again for, with a view to, our justification. Christ is the living witness that God has accepted His work; that our sins are put away; and that there is no charge against us: we are justified.

(This is an advance on Rom. 3., where faith is in Jesus and in His blood, answering to the Passover, blessed as that is, and to the Lord's lot in Lev. 16—propitiation. Here we have our Red Sea—God for us in power, and also what answers to the scapegoat—substitution; here it is our offenses, our justification.)

Rom. 5:1-11

give us the results of being justified. 1. We have peace with God. 2. We have access by faith into the grace, or favor, wherein we stand. 3. We rejoice in hope of the glory of God. 4. We glory in tribulations also, for the sake of what they bring to us, namely, patience, experience, &c. The key to the tribulations, and the power to bear them, is that the love of God is shed abroad in (pervades) our hearts by the Holy Ghost which is given unto us (given because we are justified and forgiven). Being justified by the blood of Christ, and being reconciled to God by His death, we shall be saved from wrath, saved by his life. He lives for us in resurrection power. 5. We joy in God, through our Lord Jesus Christ, by whom we have received reconciliation. (It is more than joying in our salvation, we joy in God who has accomplished it in Christ.)

Rom. 5:12-21. Hitherto man's sins have been in question; now there is a deeper question treated of, namely, man’s nature - sin. Here we go back to Adam, and we do not hear of Jew and Gentile, but of what is common to man descended from fallen Adam. By one man sin entered, and death passed upon all men because of Adam's sin, and because all have sinned.

(Read Rom. 5:13-17 as a parenthesis.) Adam had a law, therefore his sin was transgression: from Adam to Moses, men sinned without law and died; but where no law is, sin is not put to account, that is, in God's government in time. Compare Amos 3:2.

But [shall] not, as the offense, so also [be] the free gift? For if by the offense of the one [Adam] the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man, Jesus Christ, abounded unto the many. (Here the persons, the two Adams, are prominent, and the different measure of the results of their acts: there is much rather' and abounding' on the side of good.)

For if by the offense of the one, death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ. (The final result is that the saints shall reign in life.) Rom. 5:18 shows the universality of the bearing of the act of Adam and of Christ towards all, and Rom. 5:19 the actual effect on those connected with the two heads—Adam and Christ. “The many” is the mass of persons actually connected with each of these heads, “Justification of life” is not merely clearance from guilt but from sin in having life in Christ beyond judgment: a life against which there is no charge.

Rom. 5:20 asserts the super abounding of grace over sin, and this agrees with the “much more” or “much rather” of verses 15 and 17. The law came in that the offense (not sin) might abound (it was, under law, not only a sin, but a defiance of God's authority—it was an offense, a transgression).

Rom. 5:21. Sin and grace both reign in turn—the one unto death, the other unto eternal life. (This verse in a few words gives the course and end of man, and the salvation of God.)

Rom. 6.

Here it is practical life, and the deliverance from the power of sin. We have died to sin, therefore cannot continue therein; for our profession of Christianity by baptism was that of being baptized to Christ's death: buried with Him by baptism unto death. Our old man has been crucified with Christ, that the body of sin might be annulled: how then can we serve sin? He that has died is justified from sin.

If we be dead with Him, we shall also live with Him. The power of death is destroyed by the resurrection of Christ. He dies no more.

Just as Christ died unto sin once (not for sin here, but He has done with the question of sin forever), and now lives to God, we are to reckon ourselves dead to sin, and alive to God in Him. (Cf. Rom. 12:1) We are not to let sin reign in our mortal bodies, nor to yield our members to be instruments of unrighteousness; but to yield ourselves to God as alive from the dead. Sin shall not lord it over us; for we are under the power of grace and not under law.

If we yield ourselves to obey we become the slaves of the one we obey. But we have obeyed from the heart the true doctrine, and are become the slaves of righteousness unto holiness. Being made free from sin and its power, we are become servants of God, and have fruit unto holiness, and the end, everlasting life. We have been delivered from sin as a master, to be now as alive from among the dead, slaves to a new Master, even Christ.

Rom. 7.

This chapter treats of deliverance from the law, and in its later portion describes a soul born again, but under law, not yet knowing deliverance.

Paul illustrates the standing of a person under the law by a woman having a husband: she is bound to him as long as he lives, but may marry another if her husband be dead. So we have died to the law by the body of Christ, that we might be to another (Christ) who has been raised up from the dead in order that we might bear fruit to God. We cannot have the two husbands at the same time.

When we were in the flesh (in that condition before God) we brought forth fruit unto death; but now we are delivered from the law (not by the death of the law, but) by ourselves having died in that wherein we were held.

The workings of the law are now referred to. Paul said he had not known lust unless the law had said, "Thou shalt not lust." (Outward sins he would have known, but it is “sin” here, the state that lusts.) This was stimulated by the commandment: sin revived, and death came upon the conscience.

The law was holy, just, and good and it was spiritual: it applied not merely to crimes, but to the inward man: the failure was in the man. And he was powerless: he could not do what he desired to do; and did that which he hated. He learned that there was nothing good in the flesh. He willed to do good, but had no power to perform what he willed. There was a law, a power to sin that thwarted his doing good, though his delight was in the law of God after the inward man.

He sees he has no power, and cries for deliverance from this body of death, and then is able to thank God through Jesus Christ our Lord. So then, as a principle, with the mind I myself serve God's law; but with the flesh sin's law.

Rom. 8.

This chapter is in contrast to Rom. 7. We are here set free (ver. 2), and are not in the flesh (ver. 9). It is indeed a new standing, “in Christ Jesus”, and a new state “in the Spirit”; there is now no condemnation to such. Sin and death have lost their power: it is now life and liberty.

Rom. 8:1. it is the believer “in Christ”; in Rom. 8:10 it is “Christ in us”: one is our standing before God; the other, true christian state and power of life in the world.

The former part of the chapter may be said to he the unfolding of the answer to the question, "Who shall deliver?" It is what God has done in us. the action of the Spirit of God. From Rom. 8:29, it is what God has done for us.

Rom. 8:3, 4 answer to chapter 7. What the law could not do, God sending His Son for sin (or sin-offering, as in Heb. 10:6,8), condemned sin in the flesh (in the cross of Christ), in order that the righteous requirement of the law might be fulfilled in us who walk according to the Spirit.

Rom. 8:9. Where the Spirit of God dwells, the person is not in the flesh as a state or condition, but in the Spirit. If any man have not the Spirit of Christ he is not of Him.

Rom. 8:10. If Christ be in you, the body is dead on account of sin; but the Spirit is life on account of righteousness: cf. Rom. 6:11-13.

Rom. 8:11 speaks of full and final deliverance as to the body.

Rom. 8:12, 13. We are not debtors to the flesh to live after it and die; but if we mortify the deeds of the body we shall live.

Rom. 8:14-17. As many as are led by the Spirit are sons of God, and have received the Spirit of adoption, whereby they cry, Abba, Father (in the consciousness of being sons). The Spirit beareth witness with our spirit that we are the children of God: and if children, then heirs.

Rom. 8:18-28. The whole creation groaneth because of the sin of man, but it will be delivered into the liberty of the glory of the children of God (in the millennium).

We also groan waiting for the redemption of our body.

The Spirit helpeth our infirmities: for we know not what we ought to pray for, and He begetteth groanings within us. But we know that all things work together for good to them that love God, and are the called according to purpose.

Rom. 8:29-39 reveal the wonderful chain of election that reaches backward to eternity—picks us up in time—and reaches forward to the glory. There is no separation from the love of Christ by the way, nor from the love of God: it is our eternal security.

Rom. 9, 10, & 11.

These chapters answer the question, if the Jew and Gentile are equally treated as sinners, what becomes of all the promises to Israel? It is shown that the sovereignty of God in showing mercy has run all through Old Testament history, or the children of Abraham must include Ishmael and Esau.

The Jews could not rely on their own righteousness: they made the golden calf, and are here reminded that, instead of destroying the whole nation, God declared His sovereignty to Moses: "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." It was Gods sovereign mercy that saved any of them, and the same sovereign mercy saves the Gentiles.

Man might ask, Why does God find fault? Who has resisted His will? The answer is that God is the potter, and man the clay: He does with the clay as seemeth good to Him.

It is then shown by the prophets that a remnant only would be saved from among the Jews; and that the nation would stumble at the stumbling stone—Christ.

Israel having ruined itself under law, and having rejected Christ, what is the resource of faith? Rom. 10 brings out the word of faith in contrast to the law, and refers to Deut. 29 & 30. the secret things (that is, the resources of God's grace when the nation has broken down in its responsibility under law) are now revealed. No need to ascend, or descend, the word of God is nigh any who turn in heart to God. According to Joel 2:32: Whosoever shall call upon the name of the Lord shall be saved. The law, prophets, and Psalms announced beforehand the rebellion of Israel and the present world-wide grace to all.

In Rom. 11. it is proved that God will not fail in His promises, nor cast off His people forever; for, first: Some were then being saved: there was then "a remnant according to the election of grace." (Rom. 11:5). Second: The call of the Gentiles was intended to provoke a holy jealousy in the Jews that they might repent. Third: In the latter days the whole nation would be restored, and be abundantly blessed according to promise. God had shut them all up in unbelief that He might have mercy on them all.

The Gentiles were grafted into the olive tree of promise contrary to nature (the wild branch being put to the good tree); but the Gentiles will be broken off if they continue not in the goodness of God.

A review of the whole of God's purposes for blessing Jews and Gentiles, calls forth a burst of praise to God. (Rom. 11:33-36.)

Rom. 12.

Moral consequences follow according to the teaching of the epistle. As men on earth, set free by grace and redemption, the saints are exhorted to yield themselves to God to do His will.

Rom. 12:4-8 speak of the body of Christ with its many members, each having its own office or function.

Various exhortations follow. Rom. 12:11 refers to all God gives us to do: we are not to be slothful.

Like God Himself we are to overcome evil with good.

Rom. 13.

This enforces obedience to the powers that be, irrespective of their orders being agreeable to us: they are set up by God. “Owe no man anything”, is general: we are to render to all that which is their due—honor, fear, &c.

It is time for the Christian to awake out of sleep: the day is at hand. We are to put on the Lord Jesus Christ, and make no provision for the flesh. This is the practical power of the christian hope, the Lord's coming.

Rom. 14-15:7.

This portion speaks of questions that were sure to arise between Jews and Gentiles as to keeping days, eating meats, &c. Each was to seek the welfare of his christian neighbor: even Christ pleased not Himself.

Rom. 15:8-12.

These verses again refer to Jews and Gentiles. Christ was a minister of the circumcision for the truth of God in reference to the promises made to the fathers. In reference to the Gentiles it was grace and mercy, for they had no promises. The Law, Psalms, and Prophets foretold their blessing.

Rom. 15:13-33. Various exhortations. Paul hoped to visit Rome on his way to Spain.

Rom. 16:1-16.

He commends Phebe to their care, and sends many loving greetings and salutations.

Rom. 16:17-27. Warning is given against those who caused divisions; a few more salutations; and the epistle closes with an ascription of praise to the only wise God, who was able to establish them, through Jesus Christ, according to the mystery revealed to Paul, which mystery is set forth, not in this epistle, but in the Epistles to the Ephesians and to the Colossians.

First Epistle to the Corinthians

It was on Paul's second missionary journey that he first came to Corinth; he remained there eighteen months. (Acts 18:1-11)

According to historians, Corinth was a most impure city. Doubtless the defiled atmosphere of the place affected the saints who had been brought up in its midst.

It is held by many that Paul, after he had left Corinth, heard of the sad state of the saints there, and wrote a letter to them on the subject, which letter is alluded to in 1 Cor. 5:9, 10—a letter not preserved to us, and not intended to form a part of the canon of scripture. Others judge that the present Epistle is alluded to in those verses: but then it may well be asked, where in this epistle are they warned "not to company with fornicators" generally? The actual word in verse 9 is the same as in 1 Cor. 5:11 (ἕγραψα, aorist); but in verse II the word 'now' seems to contrast it with a former time.

Hearing further of the contentions among them (1 Cor. 1:11), and of the sin in their midst (1 Cor. 5:1), Paul wrote this Epistle. He also replied to a letter he had received from the Corinthians: cf. 1 Cor. 3:1.

Some have concluded that before Paul wrote the letter above named he must have paid an unrecorded visit to Corinth. This is chiefly based upon passages in the second Epistle.

2 Cor. 13:1: "This is the third time I am coming to you:'

2 Cor. 12:14: " Behold the third time I am ready to come to you."

2 Cor. 2:1: "But I determined this in myself that I would not come again to you in heaviness." He did not go in heaviness in Acts 18:1.

1 Cor. 16:7: " For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit." This, it is alleged, seems to imply that he had once paid them a short visit, and this does not apply to his first visit.

But the first two passages may mean no more than that it was the third time Paul was in readiness to come, and not refer to a third visit. 2 Cor. 2:1 may refer to Paul's leaving them in sorrow (for he could not have been ignorant of the great dangers that surrounded them), and the sense be, "come back to you in sorrow."

In 1 Cor. 16:7 he may be alluding to the short visits he paid to some places in his missionary journeys: with the Corinthians he hoped to tarry. In 1 Cor. 16:6 he said “it might be” that he should abide with them; and in verse 7 he hoped it would be so.

The above passages therefore do not prove that Paul paid an unrecorded visit to Corinth; and that he did not is confirmed by 2 Cor. 1:15, 16: " In this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you be brought on my way toward Judaea."

It is evident that there were some in Corinth who despised Paul and called in question his apostleship. This however is more dealt with in the second Epistle.

This Epistle deals more with the internal order of the assembly than with great fundamental doctrines. It is marked by Christ being Lord: He is over God's house, and His authority is asserted. We have the Lord's table, the Lord's supper; see also 1 Cor. 8:6; 12:5, &c.

It should be noticed that besides being addressed to the assembly at Corinth the epistle also embraces "all that in every place call upon the name of Jesus Christ our Lord." It thus includes professors who may not be a part of the body of Christ, though a part of the church in its outward aspect as the house. The church is looked at in that character up to the middle of 1 Cor. 10. The apostle then refers to the Lord's table, which leads to the subject of the one body of Christ, and he says to the saints in 1 Cor. 12:27, "Now ye are the body of Christ and members in particular."

Written from Ephesus about A.D. 55. (Acts 19.)

1 Cor. 1.

Paul associates Sosthenes (cf. Acts 18:17) with himself, but this does not deny the sole authorship of Paul.

The Epistle is addressed to the church of God in Corinth, with all that in every place call upon the name of Jesus Christ our Lord. (All who then made a profession were looked upon as true believers unless proved to the contrary.)

1 Cor. 1:3-9. Salutations and thanks for what God had done for them. They came short in no gift, and were waiting for the revelation of Jesus Christ. This is not the rapture. Paul had to speak of their faults; but he had confidence that they would be blameless in the day of the Lord.

1 Cor. 1:10-31. The divisions in the church are at once introduced and condemned. To say, “I am of Christ”, may have sounded well, but it was to be condemned if it was dividing the saints into parties, and putting Christ in separation from Paul and the truths he taught. Christ had no separate school of doctrine.

These Greeks prided themselves on their wisdom, but the cross of Christ is the withering up of this world's wisdom, and God speaks of it as foolishness. God had made foolish the wisdom of this world. Both the Jewish scribe and the Greek disputer are of no account with God. It pleased Him by the foolishness of preaching (the actual thing preached as well as the way of doing it) to save them that believe. They sought after wisdom, but the foolishness of God is wiser than men. They were of God in Christ Jesus, who was made unto them wisdom from God, and righteousness, and sanctification, and redemption. (All they needed was in Christ.) Therefore he that glorieth, let him glory in the Lord.

1 Cor. 2.

Everything worth having must come from God. Paul when among them dwelt especially upon 'Jesus Christ and him crucified,' not only Jesus Christ, but Jesus the lowly Man in humiliation, crucified on the cross. Not that other truths were excluded, but the cross as the end of man especially suited their carnal condition. It wrote folly on their wisdom and on the grandeur of the world.

“Them that are perfect” in 1 Cor. 2:6, are those that know themselves in God’s place of blessing in the new creation: full-grown men.

The “wisdom of God in a mystery” (1 Cor. 2:7) is all that is unveiled of His counsels in Christ. It they had seen all the glory of God in Christ they would not have put Him on the cross.

That which was beyond what the eye, ear, or heart of man could embrace in Old Testament times, the 'deep things' of God, are now revealed by the Holy Spirit. (1 Cor. 2:9, 10) To perceive these things we must have the Holy Spirit: the apostle spoke to them in words taught by the Holy Spirit, communicating spiritual things by spiritual means. (1 Cor. 2:13.) He that is spiritual can discern all things, though he may be discerned by no other person.

1 Cor. 3.

The Corinthian saints were fleshly, and were as babes in Christ, and not able to be fed with solid food: their pride and their divisions were hindering their spiritual growth: they walked according to man.

Paul and Apollos were fellow-workmen for God, and the saints were God's husbandry, His building: there was no room for divided interests and party-making: on the contrary, one planted, another watered under the same Master, and God gave the increase Paul was the wise architect: he laid the foundation-Christ: others must take heed how they built thereon. If anything resembling wood, hay, and stubble were built thereon, it would be burned up: true work, like gold, silver, and precious stones, would bear the fire, and abide; and the workman would have a reward. The bad workman would himself be saved, though his work would be burned up: his converts might not prove real, or what he had built up not be owned of God.

The saints collectively formed the temple of God,' in which the Spirit dwelt: if any should corrupt the temple by false doctrine or practice, he should be destroyed. Only that which is of Christ is of any value in God's sight: we can only glory in Him. All things are ours: and we are Christ's, and Christ is God's.

1 Cor. 4.

Paul still dwells upon their self-importance, and their tendency to make parties: why were they scrutinizing his ministry? He knew nothing by himself, or against himself, but this would not justify him. The Lord would bring all things to light, and each would have his praise of God.

They were not to be puffed up for one teacher against another, nor think of man above what is written of him.

If they did excel others, what had they that they had not received? Why glory as if it had not been given them?

Paul contrasts his own labors, straits, difficulties, and shame, with their being full and reigning as if they were kings. (1 Cor. 4:8-13.) He wished they really reigned, that is, that the time had come for them to reign, that is the millennium.

He warns them and beseeches them: he was their spiritual father, and had authority as an apostle, which he might have to use. He would rather come to them in love and meekness than with a rod.

1 Cor. 5.

Paul charges the assembly with having a fornicator among them, and they had not mourned over the scandalous offense. Paul, as an apostle, judges in the name of the Lord, with the assembly gathered, and with the power of the Lord Jesus, to deliver such an one to Satan for the destruction of the flesh, that the spirit of the guilty one might be saved in the day of the Lord Jesus.

Leaven must not be allowed: a little leavens all. The old leaven (of the old nature, the flesh) and the leaven of malice and wickedness (in active expression) must not be allowed; for "ye are unleavened." Christ our passover is sacrificed for us: let us therefore keep the feast (not the Lord's supper, but in allusion to the seven days' feast of the Passover) with the unleavened bread of sincerity and truth.

Intercourse with sinners of the world is not altogether avoidable; but with any called a brother who is going on with evil it is forbidden; for judgment must be exercised within the house of God. Though the apostolic power of committing to Satan is no longer here, the assembly is bound to obey the command of God, and put away from among themselves a wicked person.

1 Cor. 6:1-11

are against going to law before the world: the “least esteemed” among them should be able to judge of temporal matters. Did they not know that they would judge the world, yea, even angels? how much more then things of this life? They ought rather to suffer wrong, but they even wronged one another. The unholy cannot inherit the kingdom of God.

1 Cor. 6:12-20. Fornication is forbidden (it was common at Corinth). Their bodies were members of Christ, and each one was a temple of the Holy Spirit, and bought with a price: "Therefore glorify God in your body."

1 Cor. 7.

This chapter is mostly on marriage. Marriage is an institution of God; but if God gives the power, Paul's judgment is that it is better to remain unmarried. If a believer has an unbelieving partner, they may dwell peaceably together: the one being sanctified in the other: the children also are holy (cf. Ezra 10:3), and enjoy the external privileges of Christianity. The believer also may be the means of the conversion of the unbelieving partner.

If any that were slaves could be free, they were to choose freedom; if they could not obtain their liberty, they were to seek to glorify God as slaves.

1 Cor. 7:17-24 speak of various conditions of life, and the rule is laid down: "Let every man wherein he is called, therein abide with God." If the calling cannot be held “with God”, it must be given up.

1 Cor. 7:25-40 treat of virgins, and allude to both male and female.

1 Cor. 7:29-32 refer to the shortness of time; those that have wives should be as though they had none; everything here is transient, and is to be held with a light hand: for God would have us without anxious care.

1 Cor. 8.

This chapter calls for the loving consideration of the saints one towards another respecting things offered to idols. One who could with a good conscience eat such things was to consider those who thought it wrong, and not be a cause of their stumbling.

1 Cor. 9.

Paul asserts his apostleship against his detractors. God had ordained that they who preach the gospel should live of the gospel; but Paul had not used his power in this respect: his glory was to make the gospel “without charge”. He had made himself all things to all men that he might gain some.

1 Cor. 9:24-27. A prize was in view: let all strive for it: it is incorruptible. Paul ran and was not uncertain as to reaching the goal; he fought, and the conflict was a reality. But he kept his body in subjection, lest having preached to others he himself should be rejected. This connects itself with chapter 10.

1 Cor. 10:1-14.

These verses speak of the dangers of being seduced, and allow of the possibility of some associated with Christians being lost. Many started with Moses to go to Canaan, but never arrived there. They were associated with Moses, and had the food and the drink, which were typical of our spiritual privileges; "for that Rock was Christ:" yet, through evil lusts they perished in the wilderness.

All happened to them as types, and are written for us upon whom the ends of the ages have come. Let him that thinketh he standeth take heed lest he fall. This is our responsibility.

The temptations to the Christians at Corinth were such as are common to man. God so cares for us that He will not suffer us to be tried above what we are able to bear, and He will make the issue so that we may be able to bear the trial

1 Cor. 10:15-22. The principle here is that the eaters are identified with the altar. (In the peace-offering part was burnt to God, part was eaten by the priest, and the offerer ate the rest, thus having communion with the altar.) We bless the cup by the giving of thanks (cf. 1 Cor. 14:16), and we break the one loaf. It is communion with the blood and body of Christ: being many we are one loaf, one body; for we all partake of that one loaf. ('Body' in verse 16 is the body of Christ given for us: `body' in verse 17 is the body of Christ, His church, embracing every saint on earth.) Were we in a heathen country we could not morally drink of the cup of the Lord and the cup of demons; the eater is identified with the altar. It would provoke the Lord to jealousy.

1 Cor. 10:23-33. The abstaining from lawful things, if they stumble a brother is again enforced, on the principle of considering the welfare and the consciences of others. All is to be done to the glory of God, and no occasion of stumbling be given to Jews, Greeks, or the assembly of God.

1 Cor. 11:1-16

.Truths are brought out in answering the question whether a woman praying or prophesying should have her head covered. The divine order is, that God is the head of Christ; that Christ is the head of man; and that man is the head of the woman. The covering is a sign of subjection: the man should not cover his head, for he is the image and glory of God, he represents God as the visible head of all things: the woman should cover her head to show her subjection to the man. The woman ought to have power or authority on her head, because of the angels: the angels should see no disorder. (Man is still called 'the image and glory of God,' as God's representative, although he has lost the likeness.)

1 Cor. 11:17-34. Disorders respecting the Lord's supper. There were schisms among them; and there must be heresies, or sects, that the approved may be made manifest. (See Matt. 18:7; 1 John 2:19.)

It seems evident that a meal (the love feast: cf. Jude 12) was taken at the same time as, or just before eating the Lord's supper, and that each person brought his own provisions ('his own supper,' verse 21), and some partook too freely of wine: others were left without any meal. Paul could not praise them in this. Paul had received his instructions concerning the Lord's supper by revelation: it was for the church in perpetuity, and not simply for the disciples. Ye "show the Lord's death till he come." The Lord's supper was not to be eaten in any way unworthily, or the recipient would be guilty of the body and blood of the Lord, and would eat and drink judgment to himself. A man was to prove himself by self-judgment, not as to whether he was entitled to eat, but whether he had judged everything that would hinder communion. To eat without discerning the Lord's body was to eat unworthily: it would then lose all its meaning, and the partaker would bring discipline upon himself.

Because of these disorders at Corinth many were weak and sickly, and many died. The Lord had to discipline them thus because they did not judge themselves.

They should wait for one another, and the hungry should eat at home.

1 Cor. 12.

This chapter treats of spiritual gifts or manifestations, and teaches that one Spirit is the source of all power amid the variety of gifts in Christianity.

What spirit is leading a man is known by the judgment he expresses respecting Jesus. No one can truly say, “Lord Jesus”, unless in the power of the Holy Ghost. (1 Cor. 12:3.) No demon will confess Him Lord, until compelled in a future day.

There are different gifts, but the same Spirit (the power); different administrations, but the same Lord (the Master, toward whom responsibility is exercised); different operations, but the same God (the Author, who operates in all).

The different gifts then in the church were, the word of wisdom (divine light on the path); the word of knowledge (intelligence in what is revealed); faith (divine energy in action) gifts of healing; working of miracles; prophecy; discerning of spirits; tongues; interpretation of tongues. The same Spirit operated all these as He would. The gifted persons named are apostles, prophets, and teachers. (1 Cor. 12:28.)

There are many members, but one body—the body of Christ: into which we are baptized by the reception of the Holy Spirit. (Cf. John 7:37-39; Acts 2:1-4.)

Seeing that God has formed the body in the power of the one Spirit, and has tempered the body together, and that all the members are necessary, there should be no division in the body—the body of Christ—and every member of that body should be owned and honored.

We are to desire earnestly the best gifts (cf. 1 Cor. 14:1,3, 39); and yet there is a more excellent way (to be like Christ as set forth in 1 Cor. 13.).

1 Cor. 13.

Manifestations of love, the nature of God seen in Christ on earth.

The first eight characteristics are a renunciation of self. (1 Cor. 13:4, 5.)

The three that follow are joy in what is good and perfect. (1 Cor. 13:5, 6.)

The last four are the positive energy of love. (1 Cor. 13:7.)

The present is not a perfect state: we see through a glass obscurely, and we know only in part, all that kind of learning will pass away.

Love is greater than faith and hope: it will abide when faith and hope are lost in sight and possession.

1 Cor. 14:1-14.

All the gifts should be used for edification.

Prophesying in the church is speaking unto men to edification, encouragement, and comfort.

Instructions were given as to the exercise of the gift of tongues, that all might result in the edification of the saints.

1 Cor. 14:15-22. All praying and speaking in the assembly should be with the Spirit and with the understanding, and be so plain that the simple Christian could give an intelligent response.

1 Cor. 14:23-25. In the assembly there should be such prophesying as would touch the conscience, and such power manifested as would cause one coming in to confess " God is in you of a truth."

1 Cor. 14:26-33. When met together, all might take part or prophesy, one by one, if led of the Lord, but not more than three were to speak at one meeting. All was to be done unto edifying, and in order and peace: God is not a God of disorder.

1 Cor. 14:34, 35. Women were to keep silence in the assemblies.

1 Cor. 14:36-40. The acknowledging that what Paul had written was from God would be a test of their spirituality.

1 Cor. 15.

Speculations and false views concerning the resurrection of the body had come in: to meet this Paul declares again the gospel they had received and in which they stood. It was "according to the scriptures."

Christ died for our sins—was buried—rose again the third day. His resurrection was attested by many witnesses, and at different times. Lastly He was seen by Paul himself, as one born out of due time.

Some were denying the resurrection of the dead. Yet the resurrection of Christ was a part of the gospel they had heard and believed. If there was no resurrection of the dead, then Christ was not raised and they had believed in vain-they were yet in their sins.

But Christ is raised from among the dead, and is the first fruits of them that slept: therefore there will follow a resurrection of the dead.

All in Adam (as head) die: all in Christ (as Head) shall be made alive. The resurrection of the wicked dead is not in view here.

Christ will eventually give up the kingdom, after all enemies are put under His feet—that God may be all and in all.

(1 Cor. 15:20 to end of 28 may be read as a parenthesis.)

If no resurrection, why be baptized for the dead (take the place of the dead, fill up the ranks), and be in danger every hour? Paul's experience agreed with the hope of a resurrection.

1 Cor. 15:35-44 meet the reasoning of man as to how the dead will be raised. The body that has been redeemed is the body that shall be raised, though glorified, changed, &c.

1 Cor. 15:45-49. The first Adam and the last Adam are contrasted; and that which is earthy with that which is heavenly. We are now like our Head, heavenly; and shall be conformed to His image as to our bodies.

1 Cor. 15:50-54. The mystery revealed as to the dead and the living saints. (In the military signals, the last trumpet was the one that actually set them in motion.)

1 Cor. 15:55-57. A cry of victory over death and the grave. (For the “strength of sin”, cf. Rom. 7:8.)

Such truths should make us diligent in the work of the Lord.

1 Cor. 16.

Instructions as to a collection for the saints. Various details as to Paul's visiting them. Timothy is commended.

Established officers, as elders, &c., are not named; but those that had devoted themselves to the ministry were to be submitted to.

If any man love not the Lord Jesus let him be accursed: Maranatha, the Lord cometh. There should be no unholy alliance. Paul's love closes the Epistle.

None at Corinth are saluted by name.

Second Epistle to the Corinthians

After the uproar at Ephesus Paul departed to go into Macedonia (Acts 20:1); but stopped at Troas, where he expected to meet Titus with news as to the result of the first Epistle. (2 Cor. 2:13.)

This presents a little difficulty: for 1 Cor. 4:17 says, “for this cause have I sent unto you Timothy”, and nothing is said of Titus also being sent. When the second epistle was written Timothy was with Paul (2 Cor. 1:1): did he bring no tidings of the effect of the first epistle? Or, though sent by Paul, did anything prevent his reaching Corinth? It is not recorded.

While Paul waited at Troas, his anxiety was such that he had no rest in his spirit, and though a door was opened unto him for the gospel, he left and went into Macedonia. It was a critical moment, for a whole assembly might have refused the messenger of Christ and made shipwreck of faith. He had written to them with “many tears”. (2 Cor. 2:4.)

Titus met Paul in Macedonia and brought the good tidings that the assembly at Corinth was humbled, and had dealt with the wicked person. The guilty one was also repentant and broken down.

Paul's heart was now enlarged towards them, and he was led by the Holy Spirit to give them higher truth than was in the first epistle. You get the superiority and power of life in circumstances of death. "Bearing about in the body the dying of the Lord Jesus" is the practice of the truth contained in Rom. 6; and "If one died for all, then were all dead" is the truth as to man's condition taught in Eph. 2 We have also, "If any one be in Christ, there is a new creation: old things are passed away; behold all things are become new."

Paul naturally rejoiced at the effect of the first Epistle; but other parts of this epistle prove that there was still unjudged evil among them, and there were some who despised the apostle and spoke against him.

This epistle is addressed to the church of God which is at Corinth, with all the saints who are in the whole of Achaia, being a smaller circle than that of the first epistle.

Written about A.D. 57, from Macedonia, but from what city is unknown.

2 Cor. 1.-After the salutation, Paul begins by speaking of comfort and consolation, which was a great relief to his own soul, after having been in doubt as to the Corinthians.

2 Cor. 1:8-11. It is thought by many that Paul alludes to some sore tribulation beyond what is related in Acts 19, because of the strong language here employed: he despaired even of life, and had the sentence of death in himself, held himself as a child of Adam under sentence of death. (The “gift” that was bestowed, in verse 11, was that his life had been spared.)

2 Cor. 1:17-19 declare that Jesus Christ the Son of God was preached, and was the same whether proclaimed by Paul, Silvanus, or Timotheus: it was verity and realization.

2 Cor. 1:20-24. The establishment of all the truth of God is in the Person of Christ: He embodies the fulfillment of all promises.

We are established (or rather bound together with Christ); anointed (1 John 2:20-27); sealed (Eph. 1:13); and have the pledge of the Holy Spirit.

Paul asserts his authority, but with tenderness.

2 Cor. 2.

Paul was sorry that he had been compelled to cause them sorrow; but it had wrought repentance. The discipline had been exercised by the many (2 Cor. 2:6).

Seeing the guilty brother was repentant, he was to be forgiven administratively: he had been bound and was now to be loosed. (Matt. 18:18; John 20:23.) He was to be forgiven 'in the person of Christ,' as before Him. (2 Cor. 2:10.)

Paul rehearses how anxious he had been on their behalf: and though he had left an open door for the gospel, he thanked God who “always leads us in triumph in Christ”. He was led about as in the triumphal procession of a conqueror, and the perfume to God of the gospel message was a token of death to those who refused it, and of life to the believers. He had not dealt deceitfully with (adulterated or 'made a trade of') the word of God.

2 Cor. 3:1-6.

The Corinthians were living proofs that Paul and his companions had been true new-covenant ministers of Christ: for the saints were epistles of Christ, written by the Spirit of God, in contrast to the covenant of Sinai. The letter (as the law) kills; but the Spirit giveth life.

2 Cor. 3:7-16 contrast the glory attached to the giving of the law, with the abiding glory attached to the ministration of the Spirit. The Israelites could not look at the glory that shone on the face of Moses (contrast with this 2 Cor. 3:18), nor could they see the end of the old covenant annulled (God's purpose in it, even Christ). The veil is now on their minds and hearts, but it shall be taken away when Israel turns to the Lord.

2 Cor. 3:7 to end of 16 may be read as a parenthesis: this would connect verse 17 with verse 6. "The Spirit giveth life....Now the Lord is that [or, the] Spirit; and where the Spirit of the Lord is, there is liberty," in contrast with the bondage of the law.

2 Cor. 3:18 is in contrast with a veiled face: we all with unveiled face behold the glory of the Lord, and thereby are now being transformed into the same image from glory to glory (that is, making progress therein), even as by the Lord the Spirit (cf. 2 Cor. 3:6, 17).

2 Cor. 4.

The ministry of Paul and his companions was honest: they preached Christ Jesus the Lord. God had shone into them, for the shining forth from them of the knowledge of the glory of God in the face of Jesus Christ: and this was in earthen vessels, in order that the power might be all of God.

They endured much persecution and distress. They were always bearing about in the body the dying of the Lord Jesus, that is, the cross applied to the flesh's life, and realizing Christ's own dying, in order that the life of Jesus might shine out of those earthen vessels.

As to the Corinthians, life worked in them. The faithful and self-denying service to Christ of the apostle resulted to them in blessing and progress in divine life: they were benefited by his labors. (This was the present result of his affliction; 2 Cor. 4:17 speaks of the eternal results.)

In 2 Cor. 4:1 Paul had received mercy, and says, “we faint not”. In 2 Cor. 4:15, 16 all was to redound to the glory of God, therefore he adds, “we faint not”. All resources must come from God. The body might perish, but the inner man is constantly renewed. The light afflictions, though so trying to the flesh, work out an eternal weight of glory; we look at the things not seen, which are eternal.

2 Cor. 5.

The present state of things is contrasted with the future. The tabernacle, in which we groan, may be destroyed; but we have an eternal house in the heavens ready for us, that is, the glorified body.

We have the pledge of the Spirit, and are confident that to be absent from the body is to be at once present with the Lord. If Paul had any choice he preferred to depart.

Till then we labor that we may be (not accepted, but) acceptable, or well-pleasing to God.

We must all be manifested before the judgment-seat of Christ (cf. John 5:24, reading “shall not come into judgment”, and Rom. 14:11, 12), that each may receive the things done in the body, whether it be good or bad. Paul was already manifested to God, and trusted he was in their consciences. Knowing the terror of the Lord, he persuaded men, and preached the gospel to them. (Cf. 2 Cor. 5:20.)

2 Cor. 5:12, 13. Paul honestly sought their welfare, notwithstanding those who despised him, and who were not true men.

2 Cor. 5:14-17. Paul proves that all were dead, because Christ had died for all. Some of those for whom Christ died now lived: they should not therefore live unto themselves, but unto Him who died for them, and rose again.

Then if Christ died for dead sinners, and has been raised, there is an end of the state of things that existed when He was here in the flesh. Christ having been raised into a new place, and the days of His flesh ended, we know Him no more after the flesh but as the glorified Man. His death has separated us from men in the flesh. And if any one be in Christ, it is a new creation; old things have passed away and all things are become new.

2 Cor. 5:18-21. God had reconciled the apostles to Himself and sent them forth with the gospel of reconciliation. When Christ was here, God was in Christ reconciling the world-was in that attitude, ready to do it, and not reckoning their sins to them. Alas! but few received Him: the world would not be reconciled. But the apostles were ambassadors for Christ, arid the gospel still goes forth, " Be ye reconciled to God." Reconciliation was effected by Christ being made sin for us, that we might be made the righteousness of God in Him.

2 Cor. 6:1-10.

Paul again refers to the ministry of the apostles: they were ministers of God, and were fellow-workers; and he then gives a list of their afflictions and exercises of soul in their labors and their trials.

2 Cor. 6:11-13. The Corinthians were now in a better state, and Paul could in some measure open out his heart to them; he exhorts them to be expanded.

2 Cor. 6:14-18. Separation from unbelievers is enforced; and then relationship with God as a Father would be realized: they should be to Him for sons and daughters.

2 Cor. 7.

Suited individual holiness is called for, as collective holiness had been in 2 Cor. 6.

Paul refers to his love for the Corinthians, and to the great anxiety he had had for their spiritual welfare. He had regretted that he had made them sorry, but could now rejoice that the sorrow had wrought repentance. In verse II he gives them credit for the zeal they had shown to clear themselves of the defilement.

Paul did not write in view of the one that injured, nor of the one that was injured; but in view of the assembly, that they might witness his apostolic care for them in the sight of God. 2 Cor. 7:12.

Paul was comforted in the result, and Titus also rejoiced at their obedience.

2 Cor. 8.

This chapter treats of the collection for the poor saints in Judæa. They were reminded how the Lord, who was rich, had become poor for them, that they might be rich. Titus and trustworthy brethren would be sent for this service.

2 Cor. 9.

The subject of the collection for the saints continued. Paul was anxious that his boasting of them should not be to their shame. "The Lord loveth a cheerful giver."

2 Cor. 10.

The apostleship of Paul enforced. He speaks of his authority. (2 Cor. 10:8.) He was ready to avenge all disobedience when their obedience was fulfilled, that is, he desired to have the assembly with him in any action. (2 Cor. 10:6.) Yet he besought them by the meekness and gentleness of Christ. He had their welfare really at heart.

2 Cor. 11.

Paul had espoused them individually, as a chaste virgin, to Christ. But there was danger from false apostles, deceitful workers, transforming themselves into the apostles of Christ, after the manner of Satan, who transformed himself into an angel of light.

Because the false teachers pleased them they allowed them to bring them into bondage, exact from them, and even to strike them! (2 Cor. 11:20.)

All that the false teachers claimed for themselves was also true of Paul: yea, he exceeded them in his labors, and in his sufferings and trials. Added to these things he cared for all the churches. He could appeal to God that what he said was true. His ministry began with persecution, but the Lord delivered him: cf. Acts 9:24.

2 Cor. 12.

Paul had had wonderful revelations: he had been caught up to the third heaven-to Paradise-and heard things he was not permitted to repeat. The visions were so real that he knew not whether his spirit was carried out of his body or not. He could glory of such things, but of himself he would not glory.

When the revelations were over, lest he should be exalted, a thorn for the flesh was given him-a messenger of Satan to buffet him (cf. Job 1; Heb. 12:1-11. It shows that the flesh in the most advanced saint is never improved, and has to be judged as long as he is in the body.)

The sufficiency of God's grace enabled him to bear the thorn, and he could glory in infirmities that the power of Christ might rest upon him.

He was ready to come to them, but he would receive nothing from them for himself. His love was such that their want of love to him would make no difference.

Paul feared that when he arrived at Corinth he should find ' many' who had sinned and had not repented. Their great pretensions might be associated with the allowance of evil.

2 Cor. 13.-It was the third time he was ready to come, though his visit would he but the second time. (Cf. 2 Cor. 1:15.) If he found evil he would not spare.

Christ had been crucified in weakness, but lived again in the power of God: so Paul, though weak also, would be found to live towards them by the power of God.

If they sought for a proof of Paul's being a minister of Christ, let them examine themselves. If they were Christians, were they not such through his ministry? unless indeed they were not Christians at all.

Paul hoped to use his authority for edification, and not for casting down: he sought their perfection.

The salutation is from all the saints; but none at Corinth are greeted by name.

Epistle to the Galatians

It will be observed that Galatia embraces a large province in the center of Asia Minor, and therefore the churches of that district are addressed in this epistle.

Paul visited Galatia on his second missionary journey about A.D. 51 (Acts 16:6); and there is no doubt that from this visit the churches had their rise. The object of his next visit to the same district was to confirm the disciples. (Acts 18:23.)

From the stern way in which Paul here addresses those who were turning to the law (contrasted with the gentle way in which the Jews who were clinging to Judaism are spoken to in the Epistle to the Hebrews), it would appear that the Galatian churches were composed mostly, if not entirely, of Gentile converts. (Cf. also Gal. 4:8.)

The time when this epistle was written is disputed more than that of any other of the epistles, some placing it early, and others quite late. If it was written soon after Paul's second visit, named above, it would be about A.D. 55.

It is instructive to notice the surprise and grief of Paul at how soon the saints in Galatia had been diverted from the grace of Christ to a different gospel (Gal. 1:6); the epistle manifests how successful the enemy had been.

In few words the epistle may be said to contrast the law with (1) promise; (2) grace; and (3) the Holy Spirit. The apostle insists that it is impossible to combine the law and the gospel, although the latter fully confirms the authority of the former as given of God. He also repudiates the theory of apostolic succession. Paul boasts of his ministry not being derived from Peter and the other apostles: it came directly from Christ Himself, and from God by the power of the Holy Spirit.

Gal. 1.

Paul at once asserts that he was an apostle and that his apostleship was from God, and not of or through man.

It was the common faith he insisted on: therefore he added " all the brethren with me."

He marveled that they were so soon led away to another gospel, which was not a gospel at all: it only perverted the gospel of Christ. No other gospel could come from God: let him be accursed, though he be an angel from heaven, who would proclaim any other (Cf. 1 Kings 13:17,18.)

God had revealed His Son in Paul, and the gospel he preached came from God. He had not received it from Jerusalem, nor through man: but by the revelation of Jesus Christ Himself.

He had seen only Peter and James the Lord's brother on his first visit to Jerusalem, and had stayed there only fifteen days.

Gal. 2:1-10.

Paul mentions his second visit to Jerusalem to attend the conference related in Acts 15 He had received his commission direct from God, and those at Jerusalem who seemed to be somewhat added nothing to him. The right hand of fellowship had been given to him by the apostles James, Peter, and John, to go to the heathen.

Gal. 2:11-17. Paul rehearses the dissimulation of Peter: he had not acted as before God, but changed his behavior before men. It was not an upright (straight) walk. Peter himself did not keep the law: why impose it upon Gentiles?

We are not justified on the principle of law, but on the principle of faith: could it be that in seeking to be justified in Christ, and eating with the Gentiles, they were found to be sinners? If so, would not Christ Himself have been a minister of sin? for it was He who sent Paul to the Gentiles. This could not be.

Gal. 2:18-21. For if I build again what I once destroyed, I prove myself a transgressor (either in having pulled it down, or in building it up again).

The law condemns a guilty man. True, but by the death of Christ under the law, I am dead to the law, that I might live unto God. Yea, more, I, am crucified with Christ, yet I live, though no longer I, but Christ liveth in me.

Christ has died in vain if righteousness could be by law (whether by a man keeping it himself, or by Christ keeping it for him vicariously).

Gal. 3.

Christ had not died in vain. His crucifixion had been set forth among them.

Gal. 3:2-5. On what principle had they received the Spirit? By the hearing of faith and not by works of the law. After beginning in the Spirit, were they vainly trying to be perfected by the flesh? (For putting themselves under law amounted to this.)

Gal. 3:6-18. Abraham was justified by faith; and on the same principle all nations were to be blessed with him.

On the other hand, the law and the curse go together, for none could keep the law: the just shall live by faith.

Christ, by being made a curse, has redeemed Jewish believers from the curse of the law which they could not keep, and they receive the Holy Spirit through faith. By faith also the blessing of Abraham comes on the Gentiles in Jesus Christ. The promise was to Abraham and to his seed: which is Christ. (Cf. Gen. 12:2, 3; 22:18: not Gen 15, which refers to Israel.)

The blessing of Abraham by an unconditional promise could not be affected by the law which was added hundreds of years after. It was confirmed by God.

Gal. 3:19-29. Wherefore the law? It was added that transgressions might become manifest. It was Israel's schoolmaster until Christ, that they might be justified by faith in Christ.

Another principle is now introduced. The law was ordained through angels (cf. Psa. 68:17), and in the hand of a mediator (Moses). But a mediator supposes two, as in the law there was the law-giver, and the people to whom it was given. But God is one, and as such He can make an unconditional promise, as He did to Abraham: there is no room for a mediator.

The law is not against the promise, but is on a different principle: had it been possible, righteousness would have been by law; but mercifully all were shut up under sin, that by faith all might be blessed.

There is also relationship: sons of God by faith; and a profession by putting on Christ by baptism. All are one in Christ Jesus; and are Abraham's seed and heirs according to promise, not by law-keeping.

Gal. 4:1-5

speak of the Jews being as children under age, like servants in bondage, until God sent His Son to redeem them from the law that they might receive sonship. Christ came of a woman (for the world), and under the law (for the Jews).

Gal. 4:6-12. The Galatians (Gentile believers) were also sons, therefore God had given them the Spirit of His Son, whereby they cried, “Abba, Father”. The sons are also heirs of God through Christ.

Why then, having been delivered from the bondage of heathen idolatry, did they turn again to beggarly rudiments and put themselves in bondage anew by observing Jewish feasts?

Paul besought them to be as he was; for he was, as they really were, free from the law: they had not wronged him by saying he was not a strict Jew.

Gal. 4:13-20. He bears them record that they had received him, though unattractive bodily (perhaps through the thorn in the flesh) as an angel or even as Jesus Christ. Was he now their enemy because he told them the truth?

Of the false teachers, Paul says, "They are not rightly zealous after you." They wished to withdraw the Galatians from the influence of Paul, that they might control them.

Paul stood in doubt of them: he must change his voice according to their condition, and he needed to travail in birth of them again till Christ be formed in them.

Gal. 4:21-31. Paul would instruct them by an allegory. Abraham had two sons: one born of Hagar, the bondwoman, and one of Sarah, the freewoman. The former typified the first covenant of Sinai, and answers to Jerusalem, which is in bondage with her children: the latter was a figure of the new covenant and Jerusalem above, which is free, and is our mother.

Jerusalem, which is now barren, shall, when God in the millennium turns again to bless Israel under the new covenant, have reckoned to her as her own children the saints gathered now, during the days of her barrenness and desolation; and they shall be found more numerous than the children she had before the Lord repudiated her. (Cf. Hos. 2)

As Ishmael persecuted Isaac, so now those born after the flesh persecute those born after the Spirit. The two cannot dwell together: the exhortation is to cast out the bondwoman and her son; for we are of the freewoman.

Gal. 5:1-13.

Christ had made them free, why put themselves again in bondage? If they were circumcised, Christ would profit them nothing.

The Galatians could not rest in Christ and yet be under the law: the one denied the other. They deprived themselves of all profit in Christ; if they were justified by law they had fallen from grace.

But those led of the Spirit wait by faith for the hope of righteousness, which is the glory.

Though Paul wrote as he did, he was able to add that he had confidence in the Lord as to them, that they would be of the same mind, and that he who troubled them should bear the judgment.

Paul was persecuted because he did not preach circumcision: this setting aside man in the flesh was the offense of the cross. They might fulfill the law without being under it; for it was comprised in one word-love.

Gal. 5:16-18. The flesh and the Spirit desire one against the other; but if we walk in the Spirit, we shall not fulfill the desires of the flesh. The Spirit is given that we should not do the things that the flesh desires. (The word `cannot' in verse 17 in the A. V. is a mistranslation.)

Gal. 5:19-26. A list is given of some of the works of the flesh, and also of the fruit of the Spirit.

They that are Christ's have crucified the flesh with its passions and desires. (Cf. Rom. 6:6.)

Since we live by the Spirit, let us walk by the Spirit: we are not under law, but under grace (the law is not needed for a holy walk any more than for justification).

Gal. 6:1-14.

Special exhortations are added. Restoration of a failing one was to be sought by the spiritual (not legal: the law can but condemn the failing one).

If they wanted a law, let them fulfill the law of Christ and bear one another's burdens, and thus fulfill the law of love. But let not one cast his burden on another: each should bear his own.

Let the taught communicate in all good things to the teacher.

Each must reap what he sows: if the sowing be to the flesh, it will result in corruption; if it be to the Spirit, it will be life everlasting.

Be not weary in well-doing: the harvest is sure-doing good to all, especially to the saints.

The state of the Galatians still presses upon Paul's spirit. The false teachers desired to make a show of their followers. and to glory in their flesh as men, and to avoid the offense of the cross. Paul desired to glory in nothing except the cross of Christ: adding, "by whom the world is crucified unto me, and I unto the world:" which is true of all Christians.

Gal. 6:15-18. In Christ Jesus nothing but a new creation was accounted anything.

Paul wished for peace and mercy on all (Gentile believers) who walked according to the rule he had given (namely, new creation), and upon the Israel of God (Jewish believers).

Let none trouble him; for in his body he bore the brands of the Lord Jesus.

He gave the benediction of grace; but added no friendly greetings to any nor from any: his great love made him stern when they were departing from the faith.

Contrary to his usual practice, Paul had written this epistle with his own hand.

(A solemn but needed epistle, showing the basis of the Gentiles' relationship with God; but one deplorably disregarded in Christendom.)

Epistle to the Ephesians

Paul's first visit to Ephesus is mentioned in Acts 18:19-21. He did not remain, being on his way to Jerusalem. He left Priscilla and Aquila there, and they were joined by Apollos, one mighty in the scriptures, but who knew only the baptism of John, until the way of God had been expounded unto him more perfectly by Aquila and Priscilla.

Paul returned to Ephesus and abode there over two years. (Acts 19:1,10.) When he paid his last recorded visit to them, Acts 20: 31, he names three years as the extent of his labors.

He preached in the synagogue, but on account of the opposition to the gospel he separated the disciples, and met in the school of one Tyrannus. The word of the Lord grew mightily and prevailed. Acts 19:9-20.

Thus was the work of the Lord well established at Ephesus, and we may conclude that the state of the saints was such that Paul was able, as led of God, to make known to them the truths found in this epistle.

As Ephesus is the only church of the seven addressed in the Revelation to which an epistle is also sent, it may be well to glance at the other references made to this assembly.

In 1 Cor. 15:32 Paul speaks of having fought with beasts at Ephesus, which may refer to his sharp encounters with the Jewish opposers.

Acts 20:17, &c., where he exhorts the elders, as overseers, to feed the church of God; foretells that grievous wolves would enter in, and some among themselves would speak perverse things to draw the disciples after them. He commends them to God and the word of His grace.

The epistle to the assembly comes next, written when Paul was a prisoner at Rome (Acts 28:30) about A.D. 62.

In 1 Tim. 1:3 we find that Paul had besought Timothy to abide at Ephesus, and to exhort them to teach no other doctrine; and not to give heed to fables and endless genealogies.

In 2 Tim. 1:15 we have the sad intelligence that "all they which are in Asia," which must have included Ephesus, were turned away from Paul. In 2 Tim. 4:12 Tychicus had been sent to Ephesus.

In Rev. 2:1-7 we have the address to this church. Much is said in their favor; but they had left their first love. This was in the eye of the Lord a serious fall, from which they are called to repent, or their candlestick would be removed.

The epistle, though addressed to Gentiles (Eph. 2:11), specially shows Jew and Gentile united in one body: doubtless there were Jews also in the assembly. The language at times changes pointedly from 'us' (Jews) to 'ye' (Gentiles).

It treats of the highest truths. It begins with God and His eternal counsels concerning Christ and the saints, and their relationship to Him as His body. It sets forth new creation: therefore justification, which meets man's responsibility as of the old creation, is not found here. Whereas Romans takes up the sinner alive in his sins, and meets his need, Ephesians speaks of God's quickening power on behalf of those dead in trespasses and sins, displayed in raising Christ up from among the dead.

The saints are seen in Christ in the heavenlies; whereas in Colossians they are risen with Christ, but are on earth, with their hope in heaven. In that epistle also Christ in us' is more the subject, and the individual's portion is more prominent than here in Ephesians, which sets forth fully the collective things belonging to the body, after having, in the opening, stated individual blessings. (Eph. 1:3-7.)

Note also that this epistle does not mention the coming of the Lord, for the saints are seen as made to sit in the heavenlies in Him already. Galatians is the only other Pauline epistle that does not bring in the coming.

The “heavenlies” characterize the epistle: we are blessed with every spiritual blessing in the heavenlies in Christ (Eph. 1:3), who sits at God's right hand in the heavenlies (Eph. 1:20); we are made to sit together in the heavenlies in Christ, Eph. 2:6; through the church is the wisdom of God made known to the authorities in the heavenlies, Eph. 3:10; and our conflict is with the spiritual powers of wickedness in the heavenlies, Eph. 6:12.

Eph. 1:1-6

It is addressed to the saints at Ephesus, and to the faithful in Christ Jesus.

The Epistle begins with an ascription of praise to the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in the heavenlies in Christ, according to His eternal purpose. (Election is in reference to what God is, and predestination to sonship refers to the Father's good pleasure.)

We were chosen in Christ to be holy and without blame before Him in love (“holy” in character, and without “blame” in conduct).

We have the adoption of sons by Jesus Christ, to the praise of the glory of His grace.

We are accepted in the Beloved.

Eph. 1:7-12. We have redemption through His blood, that is, the forgiveness of sins, according to the riches of His grace, in which He hath abounded toward us in all wisdom and intelligence.

He has made known to us His will and purpose, for the administration of the fullness of times, namely, to gather together in one all things in Christ, things in the heavens and on the earth.

In whom we have an inheritance, being marked out for the same.

That we (Jews) who pre-trusted in Christ (before the revelation of Christ to the nation at His second coming) should be to the praise of His glory.

Eph. 1:13,14. In whom ye (Gentiles) having heard the gospel of your salvation, ye trusted; and having believed, ye were sealed with the Holy Spirit of promise-who is the pledge of the inheritance until its possession (the earnest of the inheritance while waiting for it).

Eph. 1:15-23. Prayer for the Ephesian saints (after giving of thanks) that the God of our Lord Jesus Christ, the Father of glory (as the source and power of all true glory) would grant them the Spirit of wisdom and revelation in the full knowledge of God, that they might know what is of God: (1) the hope of His calling (cf. Eph. 1:3-7); (2) the riches of the glory of His inheritance in the saints (cf. Eph. 1:8-14); (3) the exceeding greatness of His power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenlies, having put all things under His feet, and given Him to be Head over all things to the church, which is His body, the fullness (as a body to a head) of Him that filleth all in all.

Eph. 2.

All were dead in sins (Eph. 2:1, 2, the Gentiles; Eph. 2:3, the Jewish believers), and were by nature the children of wrath.

Eph. 2:4-7. God has co-quickened us (Jews and Gentiles) with the Christ, and has raised us up together, and made us sit together in the heavenlies in Christ (not with Him yet), in order that God might display, in the coming ages, His great grace toward us in Christ Jesus.

Eph. 2:8-9. They had been saved by grace through faith; and that is the gift of God: not of works, lest man should boast.

Eph. 2:10-13. We are God's workmanship, created in Christ Jesus for good works (corresponding to the heavenly portion: cf. 2 Cor. 5:5). Gentiles were without Christ, without promise, without hope, and without God, and afar off; but now, in Christ Jesus believers are brought nigh by His blood.

Eph. 2:14-18. He is our peace who has broken down the wall between Jew and Gentile, having annulled the enmity in His flesh, the law, to make in Himself one new man, making peace; that He might reconcile both Jew and Gentile unto God in one body by the cross. And He preached peace to the Gentiles who were far off, and to the Jews who were nigh: through Him both now have access by one Spirit to the Father.

Eph. 2:19-22. Gentile believers are now fellow-citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and (New Testament) prophets, Jesus Christ being the chief corner stone: in whom all the building fitted together increaseth to a holy temple in the Lord (which is going on towards its completion in the glory); in whom they also had been builded together for a habitation of God in the Spirit (the church on earth at any time since Pentecost is regarded as a complete structure, and the habitation of God by the Spirit.)

Eph. 3:1-6.

Paul was a prisoner of Jesus Christ for the Gentiles. (The rest of the chapter is a parenthesis.)

Had they heard that God had committed an administration to Paul, having revealed to him the mystery of the Christ? (named briefly in the end of Eph. 1.)

It was not known in other ages, but was now revealed unto the apostles and (New Testament) prophets by the Spirit, that the Gentiles should be (1) joint heirs, and (2) a joint body, and (3) joint partakers of His promise in Christ Jesus by the gospel.

Eph. 3:7-13. Of which gospel Paul had been made a minister. To whom it was given to evangelize among the Gentiles the unsearchable riches of the Christ, and to enlighten all (Jews and Gentiles) as to the administration of the mystery, hid in God from eternity.

In order that now to the principalities and authorities in the heavenlies might be made known through the church the manifold wisdom of God, even as He purposed in Christ Jesus our Lord. In whom we have boldness and access in confidence by the faith of Him (the faith which is of Him, in whom all the purpose is).

Eph. 3:14-21. The second prayer for the Ephesians, to the Father of our Lord Jesus Christ, of whom every family (not the whole' family) in heaven and earth is named.

(1.) That according to the riches of His glory they might be strengthened with power by His Spirit in the inner man. (2.) That the Christ through faith might dwell in their hearts (His presence, in whom all the Father's glory centers, be realized by faith); being rooted and founded in love, in order that they might be able to apprehend with all saints what is the breadth and length and depth and height (the whole boundless arena of God's glory in Christ), and to know the love of Christ which surpasseth knowledge. (4.) That they might be filled to all the fullness of God. (Christ fills all in all, and the Christian is full of Him by the Holy Spirit.)

(A burst of praise is added. This prayer contemplates their state, and brings in the power of God in them; whereas the prayer in Eph. 1. is more standing, and God's power for them.)

Eph. 4:1-6.

Paul the prisoner of the Lord (carried forward from chapter 3:1) beseeches them to walk worthy of their calling (set forth in the end of Eph. 2.) using diligence to keep the unity of the Spirit in the uniting bond of peace.

One body, one Spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all. (Cf. three unities in 1 Cor. 12:4-6, where the Spirit, Lord, and God are in the same order.) Eph. 4:7-16. The gifts in the body. Each one is given grace according to the gift of Christ (every member having a gift: the grace is the gift: cf. Eph. 3:8).

When Christ ascended He led captivity captive and gave gifts unto men. It is the same that descended to the lower parts of the earth that has ascended above all heavens, that He might fill all things. (The power which has overcome Satan is now exercised through gifts, which deliver souls from his authority, and build them up in Christ.)

He gave some apostles; some prophets; some evangelists; some pastors and teachers; for the perfecting of the saints, with a view to the work of the ministry, and the edifying of the body of Christ; till we all arrive (as a present thing) at the unity of the faith; the knowledge of the Son of God; the full-grown man; the measure of the stature of the fullness of the Christ. That we be no longer babes, nor be led away by those that deceive: hut, holding the truth in love, may grow up to Him in all things, Christ the Head. From whom the whole body, fitted together, each part fulfilling its own function, increases to the building up of itself in love.

Eph. 4:17-32. Practical exhortations for walk. The two elements on which christian walk is founded are, first, the truth which is in Jesus: it is that we have put off the old man, and are being renewed in the spirit of our minds, and have put on the new man, which according to God is created in righteousness and holiness of truth (the character of God Himself). If we are righteously indignant (cf. Mark 3:5; 2 Cor. 7:11) let us not sin; let us not open the door to the devil.

Second, the Holy Spirit dwells in us, therefore we are not to grieve by our spirit or conduct the Holy Spirit of God, by whom we are sealed to the day of redemption.

Forgive, as God in Christ has forgiven us.

Eph. 5:1-9. Be imitators of God and walk in love. (God is love, and God is light.)

Ye were once darkness, but now are ye light in the Lord: walk as children of light. The fruit of the light is in all goodness and righteousness and truth.

Eph. 5:10-21. Exhortations follow. The light makes everything manifest. A quotation from Isa. 60:1 is applied to the Christian: "Awake, thou that steepest, and arise from the dead, and Christ shall give thee light," (The Christian, if morally asleep among the dead world, must awake and arise from among the dead in order that his soul may be in the light of Christ.)

Redeem the time, by seizing every opportunity to do good: for the days are evil.

Be filled with the Spirit. Make melody to the Lord. In everything give thanks. Submit one to the other (recognizing Christ in each other).

Eph. 5:22-24. Wives to submit themselves to their husbands as unto the Lord.

Eph. 5:25-33. Husbands to love their wives, even as Christ (1) loved the church and gave Himself for it; (2) that He might sanctify and cleanse it by the word, and (3) present it to Himself glorious, without a blemish. So let men love their wives and nourish and cherish them, even as Christ the church.

We are members of His body, of His flesh and of His bones (as Eve was of Adam).

A man and his wife are one flesh. (Cf. Gen. 2:24.) This mystery is great, but it is spoken of Christ and the church.

Let every man love his wife, and every wife respect her husband.

Eph. 6.-Children, obey your parents in the Lord. The first commandment with promise said, "Honor thy father and thy mother."

Fathers, provoke not your children to wrath, but bring them up in the discipline and admonition of the Lord.

Servants (bondmen), be obedient to your masters (1) as unto Christ; (2) as the servants of Christ; (3) as to the Lord.

Masters, do the same unto them. Your Master is in heaven: there is no respect of persons with Him.

Finally, be strong in the Lord, and the power of His might. Put on the whole armor (the panoply) of God, that ye may be able to stand against the wiles of the devil. We struggle not against flesh and blood (as Israel did under Joshua), but against all the array of wicked powers in the heavenlies (the deadly opposition of Satan to the gospel or rights of a heavenly Christ).

Put on the whole armor to withstand, and to stand in an evil day.

Having the loins (place of strength) girt about with truth. Having on the breastplate of righteousness (a good conscience maintained).

On your feet the preparation of the gospel of peace (a peaceful walk: cf. James 3:18).

Taking the shield of faith (confidence in God), by which ye shall be able to quench all the fiery darts of the wicked one.

Have the helmet of salvation (the assurance of deliverance).

And the sword of the Spirit, which is the word of God, the Christian's weapon: (it was used by Christ against Satan when he tempted Him; but the conflict here is not viewed as in the wilderness, but in the heavenlies.)

Praying and watching with all perseverance and supplication for all saints. And for Paul that he might speak boldly as he ought to speak in making known the mystery of the gospel.

Tychicus was sent, and would tell them the affairs of Paul: he counted on the affection of the saints.

A salutation of peace, love, and grace closes the epistle.

Epistle to the Philippians

The first visit of Paul to Philippi was made on his second missionary journey. (Acts 16:12-40.) On that occasion Lydia and the jailor were converted. He visited Philippi a second time (Acts 20:6), but it does not appear that he remained there long on either occasion.

Paul was a prisoner when he wrote this epistle, and from various expressions it is gathered that it was written towards the close of his two years' imprisonment at Rome, A.D. 63. He expected the issue of his imprisonment, and to be released, and to re-visit them. It is thought to be the last epistle Paul wrote to an assembly.

Paul and the Philippians were greatly endeared to each other. They had sent to his relief when others had not; and in Phil. 4:1 he employs the most endearing expressions toward them.

In few words, this epistle may be said to treat of true christian experience. “Sin” is never mentioned, nor the “flesh” as affecting the experience of the christian: it is power of the Spirit all through. Salvation is viewed as at the end of the journey. Paul writes as a Christian and a servant of the Lord, not so much as an apostle, which was his official status.

Phil. 1:1-8.

The epistle is addressed not only to all the saints in Christ Jesus at Philippi, but also to the bishops (overseers) and deacons (ministers).

Paul always thanked God on their behalf, as well as supplicated for them, because of their continued fellowship in the gospel.

God would complete the good work He had begun in them. It was meet for Paul to think this concerning them (for they were going on well, and) because they had him in their heart (as ver. 7 should read); and that in his bonds and in the defense of the gospel they were all partakers of his grace, the grace that rested on him, and he longed after them in the bowels of Jesus Christ.

Phil. 1:9-11. Paul prayed for them that their love might abound in knowledge and all intelligence; that they might approve of the things more excellent (cf. chap. 4: 8); that they might be pure and without offense for the day of Christ; and be filled with the fruit of righteousness (such as would have been found in the life of Christ), which is by Jesus Christ unto the glory and praise of God.

Phil. 1:12-18. Far from Paui being cast down by all that had happened to him since his arrest at Jerusalem, he wished them to know that his imprisonment had fallen out to the furtherance of the gospel: his bonds had testified of Christ in all the palace (which might otherwise never have been reached) and to others.

His bonds encouraged others to be bold to speak the word: He thanked God that Christ was preached, though some preached Him even of contention.

Phil. 1:19-21. Being thrown more on God he knew that it would turn out for him to salvation (final victory over the enemy) through their prayers and the supply of the Spirit of Jesus Christ: it was his earnest expectation that now as always Christ should be magnified in his body either in life or in death: for to him to live was Christ, and to die was gain. (Christ was the object before his soul.)

Phil. 1:22-26. Paul was in a strait: he had a desire to be with Christ, but to live was more profitable to the saints; and to live in flesh was fruit of labor. He had confidence then that he should remain for their help and rejoicing. (Christ's interests were more to him than his own gain-true christian experience.)

Phil. 1:27-30. He exhorts that their conduct should be worthy of the gospel, and that in one spirit and with one mind they should strive for the faith of the gospel (the gospel, is here personified as carrying on a victorious warfare in the world).

They were not to be terrified by their adversaries: to Paul and to them it was given to suffer for Christ: it was the same conflict for them all.

Phil. 2:1-4

If there be any consolation in Christ, any comfort of love, any fellowship of the Spirit, any bowels and mercies (as there surely were, for they had manifested them to him), Paul exhorted them now to complete his joy concerning them by their being of the same mind, the same love, joined in soul, minding one thing.

In lowliness let each esteem another more excellent than himself-regarding the things of others, and not merely his own.

Phil. 2:5-11. We are exhorted to have the mind which was in Christ, who, subsisting in the form of God, did not esteem it robbery to be on an equality with God; but emptied Himself, taking the form of a bondman, and becoming in the likeness of man, He humbled Himself, becoming obedient unto the death of the cross (in strong contrast to Adam, who exalted himself, and became disobedient unto death).

Wherefore God has highly exalted Him and given Him a name above every name, that at the name of Jesus (His personal name) every knee should bow, whether heavenly, earthly, or infernal, and every tongue should confess that Jesus Christ is Lord to the glory of God the Father.

Phil. 2:12, 13. The Philippians are exhorted to obedience, and to work out, in the absence of the apostle, their own salvation with fear and trembling (there are difficulties on the road: cf. 1 Peter 4:18), being cast the more upon God, who worketh in them both the willing and the doing of His good pleasure (salvation being looked at in this epistle as at the end of the race).

Phil. 2:14-18. Exhortations follow that they should be blameless and harmless (as Christ Himself was). the sons of God, and walk so that the apostle should rejoice in the day of Christ.

Phil. 2:19-24. He hoped to send Timothy, for he found none like-minded who would care for them; for all were seeking their own things, and not the things of Jesus Christ.

Phil. 2:25-30. He was sending Epaphroditus, his fellow-laborer, but who had been at the point of death. (Paul was ready to part with those who were a comfort to him; for the sake of the saints whom he dearly loved, he considered not himself.)

Phil. 3:1-3.

Rejoice in the Lord, not in circumstances.

He warns against the Judaisers thus: Beware of dogs (those who are shameless); beware of evil-workers (who may hide their evil); beware of the concision (a term of contempt for those who enforced circumcision).

For we are the circumcision, who (1) worship by the Spirit of God (2) boast in Christ Jesus; and (3) have no confidence in the flesh.

Phil. 3:4-11. If any could have confidence in the flesh, Paul was beyond them in that. But he had counted those things (ver. 5, 6) loss for the excellency of the knowledge of Christ Jesus; yea, he counted all things but dung that he might have Christ for his gain (he had Christ for his soul, but he was not yet with Him), and be found in Him, having the righteousness which is of God by faith.

That he might know Him, and the power of His resurrection, and the fellowship of his sufferings, being conformed to His death.

If by any means (even as a martyr or in any other way) he might arrive at the resurrection from among the dead, and reach Christ in the glory.

Phil. 3:12-14. He had not attained to it yet, nor was he thus perfected; but he was on the road, that he might get possession of it; for he had been taken possession of by Christ Jesus with a view to it.

He had one thing before him, forgetting the things behind, and stretching out to the things before, he hasted towards the goal, for the prize of the calling on high of God in Christ Jesus. Christ in humiliation forms the character (Phil. 2:5-8); Christ in the glory gives the energy to pursue the 'one thing' of Phil. 3:13.

(To this point Paul speaks of his own personal experience, using “I”; an experience that, alas! is not true of all; not that any Christian should deem it unattainable, for the next verse speaks of “we”, and cheers others on.)

Phil. 3:15-21. Let as many as be perfect (full grown) be thus minded; and if any are otherwise minded, this also God will reveal to them (the 'unity of the Spirit' does not allow of saints being differently minded). As far as we have attained let us walk by the same rule, let us mind the same thing, and be imitators of Paul. (Cf. Phil. 4:9.)

Many walk otherwise, so as to make Paul weep. Some lagged behind, and some were enemies of the cross of Christ, whose end is destruction (professors then, as in Christendom now): these mind earthly things; whereas our commonwealth is in heaven; from whence we await the Lord as Savior.

Phil. 4.

Stand fast in the Lord.

Two sisters are separately besought to be of the same mind in the Lord.

Paul's yokefellow (probably Epaphroditus) is asked to help the various laborers, whose names are in the book of life ('those women' may include Euodias and Syntyche of Phil. 4:2).

Rejoice in the Lord constantly.

Let your moderation (gentleness) be known unto all men: the Lord is near, who will set things right.

Be careful about nothing; but with thanksgiving make your requests known to God, and the peace of God (the peace in which God Himself is) shall guard your hearts and thoughts by Christ Jesus.

Exhortations follow. Be occupied with what is good.

Paul says “at length” they had thought of him, as if they had been just then a little unmindful, contrary to their former care (Phil. 4:15,16); not that he complained: he had learned to he content in every experience. He did not desire a gift, but fruit to be put to their account, adding, "My God shall supply all your need, according to his riches in glory in Christ Jesus."

Glory to our God and Father to the ages of ages. Amen.

Salutations and the benediction close the epistle.

Epistle to the Colossians

It is not known by whom the gospel was first preached to the Colossians. Colosse was a large city of Phrygia, and at Pentecost there were Jews from this province at Jerusalem, by whom the glad tidings of salvation may have been introduced; or Col.1:7 may mean that the gospel was first learned by them from Epaphras.

Paul was a prisoner when he wrote the epistle, and Timothy was with him. It is generally held that it was written by Paul during his imprisonment at Rome, about A.D. 62.

The epistle exhibits the personal glory of Christ as the Head, and the way in which the members of the body derive from the Head. The Colossians had little sense of this. The Holy Spirit is the power of union, and in this Epistle is only once named. (Col. 1:8.) It is the counterpart of the Epistle to the Ephesians. Here the saints are seen not in the heavenlies, but on earth, with their hope in heaven. Instead of the Holy Spirit having prominence, as in the Ephesians, it is Christ as our life. The Colossians not being in such a good state as the Ephesians, they needed Christ ministered to them to deliver them from tradition and philosophy, rather than to have the blessings of the church put before them.

Col. 1:1-8.

Paul, an apostle of Jesus Christ, and Timotheus, to the holy and faithful brethren in Christ which are in Colosse.

Paul gave thanks since he heard of their faith in Christ and love to the saints, on account of the hope laid up for them in heaven.

Epaphras had been a faithful minister of Christ to them, who had spoken to him of their love in the Spirit.

Col. 1:9-11. Paul prays for them as having this faith and love that they might (1) be filled with the full knowledge of God's will in all wisdom and spiritual understanding; in order that they might (2) walk worthy of the Lord, pleasing Him in all things, in every good work being fruitful, and increasing by the knowledge of God; (3) be strengthened with all power, according to the might of His glory, unto all (not great deeds, but) endurance and long-suffering with joy. (These are things they needed, therefore the apostle desires them for them; but the following things are true of all the saints in Christ Jesus, and the subject of their thanksgiving.)

Col. 1:12-19. Giving thanks unto the Father, who hath made us fit for sharing the portion of the saints in light (where there is absolute holiness); who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love. In whom we have redemption, the forgiveness of sins.

(The glories of the One in whom we have redemption follow.) Who is the image of the invisible God (compare John 1:18); the firstborn (chief irrespective of time) of all creation (His headship in creation).

For all things were created by Him and for Him, and by Him all things subsist (He sustains all).

He (as the risen, glorified Man) is the Head of the body, the church; who is the beginning, the very origin—the firstborn from the dead, that in all things He might have the preeminence. (His headship in resurrection, both of the body and of all principality and authority: Col. 2:10).

In Him all the fullness was pleased to dwell. (Cf. Col. 2: 9: it is deity.)

Col. 1:20-23. Having made peace by the blood of the cross, by Him to reconcile all things to itself (at present in such disorder) both in earth and in heaven (not “under the earth” here as bowing the knee and confession, as in Phil. 2:10). (Thus the cross is the foundation of universal blessing, which will be made good in power in the kingdom.)

The Colossians were already reconciled in the body of His flesh through death, so as to be presented holy, irreproachable, and unreprovable in God's sight, if they continued firm in the faith, and were not moved from the hope of the gospel (which would prove that they were not mere professors They were in danger through their turning to tradition and philosophy).

Col. 1:24-29. Paul now (in prison) rejoiced in his sufferings to fill up that which was behind of the tribulations of Christ for the sake of His body, which is the church (the Head had suffered, and Paul, the minister of the body, must bear his share of the same—non-atoning sufferings).

Paul had a double ministry: in the gospel (Col. 1:23), and in the church (Col. 1:25).

The mystery of Christ and the church, hitherto hidden but which was committed to Paul, fulfilled (completed) the word of God. (What was added afterward to the scripture was not in the same sense new truth.)

The mystery had its riches of glory, and its aspect towards the Gentiles was "Christ in you the hope of glory."

This was announced with admonition and teaching, that every one might be presented perfect (full grown) in Christ Jesus.

Col. 2:1-3.

Paul Wished Them to Know the Conflict He Had for Them and for Other Saints, That They Might Be Encouraged and Be Knit Together in Love, Unto All Riches of the Full Assurance of Understanding, to the Full Acknowledgment of the Mystery of God, and in Which Are Hid All the Treasures of Wisdom and Knowledge (Christ Being, in the Purposes of God, the Center of All).

Col. 2:4-10. Paul feared lest they should be deluded by enticing words, though he rejoiced, seeing their order and the steadfastness of their faith in Christ.

He exhorted them that as they had received the Christ, Jesus the Lord, so they should walk in Him, being rooted, built up, stablished (or assured); and beware lest they be spoiled by philosophy and vain deceit, according to the teaching of men and the elements of the world, and not according to Christ. (They were not to allow worldly wisdom to seduce them from finding everything in Christ. Philosophy only treats of the world, and cannot be added to Christ.)

In whom dwells all the fullness of the Godhead bodily (cf. Col. 1:19); and ye are complete (filled full, referring to the “fullness” in Christ) in Him, who is the Head of all principality and authority. (There is therefore nothing to add to the standing of the Christian: neither is there anything more to take away: for)

Col. 2:11-15. In Christ we have the reality of the things signified in the ordinances: 1, the circumcision of Christ: the putting off the body of the flesh (sin being looked at as a characteristic of the body); 2, having been buried with Christ in baptism (compare Romans) in which we have been raised through faith of the operation of God who raised Him.

Being dead in sins, God hath quickened us together with Christ, having forgiven all our trespasses (compare Ephesians).

The obligation of ordinances that was against the Jews (as a document to which they had added their signatures) has been blotted out and nailed to the cross of Christ, God, having spoiled principalities and authorities, made a public show of them in triumph by it (the cross: cf. Gen. 3:15; Heb. 2:14).

Col. 2:16-19. The Colossians were not to let any judge them as to Jewish observances: they were but shadows; the body is of Christ. Nor to let any rob them of their reward by leading them into mystical imaginations, and into worshipping of angels: such an one was not holding fast the Head, from whom all the body by joints and bands is ministered to, is united, and thus increases with the increase of God (showing that every member is united to and derives jointly from the Head).

Col. 2:20-23. Seeing they had died with Christ from the elements of the world, why, as if alive in it, were they subject to ordinances, (such as) handle not, taste not, touch not, after the teaching of men, just to satisfy the flesh. These things perish in the using (cf. 1 Cor. 6:13); and the ordinances are only a show of wisdom in will-worship and humility, neglecting the body (as asceticism and monachism in later times. Laws and ordinances suit men alive in the world, but the Christian has died with Christ. This is the negative side; but now in Col. 3. exhortations follow, based on the positive side that we are risen with Christ).

Col. 3:1-7.

If risen with Christ seek the things which are above: set your mind on them: for ye have died and your life is hid with Christ in God. When Christ our life appears ye shall appear with Him in glory. (Ye are now heavenly persons on earth, waiting for your Lord.)

Put to death your members (cf. Col. 2:2) on the earth, the evil things in which ye lived when unconverted.:

Col. 3:8-11. And put off practically wrath, &c., seeing ye have put off the old man with his deeds, and have put on the new man, renewed into full knowledge according to the image of Him that has created him. (The Christian has the divine nature, and what is morally of Christ now characterizes him, hence he has a divine knowledge of an object outside himself, Christ, the object of his faith and thoughts).

Wherein there is neither Jew nor Greek, circumcision nor uncircumcision, Barbarian, Scythian, bond, nor free; but Christ is all (as an object) and in all (as power of life to enjoy Him and know the Father).

Col. 3:12-17. Put on practically, as the elect of God, bowels of mercies, &c. Forgive, as Christ forgave you.

Put on love, the bond of perfectness: it is the nature of God. Let the peace of Christ rule in your hearts.

Let the word of Christ dwell in you richly... singing with grace in your hearts to God.

Do everything in the name of the Lord Jesus, and give thanks to God the Father by Him. Practical Christianity should be manifested in every sphere of life.

Col. 3:18-25. Wives, submit. Husbands, love. Children, obey. Fathers, vex not. Servants, obey. *

Col. 4.-Masters, give what is just and fair.

Various exhortations follow. Our speech should be always with grace, seasoned with salt (not insipid talk).

Tychicus and Onesimus would tell them of Paul's affairs. Salutations follow.

This epistle was also to be read to the Laodiceans; and that from Laodicea (perhaps the Epistle to the Ephesians being circulated) was to be read by the Colossians.

A message to Archippus, and Paul's own salutation close the epistle, adding, "Grace be with you. Amen."

First Epistle to the Thessalonians

The gospel was carried to Thessalonica by Paul and Silas. Some of the Jews, a great multitude of Greeks, and many chief women believed; but Paul and Silas had soon to leave the city. (Acts 17:1-10.)

Paul wished to visit them again soon, but Satan hindered him (1 Thess. 2: 17, 18); he therefore sent Timothy to confirm and encourage them (1 Thess. 3: 2), and was comforted by the news Timothy brought of their faith and love.

The epistle is principally occupied with the development of the early and fresh affections in the newly converted saints at Thessalonica—affections consequent on the relationships in which the grace of God and their own belief of the gospel placed them, and which connected their faith with the blessed expectation of the Lord's return. The details of the Lord's coming, as regards the dead and the living saints, are contrasted with “times and seasons” and “the day of the Lord”.

There is a progressive order in the way the apostle sets forth the truths concerning the Lord's coming. In 1 Thess. 1, it is simply ‘waiting for God's Son from heaven.’ In 1 Thess. 2, truths are set forth, leading to the saints being Paul's crown and joy at the coming of the Lord. In 1 Thess. 3, truths as to their responsibilities that they may be blameless at the coming of Christ with his saints. In 1 Thess. 4, are given the details of the Lord's coming for His saints in connection with the resurrection of the “dead in Christ”. And in 1 Thess. 5, the 'day of the Lord' in reference to the world.

This is held to be the first epistle by Paul; it was written during his stay at Corinth, about A.D. 52. (Acts 18:1-11.) This was soon after the conversion of the Thessalonians, when they were in all the freshness of christian life.

1 Thess. 1

Unto the assembly of [the] Thessalonians which is in God the Father and in the Lord Jesus Christ (so addressed doubtless because they were young in the faith: cf. 1 John 2:13-27; and had mostly come out of idolatry, and now acknowledged but one God and one Lord: cf. 1 Cor. 8:6).

Paul gave constant thanksgiving for them, as he remembered their living faith, love, and constancy of hope in our Lord Jesus Christ before our God and Father.

They were beloved of God, and Paul knew their election (their faith, hope and love gave evidence of this); for the gospel had come to them in power and in the Holy Ghost, and in much assurance.

They had become imitators of the apostles and of the Lord, being persecuted, and had themselves become models for others.

Those that had heard of their faith testified to the effect of the gospel as brought by the apostle to the Thessalonian saints who were characterized by having turned from idolatry to God, to serve Him, the living and true God, whose love had given an object for their hearts in His own blessed Son, whom they awaited from heaven.

1 Thess. 2

Paul reminds them, that though he had been so ill-treated at Philippi he was bold in God to preach at Thessalonica, being approved of God for this ministry.

The apostles were gentle with the converts, as a nurse would cherish her own children, yearning over them, and willing to lay down their lives for them.

They could appeal to God how piously and blamelessly they had walked before them; and entreated them, as a father would his own children, that they should walk worthy of God, who was calling them to His own kingdom and glory.

They thanked God because the Thessalonians had in simple faith received the glad tidings as the word of God; and this worked in them that believed. The Thessalonians had become imitators of other assemblies, for they had suffered from their heathen countrymen, as the assemblies in Judaea had suffered from the Jews.

Paul had greatly desired to visit them, but Satan had hindered him through the persecution which the Jews had stirred up, but though separated from them in person, it was but for a moment; and the affection which had tended them as a nurse and father looked to their being his hope and crown of rejoicing in the presence of Jesus Christ at His coming. They were his glory and joy (Paul and the Thessalonians would be together, and be happy at the coming of the Lord, an additional thought to their waiting for the Lord, as in 1 Thess. 1:10).

1 Thess. 3

Paul rehearses that he had felt constrained because of this separation to send to them Timothy to confirm and encourage them, and was comforted by the good news he had brought of their faith and love, adding, "for now we live if ye stand firm in the Lord."

Paul thanked God on their behalf, and prayed that his way might be directed unto them, and that the Lord would make their love to increase towards one another, as his did towards them; and that thus in all the freshness of divine affections their hearts might be established unblamable in holiness before God our Father at the coming of our Lord Jesus Christ with His saints (not here the rapture, as in 1 Thess. 4:15-18, but the manifestation of the saints when the results of responsibility will appear).

1 Thess. 4.

The Thessalonians were exhorted to walk as the apostles had taught them, and to please God.

Fornication, so common among the heathen, was specially to be guarded against (1 Thess. 4:6 refers to the same subject as touching the wife or sister of a brother).

They were again exhorted to continue in brotherly love. (Love is of God.)

They were to be quiet, attend to their own business, and work, walking reputably towards those without, that they might have need of nothing (cf. 2 Thess. 3:11-12).

1 Thess. 4:13-18 contain a special revelation to Paul respecting the rapture of the saints.

He first speaks of the saints that had fallen asleep, which fact may have troubled the Thessalonians, who were not looking for death, but for the Lord to come. They feared that these would lose their place in the kingdom by not being alive when the Lord would come; but they were to believe that as Jesus died and rose again, so them which sleep through Jesus will God bring with Him in the day of His power and glory.

The revelation is how the saints who may be alive when the Lord comes will not go before those that are asleep. The Lord Himself will descend from heaven with an assembling shout, and with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then those that are alive will be caught up together with them in the clouds (as Christ at His ascension) to meet the Lord in the air: and so shall they ever be with the Lord. And they were told to encourage one another with these words. (This is called the rapture,'the catching away' of the saints, and says nothing of our coming with the Lord, as in 1 Thess. 3:13.)

1 Thess. 5

The day of the Lord is quite different from the rapture: it is a time of judgments on man. The language changes from “we” to “they” and “them”.

The Thessalonians needed not to be written to concerning the times and the seasons, for they knew that the day of the Lord would come as a thief in the night, and it would be destruction to the world without escape.

The saints were already of the day, and sons of light (and would not be overtaken by the day of the Lord). Therefore they were exhorted to watch and be sober, putting on as a breastplate faith and love, and for a helmet the hope of salvation: they would not pass through the wrath (1 Thess. 1:10), but would obtain salvation by our Lord Jesus Christ, whether they were alive watching or had fallen asleep. Therefore they were to encourage and build up one another.

They were to esteem very highly those that took the lead among them (though not holding an official place: cf. 1 Cor 16:15) for their work's sake. Exhortations follow.

They were not to hinder the action of the Holy Spirit in their midst.

1 Thess. 5:20, 21 should be joined: Despise not prophesyings, but prove all things; hold fast that which is good.

Counting on Him “who is faithful” the apostle desired for them that the God of peace Himself would sanctify them wholly (the whole man: it does not say “perfectly”, which will be only in the glory); and their whole spirit soul and body be preserved blameless at the coming of our Lord Jesus Christ. "Faithful is he that calleth you, who also will do it."

Greetings follow, and a charge that the epistle be read to all the holy brethren.

Second Epistle to the Thessalonians

Silvanus and Timothy being with Paul when this epistle was written, it has been generally held that it was, as well as the first epistle, sent from Corinth during the eighteen months that Paul remained there (Acts 18:11), but how long after the first epistle is not known.

There is evidence in this epistle that the saints at Thessalonica had been disturbed in their minds and were troubled by some supposed message or letter as from Paul, that the day of the Lord was come (2 Thess. 2:2); and this appears to have had the more effect, seeing that they were passing through persecution. Paul instructs them on the subject of the day of the Lord, and proves that it could not have come.

Christians constantly misconstrue this epistle, and say that Paul was showing that the Thessalonians were wrong in living in daily expectation of the Lord. They make this mistake because they do not distinguish between the Lord coming for His saints (which is the hope set before them), and “the day of the Lord”, which is connected with judgment. (Compare Isa. 13; Joel 2; Amos 5:18-20.) The Thessalonians were right in expecting the former, but were wrong in thinking that the judgments of the latter had come.

Probably written from Corinth about A.D. 53.

2 Thess. 1

Paul with Silvanus and Timotheus unto the assembly of [the] Thessalonians in God our Father and the Lord Jesus Christ: Grace and peace.

Thanks are given to God that their faith grew exceedingly, and their love one to another, so that Paul made his boast of them to other assemblies for their endurance and faith in all their persecutions; but he does not here connect their endurance with hope, which had received a rude shock.

Their sufferings were a token of their being counted worthy of the kingdom of God, for they suffered for it. When God should act in righteous judgment He would punish those who troubled them, and the persecuted would be sheltered and be at rest—at the revelation of the Lord Jesus from heaven, taking vengeance on them that know not God (sinners in general), and them that obey not the gospel of our Lord Jesus Christ. These shall be everlastingly punishea when the Lord comes to be glorified in His saints and admired in all that believe, and they had believed.

Paul prayed for them that God would count them worthy of the calling, and fulfill all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ might be glorified in them, and they in Him.

2 Thess. 2

It is proved that the day of the Lord could not have come, because, 1, the Lord had not come, and they had not been gathered together unto Him, as explained in the first epistle; and, 2, the Antichrist had not yet been revealed, the man of sin, the son of perdition (the one to be destroyed).

Though only a man he will exalt himself against all that is called God, or that is worshipped, and will sit down in the temple of God claiming that he is God. Cf. Rev. 13:11-18.

2 Thess. 2:6-12. The mystery of lawlessness was at that time at work, but the full development of it was hindered by a restraining power in the government of God, because the Holy Spirit and the assembly were still on earth.

When the Holy Spirit is gone at the rapture of the church, then the restraint will be removed and the lawless one (who will be destroyed by the breath of the Lord's mouth and by the brightness, or appearing of His coming: comp. Rev. 19:20) will be fully revealed. His coming is after the working, of Satan, with miracles and wonders of deceit in them that perish. They would not receive the love of the truth that they might be saved, and now a strong delusion is given them, so that they believe a lie, that all may be judged who believed not the truth, but had pleasure in unrighteousness. (This is the end of mere profession. It will be led by Antichrist, and be judged with him.)

But Paul gives thanks for the Thessalonians, for God had chosen them to salvation by sanctification of the Spirit and belief of the truth, to the obtaining of the glory of our Lord Jesus Christ through the gospel.

They are exhorted to stand and hold fast the instructions they had received both by word of mouth and by Paul's epistles. He prays for them.

2 Thess. 3.

Paul asks their prayers for himself and for the word of the Lord.

He had confidence that the Lord would stablish them and keep them from evil; and that they would obey what was enjoined on them. And desires that the Lord might direct their hearts into the love of God, and into the patience of Christ.

They were enjoined to withdraw from every brother who walked disorderly and who did not obey the apostolic injunctions. The apostle appealed to his own behavior among them, and his labor for them.

They should all work and eat their own bread. (Waiting for the Lord should not make them idle.) They should not faint in well-doing.

They should keep no company with a disobedient brother; but admonish him, and not count him as an enemy.

" Now the Lord of peace himself give you peace continually in every way. The Lord be with you all."

The First Epistle to Timothy

This epistle is generally held to have been written by Paul after his two years' imprisonment at Rome, recorded at the end of the Acts. That record implies that at the end of the two years Paul was liberated, and in the two epistles to Timothy and in the one to Titus there are certain statements that do not coincide with any of the travels of the apostle as given in the Acts: such as begging Timothy to remain at Ephesus while Paul went to Macedonia (1 Tim. 1:3); directions to Timothy to bring a cloak and some books which Paul had left at Troas. Paul had left Trophimus at Miletus sick. (2 Tim. 4:13,20.) Titus was left at Crete. (Titus 1:5.)

The release of Paul after his first imprisonment is confirmed by the fact that in the 1St Timothy and in Titus nothing is said of his being a prisoner; but in 2nd Timothy he is again a prisoner, and looking for his speedy martyrdom.

We may probably place the 1St Timothy (from Macedonia) and Titus about A.D. 67; and 2nd Timothy perhaps a year later.

This epistle has the character of a charge to an apostolic delegate as to the sound doctrine to be maintained in the assembly, and may be said to recognize the church in its normal condition—the church, as the house of God, in order: in the second epistle the church is regarded as in disorder.

In this epistle the assembly being the house of God in contrast to the Jewish temple, the character in which God is represented is the Savior-God with regard to men, His creatures.

1 Tim. 1:1-4.

Paul, apostle of Jesus Christ according to the command of God our Savior, and of Christ Jesus our hope, to Timotheus, Paul's true child in faith: grace, mercy, and peace from God our Father and Jesus Christ our Lord.

Paul had besought Timothy to remain at Ephesus, that he might enjoin some not to teach strange doctrine, nor give heed to fables and useless genealogies (Jewish fables and pedigrees, though Gnosticism seems to be alluded to in 1 Tim. 6:20).

1 Tim. 1:5-17. But the end of what was enjoined to Timothy was love out of, 1, a pure heart; 2, a good conscience; and, 3, unfeigned faith: from which some had swerved, desiring to be law-teachers, but without intelligence.

The law has its use, if used lawfully. It was made for and has its application, not to the righteous, but to the wicked of every character, anything opposed to sound teaching according to the gospel of the glory of the blessed God committed to Paul.

Christ Jesus came into the world to save sinners, of whom Paul was first (or chief). Mercy was shown him that his salvation might be a delineation of the Lord's great long-suffering to those who should afterward believe on Christ to eternal life. It calls forth a burst of praise from Paul.

1 Tim. 1:18-20. The above-named charge (vers. 3, 4) was committed by Paul to his son Timothy, who had been pointed out by prophecy to Paul (cf. 1 Tim. 4:14), that he might war the good warfare, and maintain faith, and a good conscience. Some had put away the latter, and had made shipwreck of faith: of these two are named who had been delivered unto Satan (cf. 1 Cor. 5:5) that they might learn not to blaspheme.

1 Tim. 2:1-4.

Supplications, prayers, intercessions, and thanksgivings were to be made for all men, that the saints might be able to live quiet and tranquil lives in all piety and gravity.

This is good and acceptable in the sight of our Savior-God, who desires that all men should be saved, and come to the knowledge of the truth. (It is not the counsels of God here, but His dealings with men under the gospel, for Christianity presents a Savior-God to men: cf. 2 Cor. 5:20.)

1 Tim. 2:5, 6. There is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, the testimony to be rendered in its own times (namely, in this bright gospel day).

1 Tim. 2:7-15. Whereunto Paul was appointed a herald, an apostle, and a teacher of the Gentiles in faith and in truth.

He wills that men should pray, lifting up holy hands.

That women should adorn themselves with becoming apparel and with good works.

Women were to learn in silence and not to teach, nor usurp authority over man. (Our earthly relationships must be sought for at the beginning of creation.)

For Adam was first formed, then Eve; and Adam was not deceived, but the woman being deceived was in the transgression (brought it in, though Adam was equally guilty in following Eve: in other connections it is all charged on Adam).

But she shall be saved in child-bearing (that which bears the stamp of judgment, Gen. 3:16), if they continue in faith, love, and holiness with discretion.

1 Tim. 3:1-13

describe the qualifications for the office of bishop (overseer) and deacon (minister). It will be seen that no specific gift is needed, but there must be good moral character.

To desire to be a bishop is a good work. He must be blameless; the husband of one wife; rule well his own house; not a novice; must have a good report of those without.

A deacon's qualifications are then detailed.

Those that minister well obtain a good degree and much boldness in the faith which is in Christ Jesus (Stephen and Philip were witnesses of this).

1 Tim. 3:14-16. Paul hoped to come to Timothy shortly, but should he delay, these things were written that Timothy might know how to behave himself in, 1, the house of God (Eph. 2:22), which is, 2, the church of the living God; 3, the pillar and base of the truth (it is the only witness that can maintain the truth on earth: it is not the truth, but maintains it).

Confessedly the mystery of piety is great. God has been manifested in flesh; justified in [the] Spirit (the absence of all sin during His whole life was made manifest by the power of the Holy Spirit, cf. Rom. 1:4); has appeared to angels (in Christ the angels have seen God); has been preached among the nations; has been believed on in the world; has been received up in glory. (This gives a living epitome of what the church maintains before the world. It is Christianity as embodied in the Person of Christ.)

1 Tim. 4:1-5.

But the Spirit declares that in the latter times some would apostatize from the faith, giving their mind to deceiving spirits, and teachings of demons, speaking lies in hypocrisy, cauterized in their conscience. These cast a slur upon God's creation: for They forbid to marry, and bid to abstain from meats, which God has created to be received. For every creature of God is good and to be received with thanksgiving (thus going back before the restrictions of Judaism: cf. Gen. 9:3). Notwithstanding the curse it is sanctified by the word of God and prayer.

1 Tim. 4:6-10. Timothy was to teach these things, and he would be a good minister of Jesus Christ, nourished in the truth. He was to refuse profane and old wives' fables. Bodily exercise (training the body) profits a little, but piety is profitable for the present life and the life to come.

The word is faithful and worthy of all acceptation; for this Paul labored and suffered, because he trusted in the living God, the Savior (preserver, Matt. 5:45) of all men, and, especially of those that believe.

1 Tim. 4:11-16. Timothy was to teach these things with authority, and live them: be a model to the believers in word, in conduct, in love, in faith, in purity. To give himself to reading, ** exhortation, teaching; and not to neglect the gift that was given to him by prophecy (cf. 1 Tim. 1:18), and with (not by here: cf. 2 Tim. 1:6) the imposition of the hands of the elderhood.

For himself, he was to be occupied with these things, to give himself wholly to them (to live as it were in them), that his progress might appear to all; and he was to give heed to himself and to his teaching. In this way he would save both himself and those that heard him (from the false teachings, and from all other dangers to which the saints were exposed.) The apostle now turns to the work of such a workman.

1 Tim. 5:1-16.

Rebuke not an elder sharply, but exhort him as a father, and the younger men as brethren: the elder women as mothers, and the younger as sisters, with all purity.

Honor widows that are really widows. Let their descendants, if they have any, support them.

Those really widows trusted in God and continued in prayer. Others lived in self-indulgence and were dead (spiritually) while they lived.

If any did not provide for his own, he practically denied the faith, and was worse than an unbeliever.

In the list of widows none were to be entered under the age of threescore: what should characterize them is detailed: the younger ones were to be refused: their tendencies and their dangers are described. Some had already turned aside to Satan. If any had relatives who were widows they should support them, and not let them be chargeable to the assembly.

1 Tim. 5:17-25. Elders who led well were to be esteemed worthy of double honor, as the ox is not to be muzzled that treads out the corn, and the workman is worthy of his hire.

An accusation against an elder must be verified by two or three witnesses. Those that sin were to be reproved (convicted) before all, that the rest might fear.

Timothy is solemnly charged to keep these things without prejudice or favor.

Hands (in recognition) were not to be laid quickly on any man: and others' sins were to be avoided. Some men's sins are manifest beforehand (they are known to be sinners); in others they are hidden, but their sins will follow them to judgment. So also some good works are manifest beforehand, and indeed others cannot be hidden.

Timothy was counseled to take a little wine because of his frequent illnesses.

1 Tim. 6:1-8.

Those under the yoke of servitude (slaves) are exhorted to honor their masters, that the name of God and His teaching be not blasphemed. If the masters are believers they are not to be despised, but to be served faithfully.

If any taught otherwise they were puffed up, knowing nothing; they were destitute of the truth, holding gain to be (the end of) piety. But piety with contentment is great gain.

1 Tim. 6:9, 10. The dangers of those that desire to be rich.

1 Tim. 6:11-16. Timothy, as a man of God, is exhorted to a godly walk; to strive earnestly in the good conflict of faith; to lay hold on eternal life.

Timothy is again charged before God and before Christ Jesus that he should keep the command spotless, irreproachable, until the appearing of our Lord Jesus Christ: which the blessed and only Ruler shall shew in its own time, the King of kings and Lord of lords: who only has immortality; dwelling in unapproachable light; whom no man hath seen, nor is able to see: to whom be honor and eternal might. Amen. (Here it is the inaccessible majesty of God as God; to whom man is responsible, and of such a God the Christian is the representative on earth! In Rev. 19 the Lord is King of kings and Lord of lords: here He is so who will so manifest the Lord Jesus.)

1 Tim. 6:17-21. Exhortations are added to the rich, that they may lay hold of what is really life.

Timothy is again warned of what to keep and what to avoid. "Grace be with thee" ends the epistle.

The Second Epistle to Timothy

This epistle is of peculiar interest to the Christian, inasmuch as it shows us Paul, the devoted servant of the Lord, drawing near to his departure, and calmly reviewing his pilgrimage and service; but he had to lament that all in Asia (including even Ephesus) had turned away from him. He could see that the house (or professed church) of God was in disorder, past recovery as a whole, and could but leave instructions how to depart from evil and to walk with the godly. It is this that characterizes this epistle. Individual faithfulness was to reckon on God, and on the grace of Christ.

Paul writes from Rome, where he is again a prisoner, perhaps about A.D. 68.

2 Tim. 1:1-7.

Paul, apostle of Jesus Christ, by God's will, according to the promise of life in Christ Jesus, to Timothy his dearly beloved child, grace, mercy, and peace.

He thanks God, whom he had served from his forefathers with a pure conscience (but not always according to knowledge, as when he persecuted the saints), for his remembrance of Timothy, whose weakness and sensitiveness he considered, and he calls to remembrance the unfeigned faith in Timothy from his maternal ancestors; and desires that he might rekindle the gift that he possessed by the imposition of Paul's own hands.

God had given them the things needed for a time of declension: the Spirit (1) of power, (2) of love, (3) of a wise discretion.

2 Tim. 1:8-12. Paul exhorts Timothy not to be ashamed of the testimony of the Lord, nor of Paul His prisoner; but to be a partaker of the afflictions of the gospel according to the power of God.

Who hath saved us, and called us according to His own purpose and grace given us in Christ Jesus before the ages of time (a sure and immovable foundation for the soul); but now made manifest by the appearing of our Savior, who has annulled death, and brought life and incorruptibility (that condition, of eternal life which puts the soul and the body beyond death and its power) to light by the gospel, whereunto Paul was appointed a herald, apostle, and teacher of the nations.

Paul knew whom he had believed, and was persuaded that He was able to keep that which he had committed to Him (as his happiness) against that day (of manifestation).

2 Tim. 1:13-18. He exhorts Timothy to hold fast the outline of sound words which he had heard from Paul (an outline that embraces the various parts, now more complete since all the scripture has been given): and to keep by the Holy Spirit that deposit (of divine truth) committed to him.

All Asia had turned away from Paul (not necessarily from Christianity; but all had evinced sad spiritual decline: 1 Tim. 1:3,4; Rev. 2;3).

2 Tim. 2:1-6.

Timothy is exhorted to be strong in the grace that is in Christ Jesus.

What he had heard from Paul, in the presence of others, he was to commit to faithful men, who could teach it to others. (This is not a succession of office or authority; but a handing down of truth; the whole of scripture was not then written.)

He must endure hardness (bear evils) as a good soldier of Jesus Christ, being disentangled from the affairs of this life. And, as one that contends in the games, he must contend lawfully (spiritually, and not with fleshly energy).

The husbandman must labor before he partakes of the fruits (as Christ's servants labor now; full fruition awaits them).

2 Tim. 2:7-14. Timothy is exhorted to consider what Paul had taught; and remember Jesus Christ of the seed of David (a token that the promises were sure: cf. Isa. 55:3; Acts 13:34), raised from the dead according to Paul's gospel (the pivot of Christianity. The elementary but fundamental lesson of death and resurrection is put before him).

Paul speaks of his sufferings as an evildoer on account of this gospel founded on resurrection. Man will not have that which sets him aside. Hence it was for the elect Paul endured suffering that they might obtain the salvation which is in Christ Jesus with eternal glory. It is now the time of suffering and death: rest and glory are to come.

The word is faithful. If we have died with Him, we shall live with Him. If we suffer, we shall reign with Him. If we deny Him, He also will deny us. If we are unfaithful, He abides faithful, for He cannot deny Himself.

2 Tim. 2:15-18. Timothy is exhorted to present himself a workman approved to God, giving every truth its true application, and avoiding what led only to impiety.

False doctrine spreads as a gangrene; some were saying that the resurrection had already taken place (as those who spiritualized it and thus virtually denied it).

2 Tim. 2:19-26. But the foundation of God standeth sure, having this seal (God's side), "The Lord knoweth them that are his;" and (man's side) "Let every one that nameth the name of the Lord depart from iniquity" (even if the iniquity be in the house of God, as is further explained).

In a large house there are various vessels: some to honor, as of gold and silver and some to dishonor, as of wood and earth. If a man shall purify himself out from among these latter he shall he a vessel unto honor, and be fit for his master to use, and serviceable to every good work. (This is a resemblance of the ruined state of the church as responsible on earth, and points out that which the faithful should avoid in the house.)

Youthful lusts must be avoided, and righteousness, faith, love, peace be followed, in association with those that call on the Lord out of a pure heart. (This is the only true association when iniquity is allowed in God's house)

Exhortations follow. The servant of the Lord should in meekness seek that some might awake up out of the snare of the devil, those who were taken by him for his will.

2 Tim. 3:1-9.

In the last days there will be perilous or difficult times because of the many evil workers mentioned, who have a form of piety but deny the power of it: they lead captive silly women, laden with sins, who are ever learning, but never able to come to a full knowledge of the truth.

As Jannes and Jambres withstood Moses, these evil workers withstand the truth. But they shall be stayed, and their folly be made manifest to all.

2 Tim. 3:10-13. Paul alludes to his doctrine, his own godly walk, and his sufferings, and adds, " All that desire to live godly in Christ Jesus will be persecuted." But evil men and impostors will advance in evil, leading and being led astray. (There is no hope for Christendom as a whole: what then is the resource in such a state of things?)

2 Tim. 3:14-17. Timothy was to abide in the things he had learned and been assured of, knowing of whom he had learned them (cf. verse 10), and he is reminded that from a child he had known the sacred letters, which were able to make him wise unto salvation through faith in Christ Jesus: cf Acts 20:32.

Every scripture is divinely inspired and is profitable for teaching conviction, correction, instruction in righteousness (all that any one can need at every time and under all circumstances) that the man of God may be complete, fully fitted to every good work.

2 Tim. 4:1-12.

Timothy is charged before God and the Lord Jesus Christ who shall judge the living and the dead, and by His appearing and His kingdom, to preach the word, be urgent in season, out of season, to convict, rebuke, encourage, with all longsuffering and doctrine. (It is not the “coming” of the Lord for the saints, but the “appearing and kingdom” in this epistle, because of the evil, and also the responsibility of the saints.)

For the time will come when they will not endure sound teaching, but will turn from the truth unto fables, and will provide for themselves teachers who will gratify their itching ears.

Timothy is exhorted to fill up the full measure of his ministry, for Paul could no longer exercise his, he was already being poured forth (as a libation): his departure was at hand. He had fought the good fight, and had kept the faith. The crown of righteousness is laid up for him, and for all them that love Christ's appearing. (To love Christ's appearing, the time of manifestation and rewards, is a characteristic of Christianity: it will usher in universal blessing.)

Various details follow. Mark had been restored to confidence (cf. Acts 13:13;15. 36-40), and was now serviceable to Paul for the ministry.

2 Tim. 4:13-15. Paul wanted his cloak (before winter, ver. 21; God cares for our bodies), the papyrus rolls, and especially the parchments.

2 Tim. 4:16-22. Paul had made his first defense, but all had forsaken him (as all forsook his Lord), but he prays for them.

Yet the Lord stood by and strengthened him. For the present he was delivered out of the mouth of the lion, and able still to make known the gospel. The Lord would deliver him from every evil, and preserve him for His heavenly kingdom. To whom be glory from the ages to the ages. Amen.

Salutations follow, and the benediction.

Epistle to Titus

When and by whom the gospel was first preached at Crete is not known. It may have been by Paul himself after his release from his two years' imprisonment at Rome. When otherwise could he have left Titus at Crete? (Titus 1:5)

The inhabitants were remarkable for their evil habits. It had been publicly pointed out by others besides the saying of their own prophet or poet quoted in verse 12.

Among those gathered by the gospel were Jews as well as Gentiles. (Ver. 10.)

In few words, the epistle may be said to be the maintenance of order in the church and the principles on which it is founded.

There is no proof that Titus was permanently settled at Crete. Paul requests him to leave when other laborers were sent. (Titus 3:12.) In the subscription it is only the later MSS that say anything about Titus being “bishop of Crete.”

From whence the epistle was sent is not known. Its date may be about A.D. 67.

Titus 1:1-4.

Paul, servant of God and apostle of Jesus Christ according to the faith of God's elect, and knowledge of the truth which is according to piety; in hope of eternal life, which God, who cannot lie, promised before the ages of time, but manifested, in its due season, His word through preaching which was committed to Paul—to Titus, his own son in the faith, grace, mercy, and peace from God the Father and Christ Jesus our Savior.

Titus 1:5-14. Paul had left Titus in Crete, 1, to set things in order which were still unordered; and, 2, to establish elders in each city (also called “bishops”, or overseers, in ver. 7). The qualifications for such an office are then detailed.

There were many deceivers, especially they of the circumcision, whose mouths must be stopped: they subverted whole houses, and taught for base gain.

One of themselves (the Cretans) had said, "The Cretans are always liars, wild beasts, lazy gluttons."

This was true of them nationally: therefore Titus was to rebuke them sharply, that they might be sound in the faith, avoiding Jewish fables and commandments of men that turn from the truth.

Titus 1:15, 16. To the pure all things are pure (for, led of God, they refuse the evil) but nothing is pure to the defiled and unbelieving, for both their mind and conscience are defiled.

Such profess to know God, but in works deny Him; they are abominable, disobedient, and as to every good work worthless.

Titus 2:1-10.

Titus was to speak things that became sound teaching, with suited exhortations to elder men, to elder women, to young women, and to young men: Titus himself being in all things a pattern of good works, and his teaching such that could not be condemned.

Servants were also exhorted to a consistent walk, so as to adorn the teaching of our Savior-God in all things.

Verses 11-15. For the grace of God that carries salvation for all men has appeared, teaching us what to deny, and how to live; and to await the blessed hope and appearing of the glory of our great God and Savior Jesus Christ, who died to redeem us and to purify to Himself a peculiar people zealous for good works.

These things Titus was to teach, and where needed he was to rebuke with all authority. (Verses 11-15 give a summary of Christianity as a practical reality for man.)

Titus 3:1-7.

Titus was to put them in mind to obey the powers that be, with divers other exhortations.

We were once characterized by ungodliness, but when the kindness and love to man of our Savior-God appeared, not on the principle of works, but according to His mercy He saved us by the washing of regeneration (the cleansing in connection with the new order of things, cf. Matt. 19:28), and renewal of the Holy Spirit, which He richly poured out on us through Jesus Christ our Savior (we are not only born of the Holy Ghost, as in John 3, but He works in us, communicating to us all that is ours in Christ): we become heirs according to the hope of eternal life, having been justified by His grace.

Titus 3:8-15. Titus was to insist on good works being maintained by the believers; but unprofitable questions were to be avoided.

He was to have done with a heretical man after a first and second admonition.

Personal instructions follow, and salutations, and the benediction.

Epistle to Philemon

Philemon is nowhere else named in the New Testament. This epistle being sent by Onesimus at the same time as the Epistle to the Colossians seems to intimate that Philemon resided somewhere in the same district. The salutations also being similar in both epistles leads to the conclusion that both were sent from Rome about A.D. 62.

Though “the assembly” in his house is named in Philem. 2, the epistle is written to Philemon and his wife, but doubtless counting on the fellowship of the assembly in the gracious reception of Onesimus.

The occasion is that Onesimus, being a run-away slave, had been converted under Paul's preaching, and is now sent back to Philemon, his master, not now as a slave merely, but as a brother beloved. Paul does not demand or ask for the freedom of Onesimus, for Christianity did not come to set the world right; but he did press that the slave should now be counted a brother, and indeed be received as Paul's “own bowels”. Paul did not assert any apostolic authority, but entreated as Paul the “prisoner” and “the aged”.

To ask an injured master to receive back his runaway slave in grace was a delicate subject, but Paul, led by the Spirit, skillfully words the epistle, and meets every difficulty. If the slave had robbed his master, Paul would repay it; but he then reminds Philemon of how much he himself owed him, even his “own self besides”.

The grace of Christ enters into domestic matters, and elsewhere into the relations of masters and their slaves; for the “servants” referred to in this connection in the various epistles were mostly slaves.

Epistle to the Hebrews: Hebrews

Of the epistles attributed to Paul, this is the only one that does not bear his name in the epistle itself. Neither in the heading nor in the subscription is Paul mentioned in any of the earliest MSS.

It was most probably written by Paul (cf. 2 Peter 3:15,16), but whether it was he who wrote it or not in no way touches its inspiration. Its being written to Jews, who perhaps had heard the Lord Himself speak, and had had intercourse with the other apostles, may be the reason why Paul's name is not attached; but chiefly that it is more a treatise than an epistle, and the Lord Himself is regarded as "the Apostle;" the writer placing himself among those addressed by the apostleship of the Son. "Hath spoken unto us in [his] Son?" Paul was the apostle to the Gentiles. The writer proves every point by quoting the scriptures, with which the Hebrew saints were familiar.

It was written to Jews as to a people already in relationship with God, but shows that believing Jews, “holy brethren, partakers of the heavenly calling" (Heb. 3:1), alone continued in that position of relationship as having received Jesus as Mediator. It also shows that they no longer needed the shadows of heavenly things pertaining to the law, for in Christ Jesus they had a better covenant, better promises, better sacrifices, and Christ eclipses angels, prophets, Moses, Aaron, Joshua, Melchisedec, covenants, promises, sacrifices-indeed everything that they as Jews had rightly valued.

The epistle is marked by the bringing in of what is eternal and heavenly to the displacement of what was temporal and earthly in Judaism.

The tender way in which the apostle deals with their consciences in clinging to the Jewish ritual stands in marked contrast with his severity towards the Galatians, who, as Gentiles, never should have placed themselves under the law.

These believing Hebrews needed to be detached from the earth, and attached to Christ in heaven; but union with Christ is not taught in the epistle, nor is God spoken of as our Father. The saints are viewed as in the wilderness, on their way to the rest of God. In keeping with this the tabernacle is referred to, which is connected with the wilderness, not the temple, which belongs to the kingdom.As might be expected, the epistle is full of quotations from the Old Testament; hut there is more of contrast than of comparison.

When and where written is unknown; it was written while the temple service was being carried on, and therefore before the destruction of Jerusalem; A.D. 70 (cf. Heb. 8: 4, 5; 10:11; 13:10). Perhaps, from the few intimations at the close, it was written from Italy about A.D. 63.

Heb. 1.

(The divine glory of Christ, the Son, who in this chapter is shown to be Son of God, as born in time, verse 5; God, verse 8; Creator, verse 10; 'the same,' verse 12. His office as Apostle is connected with this glory.)

God had spoken at different times and by various means, but now had spoken in the Person of His Son, whom He had appointed heir of all things, and by whom He made the worlds.

Who being the effulgence of God's glory, and the expression of His substance, and upholding all things by the word of His power, having by Himself made the purification of sins (this being here attached to His divine title), He set Himself down on the right hand of the Majesty on high, taking a much better place than the angels.

For He is Son, though a man; God His Father. All the angels worship Him. His throne, as God, is forever and ever. His scepter is of uprightness; yet as man, loving righteousness and hating iniquity, He is anointed above His companions. He founded the heavens and the earth. (The above is proved from the Old Testament scriptures.)

The heaven and earth shall pass away, for He shall fold them up, but Christ is the same. To no angel was it ever said, "Sit at my right hand till I put thine enemies as a footstool of thy feet." For angels are spirits sent forth for service to those who shall inherit salvation.

Heb. 2:1-4

may be read as a parenthesis. We should take heed lest we let these things slip, or rather lest we ourselves drift away, for if the word spoken by angels (the law, cf. Acts 7:53) was steadfast, and disobedience was punished, there is no escape for those neglecting the great salvation, introduced by the Lord and confirmed by those who heard Him with various acts of power and gifts of the Holy Ghost. (To neglect salvation is to despise it).

Heb. 2:5-18 refer to the humiliation and exaltation of Christ as Man.

The world to come, the millennium, was not to be made subject to angels; but to man made a little inferior to the angels. (Gen. 1:26-28 was spoken of Adam, but through his failure the supremacy passed in a higher degree to the Son of Man. Psalm 8 has not yet been fully accomplished: for)

We see not yet all things put under Him, but we see Jesus, who was made a little inferior to the angels in order to suffer death, and by the grace of God having tasted death for every one, now crowned with glory and honor.

For it became God, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings (perfected in glory, and yet, reaching it through sufferings, He is fitted for the office).

For He that sanctifieth and those sanctified are all of one (as to order, nature, and position): for which cause He is not ashamed to call them brethren (as in Psa. 22:22); they are children given Him during the defection of Israel (Isa. 8 18).

As the children partake of blood and flesh, He also took part in the same, that through death He might (1) annul the devil, who had the power of death, and set free those who were subject to bondage (as were the Old Testament saints).

He took hold of the seed of Abraham, and was in all things made like unto His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make (2) propitiation for the sins of the people: for, having suffered, being tempted, He is (3) able to help those that are being tempted.

Heb. 3.

Holy brethren, partakers of the heavenly calling (in distinction from the earthly calling of Israel, yet not in heavenly places, as in Ephesians) are exhorted to consider the Apostle and High Priest of their confession (or profession, which agrees with the character of this epistle) Christ Jesus; who is faithful to Him who appointed Him, as also was Moses in God's house (as Apostle Christ comes from God to us, hence the administration of the house of God is His, but as Son; as High Priest He goes to God for us).

Moses had the administration of God's house of old, but Jesus had more glory than Moses, for He built the house. He that built all things is God.

Moses was faithful in God's house as a servant; but Christ as a Son over His house: which house are we if we hold fast the boldness and the boast of hope firm to the end.

And we are made partakers (companions, cf. Heb. 1:9) of Christ if we hold the beginning of our assurance firm to the end.

Wherefore take warning from the Israelites while it is to-day (now); for they fell in the wilderness, and could not enter into the rest God had provided for them, because in unbelief they hearkened not to the word. (See Deut. 1:26; Num. 14:43. The chief wilderness dangers are sin and unbelief, that is to say, not hearkening to God's word. The “ifs” of responsibility are connected with the Christian's course toward the rest of God. In Heb. 4. we have the divine provision for the Christian, namely, the word and the priesthood of Christ.)

Heb. 4.

A promise being left of entering into God's (heavenly) rest, let us fear lest any should seem to fail of it.

Glad tidings have been preached to us, as unto them (cf. Exodus 3: 8), but it did not profit them, not being mixed with faith. The “rest” in question still remains, for long after Joshua, in the days of David, it was still, "To-day, if ye will hear his voice:" for God had in view a still future and more perfect rest—the sabbatism that remaineth to the people of God. (The 'to-day' quoted from Psa. 95 never closes for Israel till God again takes up His ancient people for blessing.)

He who has entered into rest has ceased from his works as God did from His. Let us use diligence (energy of soul) therefore to enter into that rest (not here rest of conscience as to justification, but rest from labor).

For our preservation we have (1) the word of God, living and operative. His eye is upon the intents of the heart, and it is our safety to be searched and detected.

(2) A great High Priest, who has passed through the heavens, Jesus the Son of God—able to sympathize with our infirmities, for he was tempted in all things as we are, apart from sin (Christ having no temptations from within).

Let us hold fast our confession, and come boldly to the throne of grace, that we may receive mercy, and find grace for seasonable help. (This is going straight to God, not to a priest.)

Heb. 5

introduces the main subject of the epistle-the priesthood and the one offering of Christ.

Every high priest in Israel was established for men—to God, to offer gifts and sacrifices; and to exercise forbearance towards the ignorant and the erring.

And no man took this honor on himself: he must be called of God, as was Aaron. So also Christ glorified not Himself to be made a high priest, but God had said unto Him, "Thou art my Son: to-day have I begotten thee" (Christ's personal glory); and also, "Thou art a priest forever after the order of Melchisedec" (His official glory).

Who in the days of His flesh (being dependent on God) offered up strong crying and tears, and was heard in that He feared, or, for His piety (as in the garden of Gethsemane: He was heard in being enabled to take the cup from His Father's hand, and not from the hand of Satan; and an angel came and strengthened Him, Luke 22:43; and still further in being raised from the dead: cf. Psa. 21:2-6.)

Though He was a Son, yet He learned obedience from the things He suffered; and having been perfected (by taking His place in heaven as a glorified Man) He became to all them that obey Him the author of eternal salvation: being saluted by God as high priest after the order of Melchisedec: (the order is that of blessing, as it was with Abraham, and as it will he in the millennium).

(Heb. 5:11 to end of Heb. 6. may be read as a parenthesis, referring to the state of the Hebrew saints).

Of this Melchisedec Priest the writer had many things to say, but they were not in a spiritual condition to receive them. They had become such as needed to be fed with milk, as babes, unskilled in the word of righteousness, and not with solid food as full grown men. Ordinances and religious tradition had thrown them back, they became as babes.

Heb. 6.

Therefore leaving the word of the beginning of Christ (as Christ on earth), let us go on unto perfection (full growth, in connection with Christ in glory), not laying again a foundation of repentance from dead works and faith in God; of the doctrine of washings; of imposition of hands; of resurrection of the dead; of eternal judgment: (all these are “first principles” and true, but they are short of a glorified Christ), for it is impossible to renew again to repentance those who have tasted of the heavenly gift (the gift is heavenly because Christ is in glory), and have shared in the presence and operations of the Holy Spirit who has come from heaven, and have enjoyed the gospel as being the good word of God (the law was not that), and have seen the miracles (as Simon Magus: cf. Matt. 13:20, 21) if they fall away, seeing they crucify for themselves the Son of God.

God looks for fruit from what He ministers from heaven, as He does even in nature.

But the apostle was persuaded better things than apostasy of those to whom he writes, even things connected with salvation. They had borne fruit, and are exhorted to show the same diligence to the full assurance of hope unto the end, for God's counsel is immutable.

As an oath is with men the end of all strife, God confirmed His word by an oath, that by these two unchangeable things we who have fled for refuge might have strong consolation. (Cf. Num. 35:6.)

Heb. 7

This chapter resumes from the end of Heb. 5, and shows the exaltation of Christ as a priest after the order of Melchisedec: an order superior to that of Aaron in which they boasted.

Melchisedec was priest of the Most High God (the name God takes in the millennium), and to him Abraham (and in Abraham, Levi) gave a tenth. He was King of righteousness and King of peace (priesthood and royalty).

As a priest he abides continually, for the scripture mentions no parentage or successor: he is thus presented as a type of the Son of God.

If perfection were by the Levitical priesthood, why was there a change to the order of Melchisedec, involving a change of the law also? For Moses spoke only of one tribe, Levi, for the priesthood, and our Lord was clearly of the tribe of Judah.

Christ is therefore constituted a priest forever, not according to the law of a carnal, or fleshly, commandment, but according to the power of an indissoluble life, after the order of Melchisedec.

Israel's priests were many because of death; but Christ, because He continues forever, has an unchangeable priesthood. Wherefore He is able to save completely (to the end of the journey) those who approach to God by Him, who always lives to intercede for them.

Such a high priest became us (suits us, and that for the heavenly sanctuary)—who is holy, harmless, undefiled, separated from sinners (He was always separate morally, but now separate by death and resurrection), and become higher than the heavens. Who needs not daily to offer for His own sins, then for the people, for He offered Himself once for all.

Heb. 8.

Of the things spoken this is a summary. We have such a high priest who has sat down on the right hand of the majesty in the heavens, a minister of the holy places and of the true tabernacle which the Lord pitched, and not man.

As every high priest had to offer gifts and sacrifices, it was needful that this One should have somewhat to offer. On earth He would not be a priest, there being those who presented the offerings according to the law.

But He hath obtained a more excellent ministry, being also Mediator of a better covenant established upon better, unconditional promises.

In the new covenant He will put His laws into their mind, and write them upon their hearts: He will be their God, and they shall be His people.

(In Heb. 9. we have the atonement; in Heb. 10. the application of the blood to the individual.)

Heb. 9.

The first covenant had ordinances of service, and the sanctuary a worldly one (one suited to the earth, or rather setting forth the order of the universe which will be reconciled: cf. Col. 1:20; Lev. 16:18-20).

The order and contents of the tabernacle are then related.

The high priest went into the holy of holies only once a year to offer for himself and the errors of the people (on the day of atonement), signifying that the way into the holy of holies was not then made manifest.

Nor did the offerings make the conscience of the worshipper perfect. For there were divers ceremonial offerings until the time of reformation, or setting things right:

But Christ is a high priest of good things to come (millennial blessings, not fully revealed in this epistle) by a better and more enduring tabernacle; and by His own blood has He entered in once for all into the holiest, having found an eternal redemption.

For if the former offerings sanctified for the purity of the flesh, how much rather shall the blood of the Christ, who by the eternal Spirit offered Himself spotless to God, purify the conscience from dead works to serve the living God?

And for this reason He is Mediator of a new covenant, so that by His death the called under the first covenant shall receive eternal inheritance.

(Read verses 16, 17, as a parenthesis: a common event is brought in to illustrate Christ's death.) Where a man makes a will or testament he must die before it is of force. God's covenant is always absolute: the blessings of the first covenant were conditional. His new covenant will be unconditional, and so usually is a man's will: Christ must have died for the blessings of the new covenant to be available, as a man must die before his will is of force.

The first covenant was inaugurated by blood, and nearly all things under the law were purified by blood, and without blood-shedding there is no remission; but it is necessary that the heavenly things themselves (they are defiled by sin) should be purified by better sacrifices.

Christ has entered into heaven itself to appear before the face of God for us.

And it is the portion of men once to die, and after this, judgment; thus the Christ also, having been once offered to bear the sins of many, shall appear to those that look for Him the second time without sin for salvation (in contrast to the general appointment of judgment after death for man).

Heb. 10

The law, having but a shadow of the coming good things, and not even the exact image, could never perfect by its sacrifices those that approached. For then those sacrifices would have ceased to be offered, because the worshipper once purged would have had no longer any conscience of sins. ('Conscience of sins' is the dread of being judged of God for sins, not to be confounded with the consciousness of having sinned, and of having sin dwelling in us. The believer knows that through the efficacy of Christ's sacrifice he is cleansed from all his sins, and that God will never judge him for them, though the Father may discipline him in this life as His child if he should sin, and not judge himself.)

In contrast to the many sacrifices, Christ came to do God's will: this required a sacrifice which could take away sin, and “a body” in which that sacrifice could be accomplished.

By which will we have been sanctified through the offering of the body of Jesus Christ once for all. (The work by which we are saved is wholly of God's will.)

Christ, after He had offered one sacrifice for sins, sat down in perpetuity: waiting till His enemies are made His footstool.

For by one offering He hash perfected in perpetuity the sanctified ones (in contrast to verses 1 and 2), and of this the Holy Ghost bears witness to us. Where remission of sins is, there is no more offering for sin.

Having therefore boldness to enter into the holiest by the blood of Jesus, by the new and living way, dedicated for us through His flesh, and having a great priest over the house of God, let us draw near with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water (compare the consecration of the priests in Ex. 29).

Let us hold fast the confession of the hope unwavering: for He is faithful who has promised.

Let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together (that is, assembling as Christians; they were in danger of going back to their old association with Judaism); but encouraging one another, and so much the more as we see the day drawing near. (For them 'the day' was the break up of Judaism by the destruction of Jerusalem. Another day awaits apostate Christendom.)

For if we sin willfullya after receiving the knowledge of the truth, there no longer remains any sacrifice for sins, but judgment and indignation.

He that despised the law died without mercy. How much worse punishment shall he deserve who has trodden under foot the Son of God, contemned the blood of the covenant, and insulted the Spirit of grace? For vengeance belongeth to the Lord, and He will judge His people. It is a fearful thing to fall into the hands of the living God. (This is the case, not of a believer falling under temptation through unwatchfulness, but of presumptuous rebellion and renouncing of Christ after having professed faith in Him.)

But the apostle calls to their remembrance what they had suffered since their enlightenment: and exhorts them not to cast away their confidence. The just shall live by faith; but God takes no pleasure in any that draw back.

Heb. 11

The apostle gives, not a definition of faith, but the traits of the faith by which the just live.

It is the substantiating of things hoped for, the conviction of things not seen. By it the elders obtained witness (as in ver. 39).

By faith we understand that the worlds were created, and framed by the word of God (therefore He had a purpose in making them: faith goes outside seen things into God's purpose).

By faith Abel acknowledged the fall, and offered an acceptable sacrifice.

Enoch was translated for he pleased God, and was a type of the church in not dying; Noah believed in coming judgment, and was a type of the remnant saved through judgment.

Heb. 11:8-16 skew strangership and the patience of faith, expecting God's promise, God's city and God's heir.

Heb. 11:17-22, the confidence of faith in God's accomplishment of promises.

Heb. 11:23-27, faith overcomes difficulties, refuses the present scene, and accepts suffering in it.

Heb. 11:28-31, faith enters into God's salvation.

Heb. 11:32-35, wonders wrought by faith.

Heb. 11:35-38, sufferings endured by faith.

All these obtained witness through faith, but did not receive the promise, God having foreseen a better thing, that they without the church should not be made perfect (in glory).

Heb. 12

Practical exhortations follow. Let us cast aside every weight (things outside) and sin (inside), and run the race with patience, looking off unto Jesus, the leader and completer of faith (He ran the whole course).

Consider Him: ye have not yet resisted unto blood (lost your lives), wrestling against sin.

Despise not the chastening of the Lord, nor faint when rebuked of Him. It yields the peaceable fruit of righteousness to those who are exercised thereby (in judgment of themselves before God).

Ye are not come to mount Sinai with all its terrors.

But ye (Hebrew believers) are come to mount Zion (the seat of royal grace) and to the city of the living God, heavenly Jerusalem (as the capital of God's kingdom); and to myriads of angels, the universal gathering (the unseen heavenly powers); and to the assembly of the firstborn enregistered in heaven (the church); and to God the judge of all; and to the spirits of just men made perfect (Old Testament saints); and to Jesus Mediator of the new covenant; and to the blood of sprinkling which speaks of grace, instead of vengeance as Abel's did.

If they did not escape who refused the voice of Moses on earth, much more shall not any escape who turn away from Him that speaks from heaven.

Heaven and earth will be shaken, but we receive a kingdom that is not to be shaken; let us therefore serve God acceptably with reverence and fear: for our God is a consuming fire.

Heb. 13

Exhortations are continued.

Heb. 13:7. Remember your leaders (those departed). Jesus Christ is ' the same' yesterday, to-day, and forever. Obey your leaders (those present, ver. 17) and be submissive.

Heb. 13:10. We have an altar (Christ, ver. 15) of which they have no right to eat who serve the tabernacle (for whom Christ is not enough).

For the bodies of those beasts were burned outside the camp. Wherefore Jesus suffered without the gate: therefore let us go to Him without the camp, bearing His reproach: for we have not here any abiding city, but we seek the coming one.

Let us offer by Christ the sacrifice of praise continually to God, that is, the fruit of the lips, confessing His name (Aaronic action); and let us do good to others (Melchisedec action). The apostle asks for their prayers and prays for them. Salutations follow, and the benediction.

Epistle of James

This is commonly called a "General or Catholic Epistle." The word “general” is not in the early MSS: it may have been added simply because this epistle and the others so called were not written to any particular assembly.

Although addressed to the twelve tribes of Israel scattered abroad, it contemplates those among them who professed faith in Christ. It connects itself with the transitional period embraced by the Acts of the Apostles, when believing Jews were still zealous for the law, and were in association with the unbelieving nation.

The epistle is a practical one, exhibiting the holy girdle for the loins, that the external practical life should correspond with the inner divine life of the Christian, and that the will of God should be a law of liberty.

Three laws are named in the epistle. (1) The law of Moses, James 2:10; (2) the royal law, James 2:8; and (3) the law of liberty, James 1:25; 2:12.

In several particulars, as we might expect, there is an entire change from what was found under the old covenant: such as riches being no longer a sign of the divine favor; the will of God being no longer a “burden”, but contrariwise, being what they wished to do, &c.

It is believed by many that the epistle was written by James the apostle, the son of Alphæus, from Jerusalem, where he remained. He calls himself 'a servant of God,' which Moses and the Old Testament prophets could have called themselves; but he adds, “and of the Lord Jesus Christ”, which is a title that only those Jews who believed that the Jesus whom they had crucified was really 'the Christ,' could accept.

There is nothing to guide as to the date. Some suppose it to be about A.D. 45; others, 60.

James 1

James, servant of God and of the Lord Jesus Christ to the twelve tribes (all must be included: cf. Acts 26.7, though ten tribes be hidden for the time) which are in the dispersion among the Gentiles, greeting.

Count it joy when ye fall into trial, for the proving of your faith works endurance. Let endurance have its perfect work (as it had in the Lord) that ye may be perfect and complete (waiting on God for the issue of the trial).

If any lack wisdom let him ask of God in faith without doubting, and it shall be given him.

A man with a double object is unstable in all his ways.

The brother of low degree is exalted into the kingdom of God: the rich is humbled in being made one with the poor of the flock. Let both glory in these things. The flower of humanity passes away.

Blessed is the man who endures trial; for, having been proved, he shall receive the crown of life which the Lord has promised to them that love Him.

God cannot be tempted by evil things, and Himself tempts no one (this is temptation to evil, not to be confounded with God trying or testing His saints: cf. Gen. 22:1). Every one is tempted of his own lusts: lust having conceived gives birth to sin, and sin completed brings forth death. (In Rom. 7:8, sin, in the nature of man, as a root, produces lust: here lust produces sin as a fruit.)

Every good and perfect gift comes down from the Father or the lights, with whom is no variation nor shadow of change. (The lights of the heavens ever shine, types of the One from whom comes all spiritual light.)

Of His own will begat He us by means of the word of truth; that we should be a kind of firstfruits of His creatures (to be followed by more manifold fruits in the millennium, cf. Rom. 8:19-21, and by the full harvest in the new heavens and the new earth).

Accept with meekness the implanted word which, taking root in the soul, preserves from evil. Be doers of the word. A hearer only is like a man considering his natural face in a mirror, and going away and forgetting what he was like (forgetting what the word says about him, his conscience not being in exercise).

He who looks into and abides in the perfect law of liberty (liberty is when the injunction coincides with the wishes, as it ever was with Christ) is blessed in his doing.

Pure and undefiled religion before God and the Father is to visit orphans and widows in their affliction, and to keep oneself unspotted from the world.

James 2

(The indissoluble link between faith and practice is the point of this chapter.)

Do not have the faith of our Lord Jesus Christ, Lord of glory, along with respect of persons. For if in your assembly (synagogue) ye respect the rich more than the poor, is not this making a difference? and ye are judges with evil thoughts.

If ye keep the royal law, namely, Thou shalt love thy neighbor as thyself, thou shalt do well. But to have respect of persons is sin.

Whoso breaks the law in but one point has come under the guilt of all. (To break one law is to be a transgressor, and to despise the authority of Him who gave it all.)

Speak and act as those to be judged by the law of liberty; for judgment will be without mercy to him that has shown no mercy. Mercy glories over judgment.

What does it profit if a man says he has faith, and has not works, can faith save him? Faith, if it has not works (to prove its reality) is dead by itself.

But some one will say, Thou hast faith and I have works. Show me thy faith without works; and I by my works will show thee my faith. (God knows if the faith is real; we must judge of it by the works seen, hence it is “show me”.)

Thou doest well to believe there is one God: even the demons believe that, and tremble (true faith rejoices). Faith without works is dead. Was not Abraham justified by works when he had offered Isaac? (justified before men, so that we can say) Thou seest that faith wrought with his works, and by works faith was perfected. Abraham believed God, and it was counted to him as righteousness, and he was called The Friend of God.

Ye see that a man is justified by works, and not by faith only.

Was not also Rahab the harlot justified by works when she sheltered the spies? For as a body without a spirit is dead, so also faith without works is dead (being a mere human intellectual assent, which is not the faith in God that accompanies salvation).

James 3

Be not many teachers, knowing that we shall receive greater judgment (teaching others we fail ourselves). For we all often offend.

If any offend not in word, he is a perfect man, able to control the whole body. (The tongue as the index of the heart follows its every impulse, and is easily set in motion.)

As the horse is controlled by the bit, and a ship by the rudder, so the tongue, though small, may defile the whole body, it sets fire to the course of nature (by stirring up strife and hatred), and is used by Satan for mischief. Out of the same mouth should not proceed both cursing and blessing.

Let the wise (in true divine wisdom) shew his works in his good conduct with meekness of wisdom; but if there be emulation and strife in the heart (in false human wisdom) do not boast and lie against the truth. The wisdom from above is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned. Those enjoy peace who walk in meekness of heavenly wisdom.

James 4

Unbridled nature and will judged.

Ye have not because ye ask not, or ye ask evilly, that your pleasures may be indulged.

Friendship with the world is enmity with God. (It put His Son to death, and it is ruled by Satan.)

Think ye that the scripture speaks in vain? Does the Spirit that has taken His abode in us desire enviously? (envious desires must be of the flesh, for He is the Holy Spirit). But God gives more grace. Submit yourselves therefore to God.

Resist the devil (his power is annulled for the Christian) and he will flee from you. Draw near to God, and He will draw near to you. But to do this the hands must be cleansed, and the heart purified.

Exhortations follow.

Arrange not for the morrow without saying, in real dependence, If the Lord will and we live.

To him that knows how to do good, and does it not, to him it is sin.

James 5

Verses 1-6 are a solemn warning to the rich against amassing riches and oppressing the poor.

As the laborer patiently waits for the fruits of the earth, so we are to have patience, for the coming of the Lord draws nigh. Complain not: the Judge stands before the door (leave all to Him).

Take the prophets as examples of patient suffering, and remember the endurance of Job and the end thereof: the Lord is full of tender compassion and pitiful.

Swear not, but let your yea be yea, and your nay, nay (in all your daily walk), lest ye fall under judgment.

Does any one suffer evil, let him pray. Is any happy, let him sing psalms. Is any sick, let him call the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall heal the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. Confess therefore your offenses to one another that ye may be healed. (This is in reference to God's governmental dealings in this life; not justification.)

The fervent supplication of a righteous man has much power. Elias is an example.

If any one err from the truth, and one bring him back, he shall save a soul from death and shall cover a multitude of sins (by being the means of their being forgiven).

First Epistle of Peter

This epistle is written to believing Jews in Pontus, Galatia, Cappadocia, Asia, and Bithynia. In these districts were several of the churches that had been visited by Paul, to some of which he also wrote epistles.

This first epistle is founded on the doctrine of the heavenly calling, in contrast to the earthly portion of the Jews. Believers are contemplated as strangers and pilgrims, salvation being regarded as future, though soul salvation was already possessed. (1 Peter 1:9.) The “house” is referred to, but not the “body”, nor union with Christ.

The epistle contains important moral principles, which are true at all times, and are unaffected by dispensational changes.

The trials of the saints have here a large place. In 1 Peter 1. it is from God; in 1 Peter 2. from unrighteousness; in 1 Peter 3. for righteousness' sake; in 1 Peter 4. for Christ's sake; and in 1 Peter 5. directly from Satan.

The government of God in favor of the saints is seen in this epistle (cf. 1 Peter 3:10-13); and respecting the wicked in the 2 Peter.

It was apparently sent from Babylon on the Euphrates, where many Jews were located at that time. There is nothing that fixes the date. It is generally placed at A.D. 60 to 63.

1 Peter 1

Peter, apostle of Jesus Christ, to the sojourners of the dispersion (cf. John 7:35)—elect (not as a nation here, but as individuals, and not by God as Jehovah, or as the God of Abraham, Isaac, and Jacob: but) according to the foreknowledge of God the Father, by sanctification of the Spirit, unto the obedience, and sprinkling of the blood, of Jesus Christ: grace and peace be multiplied.

Blessed be the God and Father of our Lord Jesus Christ, who has begotten us again to a living hope through the resurrection of Jesus Christ from among the dead, to an inheritance reserved in the heavens (in contrast to the earthly inheritance, which was defiled and forfeited by their fathers).

They greatly rejoiced, though put to grief by trials, that the proving of their faith might be found to praise and glory and honor in the revelation of Jesus Christ.

Whom, having not seen, they loved (in contrast with the remnant by and by, who will love and believe when they see their Messiah) and exulted with joy unspeakable and were filled with glory, receiving the end of their faith, the salvation of their souls (in contrast to the many national but temporary deliverances wrought by Jehovah for Israel).

Concerning which salvation the prophets searched, as to the sufferings and the glories of Christ. To whom it was revealed that the things they ministered were not unto themselves, but unto them that now believe: and which things angels desire to look into.

1 Peter 1:13-16. Exhortations follow.

If ye invoke as Father, Him who judges according to the work of each, pass your time in fear (of displeasing Him): knowing that ye are redeemed by the precious blood of Christ, as of a lamb without blemish and without spot: who (as the Passover lamb was laid up from the tenth to the fourteenth day) was foreknown before the foundation of the world, but was manifested at the end of the (varied, preceding) times for your sakes, who by Him do believe in God, who raised Him from the dead.

They had purified themselves from their old associations through obeying the truth, now they were to love one another as brethren—Christians—for they were not connected with those born of Abraham, but of God, by the incorruptible seed of the word.

1 Peter 2

Laying aside therefore all evil, as new-born babes desire earnestly the pure mental milk of the word, that ye may by it grow up to salvation.

Ye have come to a living stone, cast away by men, but with God chosen, precious-yourselves also as living stones are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ.

To you therefore who believe is the preciousness; but to the disobedient the stone, which the rulers of Israel cast away as worthless, is become a stone of offense.

Ye are a chosen race, a kingly priesthood (in the Melchisedec character here-royal, and imparting blessings to others), a holy nation, a people for a possession (cf. Ex. 19:6), to set forth the excellencies of Him who has called you out of darkness to His wonderful light: who once were not a people, but are now God's people; who were not enjoying mercy, but now have found mercy (cf. Hos. 2:1,23).

Exhortations follow.—As strangers and pilgrims, abstain from fleshly lusts; and let your manner of life be honest, that the Gentiles may glorify God in a day of visitation. (See Isa. 10:3)

Peter 2:18-25. Exhortations to household servants.

He bore our sins that, being dead to sins, we might live to righteousness. (“Dead to sins” here is in respect to practice, not as in Paul, 'dead to sin,' the principle.)

As sheep ye “went astray; but are now returned to the Shepherd and Overseer of your souls.”

1 Peter 3:1-6.

Exhortations to wives.

1 Peter 3:7. Exhortations to husbands.

1 Peter 3:8-22. Exhortations to all: principles of God's government. None should have to suffer for unrighteousness; for Christ has once suffered for sins, the just for the unjust to bring us to God, having been put to death in flesh, but made alive in [the] Spirit, in which also going he preached to the spirits in prison, who were disobedient in the days of Noah (He preached by Noah to those now in prison: cf. 1 Peter 1:11; Gen. 6:3; 2 Peter 2:5,9).

Eight souls were saved through water: which figure also now saves, even baptism, the demand (or question) as before God of a good conscience, by the resurrection of Jesus Christ (this meeting all a conscience can desire).

1 Peter 4

As Christ has suffered for us in flesh, and thus died to sin and to the course of human life down here, now to live in spirit, so arm yourselves with the same mind: for he that has suffered in the flesh (by resisting evil, and refusing to do the will of the flesh) has done with sin (practically, cf. Rom. 6), living to God's will the rest of his time. Not as formerly according to the will of the Gentiles, who shall render account to Him who is ready to judge the living and the dead. For to this end had the glad tidings been preached to the dead also (those now dead: cf. 1 Peter 3:19, 20), that they might be judged, as regards men, after [the] flesh, but (rather that they should) live, as regards God, after [the] Spirit.

Let each according as he has received a gift so minister it, as good stewards of the various grace of God. If any one speaks (in the assembly) let it be as oracles of God; if any one ministers, let it be in God s strength; that God in all things may be glorified.

Think it not strange concerning the fiery persecution for your trial, but as ye have share in the sufferings of Christ, rejoice, that in the revelation of His glory also ye may rejoice with exultation.

If ye are reproached in the name of Christ, blessed are ye; for the Spirit of glory and the Spirit of God rests upon you.

Let none suffer as an evil-doer, but if as a Christian, let him not be ashamed, but glorify God in this name.

For the time is come for judgment to begin at the house of God. And if the righteous be difficultly saved (through evils and persecutions), where shall the impious and the sinner appear?

Let those who suffer according to the will of God commit their souls in well-doing to a faithful Creator.

1 Peter 5

Peter, an elder, and witness of the sufferings of the Christ and partaker of the glory about to be revealed, exhorts the elders to shepherd the flock (cf. John 21:15-17), exercising oversight—being models for the flock. And when the chief Shepherd comes they shall receive the unfailing crown of glory.

Let the younger be subject to the elder.

The God of all grace, who has called you to His eternal glory in Christ Jesus, when ye have suffered for a little while, make you perfect, stablish, strengthen, ground you: to Him be the glory and the might for the ages of the ages. Amen.

Salutations follow, and the benediction.

Second Epistle of Peter

Without doubt this epistle was written to the same believing Jews as was the first epistle. Cf. 2 Peter 3:1 The epistle brings out divine power for life and godliness, and the government of God in judgment of the wicked—of professing ones in 2 Peter 2, and of scoffing ones in 2 Peter 3.

The rapture of the saints is not dwelt upon here, but the “coming” of Christ, the “day of the Lord”, and the “day of God”.

2 Peter 1:14 refers to Peter's departure being 'soon,' which has caused its date to be fixed about A.D. 66, written from Rome, where tradition says he suffered martyrdom.

2 Peter 1

Simon Peter, bondman and apostle of Jesus Christ, to them that have received like precious faith through the righteousness of our God and Savior Jesus Christ (faithfulness of God in fulfilling all His promises): grace and peace be multiplied, in the knowledge of God and of Jesus our Lord.

His divine power has given to its all things which relate to life and godliness, through the full knowledge of Him who has called us by glory and virtue (glory being the object, set before us to be pursued by spiritual courage).

Through which He has given us the greatest and most precious promises, that by these ye may become morally partakers of the divine nature.

Besides faith (see verse 1), use diligence to have also virtue, knowledge, temperance, endurance, godliness, or piety, brotherly love (love to others) and love (the divine nature in exercise, and embracing all saints, 1 John 5:1, 2). These subjective qualities are connected with the full knowledge of God revealed in Christianity: fruit would result.

Use diligence to make your calling and election sure (in firm consciousness of being called to God's eternal glory), for doing these things ye will never fall; for thus an entrance into the everlasting kingdom of our Lord will be richly furnished unto you. (God's government is over the saints, and, whilst ail will have a place in the kingdom, there is a rich or abundant entrance for those who walk so as to please God.)

The Lord had manifested to Peter that He must shortly be leaving the body. He wrote in order that after His departure they might always have these things in remembrance (there being no apostle to succeed him). In making known the power and coming of the Lord Jesus he had not used fables, but had been an eye-witness of His majesty on the mount of transfiguration.

The prophetic word was thus confirmed. We do well to give heed to it as a lamp shining in a dark place (this world) until the day dawn and the morning star arise in our hearts. (If Christ the heavenly hope fills the heart it anticipates His coming.)

No prophecy of scripture has its own private interpretation (not insulated, it agrees with, and is part of the great whole of God's purpose in Christ), for holy men of God spake under the power of the Holy Spirit.

2 Peter 2

There will be false teachers among the saints, who will bring in destructive heresies and deny the Master that bought them, bringing upon themselves swift destruction.

Instances are adduced of (1) the fallen angels; (2) of Noah (one of eight) and the flood; and (3) of Lot and Sodom, to show that the Lord knows how to deliver the godly out of trial, and to keep the unjust to a day of judgment.

2 Peter 2:12-22 describe the gross ungodly condition of some who had made a profession 'through knowledge of the Lord and Savior Jesus Christ,' but had turned back to iniquity.

2 Peter 3

This second letter was written to put them in remembrance of what they had learned. There would be mockers asking, Where is the promise of the Lord's coming? for things remain as they were from the creation! But as the old world was destroyed by water, so the present heaven and earth are kept for fire in a day of judgment.

One day with the Lord is as a thousand years, and a thousand years as one day. The Lord does not delay His promise; but He is longsuffering, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief when the heavens will pass away, and the earth and the works in it will be burned up.

But in holy conversation and godliness wait for the day of God, when the elements shall melt with heat, and for a new heavens and a new earth wherein dwells righteousness; being diligent to be found of Him in peace, without spot and blameless, and account the longsuffering of the Lord to be salvation: as Paul had also written, some things being hard to be understood (especially by those who have not grasped Paul's gospel), and which with other scriptures are wrested by some to their own destruction.

Knowing these things, let us take care not to be led away with the error of the wicked; but grow in grace and in the knowledge of our Lord and Savior Jesus Christ. To Him be glory both now and to the day of eternity. Amen.

First Epistle of John

It is very generally held that the three Epistles of John and his Gospel were written long after any of the other books of the New Testament.

The last we read of John in the Acts or Epistles is that he was at Jerusalem on the occasion of Paul's third visit to that city (Gal. 2:9; Acts 15:2) about A.D. 50.

Rev. 1:9 tells us that. he was in the isle of Patmos, but the date is not known. Tradition records that John left Patmos and retired to Ephesus.

It is believed that the false doctrine of Christ having no real body, which John condemned, was developed near the end of the first century, when many who had known the Lord as a real man on earth had passed away.

Others asserted that the Gospels and Epistles contained only the germ of Christianity, and that its development must be sought after, as is professed in the present day. This was met by the apostle insisting again and again on ‘that which was from the beginning’—Christ Himself.

Morally John's writings find their place after those of Peter and Paul, when ruin had come into the church, and the ‘last time’ had arrived. Life is his great subject. See the Lord's words in John 21:22. In a sense John tarries till He comes.

John declares three objects in writing this Epistle: (1) That our joy may be full, having communion with the Father, and with Jesus Christ His Son, 1 John 1:4. (2) That we should not sin, for God is light, &c., 1 John 2:1 (3) That we may consciously know that we have eternal life, and that in the Son, 1 John 5:13. The advocacy of Christ to maintain communion is also in this Epistle.

It should be noticed how frequently the expression ‘born’ or ‘begotten of God’ occurs from 1 John 2: 29 to the end, showing what characterizes the divine nature.

Christ and God are often spoken of as if they were before the apostle as one Person.

The apostle speaks throughout abstractly, without stopping to show that experimentally things may be different.

1 John 1

That which had been from the beginning (of Christianity) had been heard, seen, contemplated, and handled concerning the word of life (thus meeting the false teaching of the Gnostics: it was a man bodily they had handled); the life had been manifested, and was characterized as the eternal life which was with the Father. What the apostles had seen and heard was reported to them, that they might have part in their fellowship (common thoughts, joys, and feelings) with the Father and the Son (cf. John 17:3), and that their joy might be full.

The message was that God is light, without any darkness. If any say they have fellowship with Him and walk in darkness (characteristic of the unbeliever) they lie, and do not practice the truth (cf. 2 Cor. 6:14). If any walk in the light (characteristic of a believer) as He is in the light, they have fellowship with one another; and the blood of Jesus Christ cleanses from all sin.

If any say that they have no sin (in them as in the body) they deceive themselves. If any confess their sins, God is faithful and righteous to forgive and to cleanse. (Cf. Num. 19 for provision for cleansing by the way.) If any say they have not sinned they make God a liar (for He declares all have sinned).

1 John 2

John wrote these things to believers that they should not sin; but if any sin, Jesus Christ the righteous is an Advocate with the Father (to restore the joy of communion), and this on the ground that He is the propitiation for their sins, and also for the whole world.

The blessed obedience of love is the test that we know Him. By this it may be known if we are in Him. He that says He abides in Him, ought to walk as He walked.

John wrote an old commandment, the word that had been from the beginning. (The Lord's words were the expression of the Father's commandment, and of eternal life, John 12:49,50.) Again he wrote a new commandment, what is true in Him and in the believer (it was old in Christ before the cross; the word of life is now formative of Christ in the believer, hence it is new in being in Christ and in the believer) because the darkness is passing, and the true light already shines. Cf. John 1:4,5, where the darkness did not comprehend the light.

Thus far ‘obedience’; 'love to the brethren' follows. He that loves his brother abides in the light (showing how the two characteristics of God—light and love—are exemplified in the divine nature of a Christian). The converse is also true.

In 1 John 2:13-17 the three stages of growth in the family of God are spoken of. (This is the more remarkable as the Epistle treats of life and the divine nature abstractly.)

John wrote unto children (all Christians, as in verses 1 and 28) because their sins were forgiven for Christ's name's sake (true of all Christians). He wrote to the fathers, because they had known Him that is from the beginning. He wrote to the young men, because they had overcome the wicked one (strength in conflict and service). He wrote to the little children, because they had known the Father (the babe knows he is a child of God).

Again he wrote to the fathers, because they had known Him that is from the beginning.

He wrote to the young men, because they were strong, and the word of God abode in them, and they had overcome the wicked one. The danger to young men was from the world. If any one loves the world, the love of the Father is not in him: because all that is in the world is not of the Father, and is passing; but he that doeth the will of God abideth for eternity.

The danger to the little children was from seducing spirits: they are warned that it is the last hour; this was known because there were many antichrists. (It was the ‘last hour’ because the power of evil which had apostatized from Apostolic doctrine had come in; and nothing but judgment could follow: cf. 2 Tim. 3: 1; 2 Peter 3:3; Jude 18.) The little children have an unction from the holy One, and know all things. John as an apostle wrote to them because they knew the truth. He is a liar that denies that Jesus is the Christ (as Jewish unbelievers did). The antichrist denies the Father and the Son (rejecting Christianity). Whoever denies the Son has not the Father: he that confesses the Son has the Father also. If what they had heard from the beginning abode in them they should abide in the Son and in the Father (cf. John 17:3).

The children (all Christians) were exhorted to abide in Christ, that when He should be manifested the apostles might have boldness, and not be put to shame at His coming.

1 John 3

This chapter treats especially of the divine nature, hence the name of ‘God’ is found rather than ‘Father’. The last verse of 1 John 2 introduces it: " If ye know," etc.

See what love the Father has given to ‘us’, those born of God, that we should be called the children of God. The world knows us not, because it knew Him not. Now are we the children of God, and though not yet manifested, when He is manifested we shall be like Him, for we shall see Him as He is. Every one that hopes to be like Him then, purifies himself now even as He is pure.

Every one that practices sin practices also lawlessness; and sin is lawlessness (not ‘the transgression of the law’). In Him is no sin. Whoever is characterized by sinning is not one of the family of God at all.

Let none be led astray. He that practices righteousness is righteous, as He is righteous. He that practices sin is of the devil, who sins from the beginning. The Son of God has been manifested that He might undo the works of the devil. The new nature, and the believer here is looked at only according to this—cannot sin. In this are manifest the children of God and the children of the devil. (Righteousness and love are the characteristics of God's family; sin and hatred, of Satan's.)

We know what love is by Christ having laid down His life for us; and we ought to lay down our lives for the brethren. But if any one shows no compassion to his brother in need, how abides the love of God in him? Let us not love with word nor with tongue, but in deed and in truth; and practice the things which are pleasing in His sight. A walk like Christ's is accompanied by confidence like His: cf. John 11:42.

He that keeps His commandments abides in Him (resting on the bosom of God), and He in him (for the commandment is the expression to us of what God is). We know that He abides in us by the Spirit which He has given us.

1 John 4

Verses 1-6are tests, whereby to discern the spirits: it is not simply owning that He was incarnate; confessing Jesus Christ come in flesh is to own the Person of Jesus, not a mystical doctrine, but what is of God come to us in a very man. We are to prove the spirits: every spirit which confesses Jesus Christ come in flesh is of God, and every spirit which does not confess Jesus Christ come in flesh is not of God. (This characterizes Antichrist.) Greater is He that is in you than he that is in the world.

Another mark of the false spirits is that they are of the world: consequently the world hears them. The apostles were of God, and he that knew God heard them.

Let us love one another, because love is of God; and every one that loves has been begotten of God. God is love, and has manifested His love by sending His only begotten Son a propitiation for our sins, and that we might live by Him.

If God has so loved us, we ought to love one another. No one has seen God at any time. (The activities of the divine nature in the saints express the love of the unseen God: compare John 1:18.) We know that we abide in Him, and He in us, in that He has given us of His Spirit. The testimony declares that the Father sent the Son as Savior of the world.

Whoso shall confess that Jesus is the Son of God, God abides in him, and he in God. We have known and have believed the love which God has to us. And love has been perfected with us that we may have boldness in the day of judgment. (He judges by His own righteousness, and that is our righteousness.) Even as He is we also are in this world: Christ is the source of life, the stream is in us, and is not severed from its source. Perfect love casts out fear. We love because He has first loved us.

This commandment we have from Him, that he who loves God, love also his brother: now

1 John 5

Every one that believes that Jesus is the Christ is begotten of God, and every one that loves Him loves also those begotten of Him. (Divine love is exercised in the light and in obedience, not at the expense of any attribute of the divine nature: cf. 1 John 5:16, 17; Luke 17:3.)

All that has been begotten of God gets the victory over the world; and this victory is our faith. (Christian faith is that Jesus is the Son of God, and this was declared in resurrection); but this is He that came by water and by blood, Jesus Christ.

They that bear witness are three: the Spirit (bearing witness to life, as outside this world, and beyond death); the water (to cleansing); and the blood (to expiation); and the three agree in one. This is the witness of God, concerning His Son, namely that God has given to us eternal life; and this life is in His Son. He that has the Son has life: he that has not the Son of God has not life. These things are written that they who believe on the name of the Son of God may consciously know that they have eternal life.

If we ask Him anything according to His will He hears us. And we have the petitions which we have asked of Him.

A brother that has sinned may be interceded for, unless it be a sin unto death (of the body in discipline: cf. 1 Cor. 11:30). Every unrighteousness is sin, but may not be a sin unto death.

Verses 18-20: in conclusion the apostle states what the believer has conscious knowledge of. We know that every one begotten of God does not sin (the new nature sinneth not), he keeps himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies in the wicked one. And we know that the Son of God has come and has given us an understanding that we should know Him that is true; and we are in Him that is true, in His Son Jesus Christ. He is the true God and eternal life.

Children, keep yourselves from idols, that is, from any object taking Christ's place in the heart.

The Second Epistle of John

This Epistle is addressed to 'The elect lady' and her children, but no intimation is given as to what lady is referred to. Some have taken the word κυρίᾳ as a proper name, and render it ‘To Kyria the elect’.

The epistle exemplifies love governed by truth, accompanied with obedience—in a word, Christ; and gives a warning to the faithful against false teachers, as in the first epistle. To countenance them in any way is to be a partaker of their evil deeds.

The apostle and those with him enjoin obedience, that their work should not be a failure, but that they might receive a full reward.

As in the first epistle, so here, what had been heard ‘from the beginning’, is enforced, in contrast to any professed development of doctrine.

The idea of teachers being humanly accredited is totally absent; each was to be judged by what he taught.

The Third Epistle of John

This is addressed to the beloved Gaius, but there are several of this name mentioned in the New Testament. The second epistle describes those who are to be refused; this shows who are to be received.

After declaring that the greatest joy of the apostle was to hear that his children walked in the truth, the apostle commends Gaius for receiving and helping on those that traveled about doing the Lord's work. He denounces Diotrephes who did not receive such, and who even put some out of the assembly; the evil of clericalism being clearly manifest in this. Gains was not to follow evil. The apostle commends Demetrius, and sends greetings to Gaius and to the friends.

Epistle of Jude

This is supposed to have been written by the apostle Jude, 'brother of James,' Luke 6:16; Acts 1:13. Jude gives a fearful description of apostates—of those who had turned away from the profession they had made in association with the saints; judgment would surely fall on such. The saints are counseled what to do amid such a state of things, and are reminded of One who is able to keep them from falling.

A great deal has been written concerning the prophecy of Enoch, on account of its not being recorded in the Old Testament, and because there is an apocryphal book bearing the name of Enoch from which Jude is supposed to have quoted. There are many conjectures as to the date and the writer of this apocryphal book, some dating it after the writing of the Epistle of Jude, and supposing the author to have copied from our Epistle. Where the inspiration of the scripture is fully held, nothing is simpler than to see that the Holy Spirit could reveal to Jude the prophecy uttered by Enoch, though it may never have been written down before.

Jude,

bondman of Jesus Christ, and brother of James, to the called ones, beloved in God the Father and preserved in Jesus Christ: mercy, peace, and love be multiplied.

Jude desired to write of the salvation common to all Christians, but it was needful that he should exhort them to contend earnestly for the faith originally delivered. For ungodly men had crept in unnoticed, who abused the grace of God, and denied our only Master and Lord, Jesus Christ.

Instances of apostasy are cited from the Old Testament.

They were to remember that after the people were saved out of Egypt, those who believed not were destroyed.

Angels have also fallen and are kept in eternal chains for the judgment of the great day.

Sodom and Gomorrha, and other cities also lie under the judgment of eternal fire (the abiding effect of the judgment on them).

Michael the archangel, when disputing with the devil concerning the body of Moses, did not dare to bring a railing judgment against him; but said, The Lord rebuke thee. But these rail against things they know not; and corrupt themselves in things they do know.

Three forms of evil found in Christendom are pointed out.

Woe to them who (1) have gone in the way of Cain (natural religion and hatred of that which is true: cf. also 1 John 3:12), and (2) for reward have given themselves to the error of Balaam, (ecclesiastical corruption, Rev. 2:14), and (3) perished in the gainsaying of Core (opposition to Christ's royalty and priesthood, Num. 16:1, &c.) Such were doubly dead, by nature and by apostasy, to whom has been reserved the gloom of eternal darkness. Enoch also had prophesied of the judgment that would be executed upon them when the Lord comes with His holy myriads.

These apostates exalt themselves and admire persons for their own profit. The apostles had forewarned the saints that there would be mockers, walking after their own lusts of ungodliness, and setting themselves apart (as superior), but they were natural men, not having the Spirit. Those preserved from the evil are to build up themselves on their most holy faith, and, praying in the Holy Spirit, keep themselves (practically) in the love of God, awaiting the mercy of the Lord Jesus Christ unto eternal life.

They were to distinguish between the erring: to have compassion for some, and to snatch others out of the fire; hating even the garment spotted by the flesh.

Jude closes the Epistle with a full ascription of praise to Him who is able to keep us from stumbling and to set us with exultation blameless before His glory.

The Revelation

The Revelation was without doubt written by the apostle John, the writer of the Gospel and the three Epistles bearing his name. It is not known who banished John to the isle of Patmos: some suppose it was Claudius (A.D. 41-54); others Nero (A.D. 54-68), and others attribute it to Domitian (A.D. 81-96). It is generally held that all John's writings are of a later date than any other parts of the New Testament. The Revelation is usually assigned to the date of Domitian (A.D. 95 or 96.)

There are fewer Greek uncial manuscripts of this book than of any of the others, and some of these had not been discovered when the Authorized Version was made, which makes the various readings now introduced very numerous.

The book clearly divides itself under three heads: ‘things which thou hast seen’: ‘things that are’; and ‘the things which shall be after these’ (Rev. 1:19). The things he had seen are those found in Rev. 1; ‘the things that are’, embrace the church on earth, viewed in the seven churches which then existed (Rev. 2, 3.), and 'the things after these' are contained in Rev. 4. to the end.

Rev. 4 shows the saints—the four and twenty elders in heaven—and the church is not seen on earth in the following chapters.

In Rev. 5 Christ is declared worthy to open the book of God's secret counsels as to the earth. It was a roll with seven seals so placed that a portion could be unrolled between each seal.

Six of the seals are opened, and then intervenes a parenthetical chapter (Rev. 7), which gives the sealing of the 144,000 of Israel, and the gathering of a great multitude of saints from the Gentiles.

The seventh seal is opened, which introduces the seven trumpets. Six trumpets are sounded, and another parenthesis occurs (Rev. 10-11:13).

The seventh trumpet sounds. Christ and God reign, and this brings the prophecy to a close at the end of Rev. 11:18.

Rev. 11:19 to end of Rev. 14. rehearse again the prophecy from the beginning, with further detail. The birth of Christ, the resuscitation of the Roman empire; and the reign of antichrist.

Rev. 15, 16 the seven vials of direct judgments.

Rev. 17-19:10 papal Rome is judged, and the marriage of the Lamb follows. Christ is declared King of kings and Lord of lords.

Rev. 19:11-20:15, Christ comes in power to judge His enemies. Satan is bound for a thousand years—the millennium; then he is loosed for a season and cast into the lake of fire. The judgment of the wicked dead follows.

Rev. 21:1-8 is the eternal state. Rev. 21:9 to 22:5, the millennium, and the church in connection therewith.

Rev. 22:6-21 Conclusion.

Rev. 1:1-3

are introductory. The Revelation was of Jesus Christ given by God to show Christ's servants future things. A blessing is pronounced on him that readeth, and they that hear and keep the things written.

John greets the seven churches which are in Asia with grace and peace from Him who is, and who was, and who is to come; and from the seven spirits which are before His throne; and from

Jesus Christ the faithful Witness, the first begotten from the dead and Prince of the kings of the earth. John breaks out in praise at the mention of this name.

Rev. 1:7 is the second advent of Christ.

Rev. 1:8 brings before us the A and Q, the beginning and end of all the ways of God, the Jehovah of Israel, and the almighty God, who made the promises to the patriarchs.

John in the isle of Patmos, being in the Spirit on the Lord's day, is directed to write the vision and send it to the seven churches.

John sees seven golden lamps, and the Lord in the midst as the Son of man, not arrayed for service, but as one ready to execute judgment (which commences on the church as responsible on earth).

John falls at His feet as dead; but is told not to fear, He is the first and the last (Jehovah); He was dead, but is alive, and has the keys of death and of hades.

John is to write (1) the things he had seen; (2) the things which are (the state of the church as described in the seven addresses); and (3) the things that should be after these (after the church is ‘caught up’).

The seven stars are the angels (administrative representatives) of the assemblies; and the lamps are the assemblies.

Rev. 2

Address to EPHESUS. These things saith He that holds the seven stars in His right hand, who walks in the midst of the seven golden lamps. He knew their works and faithfulness, but they had left their first love, and this is accounted a fall, and repentance is called for or their lamp would be removed. They hated the deeds of the Nicolaitanes, which He also hated.

(To leave their first love was the first step downward. The spring of devotedness and service was thus lacking.)

He that had an ear was to hear what the Spirit said unto the churches.

To the overcomer Christ would give to eat of the tree of life in the paradise of God.

Address to SMYRNA.

These things saith the first and the last, who became dead and lived. He knew their tribulation and poverty and the railing of those who falsely said they were Jews (claimed to be God's hereditary people—Judaizers). The devil was about to cast them into prison and into tribulation: they are exhorted to be faithful unto death, and Christ would give them a crown of life.

He that overcame should not be hurt of the second death.

(Persecution characterizes this church: historically it followed the first period. The ‘ten days’ of verse 1 may refer to the ten persecutions from Nero to Diocletian, or to the persecution of ten years' duration under Diocletian.)

Address to PERGAMOS.

These things saith He that has the sharp two-edged sword. He knew their works and that they dwelt where Satan's throne was (the church and the world united); they had held fast Christ's name and had not denied His faith; but they were tolerating those who held the doctrine of Balaam (cf. Num. 31:16) and that of the Nicolaitanes.

They are called to repent, or Christ would come and fight with the sword of His mouth those who held those doctrines.

To the overcomer Christ would give of the hidden manna, and a white stone in which would be written His new name (secret communion and approval).

(Historically this church is characterized by profession, when the Roman emperor Constantine professed Christianity, and when there was great conflict over creeds.)

Address to THYATIRA.

These things saith the Son of God, who hath His eyes like a flame of fire, and. His feet like fine brass (judgment).

He knew what was worthy of commendation among them, and their works are twice mentioned; but He also knew that Jezebel was permitted to seduce the saints. Judgments awaited her. Those who had not that doctrine were encouraged to hold fast what they had till Christ came (the only hope amid the apostasy).

To the overcomer power would be given to rule the nations with a rod of iron. And to him would be given the morning star.

(Historically this answers to Popery. Jezebel, the mother of corruption, has children born therein; but in the midst of Jezebel's corruption there were works recognized by Christ.)

Rev. 3—Address to SARDIS.

These things saith He that hath the seven Spirits of God and the seven stars. He knew their works, that they had a name to live (renown) but were dead—lifeless profession and worldliness, and the little that remained was likely to die away.

If they did not watch, Christ would come upon them as a thief (as He will come in judgment on the world: cf. 1 Thess. 5:2). The overcomer should be clothed in white raiment: his name should not be blotted out of the book of life (the register of profession, agreeing with a name to live), but should be confessed before the Father and His angels.

(Historically it represents Protestantism.)

Address to PHILADELPHIA.

These things saith He that is holy and He that is true (titles not named in Rev. 1. They are what Christ is in Himself, with administrative power to shut and open)

He knew their works. He set before them an open door, for they had a little strength, and had kept His word and had not denied His name. They are loved and owned of Christ in the face of religious assumption.

Because they had kept the word of His patience He would keep them from the hour of the world's trial (cf. Rev. 12:14).

Christ would come quickly: they are exhorted to hold fast what they had that no man took their crown.

The overcomer would be made a pillar in the temple of God, and would bear the name of God and of the new Jerusalem, and the new name of Christ. (Note the word ‘my’; disowned by religious pretension they are identified with Christ.)

(Historically it may be taken to represent faithfulness in the last times of the church's sojourn on earth.)

Address to LAODICEA.

These things saith the Amen, the faithful and true witness, the beginning of the creation of God (Christ's own personal character).

He knew their works, and that they were neither cold nor hot (complete indifference); because they were lukewarm He was about to spue them out of His mouth.

They prided themselves on their supposed resources, but were in reality wretched, poor, naked, and blind.

They were counseled to obtain divine righteousness from Him with purity of character and spiritual eyesight.

Christ rebuked and disciplined those He loved, and exhorted them to be zealous and repent.

Christ is outside, knocking for admittance. If any one opened, He would come in and sup with him, and he with Christ.

The overcomer should sit on Christ's throne, as He had overcome and was sitting on His Father's throne.

(Historically it represents faithlessness in the last times of the church's history.)

The last four phases of the church continue till the Lord comes to fetch His saints, but Laodicea and Popery and Protestantism may continue as mere profession even later, until judgment falls upon apostate Christendom.

Rev. 4

The course of the church being now ended on earth, John is called up to heaven to see the things that will be after the matters related as to the church in chapters 2, 3.

One sits on the throne in appearance like precious stones (divine glory), and a rainbow encircles the throne (showing that God is faithful to His promise in creation, Gen. 8:20; 9:17).

Round the throne are four and twenty thrones (not ‘seats’), and elders sitting thereon clothed in white and with crowns of gold as kings. The number 24 signifies completeness of priesthood, and they are glorified and clothed in righteousness. They symbolize all saints to the rapture as royal priests.

Tokens of judgment proceed out of the throne, and before the throne are the seven Spirits of God (to bring to light and judge what does not suit the throne).

Before the throne is a sea of glass (as the laver of the tabernacle and the sea of the temple; but now fixed, accomplished holiness), and in the midst of the throne and round it were four living creatures, emblematical of God's power, firmness, intelligence, and rapidity of execution in creation and in providence (cf. Ezek. 1).

They celebrate Jehovah Elohim, Shaddai thrice holy, which was, and is, and is to come. And, when they ascribe glory, honor, and thanksgiving, the four and twenty elders worship Jesus as Jehovah and Creator.

Rev. 5 –

This chapter exhibits the glory of the Lamb and His victory in redemption (as in Dan. 7:13,14)

None is found worthy to open the book of the counsels of God as to the earth but the mighty One of Judah (Gen. 49:9), the Root of David (David's Lord).

When He, as the slain Lamb, had taken the book, the living creatures and the elders, who act here as priests and present the prayers of saints, sing a new song—the song of redemption, the worthiness of the Lamb to open the book, for He has redeemed to God. (The word ‘us’ in verse 9 is omitted by most editors.)Rev. 5:11, 12. The angels ascribe praise to the Lamb.

Rev. 5:13, 14. Every creature renders praise to Him that sits upon the throne, and to the Lamb. The living creatures add their Amen to the utterance of creation, and the elders worship.

Rev. 6 –

The First Seal discloses one on a white horse, to whom a crown was given (imperial conquest).

Second Seal. One on a red horse: he took peace from the earth (civil war).

Third Seal. One on a black horse. He had a pair of balances in his hand (cf. Lev. 26:26), famine in the necessities of life, not in the luxuries—as oil and wine.

Fourth Seal. One on a pale horse. His name was Death, and Hades followed him (affecting body and soul). He had power over the fourth part of the earth, to kill with God's sore plagues. (Cf. Ezek. 14:21.)

Fifth seal. Souls of martyrs are seen under the altar (slain for the word of God and the testimony which they held. They are specially those martyred during the first half of the seventieth week of Dan. 9), they cry for vengeance on the earth dwellers; but they must wait a little while until others are also martyred.

Sixth seal. There is a great earthquake, and the sun, moon, and stars are affected (the break-up upon earth of government as ordained from heaven). Those in authority call upon the mountains and rocks to fall on them, and hide them from the face of God, and from the wrath of the Lamb, saying in their affright that the great day of the Lamb's wrath had come; but these are only preliminary judgments

Rev. 7

–A parenthetical chapter before the seventh seal. Further judgments are stayed till a perfect number (144,000) of the twelve tribes of Israel are sealed. (The spared ones of all Israel, cf. Rom. 11:26.)

Rev. 7:9-17. A great multitude of all nations, peoples and tongues stand before (not ‘around’ here) the throne, and ascribe salvation to their God and unto the Lamb. They have come out of the great tribulation (not the same as ‘Jacob's trouble’, Jer. 30:7, though it may go on at the same time): cf. Rev. 3:10. This company is the result of the everlasting gospel which is to be preached after the present period of the church is ended. They are rewarded with the consolations of God in His temple forever.

Rev. 8

The seventh seal introduces the seven trumpets. There is silence in heaven for half an hour. Much incense is given to an angel (Christ) to offer with the prayers of all saints at the golden altar; and fire from the brazen altar is cast upon the earth; the prayers of the saints are answered in judgments. (Compare Psa. 18:6-15.)

(The first four 'trumpet' judgments affect the western parts of the Roman empire, and cover the latter half of Daniel's seventieth week. They refer to the state and circumstances of men: the last three trumpets affecting the persons themselves).

First trumpet. All human prosperity is burnt up.

Second trumpet. A great mountain burning with fire is cast into the sea. A great power already under the judgment of God affects the surging masses of people with deathful influence; commercial intercourse is destroyed by it.

Third trumpet. A great star falls (a power of the heavens become apostate), and corrupts the moral sources.

Fourth trumpet. The governmental powers are disorganized and are in darkness.

A great eagle cries, Woe, woe, woe, upon those who make the earth their home, because of the judgments yet to follow.

Rev. 9

(In the fifth and sixth trumpets the scene is in the east, the judgments are on the people themselves.)

Fifth trumpet. A star fallen from heaven. Moral darkness and the influences of Satan are let loose. They are not to destroy general prosperity, but to torment for five months those that have not the seal of God in their foreheads. (Cf. Rev. 7:6-8: this shows that those affected are principally Jews.) Those tormented desire to die, but death flees from them. (Compare Jer. 8:3.)

(The symbolic description involves imperial power, with feigned righteousness and subjection to God, but cruel, pitiless, and deceptive.)

Sixth trumpet. Eastern forms of Satanic wickedness, hitherto held in check at Euphrates, the boundary of the east, are let loose. The third part of men are killed by plagues. The adverse hosts of the ‘king of the north’ (cf. Dan. 8:23-25; 11:40-45; Isa. 10) come as a scourge from God on the Antichrist and on the Jews.

Rev. 10

Chapter 10 to end of Rev. 11:13 is a parenthesis. Christ is seen coming in power to take possession of the whole earth and sea, and to judge His enemies. He has an opened, not a sealed book in His hand.

He swears that there shall be no longer delay; but in the time of the seventh trumpet the mystery of God shall be complete, as was declared to the prophets.

John is told to eat the book. It was sweet to know what God had revealed, hut it was bitter to reflect on the judgments. The christian prophet has to take up again O.T. prophecy.

Rev. 11

John is now told to measure the temple (that is, the inner shrine), the altar, and the worshippers (the faithful Jewish remnant), but not the outer court, for that was given to the Gentiles: public worship is suppressed by Gentile power. The holy city is to be trodden down 42 months (the last half-week of Daniel).

Christ's two witnesses (that is adequate testimony by the Jewish remnant) will prophesy 1260 days (half-week) clothed in sackcloth. These are the two olive trees, and two lamps that stand before the Lord of the earth. (Zech. 4:3; 11; 14.)

Their word is a word of judgment by which men are killed if they seek to hurt these witnesses. They will have power to withhold rain, to smite the waters, and the earth with all plagues. (Compare 1 Kings 17:1; 2 Kings 1:10,12; Ex. 7:19.)

When their testimony to Christ's authority is completed, the beast from the bottomless pit (the Roman emperor, Rev. 17:8) will cause their death; but their bodies will remain three days and a half in the street of the great city Jerusalem, now called Sodom and Egypt.

The joy of the earth-dwellers at the death of the witnesses is turned into fear when they see them alive again and ascending to heaven. At the same time a great earthquake destroys a tenth part of the city, killing seven thousand. The remnant give glory to the God of heaven, not yet to the God of the earth.

The second woe is past: the third cometh quickly.

Rev. 11:15-18. Seventh trumpet. The world-kingdom of Jehovah and His Christ is come. Under this trumpet the Lord takes His power and administers judgment on His enemies which causes great joy and worship in heaven.

The prophetic history in general closes at verse 18, reserving the history of the beasts. Verse 19 belongs to chapter 12.

Rev. 12

There is here a going back, even to the incarnation, and the Jewish nation is more distinctly in view: the principles and sources of the events of Daniel's last half-week are portrayed.

The temple of God is opened in heaven, and in the temple is seen the ark of His covenant, that which secured everything for Israel—Christ Himself the true ark in heaven; symbols of judgment accompany the vision.

A great sign is seen in heaven: a woman (Israel) invested with authority and rule derived from heaven. She brings forth a man-child (Christ), who is to shepherd the nations with a rod of iron. A great red dragon (Satan's power in form of the Roman empire) seeks to devour the child (as did Herod); but He is caught up to heaven (without here speaking of the redemption He wrought). The woman (now the Jewish remnant) flees into the wilderness, and is nourished by God for 1260 days (last half: week of Daniel).

There is war in heaven, and the devil and his angels are cast out.

Rev. 12:10 celebrates the coming in of the kingdom. The fact is proclaimed in heaven, consequent on the accuser of the brethren being cast down.

There is woe on earth and the sea, because of the wrath of the devil, for his time is now short (only three and a half years).

He persecutes the woman (Israel), but she flees into the desert, where she is nourished for the whole half-week.

He casts a flood (peoples, armies) after the woman, but his efforts are nullified by the earth (organizations of men). He therefore persecutes the remnant of her seed (those left in Palestine).

Rev. 13

A beast rises out of the sea (the mass of the Gentile people. It is the Roman empire comprised of ten kingdoms, but having the characteristics of the three previous empires: cf. Dan. 7:7-9.)

Satan gives him his power and his throne and great authority (the ‘powers that be’ will then be, not as now ordained of God, but of Satan—political apostasy).

One of his heads (imperial form of government) was slain, but was healed (a resurrection-beast), and the whole earth wondered after the beast, and worshipped the dragon and the beast, extolling his power. Authority was given him for forty-two months (three-and-a-half years, half-week of Daniel).

He blasphemes God, and His tabernacle, and them that dwell in heaven (embracing all the saved) and makes war with the saints (on earth), and has authority over all nations. All the dwellers on earth (those who had been professing Christians) worship him.

Another beast comes out of the earth (the sphere of God's ordered dealings). He does not manifest his true character until he speaks: then it is seen to be Satanic by those who have discernment: it is the false Christ, the Antichrist, king of Judea.

He causes the dwellers on earth to worship the Satanic Roman empire, and deludes them by working miracles and signs, so that he brings down fire from heaven; and orders all in his dominion (Jews) on pain of death to worship an image of the first beast, to which he has given power to speak; (others yield this power voluntarily: see vers. 3, 8.) None are allowed to buy and sell but those who are marked with the name of the beast or the number (666) of his name.

Rev. 14

While the above evil things are being enacted, the prophecy turns to what God is doing.

The Lamb is seen on mount Zion, and with Him 144,000, having His name and His Father's name on their foreheads (open confession).

A song is sung in heaven (by the martyred portion of the Jewish remnant): only the 144,000 on earth could learn it. Purity had characterized them when surrounded with evil. They have a special place of association with the Lamb before the establishment of the glory.

Rev. 14:6—The everlasting gospel is announced, not grace as now, but warning to all the earth to fear God, for the hour of his judgment is come.

Another angel declares that Babylon is fallen.

A third angel declares that if any worship the beast he shall come under the wrath of God, and be tormented forever. The patience of the saints is manifest in refusing to worship the beast.A fourth angel says, Blessed are the dead that die in the Lord from that time (for the coming of the Lord to reign is the very next thing: see their blessedness in Rev. 20:4).

Christ then as Son of man reaps the earth, which is ripe for judgment (on the Gentiles). The vine of the earth, which should have produced fruit, is cast into the wine-press of God's wrath (judgment of apostate Jews). And the blood reached 1600 furlongs (200 miles, that is, the extent of the land of Israel, which shall become an Aceldama, a field of blood).

Rev. 15

Chapters 15 and 16 are the wrath of God in public government. Seven angels appear in heaven, with the seven last plagues, which complete the wrath of God (not of the Lamb here).

Those that had obtained the victory over the beast stand on a sea of glass mingled with fire (fixed purity reached through tribulation).

They sing the song of Moses (triumph by judgment), and of the Lamb (exaltation of the rejected One), celebrating the works and the ways of God as the King of nations.

Rev. 15:5. The temple of the tabernacle of witness is opened in heaven and seven angels come forth with seven golden bowls full of the wrath of God. No intercession can be made therein till these plagues are fulfilled.

Rev. 16

(The portion of the worshippers of the beast.) The first bowl being poured out, causes grievous misery upon those who had the mark of the beast and on those who worshipped the image.

The second bowl is poured out upon the sea (the peoples), bringing moral death upon them.

The third bowl is poured out upon the rivers and fountains (sources of influence and action) and they become blood.

God is praised, who thus judges those who had poured out the blood of the saints and prophets.

The fourth bowl is poured out upon the sun (supreme authority), and it has power to greatly oppress men as by fire; but they repent not to give God glory.

The fifth bowl is poured out upon the throne of the beast, and his kingdom becomes full of confusion and misery without any resource.

The sixth bowl is poured out upon the great river Euphrates, and its waters are dried up, and a way made for the kings from the east (led by the king of the north, the ‘Assyrian’ of the last days).

A trinity of evil spirits go forth to influence the kings of the whole earth, to gather them to the battle of the great day of Almighty God at Armageddon (that is, the ‘mountain of Megiddo’, with reference perhaps to the defeat of the Gentile kings in Judg. 5).

The seventh bowl is poured out on the air, with thunders and lightnings, and a great earthquake. The great city is divided into three parts, and the cities of the nations fall, and great Babylon comes into remembrance for judgment. There is a general break up of commonwealths, and direct final judgments from God, introducing the reign of Christ.

Rev. 17

A detailed vision concerning papal Rome, and her connection with the beast. Judgment on the great harlot that influences many peoples. (Ver. 15.) A woman is seen sitting upon a scarlet colored beast (imperial power which supports her, and which she controls) full of the names of blasphemy, having seven heads and ten horns.

She is greatly adorned (in contrast to the white raiment of the church); her idolatry is the source of ecclesiastical and moral wickedness. She is seen drunk with the blood of saints and of martyrs.

In verse 8 the Roman empire, which was, but is not now in existence, is seen to re-appear from a diabolical source.

'The seven heads are seven mountains,' on which the woman sits. It is Rome's well-known situation.

And there are seven kings: five are fallen, and one is and the other is not yet come. (Six forms of Roman government: 1, Kings, B.C. 753; 2, Consuls, 509; 3, Dictators, 498; 4, Decemvirs, 451; 5, Military Tribunes, 444; 6, Imperial, B.C. 31, the one existing when John wrote; the seventh is still future.) It is also an eighth, but is of the seven, and goeth into perdition. (It is seventh numerically, but eighth as being a new kind and resurrection number.)

Verse 12. It will be a federal empire, to the head of which ten kings will give their power and strength.

They will make war with the Lamb, but He will overcome them, being Lord of lords and King of kings.

The kings will be used of God to punish and make desolate papal Rome, which reigneth over the kings of the earth.

Rev. 18

The fall and destruction of Babylon as a city is dwelt upon, and the mourning of those who have been enriched by her.

Verse 4 is a call to the saints then on the earth to come out of her and not to be partakers of her sins, that they may not receive of her plagues. There is a call for recompense and torment for her.

Rev. 19:1-5.

The judgment of the great harlot causes joy and praise in heaven. Her smoke rises up forever and ever.

Rev. 19:6-10. The harlot's day being over, the marriage of the Lamb and the bride is celebrated. She hath made herself ready, and is arrayed in fine linen, which is the righteousnesses of the saints. Blessed are they that are called to the marriage supper. The spirit of prophecy is the testimony of Jesus.

(A detailed vision of the appearing of the Lord is now given. Rev. 19:11 to Rev. 20:3 are warrior judgments).

Rev. 19:11 John sees one called Faithful and True on a white horse. His eyes bespeak judgment, and on His head are many diadems. He had a name which none knew but Himself (His divine glory). He wears a raiment dipped in blood, and is called the Word of God.

He comes, with armies of heavenly saints following Him, to (1) smite the nations; (2) to rule them with a rod of iron; and (3) to tread the winepress of the righteous vengeance of God the Almighty. He is visibly manifested to be King of kings and Lord of lords. (Cf. Rev. 17:14.)

The beast (the Roman emperor) and the kings of the earth (European powers) are overcome by Him, and their armies slain, and the beast and the antichrist are cast alive into the lake of fire.

Rev. 20

The dragon, the ancient serpent, which is the devil and Satan, is bound and cast into the abyss (not the lake of fire yet) for a thousand years.

The souls of those martyred (cf. Rev. 6:9-11) and of those killed under the beast (cf. Rev. 13:7, 15-17) are raised to life again, and reign with Christ a thousand years.

This is the first resurrection; but the rest of the dead are not raised until after the thousand years. Over those that have part in the first resurrection the second death (see Rev. 20:14) has no right: they shall be priests of God and of the Christ and reign with Him a thousand years (the details of the reign on earth are found in the Old Testament; the Revelation gives more the heavenly part of the kingdom).

When the thousand years are expired, Satan is loosed and deceives the nations in the four quarters of the earth, Gog and Magog (symbolic of the opposing nations, as in the prophecy of Ezekiel), to gather them to battle (a final test of man in the flesh, is seen in the millennium; at its close the nations at once follow Satan).

They compass the camp of the saints and the beloved city: and fire comes down from God, and devours them.

The devil is cast into the lake of fire where the beast and the false prophet are, and shall be tormented day and night to the ages of ages.

Rev. 20:11-15. The heavens and the earth pass away, and the wicked dead stand before the great white throne to be judged according to their works.

And death and hades pass away forever: as the powers of Satan, seen in the wicked dead, they are cast into the lake of fire, which is the second death.

Whosoever is not found in the book of life is cast into the lake of fire.

Rev. 21:1-8.

The eternal state. There is a new heaven and a new earth and the sea exists no more. (Heb. 1:11,12)

The new Jerusalem comes down from heaven adorned as a bride. God will tabernacle with men, and they shall be His people. He will remove every trace of sorrow, and all things are made new. Two things belong to this eternal state: thirst is quenched from the fountain of the water of life, and the overcomer inherits all things. The Lamb and all dispensational names now cease. God is all in all.

Rev. 21:9-27 go back to the millennium. (A vision of the church in the kingdom is given, just as there was a vision of Babylon, the false church. The symbols are similar to those describing the earthly Jerusalem in Isa. 60 The church's place in the millennium is to reign with Christ over the earth)

The holy city is heavenly in character, and comes from heaven: it shines in divine glory as transparent jasper. It has security in its high wall, and angelic administration is connected with its twelve gates on which are written the names of the twelve tribes. (Cf. Matt. 19:28.) The twelve apostles of the Lamb (cf. Eph. 2:20) were in their work the foundation of the heavenly city.

Its measurements are vast and perfect: it is a cube, finite perfection. The wall of jasper is divine glory; and the city is pure gold like glass, divine righteousness and holiness. The foundations of the wall are adorned with varied rays of divine glory.

The Lord God Almighty and the Lamb are its temple; the glory of God lightens the city, and the Lamb is the light-bearer.

The nations shall walk by its light, and the kings of the earth bring their glory to it. Its gates shall not he shut by day, for night shall not be there.

No evil can enter the holy city: only those written in the Lamb's hook of life can have entrance there.

Rev. 22:1-5.

the millennium continued. The river of God refreshes the city, and the tree of life constantly yields its fruit is leaves are for the healing of the nations (blessings to the earth).

The throne of God and of the Lamb is the source of blessing: there is no more curse. His servants shall serve Him, and enjoy His constant presence, and bear His name: they shall reign forever and ever.

Rev. 22:6-21 are a summing up of the whole hook.

The angel declares the truth of the prophecies, and that God had revealed them unto His servants. Then there is a personal word from Christ, Behold I come quickly. Blessed is he that keepeth the words of this prophecy.

The savings were not to be sealed, for the time was near. (Cf. Dan. 12:4,9.) When its testimony is closed, man's state will be unalterable either for judgment or blessing. Christ is coming with His rewards to render to every one as his work shall be.

He announces Himself as the Alpha and the Omega, the first and the last, the beginning and the end: Jehovah.

The redeemed cleansed ones can enter the city and feed upon the tree of life. The defiled and idolaters are without.

In closing the hook addresses are given to the overcomers in the churches. The Lord is divested of His judicial aspects, and says simply, “I, Jesus”, the One who has title to earthly glory, and who is also the heavenly hope of the church. The Spirit and the bride respond ‘Come’. He that heareth is also invited to say, 'Come,' and there is the gospel for the poor world during the interval. A solemn warning is added as to maintaining this prophecy in its entireness.

The grace of the Lord Jesus Christ be with all saints, is the closing salutation, leaving, as the last words of Jesus for the heart, His assurance that He will come quickly: the true saint heartily responds, Amen, Come, Lord Jesus.

The Kingdom of Heaven, the Kingdom of God, and the Church

On the subject of the kingdom we observe that the inspired writers have been led of God to use a variety of expressions. Thus we read of “the kingdom”, "the kingdom of God," "the kingdom of heaven," "kingdom of our Lord," &c., and it well becomes us to seek to understand the different terms.

It was foretold in Dan. 2:44, "And in the days of these kings [the fourth kingdom, the Roman Empire] shall the God of heaven set up a kingdom which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." See also Dan. 7.

The God of Israel, who formerly had His throne of earthly government at Jerusalem, but in consequence of the sin of the house of David had withdrawn His glory to heaven and transferred the power to Gentiles in Nebuchadnezzar for a season, would ultimately replace Israel by His own direct rule from heaven. Notice that the title GOD OF HEAVEN is only found after the captivity.

The Lord announced the kingdom when on earth. This answered to the time noted above, inasmuch as it was during the existence of the Roman Empire, though it did not at that time consume it: that is still future. The rejection of Messiah by the Jews has put off till later times the kingdom in power.

The Lord Jesus spoke of the kingdom of heaven and of the kingdom of God. The parable of the leaven is referred to the kingdom of heaven in Matthew 13:33, and to the kingdom of God in Luke 13:20; yet the terms are not interchangeable, indeed we find the expression "kingdom of heaven," or rather "the kingdom of the heavens," in the Gospel by Matthew only, which surely gives a dispensational character to that title. Israel was expecting an earthly kingdom, and in due time they will possess such, but it will be on the basis of the new covenant; the Lord directed their eyes to the kingdom of the heavens. They must look to heaven for present and future blessing.

Both John the Baptist and the Lord preached that the kingdom of the heavens was at hand, and required a moral preparedness for it; but it was no sooner announced than it was opposed. The rulers did not receive it, nor suffered others to do so, as far as they could prevent it. We may say that the kingdom of the heavens really began when Christ ascended to heaven; for the force of the expression is the seat of authority, not the sphere of the rule; as it is said, England rules India.

The term "Kingdom of God" is used in a wider sense, and often in a moral sense. The point is, whose rule it is, namely, God's. The authority is in the hands of the Lord Jesus; hence "the kingdom of Christ." It may be said to have been brought in when Christ began His ministry in the sense that "the kingdom of God is among you," for the King was present in their midst for their acceptance; but He was rejected, and the kingdom was not established. Our Lord said He would not drink of the fruit of the vine until He drank it new (that is, after a new order) in the kingdom of God, and He taught His disciples to pray, "Thy kingdom come." It is now, therefore, "the kingdom and patience " (Rev. 1:9); by-and-by it will he the kingdom in power. Christ is represented as having gone to receive a kingdom and to return. (Luke 19:12.)

Still, while our Lord is away, the kingdom goes on in its mysterious form. (Matt. 13). There are those who profess obedience to God and to the Lord Jesus, and who look to the heavens as the throne from whence come all their blessings, whilst living in this world of which Satan is the god.

The parables explain to us the nature of the kingdom while the Lord is away, and show us that there are not only true, but false ones in the kingdom: Satan introduces the latter, whereas the former are described as those that "hear the word, and receive it, and bring forth fruit." (Mark 4:20.) See THE PARABLES, page 86.

The thought will naturally arise, What difference, if any, is there between the kingdom in its present existence, and the professing church?

The term "professing church" never occurs in scripture. It may he noted (1) that Christ spoke of the church as a future thing in Matt. 16:18, and it began to be formed at Pentecost. That which Christ builds, embraces every saved soul, and only such, "living stones," from that date until the Lord Himself comes to fetch the sleeping saints and those that may be alive at that moment. (1 Thess. 4:16,17; cf. Eph. 2:20,21.) This company forms also the body of Christ, of which He is the Head.

2. Besides the above we read of the church which is the house (1 Tim. 3:15); the builders of this are men, servants of Christ, (1 Cor. 3:9-17); and they may, perhaps, build in stones that are not living stones (1 Peter 2:5)—as for instance, Simon Magus (Acts 8:13)—and which will be refused by the Lord. Under another figure, such are compared to "wood, hay, and stubble" which will not stand the fire, but will he burnt up. (1 Cor. 3:3.)

Now, though false professors will be found in the church, which is the house, and those who "do iniquity" in the kingdom, yet the "church" and the kingdom are not interchangeable terms. The ideas are not the same. The kingdom is the sphere of Christ's rule; the church is the dwelling place of God the Holy Spirit. In the kingdom the wheat and the tares are to grow together till the harvest. In the church a wicked person is to be put out (1 Cor. 5:13.)

We do not read of Satan acting in the church as he did when he sowed the tares among the wheat; it was in the world he did that, of which he is the god. He can and does act upon those who are in the church, and he has his emissaries there; but in the church he should be resisted. They who build in the wood, hay, and stubble are inside.

Neither will the church which is the house (which is often called Christendom) terminate at the same time as the kingdom. The church, which is the body of Christ, will, as we have seen, be fetched by Christ Himself. The Antichrist will then be developed, and Christendom will be judged and brought to an end before the millennium; whereas the kingdom, after being purged, will be in its full power as the kingdom of the Son of man, and will continue beyond the thousand years, until Christ shall deliver up the kingdom unto the Father, when God will be all in all. (1 Cor. 15: 24, 28.) See CHURCH in list of subjects.

Traditional Account of the Labors of the Apostles

HIPPOLYTUS, who died about A.D. 230, gives an account of where the apostles labored and where they died.

PETER preached the gospel in Pontus and Galatia, and Cappadocia and Betania (Bithynia), and Italy and Asia; he was afterward crucified by Nero in Rome, with his head downward, as he had desired.

ANDREW preached to the Scythians and Thracians, and was crucified at Patræ (a town) of Achaia.

JOHN was banished by Domitian, the emperor, to the isle of Patmos, in which he also wrote his Gospel, and saw the Apocalyptic vision; and in Trajan's time he fell asleep at Ephesus.

JAMES, his brother, when preaching in Judaea, was cut off with the sword by Herod the Tetrarch.

PHILIP preached in Phrygia, and was crucified in Hierapolis, with his head downward, in the time of Domitian, and was buried there.

BARTHOLOMEW (preached) to the Indians, to whom also he gave the Gospel according to Matthew: he was crucified with his head downward, and was buried in Allanum (or Albanum) of the Great Armenia.

MATTHEW wrote the gospel in the Hebrew tongue, and published it at Jerusalem, and fell asleep at Hierees (a town) of Parthia.

THOMAS preached to the Parthians, Medes, Persians, Hyrcanians, Bactrians, and Margians (or Magis), and was thrust through in the four members of his body with a pine spear, at Calamene (or Caramene), a city of India.

JAMES, THE SON OF ALPHÆUS, when preaching in Jerusalem, was stoned to death by the Jews.

JUDAS, who is also Lebbaeus, preached to the people of Edessa, and to all Mesopotamia, and fell asleep at Berytus.SIMON THE ZEALOT, the son of Clopas, who is also (called) Judas, became bishop of Jerusalem after James the Just, and fell asleep at the age of 120 years.

MATTHIAS, one of the seventy, was numbered with the apostles, preached in Jerusalem, and fell asleep there.

PAUL entered into the apostleship a year after the ascension of Christ, and beginning at Jerusalem, he advanced as far as Illyricum, and Italy and Spain, preaching the gospel for five and-thirty years. And in the time of Nero he was beheaded at Rome, and was buried there.

Of JAMES the Lord's brother, Hegesippus (2nd century) relates that he was highly esteemed at Jerusalem, and the scribes and Pharisees came to him and said, "We pray thee stop the people, for they have gone astray after Jesus, as though he were the Christ. We pray thee to persuade all that come to the passover concerning Jesus." So they set him at the gable of the temple, that all might hear him; and calling to him said, "O just one, to whom we ought to give heed, seeing that the people are going astray after Jesus who was crucified, tell us what is the door to Jesus." He answered with a loud voice, "Why ask ye me about Jesus the Son of man? He sits in heaven on the right hand of great power, and will come in the clouds of heaven." Many were convinced, and gave glory on the testimony of James, crying out, "Hosanna to the Son of David." This enraged the rulers, and he was thrown down and stoned, while he, like his Lord, prayed for his enemies.

Josephus also states that James' was stoned, but says it was under the charge of breaking the laws. Both accounts may be true: his testimony being the cause of his death, and the accusation of breaking the laws, the plea raised.

As to James, the son of Alphæus, and James the Lord's brother being the same person, as is thought by some, see JAMES in list of persons.

Physical Features of Palestine

The land of Palestine is called by God "The Land of Promise" (Heb. 11:9), and "The Holy Land" (Zech. 2:12), and in Deut. 11:12 it is said to be "a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year." This, coupled with the facts that it was there that the principal events recorded in the Old Testament took place, there that the Lord Jesus when He became man was born, lived, suffered, and died—together with the prophecy that this land is yet to be restored to God's ancient people Israel, and to be visited again by the Lord Jesus—invests it with peculiar interest to those who have been drawn by His love, and who are naturally interested in all with which He is concerned, whether it be past, present, or future.

The Land of Palestine is peculiarly isolated, though joined to land on three of its sides. On the west is the Great Sea, or the Mediterranean, with no ports of any moment, Jaffa (Joppa) being the best, and this cannot always be used. On the east is the great desert, separating it from Persia. On the south, a desert also separates it from Egypt. On the north are the mountains of Lebanon and Anti-Lebanon, with a huge gateway between.

It is not easy to fix on a precise boundary north and south. If we reckon from Daniel (33° 15' N.) to Beersheba (31° 14' N.) it would embrace a distance of about 139 miles, and in extent it has been compared to the size of the principality of Wales.

The promise to Abraham was, "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates."(Gen. 15:18.) It will be seen that these boundaries lie on the extreme south-west and north-east, and do not refer to the southern part of the river Euphrates. This promise extends much farther north than Dan; and we find of Solomon it is said, "He had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river." (1 Kings 4:24.) Tiphsah is placed in the maps on the river Euphrates (about 35° 50' N.), and Azzah is supposed to be Gaza in the south, so that Solomon reigned over nearly all the land promised to Abraham.

In examining the extent of the land to be possessed in the restoration of Israel, it will be seen in Ezek. 47:15,16, that the northern limit is the same as was possessed under Joshua. (Cf. Num. 34:8,9.) The Jordan will be the limit on the east. (Ezek. 47:18.) The south border will be from "Tamar to the waters of strife in Kadish, the river [or valley] to the great sea," the Mediterranean being the western border. From Jerusalem northward there will be a portion of the land called the "holy oblation" (described under JERUSALEM).

In the gospel history three divisions of the land are often referred to. 1, Judaea, in the south; 2, Samaria, in the center; and 3, Galilee, in the north. A person in Judaea wishing to travel to Galilee 'must needs' go through Samaria (John 4:3,4), though he could avoid Samaria by crossing the Jordan twice. The Lord, as He 'went about,' was mostly in Galilee, traveling throughout the district again and again, making Capernaum a sort of center. As far as is recorded, the most northern part He reached was "the coasts of Tire and Sidon." (Matt. 15:21.) The most southern was Bethany.

The whole country is singularly diversified, being a "land of hills and valleys," as declared by Moses. (Deut. 11:11.) In its main features it may be said to be divided into four strips of country (with more or less deviation) running north and south. The land bordered by the Mediterranean is a plain, varying from about four miles wide in the north to about twenty miles in the south. This lowland is crossed by a ridge of Mount Carmel, which runs in a north-west direction from the mountains of Samaria for twelve miles, varying from 600 to 1,700 feet in height, and terminates by a promontory near the sea.

Alongside of this plain on the east runs a wide ridge of highland and hills; twenty to thirty miles in breadth. It stretches from the sides of Lebanon, and rises into the hills of Galilee. It is broken by a plain at Esdraelon (called the Valley of Jezreel and the Valley of Megiddo in the Old Testament), in the south-west of Galilee, but rises again into the hills of Samaria, and continues until it finally declines into the desert south of Beersheba. In this range of highlands are several mountains: and also some of the principal cities, including Jerusalem, the highest point of which is 2,593 feet; Bethel, 2,890; Hebron, 3,040; and Beersheba, 788 feet above the sea.

To the east of this range of hills lies the valley of the Jordan, in which is also the Sea of Galilee and the Dead Sea. From the Sea of Galilee southward it is called the Ghor. This valley north of Huleh is five miles wide. From Huleh to the Sea of Galilee it is less, more like an ordinary ravine. From the Sea of Galilee it widens, some of it being seven miles wide, and the hills are almost perpendicular. It widens to twelve miles before it reaches the Dead Sea.

The land to the east beyond the Jordan is another range of high land and hills, some of which are 3,000 feet high. They decline into the Arabian desert.

From the above it is easy to see what is meant by "the hill country" in Luke 1:39,65, though it is not known where Elizabeth resided.

It also explains what has been thought a difficulty, that in Matt. 5:1 our Lord is said to have gone up into a mountain; but in Luke 6:17 (which may be linked with Luke 6:20-49) that "He came down with them and stood in the plain." Where there are ranges of hills and mountains there are several plains on the mountains, and thus if our Lord had been higher up the mountain, and came down to where there was a plain, He would still be on the mountain, according to Matthew. There is hardly a hill-top on which there are not ruins of some city or fortress.

The WILDERNESS or DESERT.

The parts thus called in the New Testament are mainly (1.) the desert on the east of Jordan, extending north and south. This was where John was baptizing, which is said to be "in Bethabara beyond Jordan" (John 1:28); but ‘Bethany’ is read by nearly all editors instead of Bethabara. There is no record of any Bethany on the east of the Jordan: Origen says there was a Bethabara in his days. Neither can now be identified.

The Lord was led into the wilderness to be tempted of the devil, but where is not specified. On one occasion He retired into the desert east of the Jordan in the north, having reached it by ship. It is associated with Bethsaida Julias, situated a short distance from the north-east corner of the Lake of Gennesaret. This well accords with the fact that the people followed Him ‘on foot’, which they could do by walking round the end of the lake. (Matt. 14:13; Luke 9:10.) It was here that our Lord fed the five thousand. There is also a Bethsaida on the west of the lake.

It is probable that the Lord on His last visit to Jerusalem, did not pass through Samaria, but crossed the Jordan at a ford near Salim, or farther south, and passed through the desert on the east, till He came to the ford. Cf. Matt. 19:1; Mark 10:1. In Luke 19:1 we read that Jesus "entered and passed through Jericho," which would be His due course to Jerusalem.

(2.) The desert of Judaea. This is situated west of the Dead Sea. It may perhaps be said to extend farther north, for in John 11:54 we read that the Lord retired to Ephraim, ‘near to the wilderness’. This city is placed on the maps to the north-east of Jerusalem.

These deserts are not like the sandy deserts of Africa, but have for the most part a thin vegetation, with things of larger growth here and there, especially where springs are found.

The JORDAN.

As the land of Judaea is, with its many features in so small a compass, like no other land, so the river Jordan is like no other river. The great fall from its level at its source to the Dead Sea has been a matter of surprise, and was for long scarcely believed. The Hebrew word for the Jordan ( Yarden) is translated 'the Descender,' which well agrees with its character.

The sources of the river are traced to three fountains. The highest is at Hasbany, some 1,700 feet above the level of the sea. It is twelve miles north of Tell-el-Kady (33° 15' N.) The second is a fountain near the ruins of Banias, the ancient Caesarea-Philippi, about four miles east of Tell-el-Kady. This source is 1,147 feet high, and supplies about twice as much water as that of Hasbany. The third fountain is near Tell-el-Kady, and is called Leddan, 647 feet high; it is believed to he near where the city of Dan stood. This stream supplies more than double the water that Banias gives.

The three streams unite and run nearly due south, with which some small streamlets unite, and at length form a large morass, and from thence, about 100 feet wide, it falls into the lake of Huleh. It has been estimated to be 7 feet above the level of the sea.

The Jordan leaves the southern point of the lake in a stream of about 100 feet wide, with a course not very rapid. It runs thus for about two miles, where is a bridge, called "The Bridge of Jacob's Daughters,' over which for ages travelers have passed in going from the south to Damascus. Soon after this the banks contract, and the stream rushes violently down its rocky bed until about three miles from the Lake of Gennesaret, where its course is more gentle. The distance from lake to lake is about ten miles, but its windings increase the waterway to about thirteen miles. The Lake of Gennesaret is about 682 feet below the level of the sea; so that the fall in the short distance of 13 miles is 689 feet.

The river leaves the Lake of Gennesaret on the south, and from thence to the Dead Sea is the Jordan of the New Testament. The river is about 100 feet wide on leaving the lake, and soon passes the remains of a Roman bridge. Some seven miles from the lake is a bridge called Jisr-el-Mejamia, over which a road passes from the south-west to the north-east. The river here is deep and rapid. Some fifteen miles farther south is an island which divides the river, and where the river is often fordable.

Much farther south the stream or river Jabbok runs into the Jordan, and from thence the river descends more rapidly. Its width varies from 80 to 150 feet, and on approaching the Dead Sea is about three feet deep. The Lake of Gennesaret is estimated to be 682 feet below the level of the sea, and the Dead Sea about 1,300 feet. This fall is not so great for 60 miles, and the course of the river is so tortuous that the entire water-way has been estimated to be nearly 200 miles.

There are a few fords across the Jordan, at which places the river has been well frequented for centuries: but in some parts it has been until lately all but unknown. Under ordinary circumstances the rapids make it quite unnavigable.

The LAKES.

There are four lakes in Palestine. The most northern is Lake Phiala, about five miles east of Banias (33° 15' N.) It is nearly round, and about a mile in diameter, as if it occupied the place of an extinct volcano. It appears to have no outlet, and has no connection with the sources of the Jordan, as was at one time supposed. It lies about 3,300 feet above the level of the sea.

2. Lake Huleh, about twelve miles south of Banias. The Jordan runs through it, as we have seen. It is in shape somewhat like a triangle, whose base about four miles long is northward. On its north it is joined to a dense morass of reeds, &c. It is held to be the same that is called the ‘waters of Merom’ in Josh. 11:5,7.

3. Lake of Gennesaret, also called the Sea of Galilee, and the Sea of Tiberias. It is of a pear shape, and is about 12 ½, miles long, and eight miles at its widest part. Its deepest part is about 160 feet. Hot springs are found on its shores. It is remarkable for its sudden and violent storms. It is mentioned many times in the gospels in connection with the Lord s ministry, and its shores must have then presented a lively scene. Now all is desolation around it, and though it abounds in fish, there are few boats. The Arabs walk into the water and secure a few fish at a time.

4. The Dead Sea. This is called in the Old Testament ‘the Salt Sea’ (Num. 34:12, &c.) and ‘the Sea of the Plain’ (Deut. 3:17). It is also called by Josephus ‘the Asphaltic Lake’. All these names are appropriate. It contains more than four times as much salt as ordinary sea-water, so that nothing can live in it, and lumps of bitumen are at times found on its shores. Its waters are so dense that a man can with difficulty sink. Grandeur, desolation, and death are here wonderfully united.

It is about 46 miles long, and about 10 miles broad. Its bottom at the deepest part (at times about 1,300 feet below its surface) is held to be the lowest part of the earth's surface, and the sea itself to be the lowest lake in existence-about 1,300 feet below the level of the sea. Toward the south a promontory runs into the sea from the east: the part south of this is much shallower.

An immense quantity of water is annually poured into this lake, but apparently it has no outlet. Being shut in by high hills evaporation by intense heat must be very rapid. It is unlike every other known lake.

The MOUNTAINS.

There are many mountains referred to in Old Testament history. The two conspicuous in the New Testament are (1) the Mount of Transfiguration. This is said to be a high mountain, and is traditionally associated with Mount Tabor, which is in Galilee, about seven miles east of Nazareth. It is 1,843 feet high. Others think a spur of Mount Hermon to be a far more probable site. It lies on the northern boundary of Palestine. The Lord was in this vicinity when at Caesarea-Philippi (Matt. 16:13; Mark 8:27) shortly before the transfiguration. Mount Hermon would be also more suitable for the privacy of the transfiguration. Tabor had been the scene of war and murders; but of Hermon, which is famous for its dews, it is said, that brethren dwelling together in unity is like the precious ointment that descended on Aaron, as the dew of Hermon. (Psa. 133) The highest peak of Hermon is more than 9,000 feet high, and is covered with snow, which, melting in summer, contributes to the Jordan.

(2.) Mount Olivet, or the Mount of Olives, so called because of the olive trees that grew thereon. It lies close to Jerusalem on the east, being separated from the city by the valley of Kedron. Its height above the sea is about 2,683 feet. As the Lord sat on this mount, in full view of the guilty city, He foretold its destruction and spoke of His own return to the earth, &c. He also lodged by night on this mount. (Luke 21:37; John 7:53;8:1)

The other principal mountains, besides Tabor, Hermon, and Carmel, already mentioned, are, on the east of the Jordan, Gilead, about 3,750 feet high; Hor, 5,300 feet high; and Pisgah or Nebo, 2,643 feet high. On the west of the Jordan are Jebel Jermuk, a little south of 33° N., 3,934 feet above the sea. Ebal, about 3,077 feet high, and Gerizim, 2,849 feet high, near together in Samaria. Tel Asur, a little south of 32° N., about 3,318 feet high. Mount Zion, forming a part of the city of Jerusalem, 2,550 feet high. Yutta, about 31° 27/ N., 3,747 feet high.

The above short sketch must suffice to show the general features of the land that was so highly blessed by God in the days of David and Solomon. Now, under the judgment of God, it is a scene of desolation and spoliation. Under Turkish rule, every town and village is more or less in ruins. A colony of Germans, however, have settled in the land, and many Jews also have contrived to acquire property, though under doubtful security. A railway has been opened from Jaffa to Jerusalem, and another is projected, running from Acre across the plain of Esdraelon and through the valley of Jezreel, crossing the Jordan within sight of Bethshean, and then proceeding northward to Damascus.

These changes will doubtless effect an amelioration in the wretched condition of the country to some extent. And it is well to know that all will be surely changed, for God has declared it. It is true that dreadful scenes of war and bloodshed are still to be enacted in that land; but in God's due time it will be purged, and the latter glory of that land and of God's temple there will exceed all that has yet been; for the blessed Lord Himself will be there, and then where He was once abused and put to death, He will be hailed as King of kings and Lord of lords. May God hasten it in His own time.

The Seasons and Divisions of Time

In the sketch given of the Physical Features of Palestine I it will be seen that some parts of the land are much more elevated than others; this being the case, the seasons for agricultural purposes necessarily vary more or less for different districts.

Our Lord said that when the fig-tree put forth its leaves summer was nigh. (Matt. 24:32.) This would agree nearly with the month of May.

Winter is spoken of as unsuitable for flight from the doomed city. (Matt. 24:20.) The feast of the dedication is also said to be in winter. It was not safe for ships to sail on the Mediterranean Sea in winter. (Acts 27:12.) Paul speaks twice of wintering in certain places in Asia Minor, as if it was difficult to travel then.

The above occurrences are the only intimations of the seasons in the New Testament. We give the traditional list of seasons, usually found in books of reference; and also some statistics of actual observations in the land. It will be seen that these modern statistics do not always agree with the traditional list. For instance, Bul is called the rainy month; the word occurs only once (1 Kings 6:38) and is supposed to signify "rain;" but the statistics show that there is much more rain now in December and January. The early rain and the latter rain are also placed to months in which there appears now to be but little rain; but the terms "early" and "latter' may refer to when the rain is most valuable, and not when it is most plentiful. The climate and seasons may have somewhat altered.

It was foretold that the land of promise should "drink water of the rain of heaven." They should have rain in due season, the first rain and the latter rain, that they might gather in the corn, the wine, and the oil. (Deut. 11:11-14.)

Dr. Barker gives the average quantity of rain during nine years in Jerusalem as 56.5 inches, which is a great deal more than given in the statistics. As to the temperature at Jerusalem, Dr. Barker gives the highest during five years (1851-5) as 92°, and the lowest 28°; the mean average during the year being 66.5°. The average temperature in January was 49.4°, and in August 79.3°.

Seed time commences as soon as rain has fallen at the end of October or early in November, and continues till January. Harvest in low, protected parts begins at the end of March or early in April; in the hill country it is a month later; and in the north, from June to the end of July. The rains of November clothe the fields with grass. In January citrons, oranges, and lemons are ripe. In February, apple, pear, plum, and apricot trees are in blossom. In May, apricots and melons are ripe in the warm parts. In June, figs, cherries, and plums begin to ripen; but August is the chief month for fruit: the grape, fig, pomegranate, and peach are in their prime, and the vintage extends through September. In August the great heat begins to dry up vegetation, which continues until the whole scene changes to what appears to be a dry and barren land; but the early rains soon show again that it is only the surface that is parched. All are agreed that under better cultivation the land would be very productive.

The six seasons, named in Gen. 8:22, are arranged to occupy two months each, and to follow thus:—

Such seasons must necessarily over-lap each other. It is said that the same divisions still exist among the Arabs.

The months were arranged by the new moon becoming visible. New moon to new moon occupies about 29½ days, and it will be seen that the months were alternately 30 and 29 days, which agreed with the changes of the moon very well; but the whole twelve months amounted to only 354 days-11¼ days short of the solar year. This must have been discovered very soon, because of the first fruits of the barley and wheat harvest having appointed times for their presentation in the temple. In three years a month would be lost, and an additional month was from time to time added, called Ve-adar, the "added Adar."

JEWISH CALENDAR AND ITS ANTITYPES.

TEMPERATURE AND RAIN IN PALESTINE.

In 1887 rain fell only 43 days in the year. The most prevalent winds were West and South West.

The above observations were taken at Sarona, north of the great orange groves of Jaffa, 1 1/2 miles from the sea shore, and about 55 feet above the level of the sea; taken by Herr J. Dreher. and arranged by Jas Glaisher, Esq., F. R. S. The degrees are Fahrenheit. From Quarterly Statement of Palestine Exploration Fund, 1890.

The Divisions of Time

There are but few references to time in the New Testament. Our Lord said, "Are there not twelve hours in the day?" (John 11:9), which is equally applicable to our mode of reckoning from midnight to midnight, or to the Jewish method of calculating from sunset to sunset.

This latter method gave no fixed duration for a day, because sunset was always varying. Their shortest days (reckoning sixty minutes to an hour) would have had only about ten hours, and their longest about fourteen; so that some of their hours were of only fifty minutes' duration, and others were as long as 70 minutes.

In order to ascertain what times are alluded to in the New Testament, it is usual to take a mean time of the above and suppose the sun to rise at six o'clock and to set at six o'clock. Then the third hour of the day would be our nine o'clock: their sixth hour, our twelve o'clock: their ninth hour, our three o'clock.

This would refer to all the hours of the day mentioned in the New Testament except in the Gospel of John. It is generally held that he wrote his Gospel much later than the other evangelists, even after the destruction of Jerusalem, and the scattering of the Jews. He also, unlike Matthew, had Gentiles and all in view. The translation of Aramaic names (John 1:38, 41, 42), the notice of customs (John 4:9), and of topography (John 5: 2), would be in view of readers unacquainted with Palestine. The use of the Roman rather than the Jewish mode of reckoning time is therefore what we might expect—reckoning the hours from midnight to midnight, as is now commonly done.

This at once meets the difficulty of John's saying that the trial of our Lord was proceeding at the sixth hour, which does not at all agree with the other gospels; but if it means our six o'clock in the morning all difficulty is removed.

But if John used that mode of reckoning in this one place, it is reasonable to suppose that he used it in every place. Let us look at the other passages.

John 1:39: "They came and saw where he dwelt, and abode with him that day: it was about the tenth hour." This would be our ten o'clock, and there is nothing in the passage inconsistent with this.

John 4:6,7: "Jesus therefore, being wearied with his journey, sat thus on the well; and it was about the sixth hour. There cometh a woman of Samaria to draw water."

This has often been taken to be at noon, and the woman is supposed to have come at that unusual hour for drawing water, because of her desire to avoid meeting the other women. But the narrative gives no hint that her bad character was known: on the contrary, when she carried her message to the city it was at once responded to. We must notice also that noon was not a suitable hour for the disciples to have gone to buy food, nor for them to press our Lord to eat on their return: it was too late for their first meal, and much too early for their chief evening meal. There appears nothing to hinder our considering the time named to be our six o'clock in the evening.

John 4:52,53: "Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour in the which Jesus said unto him, Thy son liveth."

Cana is about twelve miles from Capernaum, and if one o'clock had been the hour when our Lord dismissed the father, would he not have reached home before night? But he did not meet his servants till the next day, which well agrees with the time being seven o'clock in the evening, too late to start for home.

These are all the definite hours named in the Gospel of John; we cannot see anything that makes it improbable that the common Roman mode of reckoning was employed in each case, and seems quite needful in John 19:14.

There is only one definite hour of the night mentioned in the New Testament: "the third hour of the night" in Acts 23:23. The expression was used by a Roman, but may have been our nine o'clock. The night was otherwise divided into watches, which were four in number, of three hours each, from sunset to sunrise. The second and third are named in Luke 12:38, and the fourth in Matt. 14:25. Apparently the same divisions are alluded to under the terms "at even, or at midnight, or at the cock-crowing, or in the morning " in Mark 13:35.

Jerusalem

Jerusalem is naturally an object of interest to the Christian. Whether we contemplate its importance in the Old Testament history, or as a place visited by our Lord, in which stood the temple that He called "my Father's house," the city where He was tried and condemned, and near to which He was crucified; or if we view it as a place still to come into prominence and blessing, it is full of interest to the Christian. Many passages speak of the prosperity of this city: "The Lord doth build up Jerusalem" (Psa. 147:2); "Pray for the peace of Jerusalem" (Psa. 122:6); "The joy of the whole earth is mount Zion" (Psa. 48:2).

Alas! for the present all is the reverse. On our Lord's last visit He wept over the city, and foretold its destruction: it should be laid even with the ground; there should not be left one stone upon another. (Luke 19:41-44.) Elsewhere we have described its destruction by Titus (page 66); since which it has been rebuilt and destroyed more or less completely several times. It has had many masters, and is now owned by the Sultan of Turkey (see page 72). Though the houses are built of stone, very little is done to keep many of them in repair. If a room becomes uninhabitable, another is used; if a staircase is unsafe it is propped up, until at last the whole house is deserted, and perhaps becomes a stable. Thus desolation reigns supreme. Some of the streets being steep cause them to be somewhat cleaner than in other eastern cities, but little care is taken to keep the city clean, and it has been described as filthy: the part inhabited by the Jews is declared to be the worst!

It will be seen in the map that Jerusalem is divided into sections devoted to particular classes. As might be expected, the Mahometans occupy the largest portion, situated on the north-east; the Christians (mostly of the Greek and Latin churches) on the north-west; the Armenians on the south-west; and the Jews on the south-east. There are also a few Copts, Syrians, and others found in Jerusalem.

The principal streets are discernible in the map. Any one entering at the Jaffa Gate faces David Street; at the end of which is Temple Street, both running nearly due east and reaching to the large Mosque enclosure, called Haram es-Sherif, "The noble sanctuary." On it is built the Mosque of Omar, or Mosque-es-Sakhra. If we enter Zion Gate on the south, and go a little to the right, a direct road reaches to the north through Mount Zion Street and Damascus Street, which leads to the Damascus Gate on the north. These two roads divide the city into four parts, agreeing in the main with the four sections named above. A street running west from St. Stephen's Gate on the east is called Via Dolorosa, so named because it is said that the Lord passed down it when on His way to Golgotha. Several of the minor streets may be seen in the map. All the above names are what are given by the Christians, and differ from the names by which they are known to the Mahometans.

Besides the four gates mentioned above there is a small one on the south-east, called Dung Gate, little used; and others that are walled up. On the north there is Herod's Gate; on the east the Golden Gate.

In Neh. 3:13 a Dung Gate is mentioned, but it may not be the same as the above; none of the gates mentioned by Nehemiah can now be identified; indeed they may not now exist.

The only gate (or market) distinctly referred to in the New Testament is in John 5:2, near to which was the Pool of Bethesda. This is the name now given to a reservoir near the St. Stephen's Gate, called "Birket Israil." But this is judged to be much too deep to have been the pool alluded to by the evangelist. Though partly filled with rubbish it is still 40 feet deep. There are, however, the remains of other pools near by. The Bordeaux Pilgrim says: "More within the city are two twin pools, having five porches, which are called Bethsaida." He wrote A.D. 333.

If St. Stephen's Gate existed at the time of our Lord it was doubtless by this gate that He entered into Jerusalem when seated upon the ass, after coming round the mount of Olives by the lower road, and ascending up to the city.

Besides the Pool of Bethesda, the only other named in the New Testament is the Pool of Siloam, and that doubtless refers to the one which still bears that name, on the slope of the Ophel hill on the south. It is known to be supplied with water from a fountain higher up the hill, called the Virgin's Fountain, supposed to be the only fountain in or near Jerusalem. Several travelers have crawled through the passage from the Fountain to the Pool, and an inscription was found, which however merely stated that the tunnel was begun at both ends and met in the middle within a few feet. Though what it records is not of importance, it is believed by some (by the form of the letters) to have been written in the time of Hezekiah, who made alterations in the watercourses. (2 Chron. 32) The flow of water is intermitting, as if regulated by an underground siphon; at intervals it rises so as to fill the smaller part of the channel. In the winter it rises three or four times a day; but in the autumn, after the rains, only once in several days. The rising of the water at various intervals has caused some to connect this with the troubling of the water by the angel, recorded by the evangelist John in John 5., and to believe that the Virgin's Fountain is the Pool of Bethesda. But then the apostle John would be calling the same pool by two different names. Nothing must be allowed in any way to change the miracle recorded into a mere natural phenomenon: the effort to do this is, alas! too much the spirit of the age. God had preserved a witness in Jerusalem in the angel troubling the water and the cures that followed.

The remains of ancient aqueducts can be traced: their course may be seen on the map; but for the most part Jerusalem depends upon the rain for its supply of water, which is preserved in large tanks under the houses, but is often very impure. A large pool, called the Pool of Hezekiah, is near the Jaffa Gate.

There can he little doubt that the temple was situated on some part of the Mosque enclosure. There seems no other suitable place. in Jerusalem, and if so, this defines for us the position of mount Moriah. (2 Chron. 3:1) The dome of the rock rises above the raised platform on which the mosque of Omar is built. Another mosque (el-Aksa) is built at the south-west corner, and trees occupy other parts. On what part of the enclosure the temple stood is not known, for the Lord, when asked to view its massive stones, prophesied that one stone should not be left upon another, and this has been literally fulfilled; nothing of it remains.

This level space being so large—about thirty-five acres—and being on the top of a hill, walls had to be built up from the rock on all sides, joined by arches. The chambers which were thus formed still exist, and show signs of great antiquity. There are hundreds of pillars and many vaults, with steps here and there to lower vaults and cisterns.

The south-west portion of the city is held by most to be Zion, or the city of David. It was to be plowed as a field (Mic. 3:12), and it is plowed, and cereals are grown there, but outside the present wall. Between Zion and the Mosque enclosure runs the Tyropoeon valley. This would have separated Zion from the temple. But Josephus speaks of a bridge, and on the western wall of the Mosque enclosure are the remains of an arch, about 40 feet from the south-west angle. It is called the Robinson arch, because some jutting stones were judged by that traveler to be the remains of an arch. When the Palestine Exploration was carried on, the remains of a pier were discovered on the other side of the valley, which evidently formed a part of the same arch. The width of the bridge was 51 feet. The stones of the arch are lying on the pavement where they fell. Below the pavement was another arch and an aqueduct. Farther to the north, about 580 feet from the S.W. angle, has been discovered a similar arch, but in perfect preservation, and its crown is but little below the present surface. This is called the ‘Wilson’ arch, because Captain Wilson, R.E., discovered it. Below this is also an aqueduct.

These two bridges connected the temple area with the city when the valley was not so filled up with rubbish as it now is. The Lord may have often traveled over them.

The west side of the city is the highest, and it slopes towards the east; this fact, with the Tyropœon valley running through the city from south to north, but turning west to about the Jaffa Gate, renders some of the streets very steep.

On the western side of the Mosque enclosure, not far north from Robinson's arch, is the JEWS' WAILING PLACE. Here they are allowed to assemble and read, weep, and pray. A high wall, apparently forming part of the original structure of the enclosure, hides them from those who frequent the mosques above. On Fridays and festivals they collect in numbers, and deplore the loss of their city and temple, they kiss the stones and weep while they pray for its deliverance and restoration.

The north wall of the city (measuring in a straight line from corner to corner) extends about 3930 feet; the east 2754 feet; the south, without noticing minor irregularities, 3245 feet; and the west 2086 feet. The circumference is about 2 ⅓ English miles, and its area about one-third of a square mile. One is struck with the smallness of the city.

Josephus, in describing the destruction of Jerusalem, speaks of various walls which so separated the city into sections that when one part was taken the people entered into another part, and further siege operations had to be instituted. Much interest has arisen as to where those walls stood. Josephus seems to trace all the walls from near one spot, which he calls the Hippicus. This is supposed to be the same as the Citadel, or Castle, on the west side near the Jaffa gate. At this spot there are ancient foundation stones which agree with the signs of antiquity elsewhere.

Let us suppose the first wall to start from the citadel and proceed to the S.W. corner as at present, and then still continue south, and sweep round the brow of the hill until it joins the south-east corner of the Mosque enclosure, somewhat as sketched in the map. Detached ledges of the rock have been traced that would agree with the above.

Another wall, called the second, started from the citadel and proceeded towards the Damascus Gate, and thence to the north-east corner of the city. Large ancient stones are found at the Damascus Gate, but the rest of the wall cannot be traced owing to the ruins.

A third wall started from the citadel or some portion of the second wall named above, and went much farther north to the brow of the hill, and swept round to the north-east corner of the second wall. On the west traces of the foundation of this wall are found; but it is attributed to Herod Agrippa, and was built some ten or twelve years after the time of the Lord.

Josephus says the circumference of the city equaled 33 stadia, that is, more than 3¾ English miles. As we have seen, the present city is less than 2½ miles: the above additions would make the extent of the city approximately the same as the dimensions given by Josephus.

The second wall has been a subject of great controversy, because of the modern site of the Holy Sepulcher, so-called. Christians are naturally surprised to find this within the city, and great efforts have been made to fix the course of the second wall so that it would leave that spot outside the city at the time of the crucifixion.

Respecting His tomb we gather from scripture that, 1, it was in a garden, which was "in [or near] the place where he was crucified:" the "sepulcher was nigh at hand." (John 19:41,42.) 2, "The place where Jesus was crucified was nigh to the city." (John 19:20.) Jesus "suffered without the gate." (Heb. 13:12.) 3, It was a place designated "Of a skull, which is called in the Hebrew Golgotha." (John 19:17.) This is called in Luke 23:33, "Calvary," but this also signifies "a skull." From these references we learn that the true site of the sepulcher must be near to a place suitable for the execution, and near to a garden in which a sepulcher could he hewn. It is never called a 'mount' or 'hill' in scripture, though often so called in poetry. *(* The Bordeaux Pilgrim called it "Monticulus Golgotha.")

Some engaged in the explorations in Palestine believe traces of the second wall have been found which show pretty clearly that the present site was not outside the city walls at the time of the Lord.

Great stress is laid upon the record that Constantine the Great, or his mother Helena, as early as about A.D. 320, built a church on the present site; it is thought that at that early date the true place must have been known. But tradition says that the site was miraculously pointed out, and that the true cross was found there. Does not this prove that it was not well known at that time, or no pretended miracle would have been needed to disclose it?

If it be conceded that the situation has been handed down, of what value is that? The site of the Ascension is said to have been handed down from the time of the apostles; and that it was on the summit of the mount of Olives; and that Helena built a chapel there. No doubt a chapel was built there; but we know it is not the true site, for in Luke 24:50, 51, we read that our Lord led the disciples out as far as to Bethany, and blessed them; and while he blessed them he was parted from them and carried up into heaven. Acts 1:12 seems to imply that the ascension was from Mount Olivet, but adds that it was a sabbath day's journey from Jerusalem (that is, three-quarters of a mile). The mount is nearer than this, and Bethany is farther. Bethany may be said to be built on the eastern declivity of the Mount of Olives: it is most probable that our Lord ascended from a retired spot on some part of the mount near Bethany, and not from so public a place as the summit.

As to the Holy Sepulcher, the Jews fix the site on the north of the city, at the place marked as the 'Grotto of Jeremiah,' and it is said that near that spot certain rocks, seen from a distance, much resemble a human skull.

May we not well believe that the true site of the sepulcher has been hidden by God that it should not be regarded as a source of sanctity and blessing. The contention, strife, and bloodshed over the possession of the present site should convince all unprejudiced persons that instead of any blessing being attached to the place, it is rather a curse.

And this is not confined to the place simply. Let any one witness the crowd of professing Christians at Easter, with their candles—many waiting as long as ten hours for the "holy fire" (supposed to be sent from heaven), and then the eager contention and hustling ('like furies,' though some are women with infants) to light their candles—he might well wonder what such a scene could have to do with Christianity! It is as much as the Turkish guards can do to keep the crowds in anything like order and prevent them trampling one another under foot. How contemptible must such an exhibition professedly christian appear to the poor Mahometans. Would it not be well if the whole building were destroyed, as Hezekiah destroyed the brazen serpent, because the children of Israel burnt incense to it? (2 Kings 18:4.)

Scripture speaks of the mountains round about Jerusalem (Psa. 125:2) as its security: "So the Lord is round about his people from henceforth even forever." It will be seen in the map that there are valleys and mountains on three sides of the city; so that any attack upon it would always have been made on the north, where the ground is comparatively level.

On the east is the valley of Jehoshaphat, with the brook Kedron running at the bottom, though the brook is really dry, except after heavy rains, and then is soon dry again.

On the south is the valley of Hinnom. Where this valley joins the Valley of Jehoshaphat is held to be the place where the children were burnt in the fire to Moloch. It was defiled by Josiah, and became the depository of all kinds of refuse and filth, which was burnt by a perpetual fire, and thus became a type of hell (Gehenna) as a place of torment. On the west is the valley of Gihon.

The mount on the east of the city is the Mount of Olives, from which the best view of the city can be had.

To the south of the Mount of Olives is the Mount of Offense, so called because it is supposed that Solomon there practiced idol worship.

On the south of the city is the Hill of Evil Council, so called because it is said that Caiaphas had a villa there, in which the Jews took counsel to put our Lord to death. But for these things and the names of places there is nothing but tradition.

Though Jerusalem, as foretold in scripture, has been laid in heaps (Jer. 9:11), being wholly or in great part destroyed seventeen times, yet apparently some of the stones are the original stones of the foundation walls, which may have been displaced and afterward relaid. They are very large, one measures 24 feet long, 6 feet broad, and 3 feet high. Round the edges of the ancient stones is a narrow band made smooth, while all the rest of the surface is left rough, but beautifully square and straight, so that no filling up was needed. It is judged that there are four different ways in which the stones have been dressed, marking four different periods of construction.

The ruins are of great depth, from the city having been destroyed so many times; and houses are built upon the former ruins, which indeed seems to have been foretold in Jer. 30:18: "I will bring again the captivity of Jacob's tents, and have mercy on his dwelling places: and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof."

About 100 yards east of the Damascus Gate is the entrance to an extensive quarry, which extends a long way under the city. Its great size, cut in the solid rock, shows that an immense quantity of stone has been extracted. There is also proof that a great deal of the dressing of the stones was effected in the quarry by the immense quantity of small chips; as if indeed the stones of Solomon's temple had been cut and prepared there, ready for fixing in their places. (1 Kings 6:7.) Little blackened nooks show where the lamps were placed, by the light of which the workmen labored. The marks of the chisels and picks are plainly to be seen, and some blocks are only partially separated: all looking as if the workmen had simply left for the night, except that there are no tools lying about. There seems evidence to show that the blocks of stone were partially cut round, that wood was then rammed into the crevices, and this by being saturated with water forced away the block.

Many passages speak of Jerusalem as being rebuilt, when "it shall not be plucked up nor thrown down any more forever." (Jer. 31:38-40.) "Thus saith the Lord of hosts: There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof." (Zech. 8:4,5.)

As we learn from scripture, the temple will be again rebuilt, but on a spot farther north, in a place called most holy and set apart for the priests: adjoining this will be the portion for the Levites, a holy portion; and adjoining this a profane (or common) place, in the midst of which will stand Jerusalem. (Ezek. 48:8-20.)

It will be seen that the passage does not say whether ‘reeds’ or ‘cubits’ is the measure intended. The first measure named is an enlarged cubit, embracing a cubit and a hand breadth (Ezek. 40:5), and where no measure is named cubits may be meant, ‘reeds’ being specified where reeds are intended. Ezek. 45:3 is more definite: verse 2 has just named cubits, and verse 3 says, "Of this measure shalt thou measure the length of the 25,000," &c. The most holy portion is 25,000 by 10,000, in which is to be the sanctuary. The next portion for the Levites is of the same measurements. The most southern part is 25,000 by 5,000, in which is to be the city of Jerusalem.

It may seem strange that the sanctuary should be thus separated from Jerusalem and Mount Zion, but they are really connected, for of the whole of the above space (namely 25,000 by 25,000) it is said, "Ye shall offer the holy oblation four-square, with the possession of the city." (Ezek. 48:20.) Though in one sense the portion for the city is called ‘common’, yet it is really a part of the ‘holy oblation’. Isa. 2:2,3; Mic. 3:12-4:2 also speak of the temple, Zion, and Jerusalem being associated together.

If the cubit be taken to be 21 inches, and the handbreadth be a sixth of this, the enlarged cubit would be 24½ inches, and the whole oblation would be about ten miles square, which would allow two miles north to south for the city and its suburbs; four miles for the Levites; and four miles for the sanctuary and its suburbs.

The size of the city itself would be 4,500 cubits, about 1.8 mile on each side, leaving a margin all round, with a large space east and west, for its suburbs (Ezek. 48:30-35), as may be seen in the diagram.

In Ezek. 40, where the future temple is described, before its details are given, the prophet is set upon a very high mountain, "by which was as the frame of a city on the south" (ver. 2), showing that the temple and the city are connected, and pointing out the direction in which the city was situated towards the temple.

On each side of the ‘holy oblation’ east and west there is a large space for the prince. The width of the land near Jerusalem from the sea to the river is about fifty miles. There will be physical changes in Palestine and Jerusalem in coming days, living waters will flow from the city, half of them running into the Western Sea, and half of them into the Eastern Sea: see Zech. 14:8-10.

The prophecy of Ezekiel closes with the joyful news: "the name of the city from that day shall be, The Lord is there."

Sepulchers, Tombs, and Burials

There is really no distinction in the New Testament between a 'sepulcher' and a 'tomb:' the same Greek words are translated by either, when the same place is referred to. The Greek words, μνηεῖον, μνῆμα, refer to the memory—and thence to 'a memorial.' These words are also translated ‘grave’ in every place where 'grave' occurs, except in 1 Cor. 15:55, where it is really Hades. Another Greek word (τάφοδ) is translated both 'sepulcher' and `tomb,' signifying 'burial,' and hence `the place of burial,'

There is therefore nothing in the Greek words used that will help us as to the various forms of tombs to be found in Palestine, though the context in some passages point out what kind of burying place is referred to.

1. There are simple graves—holes dug in the ground, and covered over, sometimes with one or more large stones. Our Lord compared the scribes and Pharisees to "graves which appear not, and the men that walk over them are not aware of them." (Luke 11:44.)

2. There are some tombs hewn out of the rock, and a single stone placed over the mouth, as was the case in the tomb of Lazarus. "It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone." (John 11:38.) The Lord's tomb was also hewn in the rock, and a stone was rolled to the mouth to close it. A similar one is still in existence.

3. There are others which are said to be built, and over the place where the body was laid a more or less ornamental tomb was erected, similar to those which are seen in most modern cemeteries. Our Lord said that the scribes and Pharisees built the tombs of the prophets, and garnished the sepulchers of the righteous. (Matt. 23:29.)

4. In places, especially near Jerusalem, large tombs are found, in which there are long passages with holes cut in the sides of the rock. These tombs would contain many bodies, and the passages, which ran in various directions, could be extended when all the receptacles were filled. Thus we read in the Old Testament of the ‘tombs of the kings’, where many were buried, and from which some of the bad kings were excluded. Those now called the Tombs of the Kings will be seen in the map to the north of the city; and the Tombs of the Prophets on the Mount of Olives.

The Lord also compared the scribes and Pharisees to whited sepulchers, which stood in strong contrast to the dead men's bones and the uncleanness that were found within. According to tradition, the sepulchers were all white-washed once a year, that the people might readily see them, and avoid pollution by touching them.

We learn by the tomb in which the Lord was buried, that, though there may have been a public burial ground, which their writings say must be a certain distance from a city to prevent pollution—the rich were allowed to have their private tombs elsewhere. Joseph of Arimathæa had had this tomb hewn out of the rock in a garden near the place of execution. By its size it was apparently intended for a family tomb.

There were also natural caves that were used as tombs, in which many could be interred. Thus we find Abraham bought the cave of Machpelah in which to bury Sarah (Gen. 23:3-20), and in the gospels we read of a demoniac, who lived in the tombs (Luke 8:27) which were most probably caves, the mouths of which were left open.

It is recorded that the Jews were particular that none of any other nation should be buried among their dead. This seems confirmed by the council buying with the money Judas returned, a field to bury strangers in. (Matt. 27:7.)

There does not appear to have been any delay in burying the dead. In hot climates it is not customary to delay the burial. Ananias and Sapphira were buried immediately.

Nor were coffins used. It is said that the young men `wound up' Ananias, that is, bound him up in his own clothes. Lazarus also is said to have come forth bound hand and foot with graveclothes; and his face bound about with a napkin. Cloths were bound round the ordinary clothing. Of the Lord we read that the linen clothes (cloths) were found lying by themselves, not with the napkin that had been about his head. All were folded up, and left in order, as became such a victory over death.

We read that Nicodemus brought a mixture of myrrh and aloes, about a hundred pound weight, and with Joseph wound the body of Jesus in linen cloths with the spices, as the manner of the Jews was to bury. (John 19:38-40) Mary Magdalene and other women also brought spices for the same purpose. We do not read that embalming was practiced by the Jews.

The body was carried on a bier (Luke 7:14), which was a light frame used as a couch (not `coffin' as in the margin of the above passage), on which the body was laid.

From this passage we also learn that the young man's mother and much people attended the burial.

After a burial the relatives and friends went home to mourn for the dead. In the case of Lazarus, four days after the death, many Jews were with Martha and Mary to comfort them, and no doubt to mourn with them, for when Mary rose to go and meet the Lord they thought she was going to the grave to weep there. It is said that ordinarily mourning was continued for eight days.

On the occasion of the death of the ruler's daughter (Matt. 9:23), we read of minstrels and people making a noise! In the Old Testament it is clear that there were hired mourners who were employed to mourn for the dead (cf. Amos 5:16), and the same custom has been met with by modern travelers, who describe the wailings as hideous. The minstrels played soft, doleful music. Cf. also Jer. 16:5-7.

The Jews had other modes of showing their grief, as smiting their breasts (Luke 23:48), neglecting their personal appearance, putting ashes and dust on their heads, rending their garments, sitting in silence, refusing food, &c.

Doubtless amid all the outward demonstrations of grief, there was real natural sorrow, where loved ones were taken away, as in the case of Martha and Mary losing Lazarus. How touching to read, when Mary came to Jesus, that when He "saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.... Jesus wept. Then said the Jews, Behold how he loved him." (John 11:33-36.) As our Lord wept with Martha and Mary, and is touched with the feeling of our infirmities, so are we exhorted to weep with those that weep.

Money and Measures

MONEY.|{}|

The last-named is the common word for ‘silver’ and ‘money’, as l’argent in French. ‘Piece of silver’ is always ὰργύριον, except in Luke 15:8, 9, where it is δραχμή, as above.

MEASURES OF CAPACITY.

DRY MEASURE.

LIQUID MEASURE.

It is judged that μόδιος and ξέστης are referred to simply as vessels independent of their capacity: such as "washing of vessels," &c. Some take the κόρος to be equal to the Cor, and ten times the capacity of the Bath: itscapacity would then be about the same.

LONG MEASURE.

The length of the cubit varies: if the long measure is taken, the fathom will be 7ft. 3.5in.

The only weight mentioned is the pound, λίτρυ (John 12:3; 19:39). Its weight is 12 ounces avoirdupois.

The value of the words employed is at times meant to be instructive. For instance, in Matt. 18:24, a forcible point in the parable is the immensity of the debt forgiven by the lord, nearly two million pounds of our money (£1,937,500), in comparison with the few pounds owing by the fellow-servant. (£3 4s. 7d.)

Then as to the parable of the talents (Matt. 25), we are apt to regard the one talent as a small gift, whereas we find that it represents nearly £200, and money was of much more value then, for a man's daily wages were but 7¾d.

Matt. 20 gives the wages for a full day's work (apparently from 6 o'clock to 6 o'clock), as 7¾d. Was this fair wages for a day's work? Tacitus (Annal i. 17) says that a denarius was the pay of a Roman soldier in the time of Tiberius, a few years previous. Polybius (ii. 15, 16) mentions that the charge for a day's entertainment at the inns in Cisalpine Gaul was half an as, which equals one-twentieth of a denarius. This shows that a penny (denarius) a day was liberal pay, the country being fertile, and food cheap.

Rev. 6:6 names the same sum (7¾d.) as purchasing a measure (chœnix) of wheat, equaling one quart; or three quarts of barley for the same sum. Now as 7¾. was the wages for a day's work, the above shows that great scarcity is alluded to.

By comparing Matt. 17:24 and 27 it will be seen by the tables given that the tribute to the temple was 1S. 3½d., and that the exact sum for the Lord and Peter was found in the fish's mouth. It was a stater, worth 2S. 7d.

Matt. 26:15, The price paid for the betrayal of our Lord Jesus is stated as `thirty pieces of silver.' These are supposed to be shekels of the sanctuary, and were heavier than ordinary shekels. Josephus puts them as equal to four Attic drachmas; Jerome as 3⅓ drachmas. This latter agrees with some existing specimens, and would be about 2S. 6d. in value. Thirty of these would be £3 15s. 0d., the price of a man or maid-servant. (Ex. 21:32.) Alas! for the man that would betray his Lord ‒ and such a Lord ‒ for so paltry a sum!

Acts 19:19. The books burned were valued at fifty thousand (pieces) of silver. There is no means of telling definitely what the value really was; but it is generally supposed that the coin drachma is alluded to (as in Luke 15:8). The Vulgate has denarius, which is the same value as the drachma. The total would then be about £1,615. When books were copied by hand their cost was great, and these magical books may have had an additional value set on them, being used to deceive the people for gain.

Roman Governors and Officers

King, Βασιλείς.

1, Herod the Great, Matt. 2:1-9. 2, Herod Agrippa I., Acts 12:1-23. 3, Herod Agrippa II., Acts 25;26. 4, Aretas, King of Arabia, 2 Cor. 11:32. The king named in Mark 6:14 was Antipas the tetrarch.

Tetrarch, Τετράρχης;

strictly one who governed the fourth part of a divided province, but also used for the governor of a small state. Herod Antipas was tetrarch of Galilee. Matt. 14:1; Luke 3:1, 19; 9:7; Acts 13:1. Herod Philip was tetrarch of Ituזa and Trachonitis; Lysanius of Abilene.

Governor, Ήλεμών'

a leader, governor, prince:' applied to Pontius Pilate, Matt. 27:2-27 Luke 3:1; to Felix the governor, Acts 23:24-36; and to Cyrenius, governor of Syria. Luke 2:2. 2. ἐθνάρχης governor of a people.' The Romans gave such the title of Pretor, Procurator, or Ethnarch, 2 Cor. 11: 32.

Deputy, Άνθύπατος

a governor of a Roman province with consular powers, a Proconsul, Acts 13:7,8,12; 18:12; 19:38.

Magistrate, Στρατηγόςstrictly

' a leader of an army,' but applied to a magistrate or ruler, especially governors of colonies: Acts 16:20-38. 2, άοχή, ἄοχων, any ' chief,' or head man: Luke 12:11,58.

Town Clerk, Γοαμματεύςfrom Γοάμμα,

' a scribe,' secretary, recorder, Acts 19: 35.

Ruler, ἄοχων Any

' chief man,' Rom. 13:3. 2, ἡγεμών, Pretor (as above), Mark 13:9; Luke 21:12. 3, πολιτάοχης, 'head or ruler of the citizens,' a Politarch, Acts 17:6-8.

Chief of Asia, 'Ασιάοχης

Asiarch: honorary magistrates in Asia: ten of the principal persons of the province were elected annually of which one was chief. They were specially charged with the public festivals: Acts 19:31.

Powers, ἐξουσία'

authority, power,' those in authority, Luke 12; Rom. 13:1-3.

Captain,

Chief Captain, High Captain, χιλίαρχοςthe commander of a thousand men,' a Chiliarch, Mark 6:21; John 18:12; Acts 21:31-37; 22:24-29; 23:10-22; 24:7, 22; 25:23; Rev. 6:15;19:18.

Captain of the Guard, Στρατοπεδάοχης.

'the commander of a camp,' but applied to the commander of the emperor's guards, to whom Paul was delivered as a prisoner at Rome, Acts 28:16.

Centurion, ἑκατουτ,‒Χος, Κεωτυοίων,'

the commander of a hundred men,' Matt. 8:5,8,13; Mark 15:39-45; Acts 10 x, &c.

Officer, ὑπηοέτης

a subordinate attendant, Matt. 5:25: the same word is used for officers connected with the temple, John 7:32,45, 46; 28:3, 12, 18, 22; 19:6; Acts 5:22,26. 2, ποάκτωο, the officer who received the money adjudged to be paid, Luke 12:58.

Serjeant, Όαβδοῦχος

literally 'one who has a rod,' an in erior officer who attended the magistrates to execute their orders, a Lictor. They carried on their shoulders a bundle of rods, in the center of which was an ax, as may often be seen in Roman illustrations: Acts 16:35,38.

Principal Persons

Abaddon, Rev. 9:11 -A Hebrew word, which in the Greek is Apollyon,,destroyer,. He is angel of the bottomless pit, and king of the destroying locusts. It is symbolical of Satan.

Abraham.

The first of the patriarchs, and the great ancestor of Israel. He was called of God to leave his country and his father's house, to go into Palestine, but we learn from the New Testament that he tarried in Mesopotamia until his father's death, Acts 7:2-4. Besides the promise made to Abraham as to his natural seed, Gen. 15:5; John 8:33 &c., God also made another promise to him respecting his seed, Christ, Gal. 3:16; cf. Gen. 12:2, 3; 22:18, through whom all who believe become 'children of Abraham,' Gal. 3: 7.

Adam

Referred to in the N. T. to bring out by contrast the character of the Lord Jesus in distinction from man by nature. "The first man is of the earth, earthy: the second man is out of heaven." "The first Adam was made a living soul; the last Adam a quickening Spirit," 1 Cor. 15:45, 47. We must look for no other: the last has appeared. Adam and Christ also represent two headships: all under one die, and all under the other are made alive. 1 Cor. 15:22.

Agabus

Acts 11:28; 21:10.-A Christian prophet who foretold a great famine over the whole habitable world. This was said about A.D. 42, and history confirms the prophecy. Agabus also foretold that Paul would be arrested at Jerusalem.

Agar

Gal. 4: 24, 25.-Same as Hagar, the bondwoman, who allegorically answers to Jerusalem, which was in bondage (under which the Galatians were putting themselves): whereas Sarah was a free woman, which corresponds to the Jerusalem above.

Agrippa.

See article on Agrippa, under “History of the Jews”.

Alexander

.-1, Son of Simon, Mark 15: 21. 2, One acting with the high priest, Acts 4:6. 3, At Ephesus, Acts 19:33. 4, The coppersmith, who made shipwreck of faith, and did Paul much evil, and withstood his words. 1 Tim. 1:20; 2 Tim. 4:14.

Ananias

1, High priest, nominated by Herod, King of Chalcis, about A.D. 48. Paul appeared before him, and on Ananias ordering him to be smitten, he said, 'God shall smite thee, thou whited wall.' He was deposed by Agrippa, and slain by assassins, Acts 23:2; 24:1. 2, The disciple who fell dead at the apostles' feet when he lied to the Holy Ghost, Acts 5:1. 3, The devout disciple at Damascus sent to restore sight to Paul after his conversion: Acts 9:10-17; 22:12.

Andrew

John 1:40, &c.-One of the apostles, and brother of Peter. He brought Peter to the Lord. Nothing further of importance is recorded of him.

Anna

Luke 2:36-38. -The aged prophetess, the daughter of Phanuel, of the tribe of Asher, who praised the Lord at the presentation of Jesus in the temple; one of the remnant of Israel who were really looking for the Messiah.

Annas

Luke 3:2; John 18:13, 24; Acts 4:6.-He was appointed high priest by Quirinus, Governor of Syria, A.D. 7, but seven years after was superseded. He seems to have retained the title of high priest while Caiaphas, his son-in-law, held the office.

Antipas

Rev. 2:13.-A faithful martyr, slain at Pergamos, but of whom nothing more is known.

Antipas

Herod.- See article on Herod Antipas, under “History of the Jews”.

Apollos

Acts 18:24; 19:1; 1 Cor. 1:12; 3:4; 16:12; Titus 3:13.-An eloquent disciple, ‘mighty in the scriptures’, and fervent in the Spirit; yet he knew only the baptism of John, until he was more perfectly instructed by Aquila and Priscilla; he became a companion of Paul.

Apollyon

.-See Abaddon.

Aquila

Acts 18:2, 18; Rom. 16:3; 1 Cor. 16:19.-A Christian found by Paul at Corinth, with whom he lived and worked as a tent-maker. With Priscilla, his wife, he went with Paul to Ephesus. Paul styles them his 'helpers in Christ Jesus,' and states that they had endangered their lives for his sake.

Archelaus

.See article on Archelaus, under “History of the Jews”.

Areopagite

Acts 17:34.-One of the council of the high court of Areopagus at Athens.

Aristarchus

Acts 19:29; 20:4; 27:2; Col. 4:10; Philem. 24.—A Thessalonian Christian who accompanied Paul on several journeys, and in his voyage to Rome. In Col. 4:10 Paul calls him his 'fellow-prisoner.'

Aser

Luke 2:36; Rev. 7:6.-The same as Asher, one of the twelve tribes.

Athenians

Acts 17:21.-The inhabitants of Athens. They were remarkable for their desire for something new. Demosthenes rebuked his countrymen for always asking, 'What news?' which entirely agrees with the above scripture.

Augustus

Caesar, Luke 2:1.-The first Roman Emperor. He was 'Imperator,' B.C. 31, and Augustus, B.C. 27. His real name was Caius Octavius, the same as his father. In Acts 25:21, 25; 27:1 The term 'Augustus ' is used instead of 'emperor:' Nero was at that time Emperor of Rome.

Balaam

2 Peter 2:15; Jude 11; Rev. 2:14.-The N. T. throws light upon the character of this soothsayer. He 'loved the wages of unrighteousness,' and taught Balac how to seduce the children of Israel, which was really doing Satan's work. He was slain by the Israelites in their war against Midian: Josh. 13: 22.

Barabbas

Matt. 27:16-26.-The notable robber, in prison for insurrection and murder, who was chosen by the rulers of Israel in preference to the Lord Jesus. Thought by some to be Satan's mimicry of the true 'Son of the Father,' which is what the name Barabbas signifies.

Barachias

Matt. 23. 35.-See Zacharias.

Bar-Jesus.

See Elymas.

Bar-Jona

Matt. 16. 17.-Peter referred to as 'Simon, son of Jonas.'

Barnabas‘Son of Consolation’,

Acts 4:36; 9:27; 11:22-30; 12:25; 13.; 14.; 15.; 1 Cor. 9:6; Gal. 2:1, 9, 13; Col. 4:10. He was a Levite of Cyprus; his name was Joses, but he was called Barnabas by the disciples. He sold his land and laid the money at the apostles' feet. He introduced Paul to the apostles at Jerusalem and related his conversion. When the apostles heard of the blessing at Antioch they sent Barnabas there, who greatly helped the converts. He fetched Paul from Tarsus to Antioch, and afterward went with him to Jerusalem to attend the conference of Acts 15 He also accompanied Paul in his first missionary journey; but desiring on another journey to take his relative, Mark (who before had left them), and Paul not consenting to it, he separated from him, and sailed with Mark to Cyprus. He was carried away by the dissimulation related in Gal. 2. 13.

Barsabas.

1, Joseph, surnamed Justus, who was one of the two proposed for the apostleship in place of Judas Iscariot, Acts 1:23. 2, Judas, sent with Silas from Jerusalem to Antioch to confirm the decision as to Gentile converts. They are styled 'chief men among the brethren.' They were prophets who exhorted and confirmed the brethren at Antioch. Acts 15:22, 27, 32.

Bartholomew

Matt. 10:3, &c.-One of the twelve apostles. See Nathanael.

Bartimזus,

Mark 10:46-52, a blind beggar of Jericho, who on crying to Jesus as the Son of David was heard and received his sight.

Beelzebub, or Beelzebulsaid

by the scribes and Pharisees to be the prince of demons, Matt. 12:24, 27; Luke 11:15-19.-The meaning of the word is not known, but Jesus takes up the accusation as applying to Satan.

Belial

2 Cor. 6:15.-By the use of the term in the O. T. it appears to be a symbolical name for evil, and as such would well apply to Satan.

Bernice, or Berenice

Acts 25:13, daughter of Herod Agrippa I., wife of her uncle, Herod, King of Chalcis, and afterward wife of Polemon, king of Cilicia. With her brother, Agrippa II., she visited Festus at Caesarea and formed part of the court before which Paul's case was heard. Eventually she became mistress of Vespasian, and afterward of Titus.

Boanerges

Mark 3:17, 'Sons of Thunder.'-A name given by the Lord to James and John, perhaps to mark their future ardent zeal: cf. Luke 9:54.

Caesar

not a name in the N. T., but a title given to any of the Roman emperors. There were during the N. T. history the emperors Augustus, Tiberius, Caligula, Claudius, and Nero. The question, ‘Is it lawful to give tribute to Caesar?’ meant exactly the same as ‘Is it lawful to give tribute to the emperor’, or 'to Rome?'

Caiaphas

Matt. 26:3, 57; Luke 3:2; Acts 4:6.-He was high priest under Tiberias, during the Lord's ministry; but was deposed by Vitellius, A D. 37. He was son-in-law of Annas.

Cainthe

firstborn of Eve.-Held up as an example of wickedness, 1 John 3:12; Jude 11.

Canaanite

Matt. 10:4; Mark 3:18.-See Simon.

Castor and Pollux

Acts 28:11.-The Greek word is simply Dioscuri, 'sons of Jupiter,' supposed to refer to Castor and Pollux of Mythology, who were said to preserve from shipwreck.

Cephas,

See Peter.

Cherubim

χερουβίμ.Symbolical executors of God's power, either in blessing or in punishing: Heb. 9:5.

Claudia

2 Tim. 4:21.-A Christian woman named by Paul in his salutations from Rome, together with Pudens and Linus. All of these are supposed to have been British subjects at Rome. About the same time that Paul wrote the second Epistle to Timothy, the Latin poet Martial wrote some epigrams, in which he mentions three friends: Pudens, his wife Claudia, and Linus. It is remarkable that the three names agree, and it may be as supposed.

Claudius

Acts 11:28; 18:2.-Fourth Roman emperor, who attained to the empire partially through the influence of Herod Agrippa 1., A.D. 41. In return for this he added Judaea, Samaria, and some districts of Lebanon to Agrippa's jurisdictien, and appointed Agrippa's brother, Herod, to Chalcis.

Claudius Lysias

Acts 23. 26.-The Commandant of Jerusalem, who, when Paul was dragged out of the temple and attacked, protected him, and sent him to Caesarea for safety.

Clement.

Phil. 4:3.-Paul's fellow-laborer at Philippi. He is accounted one of the Apostolic Fathers.

Cleopas, Clopas

Luke 24:18.-One of the two disciples who traveled to Emmaus, with whom the Lord conversed and to whom He made himself known in the breaking of bread. Supposed by some to be the same person as the Cleopas, or Clopas, named in John 19:25.

Cornelius

Acts 10.-A devout Roman centurion, who saw in a vision an angel of God telling him to send for Peter. While Peter preached to the gathered company the Holy Spirit fell on them, and they were baptized. These were the first Gentile converts.

Crispus

Acts 18:8; 1 Cor. 1:14.-The chief ruler of the synagogue at Corinth; he believed at the preaching of Paul, who baptized him and his household.

Cyrenius

Luke 2 2.—Called in Roman history 'Quirinus,' twice governor of Syria, once at the time of the birth of Christ, and again in A.D. 6. On both occasions a ' census' was made.

David.

Many times referred to in the N.T., but particularly to show that Christ was born of the seed of David, His genealogy being given in Matt. 1 and Luke 3.: cf. John 7:42; Rom. 1:3; 2 Tim. 2:8. Christ was often spoken of as the ' Son of David,' Matt. 9:27; 20. 30, 31; 21:9, Mark 10:47, 48. He was David's Lord as well as Son, Matt. 22:43; the root and the offspring of David, Rev. 22:16; 5:5. He also had the key of David, authority to open or shut: Rev. 3:7.

Demas

Col. 4:14; Phile. 24.—A convert of, and fellow-laborer with Paul, but on Paul's second imprisonment, he had to write that Demas had forsaken him, having loved this present world: 2 Tim. 4:10.

Demetrius.

1, The silversmith of Ephesus, who sought to excite his fellow-workmen when their trade was in danger, Acts 19; 24:2, A disciple of whom John could say that he had a good report by all, and by the truth itself: 3 John 12.

Diana

Acts 19: 24-37.-The Latin name of the Greek goddess, "Αοτεμις, who, the Ephesians said, was worshipped by all Asia and the world.

Didymus.

See Thomas.

Dionysius

Acts 17:34.-Member of the great council of Areopagus at Athens, who believed the word preached by Paul and slave unto him.

Diotrephes

3 John 9.-A professing Christian who loved to have the pre-eminence, and who forbade any to receive the brethren, casting out of the church those that did. The apostle John said he would deal with him if he came where he was.

Dorcas

.-See Tabitha.

Drusilla

Acts 24:24 -The daughter of Herod Agrippa I., was married to Aziz, king of Emesa, but was induced by Felix, the procurator, to live with him. She and her son perished in the eruption of Vesuvius, A.D. 79.

Elamites

Acts 2:9.-Inhabitants of Elam, a country lying south of Assyria proper, and N. of Persia: cf. Dan. 8:2.

Elias

.-Another form of the name of Elijah. He is referred to in the N.T., a, in reference to John the Baptist, Matt. 11:14, &c.; b, he appeared as prophet with Moses on the mount of transfiguration, Matt. 17:3, 4, &c.; c, some judged the Lord to be Elias, Matt. 16:14, &c.; d, Elijah, at the time of a famine was sent only to a Gentile widow, Luke 4:25, 26; e, James and John sought to follow Elijah in calling down fire from heaven, but were rebuked by their Master, Luke 9:54; f, Elijah thought he alone remained faithful, but God had His unknown ones, Rom. 11:2; g, he is held up as an example, though a man of like passions with ourselves, of offering effectual prayer: James 5:17.

Elisabeth

Luke 1:5-57.-The wife of Zacharias the priest, and mother of John the Baptist. She being filled with the Holy Spirit hailed her cousin Mary as the mother of her Lord.

Elymas

Acts 13:8.-Said to be an Arabic word signifying sorcerer, by which he was perhaps better known than by his name Bar-Jesus, that is, son of Jesus or Joshua. He opposed Paul, and was struck with blindness.

Emmanuel

Matt. 1:23.-The word is interpreted ‘God with us’, that is, in the Person of the Lord Jesus. This passage alone suffices to declare His Godhead.

Enoch

Heb. 11:5; Jude 14.-Referred to in the N.T. as one who was by faith translated without dying (type of the rapture of the church), and who before that event had the testimony that he pleased God. There can be no doubt that Jude refers to an unrecorded prophecy by Enoch, and did not copy from the apocryphal book bearing Enoch's name.

Epaphras

Col. 1:7; 4:12; Phile. 23. -One of the saints at Colosse, where he was a faithful minister of Christ. At Rome Paul speaks of him in the Epistle to the Colossians as our dear fellow-servant,' but in Philemon he calls him my fellow-prisoner.'

Epaphroditus

Phil. 2:25; 4:18.-A brother and companion in labor and fellow-soldier ' of Paul. He was sent by the saints at Philippi with subsidies to Paul, and probably remained with him some time, where he was sick nigh unto death.

Epicureans

. Acts 17:18. -Greek philosophers, who held that physical indulgence constituted true happiness. It is from them that the English word ‘epicure’ is derived.

Erastus

.-1, Chamberlain or treasurer of the city of Corinth who sent his salutation to Rome, Rom. 16: 23. 2, One named in Acts 19:22; 2 Tim. 4:20, as a fellow-worker with Paul.

Esau

.-Referred to in the N.T. a, as an instance of God's sovereignty, Rom. 9:13; b, as a profane person (βέβηλος), who not valuing God's gift of birthright, sold it for one morsel of food, Heb. 12:16; nevertheless Isaac was by faith able to bless him concerning things to come: Heb. 11:20.: cf. Gen. 27: 39, 40.

Euodias

Phil. 4:2. -A christian woman of Philippi, whom Paul exhorted to be of " the same mind in the Lord " with Syntyche. They had labored much with him in the gospel.

Eutychus

Acts 20:9, the youth who when asleep fell from the third floor of a house at Troas, while Paul was preaching, and who was restored by the apostle.

Eve

2 Cor. 11:3; 1 Tim. 2:13, 14.-Introduced in the N. T. as an example of one being deceived by the subtlety of Satan. She was in the transgression, but in grace women shall be saved in childbearing, if they continue in faith, love, and holiness with sobriety: cf. Gen. 3. 16.

Felix

Acts 23, 24, 26; 24:3-27; 25:14.-Procurator of Judaea,' appointed by Claudius, about A. D. 53; superseded by Portius Festus in A. D. 60. Felix had been a slave, and ruled as one, most deplorably; but he escaped the punishment he deserved by the intercession of his brother, Pallas, with Nero. He married Drusilla, daughter of Herod Agrippa I., whom he induced to leave her husband, Aziz, king of Emesa. Though he had trembled at Paul's preaching, his mean character is exhibited in expecting to be bribed to release him, and by leaving him bound to please the Jews.

Festus, Portius

Acts 24:27; 25:1-24; 26:24, 25, 32 Appointed procurator of Judaea by Nero in A. D. 60.

Fortunatus

1 Cor. 16. 17.-A Corinthian convert who was with Paul at Ephesus when he wrote his first Epistle to the Corinthians, and returned to Corinth with the epistle.

Gabriel

Luke 1:19, 26, an angel, who said, " I stand in the presence of God." He was sent to both Zacharias and to Mary to announce the conception of John the Baptist and of the Lord Jesus: cf. Dan. 8:16; 9:21.

Gadarenes, Gergesenes, Gerasenes

(the Greek MSS. have these three names), Matt. 8:28; Mark 5:1; Luke 8:26, 37.-The inhabitants of the country on the east of the Sea of Galilee, where the Lord cured a man possessed by demons. On losing their swine, the inhabitants besought the Lord to leave the place. In the district there are places that exactly correspond with the details of the gospel narrative.

Gaius

.-I, A convert of Macedonia, Acts 19:29. 2, A convert of Derbe, Acts 20:4. 3, A Christian whom Paul had baptized; he calls him his ' host' and of the whole church.' Rom. 16:23; 1 Cor. 1: 14. 4, A convert, to whom the third Epistle by John is addressed 3 John 1.

Gallio

Acts 18:12-17.-A Roman pro-consul of the province of Achaia. Paul was accused before him at Corinth of " persuading men to worship God contrary to the law;" but he refused to entertain the accusation, and drove them away.

Gamaliel

Acts 5:34; 22:3.-A doctor of the law of great repute, at whose feet Paul had been brought up. He gave the wise counsel when the apostles were arrested, that if their mission were not of God it would come to nothing; and if it were of God they could not overthrow it He is reported by the Jews to have died a Pharisee, but ecclesiastical traditions claim him as a Christian.

Gog and Magog

Rev. 20:8.-Two nations which Satan, after he is released from his 1,000 years' imprisonment, will gather together to war against the camp of the saints and the beloved city (Jerusalem). Fire will come from God and devour them: cf. Ezek. 38.; 39. Doubtless nations to the north and north-east of Palestine are alluded to, Russia being the head of them.

Grecian'Ελληνιστής ‒

Greek-speaking Jews, and should not be confounded with Gentile Greeks: Acts 6:1, 9:29; 11:20 but in the last passage the Editors read ' Greeks.'

Hebrews

Acts 6. I; 2 Cor. 11:22; Phil. 3:5.-The name is supposed to come from Eber or Heber, of whom Abraham was a descendant: cf. Luke 3. 34, 35, and thus Abraham is called ' the Hebrew,' Gen. 14:13, and hence the name is applied to the children of Israel in their natural descent, in distinction from their being God's people. Paul called himself a Hebrew of the Hebrews, signifying the pure descent, without any mixture of Gentile or proselyte blood.

Hermogenes

2 Tim. 1:15.-A convert of the Roman province of Asia, who is named with Phygellus as " having turned away " from Paul, not necessarily as apostates, but as giving up Paul's gospel and the special heavenly teaching committed to him.

Herod

.-See “Herod the Great” Under “Historical Connection of the Old Testament With the New.” Herod, Family of.-See Diagram at the End of “Historical Connection of the Old Testament With the New.” Herodians

.-See article on “The Herodians” insection on “Jewish Sects”

Herodias

See reference to Herodias in articles on “Philip Antipas” and “Herod Antopas” under “History of the Jews”.

Hymenזus

1 Tim. 1:20; 2 Tim. 2:17.-One who had made shipwreck of the faith, and who had erred concerning the truth saying that the resurrection was passed already, and who stumbled others. Paul delivered Hymenזus and Alexander to Satan, that they might learn not to blaspheme.

Israel

Israelite.-See Jews.

Jacob

.-The Patriarch, mentioned in connection with Abraham and Isaac, as when the Lord declared that God was not the God of the dead but of the living, because it had been said to Moses that God was their God, Matt. 22:32; Mark 12:26; Luke 20:37. Jacob is also spoken of as an instance of God's sovereignty: God had loved Jacob, but had hated Esau: Rom. 9:13.

Jairus

. Ruler of the synagogue, whose daughter Jesus raised from the dead: Mark 5:22; Luke 8:41

Jambres

.-See Jannes

James

.-1, Son of Zebedee, one of the twelve apostles, Matt. 4:21; 10.2; Mark 1:19; 3:17.-He was brother of John, probably an elder brother by being always named first. He and his brother were termed 'Sons of Thunder' (see Boanerges). The two brothers and Peter seem to have been chosen by the Lord to a kind of first place: cf. Mark 5:37; 9:2; 14:33. James was killed with the sword by Herod Agrippa 1., about A.D. 44: Acts 12:2. He may be alluded to in 1 Cor. 15:7. 2, Son of Alphזus, one of the twelve apostles, Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13.-These are the only passages where with certainty this apostle is alluded to by name; but in the Acts we find a James at Jerusalem holding a sort of first place, and saying at the conference 'My sentence is,' chap. 15:19, which naturally points him out as an apostle, and who could that be but James, the son of Alphזus? Chapter 12:17; 15 13; 21:18; Gal. 2:9. The same is doubtless the writer of the Epistle bearing his name; and he also appears to have been the brother of Jude: Luke 6:16; Jude 1.

3, The Lord's Brother, Matt. 13:55; Mark 6:3; Gal. 1:19. -He could not have been an apostle, for we read distinctly, "neither did his brethren believe in him," John 7:5. In Gal. 1:19 he is found at Jerusalem; but is there doubtless called the Lord's brother to distinguish him from the James that was referred to as usually being at Jerusalem, and named in Gal. 2:9. In Gal. 1:19 the words do not necessarily imply, according to the learned, that James, the Lord's brother, was an apostle.

4, The Less, Mark 15:40, also mentioned simply as James in Matt. 27:56; Luke 24:10. These are only mentioned to point out their mother, named Mary. James and Joses being common names -the Lord having brothers of the same name-there is no means of otherwise identifying James the Less.

Jannes and Jambres

2 Tim. 3:8, 9.-These, according to ancient Jewish tradition, were the chief of the Egyptian magicians. who were allowed by God to imitate, to a certain extent, the wonders wrought by Moses.

Jason-1,

A kinsman of Paul, Rom. 16:21. 2, One attacked because of his connection with the apostle at Thessalonica, Acts 17:5-9.

Jesus

the Lord Jesus was the personal name of the Lord as a man, Matt. 1:21. It signifies Jehovah the Savior. He was born of the Virgin Mary, conceived by the Holy Ghost, ver. 20. Of His childhood we read that He waxed strong in spirit, filled with wisdom, and the grace of God was upon Him. At the age of twelve years He was found in the temple, sitting among the doctors, hearing them and asking them questions: doubtless He also taught without as yet seeming to teach, for they were astonished at His understanding and His answers. He was thus about His Father's business; but He went to Nazareth, and was subject to His parents: the two things being beautifully combined. For the next eighteen years we know only that He increased in wisdom and stature, and in favor with God and man. When He began to be about thirty years of age, He came forth, was baptized by John, and sealed by the Holy Spirit. Then He was tempted of the devil. Being announced by John as the Lamb of God that taketh away the sin of the world, He began His ministry. It consisted chiefly in preaching the gospel of the kingdom, and healing diseases of every kind, casting out the demons, and raising the dead. He fulfilled the O.T. scriptures that spoke of what Messiah would do. The Lord was here also for another purpose, namely, to save souls; as many as received Him to them gave He power to become the sons of God. He revealed God to them as Father, gave them eternal life, and by the gift of the Holy Spirit at Pentecost they became as one body, united to the Lord in glory as the Head of the church. He was the second Man and the last Adam, being Head, as it were, of a new race in His saints, who were delivered from their old standing in Adam, and in new creation given a new standing in Christ. From the first He was refused by the leaders of Israel: " His own received him not." Still a few were gathered to Him, of whom He chose twelve apostles. After a ministry of about three years and a half, the time had arrived, according to the counsels of God, for Jesus to be offered up as a sacrifice for sin. In the garden of Gethsemane He was in the deepest anguish at the prospect of bearing sin, and asked if it were possible the cup might pass from Him, but bowed to His Father's will. He was arrested, and crucified: His blood was shed, by which redemption was accomplished. On the third day He rose from the dead; breathed into the apostles the Spirit and power of life; and after appearing several times to many witnesses, He ascended to heaven. That the Lord Jesus was God as well as man is clearly proved in scripture, both by direct statement and by His works: for He accomplished what no mere man could do, such as casting out demons, raising the dead, forgiving sins, reading the thoughts of men, and by raising Himself from the dead. The Lord Jesus being God as well as man, there is necessarily a mystery enshrouding His Person that is beyond man's grasp: we are told that no man knoweth the Son but the Father, and no one knoweth who the Son is but the Father. This should be no stumbling block,, but should call forth reverence, adoration, and worship.

Jesus

.-1, Acts 7:45; Heb. 4. 8, the Greek form of ' Joshua.' 2, A disciple at Rome, also called Justus, Col. 4:11.

Jews

.-This term was not used until after the division of the ten tribes from the two, 2 Kings 16:6, and is supposed to be derived from 'Judah,' the chief of the two tribes, in distinction from 'Israel,' the name given to the ten tribes. Those who returned from the captivity were of the two tribes, and these, with any of the ten tribes who may have been left in the land or have returned and dwelt in Palestine are called 'Jews.' The Lord is called 'King of the Jews,' and He said, 'Salvation is of the Jews.' But the name of ' Israel ' is also used: the elders are called 'the elders of Israel' or the 'elders of the Jews.' John showed himself to Israel; the Lord said He had not found such faith in Israel, &c. Thus it appears that the term 'Israel' is often used as if there had been no division of the tribes. The Lord said He was sent to the lost sheep of the house of Israel. It is also used in the sense of those privileged of God,' as all are not Israel that are of Israel. Nathanael was declared to be truly an Israelite in whom was no guile. In John's Gospel the Jews ' refer to those in Judaea in distinction from 'the people' who gathered to the feasts from other parts. In the Revelation (2:9; 3:9) some in the church falsely claim to be Jews (symbolical of privileged persons), who are really of the synagogue of Satan: such as they who seek to Judaize Christianity, and to assimilate christian worship to forms and ceremonies.

Jezebel

Rev. 2:20. -Symbolical of a wicked and seductive spirit that led into idolatry. See her character in the Old Testament, where she is called an " accursed woman."

Joanna

Luke 8:3; 24:10, wife of Chuza, steward of Herod Agrippa; she had been cured of some infirmity, and ministered to the Lord of her property. She was honored by being one who carried to the disciples the news of His resurrection.

John the Baptist

the forerunner of Christ; he was the son of Zacharias and Elisabeth, born to them in their old age, both of whom were of the tribe of Levi. His name was fixed by Gabriel, and he was a Nazarite from his birth. Of his early life we know nothing; his ministry was carried on in the wilderness, and he was clothed in camel's hair, and ate locusts and wild honey. His baptism was to repentance, and his mission was to prepare the way for the Messiah, though it extended to proclaiming Jesus as the true light that lighteth every man, and as the Lamb of God that taketh away the sin of the world. In one sense he was the Elijah who was to usher in the coming of the Lord, and in another sense he was not, because Jesus was not accepted by Israel as the Messiah. He was declared to be the greatest born of women, and yet the least in the kingdom of heaven was greater than he, because of the new place such would be in. His faithfulness in rebuking Herod Antipas for his sin led to his imprisonment and ultimately to his death. While in prison his faith seems to have failed, for he sent to ask if Jesus was the coming one, or were they to look for another. The Lord in reply pointed to His works, which showed that He was the true Messiah.

John the Apostle

the son of Zebedee and brother of James.

He was a fisherman before being called to be an apostle. He was one of the three who were with the Lord on the mount of transfiguration and on other occasions. He called himself 'the one whom Jesus loved,' and at the last Passover he leaned on Jesus' bosom. He and James were called ' Sons of Thunder' (see Boanerges); but except in uniting with his brother in asking if they should call down fire from heaven (Luke 9:54), he appears to have been of a loving and lovable spirit. The Lord at His crucifixion committed His mother to John's care. He was the writer of the Gospel and Epistles bearing his name and of the Revelation. As to his after life, tradition and legends add much. We know he was in the Isle of Patmos; it is said that he had to work in the mines there, but was liberated and went to Ephesus, where he had previously labored. An interesting story is related of a convert having fallen away and become the head of a band of robbers, John went after him, and on being captured by the robbers demanded to see their captain, and was the means of melting his heart into contrition and restoring him to the Lord and to His saints.

John.

1, One of the Council in Acts 4:6. 2, the Nephew of Barnabas, Whose Surname Was Mark. See Mark.

Jona

,John 1:42.-The father of Peter: see Matt. 16:17, and in John 21:15 he is called Jonas; the Greek is the same.

Jonas

.-The prophet Jonah, Matt. 12:39-41; 16:4; Luke 11:29-32; referred to in the N.T. as a type of the Lord, being three days and three nights 'in the heart of the earth.' No other sign was to be given to the nation that had rejected Him who was 'greater than Jonah.'

Joseph

.-I, The Patriarch, John 4:5; Acts 7:9-18; Heb. 11:21, 22; Rev. 7:8. 2, The husband of Mary, Matt. 10:18-24; 2:13, 19; Luke 1:27; 2, 4:16, 33, 43; 3:23; John 1:45. He was 'of the house and lineage of David,' and a just man; he followed the instructions from heaven, and sought the safety of the Lord when a babe. He was a carpenter by trade, but all Jews learned a trade, so that this does not tell us his position in life. At the presentation at Jerusalem they offered two turtle doves, which was the offering of the poor. John 6:42 is the latest mention we have of Joseph; it is supposed he died early, for Jesus when on the cross commended His mother to the apostle John. 3, Joseph of Arimathזa, Matt. 27:57-59; Mark 15:43,; Luke 23:50; John 19:38. He was a counselor in Israel, a good and a just man, who did not consent to the condemning of the Lord. Though he had been a secret disciple, he fearlessly went to Pilate and begged the body of Jesus, and interred Him in his own new tomb. Scripture says he was a rich man, and this agrees with Isa. 53.9, ' He was with the rich in his death.' 4, Joseph called Barsabas, surnamed

Justus, Acts 10:23. He was one of the two selected as fit persons to fill the place of Judas Iscariot, having been with the Lord Jesus throughout His ministry.

Joses

Matt. 13:55; Mark 6:3. One of the brethren of the Lord. For Matt. 27:56; Mark 15:40, 47, see James. For Acts 4:36 see Barnabas.

Juda

Mark 6:3.-One of the brothers of the Lord.

Judah

Heb. 8:8.-The two tribes, in distinction from Israel, the ten tribes; with both of which the new covenant is to be made.

Judas

.-1, One of the apostles, Luke 6:16; John 14:22; Acts 1:13. In two places the Authorized Version has added the words ' brother of:' reading ' Judas, brother of James;' but it may be ' son of,' and we know not which James is referred to; but if Jude who wrote the Epistle is the same person, then ' brother' is correct. In the list of the apostles in Matt. 10:3 and Mark 3:18 it will be seen that Judas is not named, but instead occurs the name of Lebbזus, whose surname is Thaddeus, which leads to the conclusion that these are other names of Judas. Very little is recorded of this apostle: he asked the Lord how He would manifest Himself o His disciples and not unto the world. 2 Judas of Galilee, Acts 5:37, who raised an insurrection " in the days of the taxing," A.D. 6. He was slain by the Romans, and his followers dispersed. 3, Judas, Acts 15:22.-See Barsabas. 4, Judas, with whom Paul lodged, Acts 9:11. 5, Judas Iscariot, son of Simon, Matt. 10:4; Mark 3:19; Luke 6:16; John 6:71; 13:2, 26; &c. One of the twelve apostles; he was entrusted with 'the bag,' though he was alas! a thief. Judas being chosen one of the apostles was a trial of man under new circumstances. He was an associate, ' friend,' of the Lord: saw Him in public and in private; heard His words, saw His actions, and witnessed His miracles. Could have asked Him anything, and have had all his doubts solved and his difficulties removed. But alas! he yielded to temptation, and then Satan entered into him, and he stayed not till he had with a kiss betrayed his Lord for thirty pieces of silver (about £3 15s.). His remorse speedily followed, and he confessed that he had betrayed innocent blood, and was impelled to return the money he had coveted: a complete dupe of Satan, who first leads into sin, and then mocks those led astray. He hanged himself, and then, either being cut down or his body falling, his bowels gushed out.

Jude

.-The writer of the epistle bearing his name. He says of himself that he was 'the servant of Jesus Christ and brother of James,' which has naturally led to the conclusion that he is the same as Judas the apostle, because of Luke 6:16 and Acts 1:13. In both passages the word ' brother' is added, and is most probably correct.

Junia

Rom. 16:7.-A relative and fellow-prisoner of Paul, 'of note among the apostles,' and who was ' in Christ' before Paul.

Jupiter

Acts 14:12, 13; 19:35.-The supreme deity of Greek and Roman mythology.

Justus

1, Acts 1:23.-See Barsabas.

2, One at Corinth, Who 'Worshipped God,' Acts 18: 7.

3, One Who Was Also Named Jesus, One of Paul's Fellow-Workers, Col. 4:11.

Lazarus

1, John 11:1-43; 12:1-17, one whom Jesus loved at Bethany, whom He called ' our friend,' and whom He raised from the dead, proving that He was the resurrection as well as the life. Lazarus afterward sat at the table with the Lord, when Martha and Mary made Him a supper. The Jews came to see one who had been dead, but who was then alive; yet those in authority sought to put Lazarus also to death, because many believed on Jesus on account a this miracle. Not a word is said as to the experience of Lazarus between his death and his being raised, as if too sacred a subject to be uttered, as it was with what Paul heard when in the third heavens. 2, The name given to the beggar of the parable

in Luke 16:20-25, who when he died was carried into Abraham's bosom, where he was ' comforted.'

Lebbזus

.-See Judas.

Levi

Mark 2:14; Luke 5:27, 29.-The son of Alphזus, another name of the apostle Matthew.

Libertines

Acts 6:9.-Supposed to refer to persons who, after being taken prisoners by Rome, had been set at liberty.

Lot

spoken of as a righteous man, who was daily vexed by the ungodliness of those among whom he dwelt. His deliverance as a just man is recorded, 2 Peter 2:7; and the destruction of his city is held up as a type of the sudden judgment that will be executed when "the Son of man is revealed." The lingerer is told to " Remember Lot's wife:" Luke 17.28-32.

Lucius

.-I, Acts 13:1, a teacher, or prophet, of Cyrene. 2, A kinsman of Paul, Rom. 6:21,. whose salutation is sent to Rome.

Luke

Col. 4:14; 2 Tim. 4:11, and called Lucas in Phile. 24,—Paul's fellow-laborer. Paul also styles him ‘the beloved physician’. He is supposed to have been a Gentile. When we remember that Luke is the writer of the third Gospel and of the Acts of the Apostles, it seems remarkable that his name should so seldom be mentioned. In the Gospel he never pointedly alludes to himself; he was present at many of the scenes recorded in the Acts, and in chapter 16 he says " we endeavored to go into Macedonia." He was with Paul at Philippi and other places, went with him to Jerusalem, and also traveled with him to Rome. When Paul wrote the second Epistle to Timothy, Luke was still with the apostle.

Lydia

Acts 16:14, 40.-A woman of Thyatira, ' a seller of purple,' whom Paul met at Philippi, in Macedonia. She believed and was baptized, and her household. She constrained Paul to take up his abode with her.

Lysanias

Luke 3:10.-Tetrarch of Abilene.

Magdalene

Matt. 27. 56.-Simply one belonging to the city of Magdala.

Malchus

John 18:10.-Servant of the high priest, whose ear Peter cut off. The Lord's healing it miraculously was a testimony at the moment of His arrest to His supernatural power and to His submission.

Manaen

Acts 13:1.-A prophet or teacher at Antioch. He had been ' brought up with Herod the tetrarch' (doubtless Herod Anti-pas), Herod's foster-brother' (margin).

Mark

Marcus, Acts 12:12, 25; 15:37, 39; 2 Tim. 4:11.-He is described as ' John, whose surname was Mark,' also as ' sister's son to Barnabas.' His mother's name was Mary, to whose house at Jerusalem Peter resorted when miraculously delivered from prison, and where he may have been the means of the conversion of ' son,' 1 Pet. 5:13. He accompanied Paul and Barnabas on their first missionary journey, but forsook them at Perga. On Barnabas wishing to take him again, Paul thought it not good to take one who had previously left the work; so Paul and Barnabas separated. Paul and Mark were afterward reconciled; he was with Paul at Rome, and was commended to the Colossians, chap. 4. 10; was with Peter at Babylon; and Paul, when a prisoner a second time, asked for him to be brought, for he was serviceable for the ministry. Mark was used of God to write the Gospel which bears his name.

Martha

Luke 10:38, 40, 41; John 11:1-39; 12:2.-Martha was probably the widow of Simon the leper (cf. Matt. 26:6-13; Mark 14:3 -9; John 12:1-11), for she appears to be head of the favored family at Bethany, which Jesus loved, and to which He resorted. Having such a guest at her house she naturally wished to entertain Him well; but when she wished the aid of her sister, the Lord had to remind her that Mary had chosen the better part of being, in this instance, a receiver rather than a giver. The death and resurrection of Lazarus brought her into a truer appreciation of the character of her Lord as the Christ, the Son of God. At the supper made for Him six days before the Passover, Martha still served, but there is no gentle rebuke now, Lazarus sitting at table with Him was a living witness of the power of the One she entertained. Tradition says that Martha and Lazarus went to Marseilles and long served the Lord.

Mary, the Mother of Jesus

Matt. 1:16,18,20; 2:11; 13:55 Mark 6:3; Luke 1:27,30-56;2:5, 16, 19, 34.-' The Virgin,' pointed out in the Old Testament (Isa. 7:14) as the mother of Immanuel, God with us. Gabriel announced to her that the Holy Ghost should come upon her, and the power of the Highest should overshadow her, and her Son should be called the Son of God. She replied, " Behold the handmaid of the Lord: be it unto me according to thy word." She then went to her cousin Elisabeth, who, filled with the Holy Ghost, pronounced her blessed, and called her ' the mother of my Lord.' The Roman enrollment caused Joseph, Mary's affianced husband, to take her to Bethlehem, where Jesus was born. Shepherds came, and related what they had seen and heard. Mary kept all these things and pondered them in her heart. When Jesus was presented in the temple, and the devout Simeon foretold that He would be a light to the Gentiles and the glory of Israel,' Mary wondered at the things spoken, and had to hear that a sword should pierce through her own soul. To avoid Herod's murderous intent Joseph carried the young child and Mary into Egypt, and on returning they abode in Nazareth. We next hear of Mary when she sought Jesus at Jerusalem, when He was twelve years old. She was with Him at the marriage in Cana of Galilee, and witnessed His first recorded miracle. Later on Mary came with his brethren,' and sought to speak to Jesus, but He said that those who did the will of God were His brother, and sister, and mother. We do not again hear of Mary until she stood and beheld Jesus nailed to the cross-doubtless a sword now pierced her soul. She would surely rejoice to hear of His resurrection, and was perhaps among the 500 who saw him at one time. We find her gathered with the apostles at Jerusalem, waiting for the gift of the Holy Spirit, Acts 1:14, and then hear of her no more. Mary said that all generations should call her blessed, which all Christians gladly do; for indeed it was a great favor to be thus used of God; but we in no way find that she had a place of honor given her beyond that of other servants of God. Jesus was called ' her firstborn son,' implying that she had other children. The people said, " Is not this the carpenter, the son of Mary, the brother of James and Joses, and of Juda and Simon? and are not his sisters here with us?" Mark 6:3, &c.

Mary, the Wife of Cleophas

John 19:25. where she is said to be the sister of the Lord's mother. By comparing this passage with Matt. 27:56, 61; 28:1; Mark 15:40, 47; 16:1; Luke 24:10, it appears probable that 'the other Mary' and Mary the mother of James (or James the less) and Joses, point to the same person, which may have been the wife of Cleophas. That Mary, the Lord's mother, should have a sister of the same name need not cause surprise, when it is pointed out that the two names are not spelled the same in the Greek: one is literally Maria, as we also have Mary and Maria.

Mary, Sister of Lazarus

Luke 10:39, 42; John 20:11: 1-45; 12:3.Apparently a younger sister of Martha in the united family at Bethany, and who were all loved by the Lord. We find Mary sitting at the feet of Jesus hearing His words: she had chosen the good part which was not to be taken from her. At the death of her brother she had to learn Jesus as the resurrection and the life; and at the supper prepared for the Lord a few days before the last passover, in true appreciation of Him she anointed His head and His feet with costly ointment. The indignation of the disciples drew out the Lord's commendation of her act: He declared that she had done a ' good work' upon Him; she did it for His burial. It should be told of her in the whole world. This act must not be associated with that recorded in Luke 7:36-50 by a woman ' which was a sinner.'

Mary.-

1, Mother of MarkActs 12:12, we only read of her as having a house at Jerusalem, at which a meeting for prayer was held at night when Peter was in prison. 2, A Christian woman who had bestowed much labor on Paul, to whom he sends greetings: Rom. 16:6.

Mary Magdalene

Matt. 27:56; Luke 8:2; John 20:1; &c.— One out of whom had been cast seven demons, and one who ministered to the Lord of her substance. We read no more of her until the crucifixion, when she was with the other women beholding the wonderful scene. She waited to see where the body of her Lord was laid. On Saturday evening she bought spices that she might embalm the body, and early the next morning was at the sepulcher; but found the tomb empty. She ran with the news to Peter and John; was so, and then went away to their own home. But Mary stood without, weeping, and stooping down saw two angels sitting where the body of her Lord had been laid, to whom she lamented the loss of His body. But, turning round, Jesus appeared and revealed Himself to her. She called Him Rabboni, Teacher. He sent her with the joyful message to His disciples, " I ascend unto my Father, and your Father; and to my God, and your God." She was the first to whom our Lord appeared after His resurrection, and her deep love was thus rewarded. The name is really ' Mary of Magdala,' and has no connection with the modern term of ' Magdalen.'

Matthew

Matt. 9:9; 10:3; Mark 3:18; Luke 6:15; Acts 1:13. -One of the twelve apostles, also called Levi. He was one of the collectors for those who farmed the Roman taxes. When called by Jesus he immediately left his office, and made a feast for the Lord. Beyond this we do not read anything of him except in connection with the other apostles. He wrote the Gospel bearing his name, in which he styles himself Matthew the publican or tax gatherer.

Matthias

Acts 1:23, 26.-One of those selected as having been associated with the apostles from the baptism of John, to fill the place of Judas Iscariot, and upon whom the lot fell. We read no more of Matthias.

Medes

. Acts 2:9.-Originally the inhabitants of Media, a large district to the north of Persia, and east of Assyria. Jews from Media were present in Jerusalem at Pentecost-remarkable as being the most distant place mentioned to which the ten tribes were carried.

Melchisedec

Heb. 5:6, 10; 6:20; 7:1-21.-The king and priest who blessed Abraham, Gen. 14:18-20, is in the New Testament a type of Christ as King of Peace in the millennium, and as Priest after a different order from Aaron. The Melchisedec priesthood differed from the Aaronic in that it did not descend from father to son ("without father, without mother," &c.), and that it had no succession; ‘abideth a priest forever’. We do not read of Melchisedec offering sacrifices, but of his blessing Abraham; so Christ in the millennium will be the ' blessing' Priest.

Mercurius

Acts 14:12.-The herald of the gods in the Roman mythology, the same as Hermes of the Greeks. At Lystra the heathen supposed Paul to be Mercurius, and wanted to offer a sacrifice to him; but afterward, at the instigation of the Jews, they helped to stone him, and he was left for dead.

Messias

John 1:41; 4:25.-The same as Messiah, which only occurs in Dan. 9:25, 26 in connection with the seventy weeks. The name is interpreted in John 1:41 to mean ' the Christ,' and in the margin, ' the anointed,' which is the meaning of both ' Messiah ' and ' Christ.' He is God's anointed One to carry out on earth the counsels of eternity respecting His ancient people Israel.

Michael

Jude 9; Rev. 12:7.-The Archangel, the only one read of in scripture. He contended with Satan for the body of Moses, but railed not against him. Michael and his angels will carry on war with Satan and his angels, and will prevail, and Satan will have no further access to heaven.

Mnason

Acts 21:16.-A native of Cyprus, an old disciple who traveled with Paul on his last visit to Jerusalem, and with whom he and those with him lodged.

Moloch

Acts 7:43.-The same as the Molech of the O. T., the god of the Ammonites, to whom children were offered in sacrifice: cf. Amos 5:26.

Moses

.-This name occurs in the New Testament as the embodiment of the law; "There is one that accuseth you, even Moses, in whom ye trust," John 5:45. b, in contrast to Jesus Christ, John 10:17. c, to show that the glory that accompanied Moses an the giving of the law is far exceeded by the ministry of the Spirit. 2 Cor. 3:7-11. d, The vail that Moses wore is still on the heart of Israel, whereas the Christian has an unveiled face to behold the glory of the Lord: 2 Cor. 3:13-18. e, The song of Moses (triumph over evil by God's judgment) will again be sung: Rev. 15:3.

Nathanael

John 1:45-49; 21:2.-The Israelite of whom the Lord said, " in whom is no guile," and who confessed Jesus to be the Son of God and the King of Israel. He is only again mentioned as being with the disciples when Peter went fishing. He is supposed by some to be identical with Bartholomew.

Nazarene

Matt. 2:23; Acts 24:5.-A native of Nazareth. For some reason, now unknown, it was proverbial among the Jews that nothing good could come from Nazareth. The Lord's reception must rest on higher and holier grounds than anything of earth.

Nephthalim

Matt. 4:13, 15; Rev. 7:6.-One of the twelve tribes: Naphtali.

Nicanor

Acts 6:5.‒One of those chosen to serve tables, of whom nothing more is read,

Nicodemus

John 3:1, 4, 9; 7:50; 19:39.-The ruler of the Jews, who came to Jesus by night-like others, a disciple in secret. He could not understand how a man could be born again, though the Lord intimated that being a Jesus should not be condemned without being heard. After the crucifixion he bought a hundred pound weight of spices to anoint the body of the Lord, thus openly identifying himself with the One whom the rulers had rejected.

Nicolaitanes

Rev. 2:6, 15.-There were those at Ephesus who hated the works of this sect, as the Lord did also; but at Pergamos there were some who held the doctrine of the same. It cannot now be traced what their error was.

Nicolas

Acts 6:5.-A proselyte of Antioch. One of the seven chosen to take care of the poor saints at Jerusalem.

Niger

Acts 13:1.-See Simeon.

Noah

NoeMatt. 24:37, 38; Luke 3:36; 17:26, 27; Heb. 11:7; 1 Pet. 3:20; 2 Peter 2:5. -Referred to in the N.T., a, for his raith in preparing an ark, according to the instructions by God, though no signs of danger were apparent; b, as a preacher of righteousness while the ark was being built; c, in being one of eight persons saved, when the flood came suddenly upon the ungodly, even as the coming of Christ will be when He comes to the earth.

Onesimus

Col. 4:9; Phile. 10.‒The runaway slave of Philemon, who was converted through Paul's ministry at Rome and sent back to his master. Christianity was not brought in by Christ to set the world right, and so the slave was sent back to his master, and Paul asked to be charged with whatever Onesimus owed to Philemon.

Onesiphorus

2 Tim. 1:16; 4:19.-One honorably mentioned as having diligently sought out Paul at Rome on his second imprisonment, and refreshed him, not being ashamed of his chain. He had also ministered to Paul at Ephesus.

Parmenas

Acts 6:5.-One of the seven chosen to attend to the needs of the saints at Jerusalem.

Parthians

Acts 2:9.-Natives of Parthia, a large country in the far east, adjoining Media, on the south of the Caspian. Parthians were at Jerusalem at Pentecost. This is apparently the most distant country from which any had traveled on that occasion. That there should have been Israelites of the dispersion from so many districts, and such immense distances was no doubt ordered of God, for it was an occasion that had never been before. Thousands heard the gospel and could carry it back with them: cf. Medes.

Paul

formerly named Saul.-He was of the tribe of Benjamin, a native of Tarsus, a city of Cilicia, and born free of Rome. He was a Pharisee, and studied under Gamaliel. We first hear of him as a young man, at whose feet the clothes of the witnesses against the martyr Stephen were laid. He became a violent persecutor of the church, thinking he was therein doing God service. After his conversion (about A.D. 36), he began at once to preach that Jesus was the Son of God, Acts 9:20. He had his gospel and his mission direct from heaven, so that he had no need to seek a commission from Jerusalem, though he was not independent of the church already formed: he received his sight and the Holy Spirit by the laying on of hands of Ananias, a disciple of Damascus. A new phase began in the church by its heavenly character being taught by Paul, who was an apostle. To him was revealed the truth of the one body of Christ, and the doctrine of the church, that in Christ Jesus there is neither Jew nor Gentile, the middle wall being entirely broken down. Though the question of Gentile believers being exempt from keeping the law was settled at Jerusalem, yet. Paul suffered much persecution from the Jews and Judaizing teachers, who could not fall in with the Gentiles having an equal place with them. Paul was emphatically the apostle to the Gentiles, and this caused him to take several missionary journeys into Asia, and to cross to Europe. It is clear from 2 Cor. 11: 24-27 that in the Acts we do not get by any means a full account of his labors. He was arrested at Jerusalem, and sent to Cזsarea for his safety, To avoid being sent back to Jerusalem, where plots were made to murder him, he appealed to Rome, and was sent there. After two years of an easy imprisonment (Acts 28:30, 31), he was doubtless liberated, for this is implied in these last two verses of the Acts; and when previously could he have left Trophimus sick at Miletus? 2 Tim. 4:20. We do not know all his movements, but apparently he visited Ephesus, 1 Tim. 1:3; Macedonia, 1 Tim. 1:3; Troas, 2 Tim. 4:13; Miletus, 2 Tim. 4:20; Crete, Titus 1:5; and Nicopolis, Titus 3:12. The early writers say he visited Spain, which we know he desired to do, Rom. 15.24, 23. When 2 Timothy was written he was again a prisoner, expecting the near approach of death. Tradition says he was beheaded with the sword, and this form of execution is probable, because he was a Roman citizen.

Persis

Rom. 16:20.-A christian woman of Rome, who is called by Paul ' beloved,' and who labored much in the Lord.

Peter, Simon Peter, Cephas.-

Simon appears to have been his name at first, and Cephas or Peter to have been given him by the Lord, Luke 5:10; 6:14; John 1:40. He was a fisherman in partnership with James and John. They forsook all and became apostles, of whom Peter had a sort of first place. When a few of the apostles were chosen for any particular service, Peter is always one, and is named first; but beyond this we do not read that he had any authority over the others. Many incidents concerning him are related in the Gospels. He was energetic and impulsive. When he opposed the thought of Christ having to suffer, he was denounced as Satan, Matt. 16:23. His self-confidence led him to deny his Lord, but he was truly repentant, and after the resurrection was personally sifted as to having more love to the Lord than the others had, and was then enjoined to feed and shepherd the sheep and lambs of Christ. The keys of the kingdom were committed to Peter, and we find him preaching the first sermon after the giving of the Holy Ghost at Pentecost, when about three thousand souls were added to the assembly; these were Jews. He was also the means of bringing in Cornelius, a Gentile. Thus he opened the kingdom to both Jews and Gentiles. Peter was the apostle to the circumcision, and Paul to the Gentiles, and he seems never to have got quite clear of his Jewish prejudices. Paul had to withstand him to the face at Antioch, ' for he was to be blamed,' when he separated himself from the Gentile converts. He confesses that there were some things in Paul's epistles which were hard to be understood: they would be beyond one who could not break entirely away from Judaism. Peter wrote the two Epistles bearing his name. Tradition says he was crucified at Rome, and was, by his own request, impaled head downwards. It is also recorded that his wife suffered with him.

Pharaoh

Acts 7:10, 13, 21; Rom. 9:17; Heb. 11:24.-The kings of Egypt. One is introduced by Paul as an example of God's sovereignty. God had raised up Pharaoh to skew His power in him, that thus God's name might be declared throughout the world.

Phebe

Rom. 16:1.-A ministering servant (διάκονον) of the church, commended by Paul to the assembly at Rome to be helped by them; she had been a succorer of Paul and many others.

Philemon

Phile. I.-Greeted as a dearly beloved fellow-laborer; to him Paul wrote the Epistle bearing his name, when he sent back his slave Onesimus.

Philetus

2 Tim. 2:17. -a Professor Who Had Erred Concerning the Truth, Saying That the Resurrection Was Already Past (Probably Allegorizing It), by Whom the Faith of Some Had Been Overthrown.

Philip

one of the Apostles, Matt. 10:3; Mark 3:18; Luke 6:14; John 1:43-48; 14:8, 9.-He was of Bethsaida, and was no sooner called to follow the Lord than he ' found' Nathaniel, and invited him to come to Jesus. He asked to be shown the Father, when the Lord referred him to. Himself, saying, " He that hath seen me hath seen the Father.... I am in the Father, and the Father in me." Nothing is heard of Philip after Acts 1:13.

Philip the Evangelist,

Acts 6:5; 8:5-40; 21:8.-One of the seven chosen to look after the poor at Jerusalem. When the church was scattered, Philip went to Samaria, preached the word, and wrought miracles, and many believed with great joy. Then the angel of the Lord directed Philip to go into the desert between Jerusalem and Gaza, where he joined the Ethiopian, and 'preached unto him Jesus,' and baptized him. The Spirit of the Lord caught away Philip, and he found himself at Azotus. From thence he announced the glad tidings in all the cities till he arrived at Caesarea, where he afterward remained, and where he entertained Paul. Philip had four virgin daughters who prophesied.

Philip.-See Family of Herod

page 51. Philip I. had no possessions. Philip II. is referred to in Luke 3:1. See pages 53, 56.

Phygellus

2 Tim. 1:15.-Named as one of Asia, who had turned away from Paul, though perhaps not an apostate.

Pilate, Pontius Pilate

Matt. 27.; Mark 15.; Luke 3:1; 13:1; 23.; John 18.; 19.-He was appointed governor (procurator) of Judaea, with full military and judicial authority, A.D. 25-6. Pilate had his headquarters at Jerusalem instead of Caesarea, which perhaps more easily brought him into conflict with the Jews. Josephus relates that he had outraged the prejudices of the Jews, cf. Luke 13:1, before he had anything to do with the trial of the Lord. He could see that the rulers had delivered Jesus out of envy, and determined to scourge Him and let Him go; but the clamor of the Jews was so great that he perhaps tried to find some plausible ground for condemning Him, but had to confess, ‘I find no fault in him.' The message from his wife also confirmed his desire to release Him; but the people, as well as the rulers, chose Barabbas instead of Christ; and the rulers declared that Pilate could not be Caesar's friend if he let the King of the Jews live. This decided the unprincipled judge. He took water, and, washing his hands, declared that he was innocent of the death of that just One; whereupon the rulers uttered that awful expression, "His blood be on us and on our children." Complaints from the Samaritans caused Pilate to be sent to Rome to answer the charges, A.D. 36, and he closed his life by his own hand. (Josephus, Ant. 18:4, 1, 2.)

Porcius.-See Festus.

Prisca, Priscilla

Acts 18:2, 18, 26; Rom. 16:3; I Cor. 16:19; 2 Tim. 4:19.-The wife of Aquila, both of whom Paul calls "my fellow-workers in Christ Jesus." They were with Paul at Corinth, and traveled with him to Ephesus, where they were enabled to " expound unto Apollos the way of God more perfectly." Priscilla is at times named before her husband.

Prochorus

Acts 6:5.-One of the seven chosen to look after the poor saints: nothing more is recorded of him.

Publius.-the Chief Man in the Island of Melita

when Paul was shipwrecked, who received and lodged the company courteously for three days. Paul healed his sick father: Acts 28: 7, 8.

Pudens.-See Claudia.

Rachel

Matt. 2:18.-Wife of Jacob, and mother of Benjamin, represented as weeping for the loss of her children when Herod killed all the infants of Bethlehem.

Rahab

Heb. 11:31; James 2:25.-Referred to in the N. T., a, as an example of faith: she believed Israel was going to be victorious; b, as being justified, in her acts, on the principle of faith being proved by works. Called Rachab in Matt. 1:5.

Remphan

Acts 7:43,-This is a quotation from Amos 5:26 in the LXX. In the Hebrew it reads 'Chiun,' instead of Remphan. What god is alluded to is not known.

Rufus-

1Son of Simon, a Cyrenian, who bore the cross of the Lord, Mark 15:21. 2, A Christian at Rome to whom Paul sent a salutation, to which he adds ‘and his mother and mine,' no doubt as the literal mother of Rufus, and as one who had been practically a mother to Paul, Rom. 16:13.

Salome

Mark 15:40; 16:1.-One of the women who witnessed the crucifixion, and who brought spices to anoint the Lord's body.

Sapphira

Acts 5:1.-The wife of Ananias, who had agreed with her husband to keep back part of the money for which they had sold their land. She fell down at the feet of Peter and expired.

Sara, Sarah

Rom. 4:19; 9:9; Heb. 11:11 ' Pet. 3:6.-Wife of Abraham: held up as an example of faith, because she judged Him faithful who had promised. Also as an obedient wife, whose daughters morally all christian wives should be.

Satan.-

The personal name of the devilthe great enemy of God and man. He deceived Eve, and has been and is the great tempter of man to do evil, as he also tempted the Lord. He is called the ' god of this world' and the ' prince of the power of the air.' His power was annulled for the Christian by Christ on the cross, and believers are exhorted to resist him and he will flee from them; but his wiles are dangerous, for he is able to transform himself into an angel of light. He has access to the lower heavens, from which he and his angels will be cast out. He will be chief of the trinity of evil in conjunction with the head of the future Roman empire and Antichrist. He will be shut up in the bottomless pit for the thousand years of the millennium. After that he will be released for a short time, and will gather the nations together to war against the saints and the beloved city, Jerusalem. The fire of God will destroy the army, and Satan will be cast into the lake of fire and brimstone for eternity. He is called the father of lies and a murderer from the beginning, a great dragon, and the old serpent: cf. Ezek. 28. 11-19.

Saul.-See Paul.

Scythian

Col. 3:11.-An inhabitant of the barbarous district north of the Caspian and Black Seas. The term was used to signify the most uncultivated people.

Sergius Paulus

Acts 13:7.-Roman proconsul of Cyprus, an intelligent man, who called for Barnabas and Saul that he might hear the word of God; he believed, being astonished at the doctrine of the Lord.

Silas

Acts 15:22-40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5.-A prophet and a 'chief man' among the brethren, sent from. Jerusalem with Paul and Barnabas, testifying to the decision as to the freedom of Gentiles from keeping the law. He accompanied Paul in her second missionary journey, was imprisoned at Philippi, where, with Paul, he sang praises to God, though he had been much beaten, and his feet were in the stocks.

Silvanus

2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12.‒By comparing these passages with the Acts, it is generally supposed that Paul alludes to Silas, Whether Peter also refers to the same we have no means of knowing.

Simeon.-

1A just and pious man at Jerusalem, to whom it was revealed that he should not see death before he had seen the Lord's Christ. On the presentation of Jesus he took Him up in his arms, blessed God, and said, " Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation," &c.; Luke 2:25. 2, Acts 15:14, The Hebrew form of Simon, alluding to Peter: in 2 Peter 1:1 it is also Simeon in the Greek. 3, A teacher at Antioch, surnamed Niger: Acts 13:1. 4, One in the genealogy in Luke 3:30.

Simon.-

1Simon Peter, see Peter. 2, Simon the Canaanite (or Canaanite, or Zealot, and therefore called Simon Zelotes), one of the twelve apostles, but of whom nothing further is recorded: Matt. 10:4; Mark 3:18; Luke 6:15; Acts 1:13. 3, Simon, one of the brethren of the Lord, Matt. 13:55; Mark 6:3. 4, Simon the leper, at whose house 'a woman' anointed the head of the Lord, Matt. 26:6; Mark 14:3. By comparing these passages with John 12:1-3 it would appear that Martha and Mary lived in the same house with, and were perhaps related to, Simon, and that it was Mary who used the ointment. 5, Simon the Cyrenian who was made to carry the Lord's cross: Matt. 27:32; Mark 15:21; Luke 23:26. 6, Simon the Pharisee, who invited Jesus to his house, where a woman who was a sinner anointed the feet of the Lord, which raised unworthy thoughts in Simon's mind, and led to his being rebuked, while the woman was forgiven, Luke 7:36-50. 7, Simon, father of Judas Iscariot, John 6:71. 8, Simon the tanner, at whose house Peter was lodging when sent for by Cornelius, Acts 9:43, &c. 9, Simon Magus, one who had deceived the people of Samaria by magic arts, but who professed to believe at the preaching of Philip. When he saw that the apostles were able to impart the Holy Spirit by the laying on of their hands, he offered money to purchase the like powers (from which has arisen the word ' Simony '); but was denounced by Peter, Acts 8:9-24. Tradition records that he did much mischief among the saints, and died by his own hand.

Solomon

Matt. 6:29; 12:42; Luke 11:31; 12:27; Acts 7:47.-Referred to in the New Testament, a, to teach that man's works of art in their utmost glory are not to be compared with the simplest wild flower made by God; b, that though he was the wisest man, his wisdom was far exceeded by the Lord; c, that though Solomon built a house for God, yet the most high dwelleth not in hand-made temples.

Sosthenes

Acts 18.1; 1 Cor. 1. I.-The chief ruler of the synagogue at Corinth, who was beaten by the Greeks before the judgment seat. The words ' the Greeks' are omitted by most editors, and a few manuscripts read ‘the Jews’; but most probably Gentiles are meant. The Sosthenes of 1 Cor. 1. I may not be the same person.

Stephanas

1 Cor. 1:16; 16:15, 17.-A Corinthian whom, with his household, Paul had baptized: they were the first fruits of Achaia, and had devoted themselves to minister to the saints. Paul exhorted the Corinthian saints to submit to them.

Stephen

Acts 6:5, 8, 9; 7:59; 8:2; 22:20.-One of the seven chosen to attend to the poor saints: he is there described as a man "full of faith, and of the Holy Ghost." Certain disputed with him, but were not able to resist the wisdom and the spirit by which he spake. They caused him to be brought before the Sanhedrim, in whose sight his face appeared like an angel's. In his defense he charged them with always resisting the Holy Ghost, and with being the betrayers and murderers of the Just One. They cast him out and stoned him. He was the first christian martyr, and to him the heaven was opened, and he saw Jesus standing at the right hand of God.

Susanna

Luke 8:3.-One of the pious women who had the honor of ministering to the Lord of their substance.

Syntyche

Phil. 4:2.-A christian woman at Philippi, who strove together with Paul in the gospel: she was exhorted to be of the same mind in the Lord with Euodias: they had apparently differed on some point.

Syrophenician

Mark 7:26.-A woman who was a Greek, but a Syrophenician by race; that is, one who was a native of Phenicia in the province of Syria. Being a Gentile, when she took the place of a dog, the Lord granted her petition.

Tabitha

Acts 9:36-42.-A disciple at Joppa, who was full of good works and almsdeeds, and made garments for the poor. She fell sick and died; but as Peter prayed over her, life returned. DORCAS is the Greek for Tabitha, which means a gazelle.'

ThaddזUs. See Judas.

Theophilus

Luke 1:3; Acts 1:1. The Christian to whom Luke addressed his gospel and the Acts of the Apostles, of whom nothing more is known. The term ' most excellent' is the same as applied to governors of provinces: cf, Acts 23:26; 26:25.

Theudas

Acts 5:36.-One who set himself up to be somebody and drew people after him; he was slain and his followers scatter ed. Cited as a proof that what is not of God comes to naught.

Thomas

Matt. 10:3; Mark 3:18; Luke 6:15; John 11:16; 14:5; 20:24-29; 21:2; Acts 1:13.-One of the twelve apostles, also called Didymus, a twin. It was he who said to the Lord, "We know not whither thou goest, and how can we know the way?" To which Jesus replied, "I am the way, the truth, and the life." Thomas also declared that he would not believe that the Lord had risen until he had seen and felt the marks of His wounds; but when he saw the Lord he at once confessed Him as "My Lord and my God." He was not with the other disciples when the Lord breathed on them and said, "Receive ye the Holy Ghost," and seems to be type of the future remnant who will not believe till they see the Lord.

Timon

Acts 6:5.-One of the seven chosen to attend to the needs of the poor saints at Jerusalem.

Timothy, Timotheus

Acts 16:1.; 1 Cor. 4:17; 16:10; Phil. 2:19; &c. -A young disciple whom Paul met at Lystra or Derbe, though apparently he had been converted previously through Paul's ministry, for he calls him his child. Though his mother and grandmother were devout Jewesses, his father was a Greek, and Paul, wishing to take Timothy with him, circumcised him, that the Jews should have no valid ground of objection against him. He was frequently with Paul in his journeys, as recorded in the Acts, and fulfilled commissions for the apostle. Paul associates Timothy with himself in several of his epistles, and writes two epistles directly to him. He declared that he had no one like-minded but Timothy, and his love for him was great. We gather from the instructions Paul gives him, as to bishops (overseers) and deacons, that he was a sort of delegate to lay his hands on such. Timothy had his share of suffering and imprisonment, for we read in Heb. 13:23 that he was set at liberty. Tradition records that he died a martyr.

Titus

2 Cor. 2:13; 7:6, 13:14; 8:6, 16, 23; 12:18; Gal. 2:1, 3; 2 Tim. 4:10; Tit. 1:4.-A Gentile convert who, though he accompanied Paul to Jerusalem, was not circumcised. He was associated with Paul in his dealing with the Corinthians, and he styles him partner, or companion, and fellow helper. He was Paul's 'own son after the common faith,' and was left by the apostle in Crete with authority to establish elders in every city. Paul wrote an epistle to him on the subject of maintenance of order in the church.

Trophimus

Acts 20:4; 21:29; 2 Tim. 4:20.-A Gentile convert who at times accompanied Paul. On the occasion of the great tumult at Jerusalem, when Paul was arrested, the Jews falsely charged him with having taken Trophimus into the temple. When Paul wrote his second Epistle to Timothy, he had left Trophimus sick at Miletus.

Tryphena and Tryphosa

Rom. 16:12.-Paul sends salutations to these women with the honorable description, "who labor in the Lord."

Tryphena

Acts 20:4; Eph. 6:21; Col. 4:7; 2 Tim. 4:12; Titus 3:12.-A companion of Paul, whom he styles " a beloved brother and a faithful minister and fellow-servant in the Lord," and who was sent on various commissions by the apostle.

Zacchזus

Luke 19:2, 5, 8.-A chief among the tax-gatherers, who, greatly desiring to see the Lord, climbed into a tree. When called from the tree he was surprised and delighted by the visit of Jesus. The people called him a sinner,' but he began to justify himself by relating his good deeds; the Lord, however, declared that salvation had come that day to his house, for the Son of man had come to seek and to save the lost.

Zacharias.

Father of John the Baptist, a priest of the course of Abia. (1 Chron. 24:10.) When told that he should have a son, he was unbelieving, though he had prayed for one, and was dumb till John was circumcised, when his tongue was loosed and he was filled with the Holy Ghost, and praised God and prophesied: Luke 1:5-67. 2, Son of Barachias, who was slain between the temple and the altar: Matt. 23:35; Luke 11:51. Most probably the same as Zechariah, son of Jehoiada (for the Jews often had two names), 2 Chron. 24:20, 21, who was the last, as Abel was the first, righteous man recorded as murdered in the Old Testament.

Zebedee

Matt. 4:21, &c.-The father of the apostles James and John, and perhaps the husband of Salome see Matt. 27:56 and Mark 15:40.

Zelotes.-See Simon.

Principal Places

Abilene

Luke 3:1.-A portion of Palestine, of which Abila was the capital. Lysanias was tetrarch. Though the boundary of the tetrarchy is not known, Abila is believed to be identified on the eastern slope of the Anti-Libanus, 33° 38' N., near the wild gorge of the Abana River.

Aceldama‘the Field of Blood.'-

There was a spot near to Jerusalem called 'the field of the potter.' This was bought by the chief priests with the purchase money of the Lord as a burial ground for strangers, cf. Matt. 27:8; Acts 1:19; Zech. 11:12, 13. There is a charnel house on the south of Jerusalem, now in ruins, that is pointed out as the site of the field.

Achaia

Acts 19:21; Rom. 15:26; 1 Cor. 16:15, &c.-This, with Macedonia, included the whole of Greece in N. T. language. At the time when Paul wrote, it was assigned to the Roman Senate, and its ruler was correctly called a 'pro-consul' or 'deputy,' Acts 18:12.

Adramyttium

Acts 27:2.-The seaport of Mysia, in Asia Minor. Paul touched at it in his journey to Rome.

Adria

Acts 27:27.-That part of the Mediterranean Sea lying between Sicily, Italy, and Greece.

ֶNon

John 3:23.-It signifies ‘the springs,' and was near Salim. It was on the west side of the Jordan, cf. John 3:26, but has not been identified. John baptized there because there was 'much water.' Jesus also (or rather his disciples) baptized in Judea, John 3:22.

Alexandria

Acts 18:24; 27:6; 28:11 was founded by Alexander the Great, head of the third great kingdom of Daniel, in B.C. 332, and was intended by him as the capital of Egypt. It was completed by the Ptolemies. It lies near the S.W. corner of the Mediterranean, and is still one of the principal cities of Egypt.

Amphipolis

Acts 17:1.-A city of Macedonia, situate on the river Strymon, about three miles from the sea. Paul and Silas passed through it on their way from Philippi to Thessalonica. It has long been in ruins, but on its site is erected a village called Jeni-keni.

Antioch in Syria.

This was founded about 300 B.C. by Seleucus Nicatorand was adorned and enriched by early emperors. It became the capital in Syria of the Greek kings, and was afterward the residence of the Roman governors. It was beautifully situated on the junction of the heights of Lebanon and of Taurus, where the river Orontes issues from the mountain about 36. 5' N. Lat. It was here that believers in the Lord Jesus were first called Christians, and from here that Paul started on his missionary journeys, and to this place he returned, Acts. 11, 13, 14, 15, 18. Though in Syria, it was so far removed from Jerusalem that it proved a suitable place to form a center for action free from Judaism, though fellowship with the church at Jerusalem was maintained. A small town occupies its site named Antakia.

Antioch in Pisidia.

A Roman colony in Pisidiain Asia Minor: Paul visited it with Barnabas, Acts 13:14, but was expelled by the Jews, 2 Tim. 3:11. This was also founded by Seleucus Nicator. The Romans made it the seat of a pro-consular government. Its site is supposed to correspond with Yalobatch.

Antipatris

Acts 23:31.-A city built by Herod the Great, on the road from Jerusalem to Caesarea. To this place Paul was brought by night. Some identify it with a small village called Kefr-Saba, but others prefer Ras el-Ain, which better agrees with the description given by Josephus.

Apollonia

Acts 17.1.-A city of Macedonia. Paul and Silas passed through it on their way from Philippi and Amphipolis to Thessalonica.

Appii Forum

Acts 28:15.-A station on the main road from Rome to the Bay of Naples, constructed by Appius Claudius. It was about 40 English miles from Rome

Arabia

.-in Gal. 4:25 Mount Sinai Is Said to Be in Arabiathis Is a General Name for the Abode of the Arabs or Arabians, Embracing the East of Lower Egypt, and the East of Palestine and Syria, From the Red Sea to Far North. Paul Went Into Arabia, and From Thence to Damascus, Gal. 1:17.

Areopagus or Mars' Hill

acts 17. 19, 22.-the Greek Is the Same in Both Verses, ὁ” Αοειος Πάγος, the Words Being Translated in Ver. 22. This Was a High Court for Judicial and National Purposes. It Does Not Appear That Paul Was Before the Council Judicially, for to Proclaim a New God Was Punishable With Death; He Was Heard Out of Curiosity by the Philosophers. Sixteen Stone Steps Cut in the Rock Still Lead to the Spot. See Athens.

Arimathea

Matt. 27:57, &c.-The city of Joseph, who 'begged the body of Jesus.' It was 'a city of the Jews,' Luke 23:51. Its site cannot now be identified.

Armageddon. Rev. 16:16.-

This is a Hebrew word in Greek letters and is considered to mean 'Mount of Megiddo.' One naturally turns to Judg. 5:19, where it says that the kings fought by the waters of Megiddo. See also 2 Chron. 35:22; Zech. 12:11. Megiddo is identified with the south of the plain of Esdraelon on the boundary line between ancient portions of Issachar and Manasseh. It was the great battle-field of Palestine.

Asia-

n the N. T. the word 'Asia' must be understood to refer to the Roman province of Asia Minorthough not always of the same extent: in Acts 2:9, 10, Phrygia is distinct from Asia; whereas in 1 Pet. 1:1 and Rev. 1:4, 11, and perhaps other places, Asia would embrace a wider district. Its extent was not definitely settled. In Acts 16: 6 'Asia' refers merely to Mysia, Lydia, and Caria on the east.

Assos

Acts 20:13, 14.-A seaport of Mysia, on the north shore of the Gulf of Adramyttium, in Asia Minor. It may be seen on a map that Paul would be able to walk from Troas to Assos as quickly as a ship could sail the distance. It is now called Behram.

Athens

Acts 17:15, 16, 22; 18:1; 1 Thess. 3:1.-The celebrated capital of Attica, the chief seat of civilization, learning and art in the golden age of Grecian history. The city was adorned with temples and altars to every imaginable deity. It was here that Paul was led to Mars' Hill, where he delivered his address so suitable to a heathen audience of learned men.

Attalia

Acts 14:25.-A seaport of Pamphylia, in Asia Minor, whence Paul sailed on his return to Antioch. It is now called Adalia, and is described as standing on a high cliff above the sea, with no beach.

Azotus

Acts 8:40.-Where Philip was found after accompanying the Eunuch. It is about mid-way between Gaza and Joppa, about three miles from the sea. It is called Ashdod in the O. T., and now Esdud. It was destroyed by the Maccabees, but was restored by the Romans, and assigned to Salome.

Babylon.-

The name refers, to the ancient Babylon, whence the Israelites were carried captive, Matt. 1:11, 12, 17; Acts 7:43; b, a city referred to in 1 Peter 5:13, where there was an assembly. Though the ancient Babylon had been destroyed, Josephus and Philo speak of it as being inhabited in their time, so that it is possible that this is the place alluded to; c, mystical Babylon. Rev. 14:8; 16:19; 17: 5; 18:2: papal Rome; see its description in Rev. 17.; 18.

Berea

Acts 17:10-15; 20:4.-A city of Macedonia near Thessalonica, where the Jews were more noble, in that they searched the scriptures to judge of Paul's preaching. Its modern name is Verria.

Bethabara

John 1:28.-It was somewhere 'beyond' or to the east of Jordan, but where is not known. The oldest MSS. read 'Bethany.' Some suppose the two names refer to the same place.

Bethany

Matt. 21:17; 26:6; Mark 11:1, 12; 14:3; Luke 19:29; 24:50; John 11:1, 18; 12:1.-It signifies 'house of dates.' It was where Lazarus and his sisters resided, and where the Lord found a sort of retreat. It was here that Lazarus was raised from the dead, and it was near this place that the Lord ascended into heaven, on the east slope of the mount of Olives, about two miles from Jerusalem. It is now a miserable hamlet called El. Azariyeh, ' the place of Lazarus.' Cf. Bethabara.

Bethesda

John 5:2.-Its meaning is probably 'house of effusion, or mercy.' It had five porches, in which lay the sick and infirm, waiting for the agitation of the water by an angel. It was near the sheep gate or market. See article on Jerusalem, after article “The division of Time”.

Bethlehem

Matt, 2:1, 6, 8, 16; Luke 2:4, 15; John 7:42.-It signifies 'house of bread.' It was the birthplace of the Lord, and is called ‘the city of David,' Luke 2:11, because David was born there. This must not be confounded with Zion, which is also called 'the city of David,' 2 Sam. 5:7. Its modern name is Beit-lahm. It lies five miles south of Jerusalem, is a better town than some in Palestine, and has about 2,000 inhabitants. It seems beautifully significant that the One who was emphatically the ‘bread of God’ and the ‘bread of life’ should have been born in ‘the House of Bread’.

Bethphage

Matt. 21:1; Mark 2:1; Luke 19:29,-It signifies ‘house of figs.' A village on the eastern declivity of the mount of Olives, not far from Bethany. Its site is not now identified.

Bethsaida

Matt. 11:21 Mark 6:45; Luke 10:13; John 1:44; 12:21.‒It signifies 'house of fish.' There can be little doubt that there were two places of this name: indeed this is implied by one being called Bethsaida 'of Galilee,' to distinguish it from some other. This was on the west of the Lake of Tiberias near the north. In the 'woes' pronounced by the Lord, it is associated with Capernaum and Chorazin—places also near the north end of the lake. Philip, Andrew, and Peter were of this city. Its site cannot now be identified. The other Bethsaida was on the east of the lake, farther north, near the desert, where the five thousand were fed. Luke 9:10: cf, Matt. 14:13; Mark 6:32. Mark 8:22 also refers to the same. This city was called 'Julias' by Philip the Tetrarch, after the emperor's daughter Julia. A mound of shapeless stones, called et-Tell, ‘the hill,' is supposed to mark its site.

Bithynia

Acts 16:7; 1 Peter 1:1.-A mountainous district in the north of Asia Minor. It was a Roman province. Paul was not suffered to enter there; but it is one of the places mentioned by Peter in his epistle to the strangers of the dispersion.

Cæsarea

Acts 8:40; 9:30, &c.-The celebrated seaport of Palestine, about 70 miles north-west of Jerusalem. Paul repeatedly visited the port in his travels. Herod built the harbor and city. It was the seat of the Roman governors, and where Paul spent two years as a prisoner. It is now called Kaisarieh, and is described as a mass of prostrate columns and ruined masonry, without an inhabitant.

Cæsarea Philippi

Matt. 16:13; Mark 8:27.-In the north of Palestine, on the east of the Jordan, a little south of mount Hermon, perhaps as far north on the east of Jordan as the Lord visited. It was thus named by Philip the Tetrarch, but was originally called Paneas. Its modern name is Banias.

Calvary

Luke 23:33.-See article on Jerusalem, after article “The division of Time”.

Cana of Galilee

John 2:1, 11; 4:46; 21:2.-The place of the Lord's first miracle, turning the water into wine, and the city to which Nathanael belonged. It was in the neighborhood of Capernaum, and on higher ground, The Lord went down to Capernaum. It has been identified by some with Kefr-Kenna, about four and a half miles north-east of Nazareth, but others prefer Kana-el-Jelil (or Khurbet Kana), about eight miles north-east of Nazareth.

Canaan

Matt, 15:22.-A name corresponding to Palestine.

Capernaum

att. 4:13; 8:5; 11:23, &c.-Remarkable as being designated the Lord's 'own city,' Matt. 9:1; Mark 2:1. It was perhaps the place where He dwelt more than any other. There He did many miracles, and spoke many ‘gracious words,' but He was rejected there, and this called forth this solemn ‘woe' against it: it should be brought down to hades, Matt. 11:23. It was on the west side of the lake, 'upon the sea coast in the borders of Zabulon and Nephthalim.' Many identify it with Tell Hum; others prefer Khan Minyeh.

Cappadocia

Acts 2:9; 1 Peter 1:1.-A Roman province in the most eastern part of Asia Minor, but extending eastward to the Euphrates. Jews from thence were present in Jerusalem at Pentecost; and Peter includes them in his first epistle.

Cedron

John 18:1.-Another form of Kidron or Kedron. A ravine in which flowed the brook, at the east of Jerusalem, separating it from the mount of Olives, but which is now nearly always dry.

Cenchrea

Acts 18:18; Rom. 16:1.‒ The eastern port of Corinth, from which it was distant about nine miles. There was an assembly there.

Chanaan.-Same As Canaan.

Charran

Acts 7:2, 4.-The same as Haran, Gen. 11:31, &c., where the LXX has Χαοοάν: the plain of Mesopotamia, between the rivers Khabour and the Euphrates. There is an Arab village in the district called Harran.

Chaldזans

Land of the, Acts 7. 4.-The district between the rivers Tigris and Euphrates.

Chios

Acts 20:15.-An island in the ֶgean Sea, near the west coast of Asia Minor: now Scios.

Chorazin

Matt. 11:21; Luke 10:13.-One of the cities on which a 'woe' was pronounced by the Lord because of rejecting Him, His words, and His works. It was doubtless near the lake of Gennesaret on the west side, and its site is supposed by some to be identified with Kerazeh, where are extensive ruins; but others identify it with Tell Hum.

Cilicia

Acts 6:9; 15:41; 21:39; Gal. 1:21.-A district in Asia Minor at the extreme N.E. corner of the Mediterranean. Tarsus was its capital, to which Paul belonged.

Cnidus

Acts 27:7.-A city and sea-port passed by Paul on his way to Rome. It is in the extreme S.W. of Asia Minor.

Colosse

Col. 1:2.-A city in Phrygia in Asia Minor, twelve miles nearly east of Laodicea, It does not appear that Paul had visited the place before he wrote the epistle to the church there: cf. Col. 2:1. Its ruins are supposed to be 3 miles north of the town of Khonas.

Coos

Acts 21. I.-An island on the south-west of Asia Minor; same as Cos.

Corinth

Acts 18:1; 19:1; 1 Cor. 1:2; 2 Cor. 1:1, 23; 2 Tim. 4:20.-The learned and wealthy but dissolute capital of Achaia. There had been an earlier city, but the one referred to in the Acts was founded by Julius Caesar. Paul continued there eighteen months, and thence he wrote the first and second Epistles to the Thessalonians, and afterward the Epistle to the Romans. He had been the means of the conversion of the Corinthians, to whom he wrote the two Epistles bearing their name. Corinth is now only a mean village, with a few fragments of its former greatness.

Crete.

Acts 27:712, 13, 21; Titus 1:5, 12.-A large island in the Mediterranean, not far from Greece, also called Candia. Some Jews from Crete were present in Jerusalem at Pentecost. These may have received and carried to Crete the gospel. Paul at a late date, apparently visited Crete, and left Titus there to set things in order and to ordain elders in every city. The Cretans had gained an unenviable notoriety for untruthfulness.

Cyprus

Acts 4:36; 11:19; 15:39; 21:3,16; 27:4.-An extensive island at the east end of the Mediterranean: the ‘Chittim' of the Old Testament. When the church was scattered abroad at the persecution respecting Stephen, some went to Cyprus. Paul himself labored there. It is remarkable as having belonged to the nations of Greece, Persia, Rome, Egypt, and being now under the government of England.

Cyrene

Matt. 27:32; Acts 2:10; 11:20; 13:1.-A Greek city on the north coast of Africa, nearly opposite to Crete. Many Jews resided there, and some from thence were in Jerusalem at Pentecost; and the Cyrenians had a synagogue also in the city.

Dalmanutha.

By comparing Mark 8:10 with Matt. 15:39 it appears that the 'borders of Magdala' (or 'Magadan' as some MSS. read) and the 'parts of Dalmanutha' were either the same district or very close to each other, on the west side of the lake. Dalmanutha is supposed to lie a little south of Magdala.

Dalmatia

2 Tim. 4:10.-A mountainous district in Illyricum, on the east coast of the Adriatic, visited by Titus. Paul had preached in Illyricum: Rom. 15:19.

Damascus.

A city in or just outside the northern extremity of Palestine, 33° 30 N. It is mentioned as early as Gen. 15:2, and became a place of extensive commerce. In the N. T. it is of interest in connection with Paul's conversion, and as being the place where he first preached: Acts 9.; 22:5-11; 26: 12, 20; 2 Cor. 11:32 Gal. 1:17. Damascus has still a long and wide thoroughfare that may well have been called ‘Straight Street,' Acts 9:11, now called 'Street of Bazaars.' It is still a large city of some 210,000 inhabitants, of which 180,000 are Mohammedans: the poverty of the Christians and Jews is great. Its natural beauties are sadly contrasted with the dirt and contamination usual in a Turkish city. A railway from Acre (Akka) to Damascus has been projected.

Decapolis,

district of 'ten cities,'Matt. 4:25; Mark 5:20; 7:31. -A district in Syria, the limits of which are unknown; the ten cities are held to be Canatha, Hippos, Abila, Gadara, Capitolias, Dium, Pella, Gerasa, Philadelphia, on the east, and Scythopolis on the west of the Jordan. (See map illustrating the Journeyings of Christ.)

Derbe

Acts 14:6, 20; 16:1.-A city in the plain of Lycaonia, near Lystra in Asia Minor.

Egypt.

The well-known country on the north of Africa. It, is principally referred to in the N. T. as the place where Israel was in bondage. When Herod was seeking the life of Jesus He was carried into Egypt, and thence He was called, as was Israel, as God's Son: Matt. 2:13-19. In Rev. 11:8 Jerusalem is called spiritually, Sodom and Egypt.

Emmaus

Luke 24:13.-A village about 7½ miles from Jerusalem, but in what direction is not known. It was the village to which the Lord walked in company with two of his disciples, from whose sight He vanished after breaking the bread.

Ephesus

Acts 18:19, 21, 24; 19:1, 17, 26; 20:16, 17; 1 Cor. 15:32; 16:8; Eph. 1:1; 1 Tim. 1:3; 2 Tim. 1:18; 4:12; Rev. 1:11; 2:1. -The capital of proconsular Asia, a large and luxurious city lying near the sea on the west of Asia Minor, renowned for its commerce, and its heathen temple which drew many pilgrims to the place. In the Revelation Ephesus is the first named of the seven churches in Asia. There is now, besides extensive ruins and a railway station, only a wretched Turkish village, called Ayasolook.

Ephraim

John 11:54.-A city near to the wilderness, to which the Lord retired when they sought his life after the raising of Lazarus. It is probably Taiyibeh, about 17 miles N.N.E. of Jerusalem on the mountains.

Euphrates

Rev. 9:14.; 16:12.-The well-known river on which the city of Babylon was built; it formed the boundary that separated the nations of the East from the promised land. It has two sources in the far north, which unite and form a broad and deep river; it runs nearly south, and is eventually joined by the river Tigris, and empties itself into the Persian Gulf.

Fair Havens

Acts 27:8.-A harbor on the south of Crete. It is shut in on the west by a bold headland, and on the south it is sheltered by an island, forming thus a safe anchorage; but being open to the east it is 'incommodious' to winter in.

Gabbatha.

John 19:13.-the Hebrew Name of the Place of Judgment at Jerusalem, Called the Pavement (Probably Tessellated), Because It Was Paved With Stones, As the Greek Word Implies; but the Hebrew Word Signifies 'High or Elevated.'

Galatia

Acts 16:6; 18:23; 1 Cor. 16.; Gal. 1:2; 2 Tim. 4:10; 1 Peter 1:1.‒A central province in Asia Minor, having Bithynia on the north, and Lycaonia on the south. The district was not always of the same extent: Lystra and Derbe in Lycaonia may have formed part of Galatia in the time of the Acts. Paul speaks of ‘the churches' of Galatia, but where these assemblies were situated is not known.

Galilee.-

A large district towards the north of Palestine on the west of the Jordan and the lake, having Samaria on its south. After the captivity, many from various nations settled in Galilee, which accounts for its being called 'Galilee of the Gentiles,' Matt. 4:15; though many Jews were there also. In Galilee much of the time of the Lord's ministry was spent, Matt. 4:23; Mark 1:39; and there many of His miracles were performed, which called forth the doom of those that rejected Him. Galilee had many towns and villages, and was thickly populated.

Gaza

Acts 8:26.-A village situated near the Mediterranean, about 31° 30' N., now called Ghuzzeh. Water may still be seen near the road in the neighborhood of which the Ethiopian was baptized: it is a district 'without villages or fixed habitation.'

Gennesaret, Lake of; Sea of Galilee; Sea of Tiberias.-

See description in “Physical features of Palestine”.

Gennesaret, Land of

Matt. 14:34; Mark 6:53 -A district of Galilee, lying to the N.W. of the Lake, a most fertile plain of about a mile wide, and three miles long. Springs run through it into the lake.

Gethsemane

Matt. 26:36; Mark 14:32.-A garden on the slope of the Mount of Olives, to which our Lord often resorted with His disciples. The brook Cedron had to be crossed to reach the spot from Jerusalem. It was the place of the Lord's agony, where He was exceeding sorrowful even unto death,' His agony ' being such that the ground was moistened with His sweat as drops of blood! Here He was betrayed and taken prisoner. An enclosed space, in which are eight old olive trees, is shown to travelers as the garden of Gethsemane; but there is no certainty that this is the right spot. Titus cut down all the trees round Jerusalem at its siege.

Golgotha.

See article on Jerusalem, after article “The division of Time”.

Gomorrha.

See Sodom.

Greece

Acts 20:2.-See Achaia.

Hierapolis

Col. 4:13.-A city near to Colosse and Laodicea in Asia Minor. It is now called Pambouk Kalesi, in which there are many ruins.

Iconium

Acts 13:51; 14:1, 19, 21; 16:2; 2 Tim. 3:11-A large city in Lycaonia, Asia Minor. Most of the cities in Asia were inhabited by Jews and Gentiles, and here a great number of Jews and Greeks believed, resulting in an assembly being gathered. It is now called Konieh, a town of considerable extent.

Idumזa

Mark 3:8.-The same as Edom: a large district on the south of Judaea. Some from thence were in Jerusalem at the Pentecost.

Illyricum

Rom. 15:19.-A district along the N.E. of the Adriatic, visited by Paul.

Italy

Acts 18:2; 27:1, 6; Heb. 13:24.-The well-known European country of which Rome is the capital. In the Acts it is used as if synonymous with Rome. The passage in Hebrews does not necessarily imply that the epistle was written in Rome: it is better translated, 'They from Italy salute you.'

Iturזa

Luke 3:1.-A district in the north, on the east of the Jordan. It was given with Trachonitis to Philip.

Jericho

Matt. 20:29; Mark 10:46; Luke 10:30; 18:35; 19:1; Heb. 11:30.-A city about fifteen miles N.E. of Jerusalem, and five miles from the Jordan. In N. T. times, after having been burnt down, it was restored with great splendor by Archelaus. The road from Jerusalem to Jericho is still at times unsafe. It is some 1,800 feet below Jerusalem, being a more or less steep descent all the way. The miserable village of Riha is sometimes called Jericho; but this is a mile and a half from where ancient Jericho is believed to have stood.

Jerusalem.

See article on Jerusalem, after article “The division of Time”.

Jewry

Luke 23:5; John 7:1.-Merely another, and an incorrect name for Judaea.

Joppa

Acts 9:36; 11:13.-A sea-port town in the Mediterranean, N.W. of Jerusalem; it is the nearest port to that city, but has no safe landing place. This is where Peter had the vision of the sheet from heaven, to prepare him for visiting Cornelius. Its population is about 5,000, of which 1,000 are nominal Christians. Its modern name is Yaffa or Jaffa. A railway now runs from Jaffa to Jerusalem.

Jordan.

See Physical Features of Palestinejuda

Matt. 2:6; Luke 1:39.-The part of Palestine allotted to Judah.

Judזa.

The province containing all the country south of Galilee and west of the Jordan, John 4:3, 47, 54, &c. In some passages the name has a wider meaning; in Matt. 19:1 it includes the east of the Jordan, and in Luke 1:5, where Herod is called 'king of Judaea,' it signifies the whole of Palestine.

Laodicea

Col. 2:1; 4:13, 15, 16; Rev. 1:11; 3:14.-In Phrygia, or Caria, in the west of Asia Minor. It was formally called Diospolis, but was re-built by Antiochus Theos, and named after his wife Laodice. It was completely destroyed by an earthquake, but the inhabitants were wealthy enough to rebuild the city, without asking aid from the state: cf. Rev. 3:17. A traveler says: "Nothing can exceed the desolation and melancholy appearance of the site of Laodicea." A village among the extensive ruins is named Eski-hissar. See Ephesus, note.

Lasea

Acts 27:8.-A city of Crete, near the port of 'the Fair Havens.' Some ruins still bear the name.

Libya

Acts 2:1.-The north-west of Africa, adjoining Egypt.

Libya

Acts 14:6, 11.-A district in Asia Minor, lying between Cappadocia and Pisidia, Galatia and Cilicia. Iconium, Lystra, and Derbe were its principal towns. The crowds spoke in the provincial Greek dialect of the place.

Lycia

Acts 27:5.-A small district in the south of Asia Minor, on the Mediterranean, Long. 30° E. Myra was its capital.

Lydda

Acts 9:32-38.-In the plains of Sharon, twelve miles from Joppa, on the south-east. Here Peter cured ֶneas of the palsy. In the fourth century it had its bishop, and there are still the remains of a church. The name is the same as the Hebrew Lod, and the present village is called Lud.

Lystra

Acts 14:6, 8, 21; 16:1, 2; 2 Tim. 3:11.-A city, near Derbe, in Lycaonia in Asia Minor. It was here that the heathen wished to sacrifice to Paul and Barnabas, but afterward, being influenced by the Jews, they stoned Paul and left him for dead.

Macedonia

Acts 16:9.; Rom. 15:26; 2 Cor. 1:16; 2:13; 8:1; Thess. 4:10; 1 Tim. 1:3, &c.-The northern part of Greece, from whence sprang the third great empire of Daniel. It was the first district in Europe in which the gospel was preached by Paul.

Madian, Land of

Acts 7:29.-The same as Midian, named after the fourth son of Abraham by Keturah. His descendants are supposed to have dwelt on the eastern border of Edom, but were not stationary, being nomads.

Magdala

Matt. 15:39.-On the west of the Lake of Gennesaret, a little north of its center. It is memorable on account of Mary Magdalene, or 'of Magdala.' It now consists of about 20 huts, and is called Mejdel.

Mar's Hill-See Areopagus.

Melita

Acts 28:1.-The well known island in the Mediterranean, where Paul was shipwrecked, now called Malta.

Mesopotamia

Acts 2:9; 7:2.-The region lying between the rivers Euphrates and the Tigris. It is where Nahor and Abraham lived, and from whence Jews came to the feasts at Jerusalem in the days of the apostles. It was merged in the Babylonian Empire.

Miletum, Miletus

Acts 20:15, 17; 2 Tim. 4:20.-A city in the S.W. of Asia Minor, about 36 miles south of Ephesus, near the seacoast. It was here that Paul held the important interview with the Ephesian elders.

Mitylene

Acts 20:4.-The chief city of Lesbos, an island in the ֶgean Sea, near Pergamos.

Nain

Luke 7:11.-In Galilee, some 8 miles south by east of Nazareth. The approach to the place is by a steep ascent from the plain of Esdraelon; rocks and sepulchers abound in the vicinity. It is where Jesus raised to life the widow's son. It is now a small hamlet of about 20 houses, and is called Nein.

Nazareth

Matt. 2:23; Mark 1:9; Luke 2:39, 51; John 1:46; Acts 2:22, &c. -A town in Galilee, lying 6 miles west of mount Tabor. Though on a mountain it is surrounded by hills, which shelter it from the bleak winds. It was here that Joseph and Mary took up their abode on their return from Egypt, and where the Lord probably spent the earlier years of His life. The place was despised by the Jews, which led Nathanael to ask, "Can there any good thing come out of Nazareth?" and to the Lord being called a Nazarene, as an inhabitant of Nazareth. Acts 24:5 shows that the term ‘Nazarene' was applied to the early Christians, and indeed to this day in Palestine Christians are often called Nazarenes. Travelers say it is easy to find the hill, headlong down which the inhabitants sought to cast the Lord, when He spoke to them of grace having gone forth to the Gentiles, Luke 4:29. Nazareth is now called en-Nasirah, and has between 3,000 and 4,000 inhabitants. On the hill-side is a famous spring called the 'Fountain of the Virgin,' and there is but little doubt that at this fountain nearly two thousand years ago might have been seen the mother of the Lord with her pitcher, as the women of the place may now be seen at the close of the day.

Neapolis

Acts 16:11-The seaport of Philippi, where Paul first landed in Europe. It is now called Kavala, on the coast of Roumelia. It has a population of about 5,000, mostly Moslems.

Nephthalim.

See ZABULON.

Nicopolis,

‘City of Victory,'Titus 3:12.-There Were Several Places of This Name; but the One Alluded to Is Supposed to Be Situated in the Epirus, South-West of Macedonia. Paul Had Determined to Winter at This Place.

Nineve

Matt. 12:41; Luke 11:30, 32.-The Nineveh of the Old Testament, the capital of the Assyrian empire, situate on the Tigris, about 36° 20 N. The Ninevites repented at the preaching of Jonah, and they will rise up in judgment against the inhabitants of Palestine, who did not repent at the preaching and miracles of the Lord. Nineveh sinned afterward, and was destroyed, Ezek. 31.; Zeph. 2:13-15. Its ruins are extensive, and many ancient monuments have been discovered, and are in the European museums.

Pamphylia

Acts 2:10; 13:13; 14:24; 15:38; 27:5 A district in Asia Minor visited by Paul. It lies on the south coast, with Cilicia on the, east, and Lycia on the west.

Paphos

Acts 13:6, 13.-A city on the west coast of Cyprus. It was here that Paul condemned Elymas, who sought to prevent Sergius Paulus from listening to him.

Patara

Acts 21:1.-A seaport in Lycia, lying to the east of Rhodes, from whence Paul on his third missionary journey sailed to Phœnice.

Patmos

Rev. 1:9.-The island to which the apostle John was banished, by Domitian as is supposed. It is a rocky island in the a ֶgean Sea, near Samos. There is a town half an hour's climb from the harbor, with 4,000 or 5,000 Greek inhabitants. The island is now called Patino.

Perga

Acts 13:13, 14; 14:25.-An ancient town of Pamphylia, situate on the river Cestrus. It was twice visited by Paul. Extensive ruins of the city remain.

Pergamos

Rev. 1:11; 2:12.-An ancient city of Mysia, in the N.W. of Asia Minor. The city is still of some importance, with a population of about 14,000, of which 3,000 are nominal Christians. See Ephesus, note.

Phenice

Acts 27:12.-A town and harbor in Crete. The vessel in which Paul sailed was attempting to reach this harbor when it was caught by the wind and wrecked. The Authorized Version says the haven "lieth toward the S.W. and N.W.;" but the expression is now held to mean that it "looks towards the N.E. and S.E." It has been identified with the modern Lutro. This harbor is described as being open to the east, but a small island lies almost in front of it; it has thus two entrances, one looking to the N.E., and the other to S.E. See also under Phœnicia.

Philadelphia

Rev. 1:11; 3:7.-A city in Lydia, in the west of Asia Minor. It was built by Attalus Philadelphus, king of Pergamos. It has several times been more or less destroyed by earthquakes. It is still a considerable town, named Ala-Shehr. See Ephesus, note.

Philippi

Acts 16:12; 20:6; Phil. 1:1; 1 Thess. 2:2.-A noted city of Macedonia, named after Philip, the father of Alexander the Great. It was a Roman military colony. Here Lydia was converted, and the jailor and his house. The word was so effectual that an assembly was gathered, the first in Europe, and an epistle was written to the saints there. It was called the chief (or rather first) city, not of Macedonia as a whole, but of that part of Macedonia. Extensive ruins are now all that are left of the city.

Phœnicia, Phenice, Phenicia

Acts 11:19;15:3; 21:2. Phœnice proper was a narrow strip of land on the Mediterranean. extending S. of Tire and N. of Sidon, but afterward extended far north, and was there much wider.

Phrygia

Acts 2:10; 16:6; 18:21.-A large district in the center of Asia Minor, having Bithynia on the north, and Pisidia on the south; but its extent varied at different times. Jews from this district were at Jerusalem on the day of Pentecost, and Paul twice traversed the plain in his missionary journeys.

Pisidia

Acts 13:14; 14:24.-A comparatively narrow district in Asia Minor, between Phrygia and Pamphylia. It is a mountainous country, and was inhabited by a wild and lawless people, who were never thoroughly subdued by either the Greeks or the Romans. It was twice visited by Paul, and it may have been here that he experienced the 'perils of robbers,' of which he speaks.

Pontus

Acts 2:9; 18:2; 1 Peter 1:1.‒The N.E. district of Asia Minor, forming part of the coast of the Euxine Sea. Jews from thence were at Jerusalem on the day of Pentecost, and some were addressed as believers by Peter in his first Epistle. It was made a Roman province under Nero.

Ptolemais

Acts 21:7.-A maritime town in Palestine 32° 55 N. Its name was Accho, but was changed by the Ptolemies. Napoleon called it the key of Palestine, and it has been the scene of several sieges. It is now called Acre or Akka.

Puteoli

Acts 28:13.-A port in Italy on the N.E. of the Bay of Naples, and where Paul landed on his way to Rome. The city was sacked by Alaric and Genseric, and never recovered.

Rama

Matt. 2:18.-Called in Jer. 31:15 Ramah -Rachel was the mother of Benjamin, and Ramah was a town in Benjamin; but the children to be killed were in Bethlehem of Judah: still the two tribes were so united that the passage represents Rachel weeping for her children. In Jeremiah the weeping appears to be for the children of Ephraim; Rachel being the grandmother of Ephraim, they can also be called her children. Rama is identified with Er-Ram, about 5½ miles north of Jerusalem.

Red Sea

Acts 7:36; Heb. 11:29.-The well-known sea on the east of northern Africa. Its southern extremity opens into the Indian Ocean, and from thence it runs N.N.W. for about 1,400 miles. Near its northern extremity it divides into the Gulf of Suez on the west, in length about 200 miles, and the Gulf of Akaba to the east, 140 miles long. It was, as far as is known, the Gulf of Suez that the Israelites crossed, near its northern extremity.

Rhegium.

Acts 28:13.A city on the coast of Italy, near its S.W. extremity. Paul's ship waited there one day for a favorable wind. The place is now called Reggio, and is the capital of Calabria.

Rhodes

Acts 21:1.-An island lying near the S.W. corner of Asia Minor: once a place of renown, but from wars and other causes is reduced to poverty, as other places under Turkish rule.

Rome

Acts 2:10; 18:2; 23:11; 28:16; Rom. 1:7,15. The well known chief city of Italy. It is only mentioned in the N.T. by name as the seat of the Roman Empire, but is also referred to as the head of apostate Christendom: cf. Rev. 17.

Salamis

Acts 13:5.-A city on the S.E. of Cyprus. By synagogues (in the plural) being mentioned, there were doubtless many Jews living in the place when Paul and Barnabas visited it.

Salem

Heb. 7:1, 2.-Supposed by some to refer to Jerusalem, because of Psa. 76:2: cf. Gen. 14:18.

Salim

John 3:23.-See ֶnon.

Salmone

Acts 27:7.-The east point of the island of Crete.

Samaria

Some passages refer to the district, situate in the center of Palestine, through which travelers passed from Judזa to Galilee, Luke 17:11; John 4:4, 5 Acts 1:8; 15:3, &c. In Acts 8:5, 9, 14 the city of Samaria is spoken of. It was in the O.T. the capital of Israel after the division, 1 Kings 16:29. It was rased to the ground by John Hyrcanus but was afterward rebuilt and enlarged by Herod, who called it Sebaste. This was the city visited by Philip. It is beautifully situated, about 6 miles north-west of Nablous, but is now only a miserable village, called Sebustiyeh, with many relics of its former grandeur.

Samos

Acts 20:15 -An island on the west coast of Asia Minor, near Ephesus.

Samothracia

Acts 16:11.-A mountainous island at the extreme N.E. corner of the ֶgean Sea.

Sardis

Rev. 1:11; 3:1, 4.-Once the rich and chief city of Lydia (where Crsus was king) in the west of Asia Minor. In the thirteenth century it was destroyed, and now there is only a village with a few inhabitants. See Ephesus, note.

Sarepta

Luke 4:26 (called in 1 Kings 17:9, Zarephath).-It was on or near the seashore in Phœnice, between Tire and Sidon. Its being a Gentile town gives point to the Lord's reference to it, A poor village on the hills is called Surafend, but the ruins are on the seashore.

Saron

Acts 9:35 (same as the Plain of Sharon, 1 Chron. 27:29, &c.)-A maritime district lying north of Jaffa.

Seleucia.

Acts 13:4.A seaport of Syria, in the north, near to Antioch, and where Paul and Barnabas landed on their first missionary journey. It is now all deserted.

Sidon

Matt. 11:21; 15:21; Mark 3:8; 7:24; Luke 4:26; 6:17; 10:13; Acts 12:20; 27: 3 (called Zidon in the O.T.).-A port and city in Phœnice. It was of great renown in O.T. times, but was prophesied against by Jehovah. The place is still a green spot, and its fruits of the best quality.

Siloam

Pool of, John 9:7, it: See article on Jerusalem, after article “The division of Time”.

Siloamtower of

Luke 13:4.-This has not been identified.

Sion

Matt. 21:5; John 12:15; Rom. 9:33; 11:26; Heb. 12:22; 1 Peter 2:6 Rev. 14:1.-Same as Mount Zion of the O. T. It was evidently a part of Jerusalem, which was also called the city of David, and where he dwelt: 2 Sam. 5:7; 1 Chron. 11:7. The ark was afterward taken to the same place. From this connection it came to be typical of the place of blessing, and also of the Messiah's royal power on earth. It is not certain which part of Jerusalem was Mount Zion: it was probably on the S.W., communicating with the temple area by a bridge.

Sina, Sinai, Mount

Acts 7:30, 38; Gal. 4:24, 25.-In the O. T. Mount Sinai and Mount Horeb are closely associated; so Acts 7. speaks of the angel of the Lord appearing to Moses in a flame of fire in a bush in the wilderness of Mount Sina; whereas Ex. 3:1 speaks of it as being on the mountain of God, even Horeb. A range of hills lies between the Gulf of Suez and the Gulf of Akabah, which bears the names of Horeb and Sinai, the former embracing a larger range than the latter. In the Galatians it is used symbolically to point out the bondage of the law in contrast to the liberty of the children of God.

Smyrna

Rev. 1:11; 2:8.-A renowned commercial city in the west of Asia Minor, about 40 miles north of Ephesus. Polycarp is called in history the first bishop of Smyrna: it is where he suffered martyrdom. Modern Smyrna is a large city of more than 180,000 inhabitants; many are attached to the Greek and Armenian churches. Steamers from Europe call there. See Ephesus, note.

Sodom, Sodoma

Matt. 10:15; 11:23 23; Mark 6:11; Luke 10:12; 17:29; Rom. 9:29; 2 Peter 2. 6; Jude 7; Rev. 11:8.-Mostly associated with Gomorrah, cities of the plain, the destruction of which by direct judgment from heaven is recorded in Gen. 19., and is ever afterward held up as a warning to the wicked; and as pointing out that the rejecters of Christ and His gospel must look for an even more severe condemnation. In Revelation 11:8, Jerusalem, because of its grievous sins, is"spiritually called Sodom." The situation of the cities has not been traced, but they are supposed to have some association with the Dead Sea.

Spain

Rom. 15:24, 28.-The well-known country in Europe. Whether Paul visited Spain after his first imprisonment at Rome is not known: we have no detailed record of his latest movements.

Sychar

John 4:5.-A city of Samaria, "near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there." Its site has not been identified very clearly, but is associated by some with Sychem; but the Bordeaux Pilgrim, A.D. 333; speaks of Sichem as 1,000 paces from Sychar. Others place it at Askar.

Sychem

Acts 7:16.-The Greek form of Shechem. This is now mostly identified with the modern Nablous, which contains a small Samaritan synagogue, and five mosques. About a mile and a half to the S.E. is what is said to be Jacob's well, and about a quarter of a mile to the north of this is the reputed Joseph's tomb. Near to Nablous are the mountains of Ebal and Gerizim, on the latter of which the Samaritans still kill and eat the Passover, and there are ruins on a spot where it is supposed their temple stood: cf. John 4:20.

Syracuse

Acts 28:12.-A renowned city on the east coast of Sicily. Paul spent three days there on his voyage to Rome.

Syria. Matt. 4:24; Acts 15:2341, &C.-It Is Named With Cilicia, and Associated With the Mission to the Gentiles. Syria Lies to the North of Palestine, With Mesopotamia on the East, and the Mediterranean Sea and Cilicia on the West; but the Word 'Syria' Is Used by the Romans As Including Palestine As Well As the Parts to the North.

Tarsus

Acts 9:11, 30; 11:25; 21:39; 22:3.-The capital of Cilicia in Asia Minor. It was "no mean city" of a Roman province. It was where Paul was born, and was at that time celebrated as a seat of learning. Paul visited Tarsus after his conversion, but we do not know the result. It has still some thousands of inhabitants.

Thessalonica

Acts 17:1, 11, 13; 27:2; Phil. 4:16; 2 Tim. 4:10. A city in the S.E. of Macedonia. It was so named by Cassander, in honor of Thessalonica, the sister of Alexander the Great. It was visited by Paul on his second and third missionary journeys, and to the Thessalonians two epistles are addressed. It is now called Salonika, and, next to Constantinople, is one of the most important cities in European Turkey.

Thyatira

Acts 16:14; Rev. 1:11; 2:18, 24.-Situated in Lydia in the west of Asia Minor, a day's journey S.E. of Pergamos. It is still a town called Ak-hissar, where are many ruins. See Ephesus, note.

Tiberias

John 6:1, 23.-A city on the west shore of the Lake of Gennesaret, a little south of the center. It was founded by Herod Antipas, and named after the emperor Tiberius (the lake sometimes being called by the same name). It became the capital of the province of Galilee. It was classed by the Jews, along with Jerusalem, Hebron, and Safed, as one of their four holy cities, renowned as seats of learned men. It is now called Tubariyeh, and has a population of about 3,000.

Trachonitis

Luke 3:1.-The N.E. portion of the province of Philip, about 33° N., and 36° 30 E. It is now called El-Lejeh.

Troas

Acts 16:8, 11; 20:5, 6; 2 Cor. 2:12; 2 Tim. 4:13.-On the coast of Mysia, a little south of 40° N., called on the map Alexandria Troas. It was the port from which Paul sailed when he first visited Europe. It is now called Eski-Stamboul, where are many ruins.

Trogyllium

Acts 20:15.-A town on the western coast of Asia Minor between Ephesus and Miletus in the זgean Sea.

Tire

Luke 6:17; 10:13, 14; Acts 21:3, 7 (often associated with Sidon).-In O.T. times an ancient and renowned seaport in Phnice, about 33° 15' N. It was fearfully denounced by the prophets, and has suffered many sieges. A prophecy said, "I will also scrape her dust from her, and make her like the top of a rock.... thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God," Ezek. 26:4, 21. All travelers tell of the complete destruction of old Tire. New Tire is represented by a miserable village: an earthquake has shattered the larger houses, and they are now deserted. Its name is now Sur or Soor.

Zabulon

Matt. 4:13, 15.-The portion of the land given to the tribe of Zebulon. It extended from the shore of the Lake of Gennesaret nearly to the Mediterranean. It is associated with Nephthalim, which joined it on the north (both being in Galilee), as seeing a great light, fulfilled by the Lord dwelling in the neighborhood, visiting their synagogues, working miracles, and teaching the people.

Principal Names and Subjects

Abba.

This is held to be a Chaldaic form of ‘Ab’, father; but in the New Testament we find it joined with the word 'father:' thus in Mark 14:36 the Lord addressed God as ‘Abba, Father;' and in Rom. 8:15 the Christian is said to receive the Spirit of adoption, whereby he cries 'Abba, Father.' So also in Gal. 4:6. It is not clear what is the force of this expression; but some suppose that it is Father, Father, in a double language appropriate to Jew and Gentile. It expresses confidence and the consciousness of relationship, and is not simply a term of respect.

Abomination of Desolation

Matt. 24:15; Mark 13:14.-This was spoken of by Daniel, and will be seen "standing in the 'holy place.' " An idol is called in the O. T. an ‘abomination,' and this abomination will bring great desolation upon the Jews and Jerusalem in a future day.

Abraham's Bosom

Luke 16:22.-This is said to be a metaphorical expression in use among the Jews to signify the place of the blessed after death.

Accuser

κατήγορος.-One of the names or characters of Satan, Rev. 12:10.

Adoption

υίοθεσία, sonship.-The blessed relationship to which Christians were predestinated by the Father, Eph. 1:5; which they could only receive through redemption, Gal. 4: 5, and which contemplates association with Christ in the glorified state, Rom. 8:23, 29; the believer meanwhile receiving the spirit of adoption, whereby he cries Abba, Father Rom. 8:15.

Advocate

παράκλητος, 1 John 2:1.-The Greek word is the same that in John's Gospel is translated 'comforter,' when referring to the Holy Spirit. The blessed Lord looks after the Christian's interest, manages his affairs, above, as the Holy Ghost does for him down here.

Alabaster

ἀλάβαστρον, Matt. 26:7; Mark 14:3; Luke 7:37.-The eastern alabaster was a hydro-sulphate of lime, and was much used for making vessels to hold perfume. The boxes or flasks were called alabasters; thus 'alabaster box' is simply the word 'alabaster,' and the woman in breaking the box may have simply opened the flask by breaking the seal.

Allegory

άλληγορέω, literally 'other' and 'to speak,' Gal. 4:24. The things had actually taken place, and Paul was allegorizing them to describe another subject. Thus an ‘allegory’ has been defined as ‘a description of one thing under the image of another.'

Alleluia or Hallelujah

Rev. 19:1-6.—It is the same in Hebrew and in Greek, and signifies, 'praise to Jah or Jehovah.' It is a word of praise in heaven as well as on earth.

Aloeἀλόη.-

One of the most resinous of woods, very fragrant, and thus suitable for embalming: John 19:39.

Alpha

Rev. 1:8, 11; 21:6; 22:13.-The first letter of the Greek alphabet, and is only used in conjunction with Omega, the last. They are explained in Rev. 1:8,11 to mean ‘the beginning and the ending’, ‘the first and the last,' and should be compared with Isa. 41:4, 'I Jehovah, the first, and with the last; I am he.' It points out the eternity of Jehovah, and is applied both to God and to Christ.

Altar

Luke 2:51; 1 Cor. 10:18; Heb. 7:13.-The place of offering the sacrifices or incense. The altar in the N.T. is applied: a, to the Jewish altar, Matt. 23:18, 19, 20, 35; b, metaphorically to the Christian's altar, Christ, Heb. 13:10: c, altars in heaven, both the golden altar of incense, Rev. 8:3; 9:13, from whence judgment came, and the altar under which were the souls of the martyrs who cried for the avenging of their blood, Rev. 6:9.

Ambassador

πρεσβεύω, literally, ‘to be old’, 2 Cor. 5:20; Eph. 6:20.-Ambassadors, did not in Old or New Testament times reside in a foreign country, but were used as special messengers on an embassage, as in 2 Sam. 10; Luke 14:32. The apostles were such.

Ambassage

Luke 14:32.-See Ambassador.

Amen

ἀμην, Matt. 6:13;1 Cor. 14:16; 2 Cor. 1:20; Rev. 1:18; 3:14; 5:14, &c. -The word is the same in both Hebrew and Greek. It is used by our Lord as an affirmation, 'Verily, verily.' All the promises are 'yea and Amen.' It signifies also assent or desire, ‘it is so’, ‘let it be’. How shall “the unlearned say Amen at thy giving, of thanks?” It is often found at the end of a benediction. In Rev. 3:14 it occurs as a title of the Lord, as the One who fulfills and verifies all the promises. The word is added at the end of many of the Epistles without good authority.

Amethyst

ἀμἐθυστος.-A variety of quartz, of a pale purple color, Rev. 21:20. It occurs in the LXX in Ex. 28:19; 36:29 (39:12); Ezek. 28:13.

Anathema Maranatha.-

'Anathema' is a Greek word untranslated in 1 Cor. 16:22, but translated 'accursed' in Rom. 9:3; 1 Cor. 12:3; Gal. 1: 8, 9.-'Maranatha' is an Aramaic word, signifying ‘the Lord cometh’: cf. Mal. 4:5, 6.

Anchor

ἄγκυρα, Acts 27:29, 40; Heb. 6:19.-The anchors of the ancients are known by the coins to have been much the same as the common form now in use. The anchor is used by Paul as a beautiful symbol of Hope, which is both ‘sure and steadfast’; but to be this it must enter within the veil, where Christ already has entered for us.

Angel

ἄγγελος, to tell or deliver a message, hence the term 'angel' often denotes not so much a kind of creature as an office, namely, a messenger or representative, fulfilled by the Lord Himself, by men, or by spiritual beings. When Peter was delivered from prison, they said 'It is his angel;' and our Lord said of the little children, 'Their angels do always behold the face of my Father which is in heaven.' The addresses to the seven churches in the Revelation are written to the angel of each church, to the representative of each church, as though each assembly was embodied in a single representative. An angel appeared both to Mary and to Zacharias to announce the birth of the Lord and of John the Baptist. Angels ministered to the Lord after his temptation, and also in the garden of Gethsemane. They also appeared at the empty tomb to announce His resurrection. They are also sent forth to minister for those who shall be heirs of salvation, Heb. 1:14. They have been and will still be used of God in pouring out judgments on the earth (see the Revelation). Two angels are referred to by name: Gabriel, Luke 1:19, 26; and Michael, Jude 9.; Rev. 12:7. Doubtless the Lord is alluded to in Rev. 10. as a 'mighty angel.' We also read of fallen angels, those who, not keeping their first estate, are reserved in chains, for the everlasting fire prepared for the devil and 'his angels,' Matt. 25:41; Jude 6.

Anise

ἄνηθον, Matt. 23:23.-Generally believed to be the 'dill,' and is so translated in most versions. It is a small umbelliferous plant, grown for its aromatic fruits, and used for seasoning and for medicine.

Anoint.-

I, ἀλείφω, 'to anoint with oil,' as on the head and feet, Matt. 6:17; John 12:3; and those about to be healed, Mark 6:13; James 5:14. 2, χοίω, ἐγχρίω, ἐπιχρίω, to anoint,' John 9:6, 11; Rev, 3:18; also employed in the sense of ‘setting apart’, as by the Holy Ghost, and is applied to the Lord, Luke 4:18, from Isa. 61:1.; Heb. 1:9; Acts 4:27; 10:38; and to Christians, 2 Cor. 1:21: cf. 1 John 2:27. 3, μυρίξω, to anoint with aromatics, is employed by the Lord in reference to His burial, Mark 14:8. See Article Sepulchers, Tombs, and Burials, just before “Money and Measures”.

Antichrist.

See Index.

Apostle

ἀπόστολος, 'a sent one.'-Always translated 'apostle,' except in John 13:16, 'he that is sent;' and in 2 Cor. 8:23; Phil. 2:25, ‘messenger.' The term is primarily applied to the twelve chosen by the Lord to accompany Him during His ministry on earth. Their names were: Simon Peter, Andrew, James and John, sons of Zebedee; Philip, Bartholomew, Thomas, Matthew, called Levi; James, son of Alphזus; Judas, called Lebbזus and Thaddaeus; Simon the Canaanite, called Zelotes; and Judas Iscariot, Matt. 10: 2; Mark 3:14; Luke 6:13. When Judas had fallen, another had to be chosen to fill his place, one who had accompanied the Lord all the time that He had gone in and out among them: Matthias was chosen. Thus the number twelve was again complete: their names are written on the twelve foundations of the walls of the heavenly Jerusalem, Rev. 21:14. Paul was also an apostle, for he had seen 'Jesus Christ our Lord,' 1 Cor. 9:1. He was emphatically 'the apostle of the Gentiles,' Rom. 11:13, and also the apostle to whom was revealed the mystery of the church, Eph. 3:4-6. In 2 Cor. 11:13, 'false apostles' are named; and in Rev. 2:2 were some who said they were apostles, and were not such. See Offices and Gifts in the Church, page 152.

Apparel.

See Garments.

Appeal

Acts 25:11.-This was the privilege of a Roman citizen to appeal from an inferior tribunal to the judgment of the emperor. Pliny mentions having sent some Christians to Rome, who also had appealed to Caesar.

Appearing of Jesus. I

, ἐπιάνεια, 1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13, translated ‘appearing’; and 2 Thess. 2:8, 'brightness.' 2, ἀποκάλυψις, 1 Peter 1:7. This is the only place where it is translated ‘appearing’; in 1 Cor. 1:7 it is ‘coming’; but it is mostly 'revelation,' as in Rev. 1:1, ‘The revelation of Jesus Christ,' which accounts for that book being often called 'The Apocalypse.' ‘Appearing' is the revelation or manifestation of the Lord on His return to this earth. This should ever be distinguished from His coming to fetch the saints, which is the hope set before the Christian, and for which he should be always looking: cf. Luke 12:36; John 14: 2, 3; 1 Cor. 15:51-57; 1 Thess. 4:15-18.

Archangel

1 Thess. 4:16; Jude 9.-In Jude the archangel Michael, when contending about the body of Moses, did not bring a railing accusation against Satan, to teach us that we should not speak evil of dignities on earth. The coming of the Lord will be accompanied with archangel's voice. The word itself implies that there are degrees in the angel world. See Principality.

Ark of the Covenant

Heb. 9:4.-The ark in the tabernacle and the temple of the O. T. It is here mentioned as having contained "the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant." The ark was not in the temple in N. T. times. It was perhaps carried away to Babylon. Josephus says in his time, in the holy of holies ‘there was nothing at all’. ('Wars,' 5:5, 5.)

Armor.

The word in Rom. 13:12 and 2 Cor. 6:7 is ὅπλον, which is 'arms' rather than 'armor.' For this dark night we need the arms of light; and the apostle could appeal to the Corinthians that among other things he had the arms of righteousness. In Luke 11:22 and Eph. 6:11-17 it is πανοπλία, the full armor, which among the Romans consisted of shield, sword, lance, helmet, greaves, and breastplate. Christ took all the armor from the strong one, Satan; and the Christian, amid the fiery darts of that same enemy in the heavenlies, needs the whole armor. Contrast the full armor needed for the situation in Ephesians with the simple 'breastplate of faith and love,' and for a helmet 'the hope of salvation' needed for the wilderness, in 1 Thess. 5:8.

Artscurious.—See Divination.

Ascension.

Christ ascending to heaven is plainly stated in Mark 16:19; Luke 24:50; John 20:17; Acts 1:9; Eph. 4:10, &c. Though the apostles Matthew and John were present at the ascension it is to be remarked that neither of them relates it in their gospels. Matthew leaves Christ on earth, for as Messiah He will again appear. Of John, the Lord said, "If I will that he tarry till I come, what is that to thee?" John 21:22.

Ashes.

Ashes were cast on the head when mourning, Matt. 11:21; Luke 10:13. Paul also refers to the ashes of the red heifer sprinkling the unclean, Heb. 9:13; Num. 19:2-19; typical of the application of the sufferings of Christ by the word to the heart and conscience, to cleanse the Christian in his walk.

Ass.

The ass of the East is a far superior animal to those in Europe, and is much used as a beast of burden. The animal has been honored by bearing the Lord when He was presented in Jerusalem as Zion's king; Matt. 21: 2, &c.

Assembly

. 1, συναγωγή, James 2:2, the word mostly translated ‘synagogue’. 2, ἐκκλησία, Acts 19:32, 39, 41, referring to the people assembled in the theater: it is elsewhere always translated 'church:' though its meaning is 'assembly.' 3, πανήγυρις, Heb. 12:23, 'general assembly.' This should be joined to verse 22, and read, ' to an innumerable company of angels, the general assembly,' (the word ‘and' separating the subjects); the 'church of the first born' which follows is distinct.

Atonement

καταλλαγή, Rom. 5:11.-This should have been translated 'reconcilation,' as it is in 2 Cor. 5:18, 19, and 'reconciling' in Rom. 11:15. So that the word ‘atonement' may be said not to occur in the New Testament. The doctrine is there, which in short is, that the death of Christ is sacrificial: the Savior dying instead of the sinner: life is given and accepted as a sacrifice for life forfeited. The sins of the believer are imputed to the Savior; this is substitution, and the sinner is cleared of his guilt through faith in the atoning death of Christ. See Propitiation.

Augustus' Band

Acts 27:1.-Supposed to be a sort of bodyguard to the Emperor, or a ‘king's own’ guard.

Authority.

See Power.

Baptism.

The following are alluded to in the N. T.: 1, John's baptism, the baptism of repentance, Matt. 3:7; Luke 3:3, &c. 2, Christian baptism, Rom. 6:3; Eph. 4:5; Col. 2:12; 1 Peter 3:21: "buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God." Col. 2:12. 3, Baptized by the Holy Spirit into one body, 1 Cor. 12:13; Acts 1:5; 11:16. 4, The sufferings of the Lord, Mark 10:38, 39. 5, Baptism of fire, Matt. 3:11; Luke 3:16, which is judgment. 6, The doctrine of baptisms (in the plural), Heb. 6:2, Jewish washings, which the Jewish believers were to leave.

Barbarian

βάρβαρος, Acts 28.4; Rom. 1:14; 1 Cor. 14:11; Col, 3:11. In the N. T. this refers to those who were not Greeks or Romans, or did not understand the Greek language. Thus in Rom. 1:14, Tyndale had "To the Grekes, and to them which are no Grekes;" Cranmer, ‘Vngrekes.' In Col. 3. ‘Barbarian' is supposed to refer to those who did not speak Greek, and ‘Scythian' to those beyond the north eastern boundaries of the Roman empire.

Barley

κριθή.-In Palestine, this is used as food for horses, and is mixed with wheat for bread by the poor; bread made all of barley is the commonest food. In Rev. 6:6 its value is one-third of wheat; when the Lord fed the 5,000 it was by multiplying the barley loaves, John 6:9-13.

Basket.

1, κόφινος, a light hand basket, Matt. 14:20; 16:9; Mark 6: 43; 8:19; Luke 9:17; John 6:13. 2, σπυρίς, a larger basket used for corn, fish, &c., and in which Paul was let down by the wall, Matt. 15:37; 16:10; Mark 8:8, 20; Acts 9: 25. 3, σαργάνη, supposed to refer to its being made of wicker work, 2 Cor. 11:33.

Beast.Θηρίον.

In James 3:7 used in distinction from birds and serpents; used of 'wild beasts' in Mark 1:13; Acts 10:12; 11:6; Rev. 6:8; and 'venomous beast' in Acts 28:4, 5; used symbolically of the Cretans, Titus 1:12; and of the head of the future Roman power, and of Antichrist in Rev. 13:1,11. 2, ζῶον, something 'alive,' an animal. Used of beasts of sacrifice, Heb. 13:11; also the ‘natural brute beasts,' 2 Peter 2:12; Jude 10; and for the four living creatures in Rev. 4: 6-9; 5:6, 8, 11, 14, &c. 3, κτῆνος animals as 'property,' Luke 10:34; Acts 23:24; 1 Cor. 15:39; Rev. 18:13. 4, τετράπους, ‘four-footed,' Acts 10:12; 11:6; Rom. 1:23. 5, σφάγιον, a 'slaughtered beast,' Acts 7:42. 6, θηριομαχέω, 'to fight with a θηρίον,' 1 Cor. 15. 32; Paul's fighting with beasts most probably refers to the adversaries who contended with him at Ephesus.

Bed.

I, κράββατος, a common bed, like a thick-padded quilt, which could be easily rolled up and carried, Mark 2:4, 9, 11, 12, &c. It is also translated 'couch' in Acts 5:15. 2, κλίνη, that on which persons 'recline,' Matt. 9: 2. It might be placed on a raised frame, under which a candle, or rather a small flat lamp, could be placed, and frame and all be called ‘a bed' or a couch, Luke 5:19, 24; Mark 4:21, &c. 3, κοίτη, on which 'to lie,' Luke 11:7; Heb. 13:4. 4, στρώννυμι 'smoothing the bed,' Acts 9:34.

Beginning

άρχή.—Besides the ordinary meaning of this as the commencement of anything, it has special reference to: a, Eternity, John 1:1, 2, b, Satan has sinned, and been a murderer from the beginning (perhaps of his fall, or the record of scripture), 1 John 3:8; John 8:44, c, Beginning of the creation, Mark 10:6; Heb. 1:10; 2 Peter 3:4. d, Christ is called ‘the beginning of the creation of God,' the Head of the new creation, Rev. 3:14. e, Beginning of Christianity, 1 John 1:1; 2:7, &c. f, αἰών, Acts 15. 18; Eph. 3:9: literally, 'throughout the ages,' eternity.

Belial

2 Cor. 6:15.-From the O. T. this appears to be an expression signifying a personification of wickedness; 'sons of Belial,' 'men of Belial,' wicked men, Deut. 13:13; 1 Kings 21:10. So in 2 Cor. 6. 15 it stands in contrast to Christ.

Believers.

Those who believed the gospel, Acts 5:14; 1 Tim. 4:12. The believers were a class of persons: they believed the record God gave of His Son and of His work, in contrast to unbelievers or infidels: cf. 2 Cor. 6:15.

Beryl

βήρυλλος, Rev. 21:20.-Perhaps a variety of chalcedony, of a yellow color, but there are various opinions concerning this stone. The eighth foundation of the heavenly Jerusalem. It occurs in the LXX in Ex. 28:20; 36:20 (39:13); Ezek. 28:13.

Bierσορός.-

Probably the same light frame referred to under Bed: Luke 7:14. In the O. T. the Hebrew word mittah is translated ‘bier' and 'bed.'

Bishop.

See Offices and Gifts in the Church, page 152.

Blasphemy.

The word 'blasphemy' is really a Greek word, βλασφημία. It has in scripture a much wider sense than that in which it is now used, and is not confined to speaking evil of God; it may refer to any evil speaking or reviling. It is used in this sense of God in Rev. 13:6; 16:9, 11, 21, &c.; of the Lord Jesus in James 2:7; 1 Peter 4:14; and of the Holy Ghost in Mark 3:29. Paul uses the same word as to himself, translated 'being defamed' in 1 Cor. 4:13, and ‘evil spoken of’ in 1 Cor. 10:30: cf. 1 Tim. 6:1; Titus 2:5; 3:2; Jude 8. There may be many sins against the Holy Spirit (cf. Acts 7:51), but it was blasphemy against Him—and that only—that the Lord declared could not be forgiven.

Bondman-Woman, -Maid.-

See Servant.

Book.

The books mentioned in the N. T. were rolls of parchment or skins prepared for writing on. Those for the synagogue had a roller fastened at each end, by which the reader could by holding a roller in each hand unroll the book as he read. In a usual way the rolls would be written on one side only, but the one mentioned in Rev. 5:1 was written on the back also, because of the fullness of the subject. This form of book explains the 'seals' spoken of in this passage. A portion of the book had been rolled up, and a seal affixed; then another portion rolled up, and another seal, until there were seven seals applied. Opening a seal would reveal only a section of the roll. Papyrus was also used for writing on, 2 John 12: it is supposed to be alluded to by ‘books' in 2 Tit. 4:13, because of the ‘parchments' being named separately.

Bottles

Matt. 9. 17; Mark 2:22; Luke 5:37, 38.—The putting of new wine into new bottles, because the elasticity of the new leather allowed fermentation of the wine, clearly shows that the bottles alluded to were made of skins. The skins of kids and goats were used, and the hair was left on the outside, and the inside was tanned. Such bottles are still used in the East. The lesson taught by the Lord was, that the new order of things introduced by Christ could not be put into the forms of the old order: there must be a new life given: a new creation. Bottles were also made of earthenware by the potter.

Bottomless Pit.

See Deep.

Brass.

What metal is actually referred to is doubtful. Brass is really a compound of metals, and it is known that in the early Egyptian era a sort of bronze was used which was a compound. Whether it is this or another compound, or simply copper, that is referred to in the N. T. is not known. It is χαλκός and is referred to as money in Matt. 10:9; as a sonorous substance in 1 Cor. 13:1; as a commodity of merchandise in Rev. 18:12; and (χάλκεος) as a metal of which idols were made, in Rev. 9:20. In Rev. 1:15; 2:18 it is χαλκολίβανον, supposed to be 'fine or glowing brass or copper.' The feet of the Lord are like this, because He is represented as acting in judgment and treading the winepress of God's wrath.

Bread.

Often used in scripture to denote food in general. Loaves in the East were made of wheaten flower or barley, leavened, and baked in flat cakes. As a rule they were made every day sufficient for the family, and if a visitor arrived fresh bread was made. See Oven. In allusion to the manna of the O. T. our Lord declared that He was the true bread, the bread of life, the bread of God, the bread that came down from heaven, the living bread: "He that eateth this bread shall live forever." John 6.

Breastplate

.See Armor.

Bride Bridegroom.-

Besides the use of these names in a natural way, Rev. 18:23, they are also referred to Christ and the church. John the Baptist, referring to a simple fact, says, "He that hath the bride is the bridegroom," which is true also of Christ; and adds, in reference to himself, "the friend of the bridegroom rejoiceth greatly because of the bridegroom's voice." John 3:29. The Lord refers to Himself as the bridegroom, and to His disciples as the "children of the bridechamber:" they were not yet in the position of the bride, Matt. 9:15, &c. In Matt. 25. Christ is still the Bridegroom, and His saints are the virgins who have gone forth to meet Him. The holy city, new Jerusalem, is seen prepared as a bride adorned for her husband: she is the Lamb's wife. The bride is not seen walking in the city, she is the city symbolically, Rev. 21:2, 9. The Spirit and the bride respond to the Lord, and say, Come.

Building, Builders.a,

The Jewish rulers were the builders who refused Christ as ‘the stone,' Matt. 21:42; Acts 4:11; 1 Pet. 2:7. b, The saints are God's building, 1 Cor. 3:9. They are built upon the foundation of the apostles and prophets, Jesus Christ being the chief corner stone: cf. Eph. 2:20-22; 1 Peter 2:5; Col. 2:7. c, Man also builds. Paul was a master-builder, or architect, who laid the foundation; he cautioned others to take heed what they built thereon, or their work might be burnt up, 1 Cor. 3:10-15 There is a continual building up of souls, which the saints are exhorted to do; this is often referred to as 'edifying' (the Greek words are the same). 1 Cor. 14:5, 12, 26; Eph. 4:12,16,29, &c. When things have got to their worst, we are to be building up ourselves on our most holy faith: Jude 20.

Burial.

See Sepulchers, in article on “Sepulchers, Tombs and Burials” just before “Money and Measures”.

Bushel.

See Money and Measures.

Calling

καλέω,κλῆσις.-` Calling' is used in various connections. It is our social position in 1 Cor. 7:20. In a christian connection, 'many are called,' as in invitations, but few chosen, Matt. 22:14. In an absolute sense, the gifts and calling of God are without repentance, Rom. 11:29. "Whom he called, them he also justified," Rom. 8:30. The saints are saints by calling; the apostles were apostles by calling, Rom. 1:1,7. We read of the ‘high calling,' Phil. 3:14; the 'holy calling,' 2 Tim. 1:9; and the 'heavenly calling,' Heb. 3:1. We are to give diligence to make our calling and election sure, 2 Peter 1:10.

Camel

κύμηλος.-The camel is wonderfully suited by God for traveling in the East. The stronger ones are used for carrying burdens, and can carry 5 to 7 cwt, The smaller ones are for riding, and can on a necessity travel 100 miles in 24 hours. They can live upon very little, the hump gradually decreasing in size when they have but little food. The hair is used for clothing, Matt. 3:4; Mark 1:6, &c.

Camp

Heb. 13:11, 13; Rev. 20:9.—In the last reference the allusion is to the gathering together of the saints, when Satan stirs up the final attack upon them. In Hebrews the reference is to Judaism and its religious system, extending however to any religious system connected with the world in distinction from the heavenly character of the church of God, The bodies of the sin-offering were burned without the camp of Israel, Lev. 4:12, 21. Jesus also suffered "without the gate" of Jerusalem and its then earthly system. "Let us therefore go forth unto him without the camp, bearing his reproach."

Candle,

Candlestick,λύχνος, λυχνία, Matt. 5:15; Rev. 1:12,13, 20, &c.‒The word λύχνος is translated 'light' in Matt. 6:22; Luke 12:35; John 5:35; 2 Peter 1:19; Rev. 21:23, The words are better translated 'lamp' and ‘lampstand,' though there is another Greek word for 'Lamp,' which see. The modern candles were not known in N. T. times.

Captain

See Roman Governors and Officers, just after “Money and Measures”.

Castaway.

See Reprobate.

Censer.

The vessel in which coals from the altar were carried, on which incense was sprinkled, Heb. 9:4: used metaphorically for the vessel in which the prayers of the saints are offered on the altar with much incense, followed by judgments on the earth, Rev. 8:3, 5.

Centurion.

See Roman Officers, just after “Money and Measures”.

Chalcedony

χαλκηδών, Rev. 21:19.-There are several varieties of chalcedony, differing in color and bearing different names; the general shade is a pale, yellowish gray. The word does not occur in the LXX.

Christ,

The,χριστός, the Anointed.-It is the same as Messiah, which is a Hebrew word, and also signifies 'the Anointed.' Messias occurs in John 1:41; 4:25, and is interpreted 'the Christ.' He was foretold in Psa. 2:2 as 'his anointed,' which is ‘his Messiah.' In Dan. 9:25, 26, the Messiah the Prince shall be cut off and have nothing (margin). This was the one looked for by the Jews and the Samaritans, but who came as the humble Jesus of Nazareth. In many places in the A. V. where it is simply 'Christ,' as if that were His name, it should be ' the Christ,' the anointed one. In 1 Cor. 12:12 The Head and the body form one whole, 'the Christ.'

Christian

Acts 11:26; 26:28; 1 Peter 4:16. -Antioch prided itself upon 'giving names,' and was the first to call the disciples 'Christians,' as those who followed Christ. King Agrippa used the same term. The giving of the name may have been overruled by God: it is certainly very appropriate, and is adopted by Peter, as led by the Holy Spirit.

Chrysolite

χρυσόλιθος, Rev. 21:20.-Probably the ancient topaz of a golden or yellow color. The word occurs in the LXX in Ex. 28:20; 36:20 (30:13); Ezek. 28:13.

Chrysoprasus

χρθσόπρασος, Rev. 21:20. -Supposed to be a variety of chalcedony of a green shade. The word does not occur in the LXX.

Church.

In Acts 19:37 occurs 'robbers of churches,' but it should be 'robbers of temples:' no building was called a church. The word for church is έκκλησία, and simply means ‘assembly.' This is evident from Acts 19:32, 39, 41, where the same word is applied to those gathered in the theater. It is also used of the assembly or congregation of Israel in the wilderness in Acts 7:38. Everywhere else it refers to God's assembly. The church is said to be ' the body ' of Christ, Eph. 1:22,23; Col. 1:18, 24. It is also the 'house of God,' 1 Tim. 3:15, in which there may be those who are professors only. It is compared to a great house in which are vessels both to honor and to dishonor, 2 Tim. 2:20, so that judgment will have to begin at the house of God, 1 Peter 4:17. Collectively there is but one church—one body, embracing every Christian on earth indwelt by the Holy Spirit, and containing none but Christians; but distributively we read of 'churches.' In any one city we read of only ' a ' church, as at Jerusalem, Acts 8. 1; but there were churches in districts, as in Judaea, in Galatia, Gal. 1:2,22, and in Asia, Rev. 1:4. Each local assembly was called ' a church,' though it really formed a part of the one church, and was in no sense a separate church. The church was formed by the baptism of the Holy Ghost at Pentecost, Acts 1:5;2:4; 1 Cor. 12:13; Eph. 2:22; so that the church did not commence until then, which agrees with our Lord speaking of it as a future thing in Matt. 16:18; and its doctrine was still a hidden mystery, until Paul afterward declared it. Eph. 3:3-7. This shows the heavenly character of the church as the body of Christ, of which He is the Head in heaven, and that it is distinct from the Old Testament saints, and also from the saints who will be called after the church has left the earth.

Circumcision.

This was a rite peculiarly Jewish, so that the terms circumcised and uncircumcised are constantly used to denote Jews and Gentiles. It was concluded in the council at Jerusalem that circumcision was not binding on Gentile believers, and the Galatians are severely blamed for putting themselves under the law; if they trusted in circumcision Christ would profit them nothing. What it typified is explained in Col. 2:11: "Ye are circumcised with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ." In Phil. 3:2, it stands in contrast to ‘concision,' which is a 'cutting,' an improving of the flesh: circumcision teaches cutting off: "Ye are dead.... mortify therefore your members which are on the earth." Col. 3:3,5.

Citizen

In Luke 15:1-5; 19:14; Acts 21:39 the term applies to those simply dwelling in the same city, and having civil rights. The chief captain did not suppose Paul was a Roman citizen, or he would not have ordered him to be scourged, Acts 22:29. The saints’ ‘citizenship’ is in heaven, as Phil. 3: 20 may well be translated. The word is πολίτευμα.

Cloak.

See Garments.

Coals Of' Fire

Rom. 12:20.-The expression occurs also in Prov. 25:21, 22. The allusion seems to be melting and conquering an enemy by returning good for evil. A ' fire of coals,' John 18:18; 21:9. Mineral coals are not known in Palestine; charcoal is still commonly used.

Coat.

See Garments.

Colony

Acts 16:12.-A Roman colony was a place inhabited by persons transplanted from Rome, and governed by Roman laws.

Comforter.

See Advocate.

Coming of the Lord.

See Appearing.

Commendation, Letters Of

2 Cor. 3:1-an Evident Intimation That Such Letters Are Needful When a Christian Goes to a Place Where He Is Unknown.

Communion.

See Fellowship.

Concision.

See Circumcision.

Confession.

See Profession.

Confirming.,

1. ἐπιστηρίξω, 'to fix firmly, establish.' A mission fulfilled by Paul and others, among the converts, by bringing the word home to their souls, by which they were established in the faiths Acts 14:22; 15:32, 41. 2. βεβαιόω, ' to confirm, establish, verify,' Mark 16:20; Rom. 15:8; Cor. 1:6, 8; Heb. 2:3.

Conscience

συνείδησις, literally, ' joint knowledge.' It is the faculty God has given to every man since the fall by which he knows good and evil: cf. Gen. 3:22; and for the disobeying of which, if he has no other light, he will be judged: cf. Rom. 2:15. The Christian has a 'purged ' conscience, the effect once for all of the work of Christ in respect of his sins; so that he has no more conscience of sins, Heb. 9. 14; 10:2. God will never impute sins to him. As a practical thing, Paul said, “I exercise myself to have always a conscience void of offense toward God and toward men," Acts 24:16. A ' good' conscience and a ' pure' conscience are named as what should characterize a Christian; whereas those who depart from the faith have a 'seared' conscience, and lose the fine sensibilities which the faith imparts. Others may have a ' weak' conscience through not apprehending Christian liberty. Conscience takes knowledge of acts, not of nature. When the sin in us is allowed to produce sins, then only is the conscience defiled.

Corban

Mark 7:11 ‘Corban' is a Hebrew word, and is here translated ' a gift,' a consecrated gift. The Jews had allowed a son to say to his parent, ‘It is a consecrated gift, I cannot give it to you,' thus setting aside, by their traditions, his duty to his parents.

Corn`Corn of Wheat,'

Mark 4:28; John 12:24, &c.-Various words are used, signifying the breadstuffs of Palestine. The reference to the Lord is rather ' grain of wheat,' `the grain of wheat' must die or He could not produce the fruit He wished. There could be no living association of man with Him except on the resurrection side of the cross. The grain dies and brings forth ' much fruit.'

Cornerstone, Head of the Corner, Chief Corner-Stone

Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Peter 2:7.-Christ, though He had been rejected by the Jewish builders, is proclaimed as ‘head of the corner,' being a quotation from Psa. 118:22. Eph. 2:20; 1 Peter 2:6 speak of Him as the ‘chief corner-stone.' In Ephesians this is in connection with the foundation, and in Peter it is said to be 'laid,' so that the ‘chief corner-stone' may refer to a part of the foundation, and the 'head of the corner' to a top stone; agreeing with Christ being the 'first and the last,' the 'beginning and the ending' of God's plan of building up an edifice to His glory in the salvation of poor sinners.

Council, Counselor.-

See Sanhedrim, in “The Synagogue and the Sanhedrim”, shortly before “The Four Gospels”

Covenant, New Covenant.-

Except in Rom. 1:31, ‘covenant breakers,' the word is διαθήκη: in the A. V. it is nearly as often translated ‘testament' as 'covenant,' with the same meaning. It is better always translated ‘covenant,' except in Heb. 9:16, 17. As an English word, 'covenant' implies an agreement between two or more; but in scripture it is the will and purpose of one—God. It was so with Israel: God stated His covenant, as His will concerning them, the blessing was conditional on their keeping it. The new covenant is future, when God will take up Israel again for blessing, Heb. 8:8. God is not said to make a covenant with the church. Christ is the mediator of the new covenant, Heb. 8:6; 9:15; 12:24; and Paul speaks of himself and others as being "able ministers of the new covenant," 2 Cor. 3:6. In Gal. 4. two covenants are spoken of; one made at mount Sinai, the other the "Jerusalem which is above and is free, which is our mother," Gal. 4:26. From the above it will be seen that the new covenant 'is yet to be made with Israel, though some of its blessings are anticipated in the new order of things brought in by Christ, in contrast to the old order under the law: it brings blessings to us who are in the church, and will bring many and varied blessings to Israel by-and-by. Two things will characterize it: a knowledge of God as Jehovah, and the forgiveness of sins.

Creation, New Creatureκτίσις.-

In Mark 10:6; 13:19; Rom. 1:20; 2 Peter 3:4 reference is made to the creation of Gen. 1. In Col. 1:15 our Lord is spoken of as 'the first born of every creature,' and in Rev. 3:14 as the 'beginning of the creation of God.' In Rom. 8:19, 20, 21, 39 every created thing is referred to as suffering from the effects of the sin of man, and as groaning for relief. In 2 Cor. 5:17 and Gal. 6:15 the Christian is said to be a ' new creation;' he is a new creation in Christ in contrast to the first creation in Adam, although until his body is redeemed he has not quite done with the first creation in its life, duties, and relationships. In all the above passages, 'creation ' is the better word. In 1 Tim. 4:4; James 1:18; Rev. 5:13; 8:9 it is κτίσμα, ' creature.'

Creator

Rom. 1:25; 1 Peter 4:19.-One of the titles of God, but which also belongs to Christ, for all things were created by Him and for Him: Col. 1:16.

Cross, the.

The well-known instrument used in crucifixion. It is used as a symbol of the sacrifice of the Lord: 'the death of the cross,' Phil. 2:8; ‘the blood of his cross,' Col. 1:20; 'preaching of the cross,' 1 Cor. 1:17,18. It was that on which atonement for sins was made. Jews and Gentiles were united into one body by the cross, Eph. 2:16. The cross makes nothing of man, and was the symbol of shame to the Lord, Heb. 12:2; and of the shame and self-denial that lie in the Christian's path, Matt. 10:38; 16:24; Mark 8:34; Luke 9:23; Gal. 5:11; 6:12.

Crown.

The symbol of victory or royalty. 1, στέφανος. In derision they put a crown of thorns upon the Lord, Matt. 27:29. The twenty-four elders, typical of the redeemed, have on their heads ‘crowns of gold,' Rev. 4:4, 10. The woman in Rev. 12:1 had on her head a crown of twelve stars, pointing to Israel and the twelve tribes. The Christian is said to receive 'a crown of righteousness,' 2 Tim. 4:8; 'the crown of life,' James 1:12; Rev. 2:10; and ‘a crown of glory,' 1 Peter 5:4. It may be but one crown, looked at from different aspects: the warning to the saint is, "hold that fast which thou hast, that no man take thy crown," Rev. 3:11, The apostle Paul declared that the saints at Philippi and at Thessalonica were his ' crown,' Phil. 4:1; 1 Thess. 2:19. 2, διάδημα, better translated ' Diadem it is only worn by the Lord, Rev. 19:12; by Satan as the 'great red dragon,' Rev. 12:3; and by the beast, the head of the future Roman power, Rev. 13:1.

Crucifixion.

The most painful and degrading death; scripture says, 'Cursed is every one that hangeth upon a tree,' Gal. 3:13. The Romans nailed the hands to the cross piece of wood, and the feet to the upright beam. The crucified sometimes lived for two days. Breaking the legs was requested by the Jews that the bodies might be the sooner buried.

Crystal

Rev. 4:6; 21:11; 22:1, glass ‘like unto crystal,' and 'clear as crystal.' The word is κρύσταλλος, and means 'ice,' and then 'crystal' from its resemblance to ice. The same word is used in the LXX to mean both ' ice ' and 'crystal,' Job 6:16 and Ezek. 1:22.

Cubit.

See Money and Measures.

Cummin

Matt. 23:23.-A plant, the seed of which was used in sauces because of its pungent aroma. The Pharisees were careful to pay tithe of it.

Cup.

This is often taken as a symbol of what was in the cup: cf. I Cor. 10:16. It is also used by the Lord in reference to what He had to endure in putting away sin, Matt. 20:22; 26:39, &c.

Curious Arts.

See Divination.

Custom, Receipt of Custom.-

Kings of the earth took ' custom' of tributary people, strangers, Matt. 17:25, and which Christians are exhorted to pay, Rom. 13:7. A tribute was paid by the Jews to the Romans, and the ‘receipt of custom' was the office where such payments were received.-See Tribute.

Cymbal.

A piece of metal formed somewhat like a plate, two of which were struck together. The sounds are disagreeable and inharmonious when heard without other instruments. The word for 'tinkling' is translated 'wailed' in Mark 5:38. The allusion is to the words a professed Christian may utter without the love of God in his heart, 1 Cor. 13:1.

Damnable

ἀπώλεια, from ‘to destroy,' 2 Peter 2:1, 'destructive' heresies.

Damnation.

See Judgment.

Darkness.

a, The supernatural darkness at the crucifixion: as if Nature itself shuddered at the spectacle of its Creator being nailed to a cross, and would cover His shame from the cruel gaze of His enemies, Matt. 27:45, &c. b, The great future judgment on the earth, when ' the sun shall be turned into darkness,' Acts 2:20. c, The abode of the lost, in contrast with the light in which God dwells, Matt. 8:12; 22:13; 25:30; 2 Peter 2:4, 17; Jude 6,13. d, The kingdom and power of Satan, Luke 22:53; Eph. 6:12; Col. 1:13. e, The spiritual condition of fallen man is darkness, Matt. 4:16; Luke 1:79; John 3:19; Eph. 5:8, f The sad condition of one brought into the light, if he abides not in the light, Matt. 6:23; Luke 11:34,35. All these stand in strong contrast to the Lord as the true light, which coming into the world lighteth every man.

Day of the Lord.

The time when Christ will come to the earth in judgment, 1 Thess. 5:2; 2 Peter 3:10.

Dayspring

Luke 1:78.-Christ as the dawn, the true light, come into the dark world.

Day Star

2 Peter 1:19. The day star arises in the heart when the coming of Christ as the bright and morning star becomes by faith a bright hope in the soul.

Deacon-

See Offices in the Church, just before “The books of the New Testament, briefly considered”

Death.

a, The dissolution of soul and body, the wages of sin, Rom. 5:14; 1 Cor. 15:22. b, The spiritual condition of fallen man, John 5:24; Eph. 2:1. c, The working of the law in a renewed soul struggling for liberty, Rom. 7:10. d, The standing of the Christian as to the law, sin, and the elements of the world, by dying with Christ, Rom. 6:8; Col. 2:20. e, Death personified, the last enemy to be destroyed, 1 Cor. 15:26. f. The death of the Christian is often called ' falling asleep,' Acts 7:60; 1 Cor. 15:6,18; 1 Thess. 4:13, 15. The Second Death-the eternal doom of the wicked, and the casting into the lake of fire of Death and Hades, Rev. 2:11; 20:6, 14; 21: 8.

Dedication

Feast of the, John 10:22.-We do not read of this in the O. T.; but it doubtless refers to the dedication of the altar after its desecration by Antiochus Epiphanes, about B.C. 166. See note in “Connection of the Old Testament with the New”.

Deep.

Besides the ordinary meaning of ‘profound,' John 4:11; Cor. 2:10, and for ' the sea,' Luke 5:4; 2 Cor. 11:25, the word ἄβυσσος is translated ' deep ' in Luke 8:31; Rom. 10:7, and ‘bottomless pit' in Rev. 9:1, 2, 11; 11:7; 17:8; 20:1, 3: the abode of evil spirits, not the same as the 'lake of fire,' Rev. 19:20; 20:10. It is the place in which Satan will be confined during the thousand years of the millennium.

Destruction.

1,ἀπώλεια, from ' to destroy,' overthrow, ruin, Matt. 7:13; Rom. 9:22; Phil. 3:19; 2 Peter 2:1; 3:16. Also translated ‘perdition, perish, die, waste, pernicious ways, damnation.' 2, ὄλεθρος, ‘destruction,' 1 Cor. 5:5; 1 Thess. 5:3; 2 Thess. 1:9; 1 Tim. 6:9. 3, καθαίρεσις from 'to take down or away’, ‘destroy:' 2 Cor. 10:8; 13:10. Translated 'pulling down,' 2 Cor. 10:4. 4, σύντριμμα, from ' to break, break in pieces:' Rom. 3:16. In none of the above Greek words, nor in the passages, is there the thought of ‘annihilation,'or ceasing to exist.

Devil.

διάβολος, from 'to strike through,' and figuratively to stab with accusation; accuser. Except in John 6:70, where Judas is said to be a devil, this word refers to the great evil spirit—a real person—whose name is Satan. He tempted our parents in the garden of Eden, and has been and is the great enemy of God, of His people, and of all mankind. He tempted the Lord; is the constant tempter of mankind generally; and seeks to corrupt the kingdom of Christ. He sowed the tares among the wheat, Matt. 13:39, and endeavors to ensnare with his devices all God's children. Christ annulled his power for believers, Heb. 2:14, and the promise is given that if they resist him he will flee from them, James 4:7. The place of endless torment was prepared for him and his angels. Matt. 25:41, into which he will be finally cast, Rev. 20:10. The Greek word is translated ' false accuser' in 2 Tim. 3:3; Titus 2:3; and ‘slanderer' in 1 Tim. 3:11. 2, δαιμόνιον, δαίμων,, always translated ' devil,' but should have been ' demon,' in distinction from Satan, though the demons are his agents: wicked spirits, of whom Beelzebub was the prince. In the latter day some give heed to the teaching of demons. 1 Tim. 4:1 In the temples of the heathen were tables of demons, because the sacrifices were really offered to demons, 1 Cor. 10:20, 21. They were the wicked spirits who possessed mankind, as in the following: 3, δαιμονίζομαι ' possessed by demons.' The instances recorded prove that they were real beings, though spirits, for they spake, and answered the Lord, though the voice used may have been that of the possessed, Matt. 8:31; Luke 8:30, 31. They are said to believe, no doubt referring to the facts of scripture, James 2. 19; and they feared that the Lord (whom they call Son of God) would torment them before the time, Matt. 8:29. They were powerful, and could only be driven out by One stronger than Satan—either by the Person of the Lord Himself or by those empowered by Him, Luke 8:29; Acts 19:16.

Dinner

ἄριστον, ' early meal ' It was used for ' breakfast,' or any morning meal. It appears to be used in the N. T. for any meal: Matt. 22:4 (in Luke 14:16 the same feast is called ' supper '); Luke 11:37, 38; 14:12; John 21:12, 15.

Disciple

μαθητής in, from μαθέω to learn, and hence ‘a learner' or 'follower of a teacher.' It is applied, a, to the followers of John the Baptist, Matt. 9:14, &c. b, the followers of the Pharisees, Matt. 22:16; Mark 2:18. c, the twelve apostles. Matt. 10:1; 11:1; Luke 6:13; 9:1, &c. d, the followers of Christ generally, John 6:60, 61, 66; Acts 1:15, &c. The title belonged in an emphatic way to those who were real followers of the Lord Jesus, John 15:8.

Dispensation

οἰκονμία, ' administration of affairs:' what God dispenses to an individual or to a people. It was a dispensation of law until John: grace and truth came by Jesus Christ, and a dispensation of the gospel of the glory and of grace was committed to Paul: 1 Cor. 9:17; Eph. 3:2; Col. 1:25. The dispensation of the fullness of times is future, when God will gather together all things in Christ, Eph. 1:10.

Divination

Acts 16:16.-The damsel was "possessed with a spirit of Pithon " (margin). This has been described as "the famous dragon who guarded the oracle of Delphi." The woman brought gain to her masters by soothsaying, foretelling events, &c., but she was aided in this by a spirit or demon, which Paul cast out, and her powers of deception were gone. In Acts 19:19 there were those who practiced 'curious arts,' inquiring into hidden things, for which they had books, like astrologers. In Acts 8. Simon "used sorcery or magic arts;" and in Acts 13:8 Elymas is described as a ‘sorcerer,' or magician. In the O. T. such were not allowed to live, Lev. 20:27: they were the mere tools of Satan to deceive the people, as are those who now practice spiritualism.

Divorce, Bill Of' Divorcement.-

The power of a man to put away his wife for any cause, had been permitted by Moses; but the Lord declared that for adultery alone should a woman be put away, Matt. 19:3-10; Mark 10:2. A writing of divorcement had wisely been added, for the very drawing up of this and having it witnessed was a check upon the hasty passions of man.

Doctors of the Law.

See Jewish Sects, just before “The Synagogue and the Sanhedrim”.

Dogs.

These in the East are chiefly scavengers who devour the offal, and have no home, though puppies are often taken into the houses of the peasants, and fondled and fed. This will account for the Syrophenician woman saying that the dogs (the diminutive of the word being here used) under the table eat the children's crumbs. The term is applied to—a, Gentiles, Matt. 15:26, 27; Mark 7:27, 28. b, Those unfit to be inside, Rev. 22. 15; Phil. 3:2, they are the outside wicked, of whom we are to beware. c, Those who are morally impure, Matt. 7:6; 2 Peter 2:22; they are classed with the 'swine.'

Door.

The door is symbolical of the true entrance, in contrast to those who enter by climbing up some other way. The Lord entered by God's appointed door (presentation in the temple and circumcision) into the Jewish sheepfold. He Himself is the door of the sheep (John 10:1-9), by which all must enter to be saved. An open door represents the way being free for the spread of the gospel, 1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3; Rev. 3:8. The door being closed is symbolical of the close of the present dispensation, Matt. 25:10. The Judge standing at the door, James 5: 9, tells us that the Lord is at hand to set things right, and to vindicate those of whom He approves. He is still in grace knocking at the hearts of those who compose the Laodicean church, Rev. 3:20.

Dove

περιστερά, pigeon or dove. Such were sold in the temple for offerings, Matt. 21:12; Mark 11:15, &c. We are exhorted to be as harmless as doves, Matt. 10:16. When the Holy Spirit descended and rested upon the Lord it was in ‘bodily shape like a dove,' Luke 3:22; John 1:32, symbol of harmlessness and peace: compare the Holy Spirit like tongues of fire, as a symbol of testimony in Acts 2:3.

Dragon

used in the N. T. as a description of Satan, the ‘great red dragon,' Rev. 12; 13:2, 4, 11; 16:3; 20:2.

Eagle

άετύς.-Emblem of devouring judgment when God's set time is come, Matt. 24:28; Luke 17:37. One of the living creatures in Rev. 4:7 was like a flying eagle, as one capable of soaring heavenward; and an eagle helps the woman (Israel) to escape from the dragon, Rev. 12:14. Cf. Deut. 28:49. In Rev. 8:13 ‘eagle’ should be read instead of 'angel.'

Earnest

2 Cor. 1:22; 5:5; Eph. 1:14.-The Holy Spirit is given to believers as a pledge or earnest of all the promises, and of the glorified body, according to the contexts.

Easter

Acts 12:4.-The word is πάσχα, and clearly refers to the Passover. At the time the Authorized Version was made the words Passover and Easter were almost interchangeable.

Elders See “Offices in the Church”

Just Before “the Books of the New Testament, Briefly Considered”.

Election.

See Predestination.

Emerald

σμάραγδος, Rev. 4:3; 21:19.-A beautiful green gem in prismatic crystals. It occurs in the LXX in Ex. 28. 9, 17; 36:13, 17 (39:6, 10); Ezek. 28:13.

Eternal.

1, άἷδιος, ‘always,' eternal, Rom. 1:20; Jude 6. 2, αίών, ' always being,' Eph. 3:11; 1 Tim. 1:17. 3. αἰώνιος, same as αἰών, without beginning or end. This word occurs very frequently and is often translated 'everlasting.' It is applied to God, Rom. 16:26; and to the Holy Spirit, Heb. 9:14. Also to life' many times, Matt. 25:46, &c.; ' redemption,' Heb. 9:12; ' salvation,' Heb. 5:9; ‘’glory,' 2 Tim. 2:10. Also to 'judgment,' Heb. 6:2; fire,' Jude 7; ‘’punishment,' Matt. 25:46; 'destruction,' 2 Thess. 1:9, There are no stronger words in the Greek language than the above to imply 'never ending, endless, eternal.'

Eternal Life

ζωή αἰώνιος. -This is the gift of God, 1 John 5:11, and of Christ, John 10:28. It is by faith in the Son, John 6:47, and for which Christ had to become a man and die, John 3:14; 6:54 it is possessed in the Son, 1 John 5:11. It is another life outside of life in Adam down here. God would have His saints know that they have eternal life now, 1 John 5.13, and enjoy it in the power of the Holy Spirit, to be enjoyed in its fullest sense only when mortality is swallowed up of life.

Eunuch

Acts 8:27-39.—Persons who often held high offices in eastern countries, as the Ethiopian eunuch: see also Matt. 19:12.

Euroclydon

Acts 27.,4.-Most Editors read Eurakulon, which implies a north easterly wind.

Evangelist.

See Preacher.

Everlasting.

See Eternal.

Eyesalve

Rev. 3:18, is what Christ exhorted the Laodiceans to apply that they might see. They were like those described by the Lord, blind, but who said they saw. They needed the anointing of the Holy Spirit to enable them to see things as God sees them.

Eyeservice

Eph. 6:6; Col. 3:22, is service done to please men, as far as seen by the eye, in contrast to being "the servant of Christ, doing the will of God from the heart."

Fables

1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14; 2 Peter 1:16.-Only used in the N. T. in a bad sense; they should be avoided, or refused, for fables are put in contrast with 'the truth.' Fables are supposed events, and though ostensibly compiled to instruct, they at best are only human wisdom, which has no place in the church of God.

Faith

πίστις, from the same root as ' to believe.' There are various characters of faith: a, The assent to what is stated, or belief of what is known to exist, called a dead faith, and such as the demons have, Matt. 8:29; 13:21; James 2:18-20. b, Saving Faith. This is confidence in God founded on the word: faith in a Person: it is the gift of God John 3:36; Rom. 4:3; 10:9, 10. There is no virtue in the faith itself, but it links the soul with the infinite God. c, Salvation is received on the principle of faith in contrast to the principle of works under the law, Rom. 1:16, 17; 3:28, &c. d,The walk of faith, 2 Cor. 5. 7; Matt. 9. 29; 21:21: the power and action of which is witnessed to in O. T. saints, Heb. 11. e The Faith is at times referred to as 'the truth '-that which has been recorded, and which we have believed, and for which we should earnestly contend, Jude 3.

Family

πατριά, from ' father. '-The word is translated 'lineage.' Luke 2. 4; ‘kindred,' Acts 3.25; ' family ' in Eph. 3.15, where it is, not ' the whole ' family, but ‘every' family in heaven and earth are named. God has different families.

Fan.

A winnowing fan, or fork, with several prongs, by which the corn and crushed straw are thrown into the air, and the wind carries away the straw and chaff, Matt. 3:12; Luke 3:17: used as a symbol of God's discriminating judgment.

Farthing

.See Money and Measures, just before “Principal Persons, Places, and Subjects”.

Fasting.

Our Lord fasted forty days, Matt. 4:2; and He declared that His disciples would fast when He, the bridegroom, had left them, Matt. 9:15. He also told His disciples that there was a power available only by prayer and fasting, Matt. 17:21. Barnabas and Paul were sent on their missionary journey with prayer and fasting, Acts 13:3; elders also were appointed with prayer and fasting, chap. 14: 23. The ' Fast' alluded to in Acts 27:9 is held to be connected with the Day of Atonement on the 10th of the 7th month (Lev. 23:27-29) which would be the time of the equinox, when sailing in the Mediterranean was dangerous.

Father

πατήρ.-I, God ‒ a, as the Father in distinction from the Son and the Holy Spirit, John 6:27. b, as the Father of our Lord Jesus Christ, John 17:1-25. c, as the Father of the saints after the resurrection, John 20:17, &c., though named before to the disciples, Matt. 5:16, 45, 48, &c. d, as the Father of all mankind, Acts 17:28, 29. 2, Man-a, as the father of children, Eph. 6: 4. b, as an early progenitor, as Abraham, Acts 7. 2, and as the patriarchs in general are repeatedly called 'the fathers,' Matt. 23: 30. c, Abraham the father of all them that believe, because of the same faith, Rom. 4:11 d, Fathers in distinction from babes and young men in the divine life, 1 John 2:13, 14. e, Father in the sense of having been the means of a person's conversion, 1 Cor. 4:15. f, Any one on earth who assumes to control with authority our faith and practice, Matt. 23. 9. 3, Satan, the father of the wicked,

because of their moral likeness to him, John 8:44.

Fathom.

See Money and Measures.

Fear

.φόβος, from 'to flee’, ‘be afraid,' as Adam was when he had sinned, Gen. 3:8, 10 but ‘fear hath torment,' and ‘perfect love casteth out fear,' 1 John 4:18: cf. Luke 1:74. There is also reverential fear, the fear of God, which the wicked know nothing of. Rom. 3:18, but which characterizes the Christian, 2 Cor. 7. 1; Eph. 5:21. εύλάβεια, piety, or godly fear, occurs in Heb. 5:7 in reference to the Lord, and is translated 'godly fear' in Heb. 12:28.

Fearful

δειλός: 'the fearful,' in Rev. 21:8, those afraid to confess Christ, are classed with gross sinners.

Feast

Besides the common application of the word, it is applied to the appointed festivals of the Jews: of these there are named in the N. T.-1, the Passover, Matt. 26:2, in commemoration of God's passing over the Israelites when He slew the Egyptians. 2, The Feast of Unleavened Bread, associated with the Passover, Luke 22:1: cf. 1 Cor. 5:8. 3, The Feast of Tabernacles, John 7:2. 4, Feast of Pentecost, Acts 2:1. 5, Feast of Dedication, John 10: 22, see “Jewish Calendar and its Antitypes” in “The Seasons and Divisions of Time”. 6, ‘Feasts of Charity,' Jude 12: social feasts held among the saints, but which were apt to lead to abuses: see I Cor. 11: 21, 22; 2 Pet, 2:13.

Fellowship

κοινωνία, having things in common. It is translated ‘communion' in 1 Cor. 10:16, communion of the body and of the blood of Christ in the Lord's supper, answering to the peace-offering, of which part was burned, part eaten by the priest, and part by the offerer, Lev. 7:11-17, 28-36. "The communion of the Holy Ghost be with you all," 2 Cor. 13:14: cf. Phil. 2:1. Our fellowship is with the Father and with His Son Jesus Christ, and with one another, 1 John 1:3,7; 1 Cor. 1:9. The objects before us are the same as before the Father and the Lord: this separates us from fellowship with darkness, and its unfruitful works, 2 Cor. 6:14; Eph. 5:11.

Figtree,

Mark 11:13, 20, 21; Luke 13:6, 7.-A tree very common in Palestine, its fruit appears before its leaves are developed. It is a type of Israel in the remnant returned from captivity, planted in God's vineyard, which for three years brought forth no fruit: it was spared another year, but without effect. The fig-tree that was cursed was also a type of Israel.

Figure

τύπος, from ' to strike,' type, figure: Acts 7.43; Rom. 5:14. 2, ἀντίτυπον, antitype, what answers to the type, figure, Heb. 9:24; 1 Pet. 3:21. 3, παραβολή, a comparison, similitude, Heb. 9: 9; 11:19. 4, μετασχηματίξω, ' to transfigure, transform,' metamorphose, 1 Cor. 4:6: translated ‘transform ' in 2 Cor. 11: 13, 14, 15.

First Begotten,

First-bornπρωτότοκος, from 'first' and 'to bring forth.' ‘First’ in respect to time, Matt. 1:25; Luke 2:7; Heb. 11:28. ' First ' in the sense of pre-eminence, the Lord is ‘the first-born,' Heb. 12:23; the " first-born among many brethren," Rom. 8:29; the " first born of every creature," and " the first-born from the dead," and "of the dead," Col. 1:15,18; Rev. 1:5.

Firstfruits,

ἀπαρχή, first of the ripe fruits.-It is applied to the first-fruit of the good olive tree that was on the earth, Rom. 11:16. The saints are as the first-fruits of God's creatures, James 1:18; and the first-fruits of the apostle Paul's labors, Rom. 16:5; 1 Cor. 16:15. The saints have the first-fruits of the Holy Spirit, Rom. 8:23. Christ risen is the first-fruits of those who sleep, 1 Cor. 15:20, 23. The 144,000 of Rev. 14. are, amid the judgments, as "the first-fruits unto God and to the Lamb," Rev. 14:4.

Flax

λίνον.-The well-known plant from which linen is made. Its fibers also supplied the wick for lamps: Matt. 12:20. Christ in grace would not quench the smoking flax until the time of judgment on Israel.

Flesh

σάρξ.-The word is used in a variety of senses: a few references only are named. a, The material of the body, differing in men, beasts, fishes, birds, 1 Cor. 15:39; Luke 24:39; Rev. 19:18, 21. b, The human body, Matt. 26:41; Eph. 5:29; Col. 2:5; and in reference to the Lord, Acts 2:31; Eph. 2:15; Heb. 10:20. c, Man, manhood, mankind, Matt. 24:22; Rom. 3:20; 1 Peter 1:24; and of the Lord, Col. 1:22-; Heb. 5:7. d, Relationship, descent, Rom. 9:3, 5, 8; 11:14; 2 Cor. 11:18; and of the Lord, Rom. 1:3. e, Fallen nature of man, with its will and appetites, John 3:6; Gal. 5:19; Eph. 2:3; 1 Peter 3:21. A kindred word to the above is σαρκικός (often changed by the editors into σάρκινος) 'after the nature of flesh,' sometimes referring to the physical flesh, and sometimes to the moral nature of the flesh. It is translated Fleshly in 2 Cor. 1:12; 1 Peter 2:11; Fleshy, in 2 Cor. 3:3; Carnal in Rom. 7:14; Cor. 3:1, 3, 4; 2 Cor. 10:4; Heb. 7:16; and ‘carnal things' in Rom. 15:27; 1 Cor. 9:11.

Fold

. See Shepherd.

Forgiveness.

I, ἄφεσις, from ‘to dismiss,' deliverance, remission, often translated Remission. There is no deliverance, remission, except through the blood of Christ, Heb. 9:22; Matt. 26:28; Eph. 1:7. Belief in the Lord Jesus is essential to forgiveness, Acts 10:43; John 8: 24. Eternal justificative forgiveness through the blood of Christ, received once for all from God, must ever be distinguished from parental forgiveness on confession to the Father, 1 John 1:9; from governmental, James 5:15; and from administrative forgiveness, John 20:23. 2, χαρίζομαι, 'to give, grant, forgive,' a, We are to forgive one another, Eph. 4. 32; Col. 3. 13. b, When an erring one is restored the church forgives him, 2 Cor. 2:7, 10: this word is not translated ' remission.'

Fox.

The well-known animal of the dog kind, remarkable for its burrowing habits: ‘the foxes have holes,' Matt. 8:20; Luke 9:5; also for its craftiness, applied to Herod Antipas in Luke 13:32, which exactly delineated his character.

Frankincense

Matt. 2:11; Rev. 18:13.It was brought from the East by the Magi who came to worship the Lord, and it was imported by the merchants to Babylon the Great. It is a sort of resin obtained from an incision in the bark of the arbor thuris: it has a rich perfume, is nearly white, glittering, brittle, and bitter to the taste.

Frog

Rev. 16:13.-The common web-footed reptile found in ponds, remarkable for its noisy croaking at night, and living in the mud, symbolical of the unclean spirits proceeding out of the mouths of the dragon, the beast, and the false prophet, described as spirits of demons, working wonders, who will gather together the kings of the world to the great final battle.

Furlong.

See Money and Measures, just before “Principal Persons, Places, and Subjects”.

Gabbatha.

See Pavement.

Gall

χολή, Matt. 27. 34.-A word used for what is extremely bitter, as gall, bile, &c. It was given by the Romans to criminals about to be crucified to stupify them, that they might suffer the less: our Lord refused it. In Mark 15:23 it is called 'myrrh,' which is also very nauseous. Peter declared Simon to be in 'the gall of bitterness,' as expressive of the extreme offensiveness of Simon's spirit to a spiritual mind, Acts 8:23.

Garments.

There are but few references in the N. T. to define articles of clothing. In Matt. 5:20, Luke 6:29, a ' coat' and ' cloak' are referred to: ἰμάτιον is the ‘cloak,' a loose outer garment, and the ‘coat ' is χιτών, a vest or tunic. The disciples were not to take two of these when they were sent out, Matt. 10:10; Mark 6:9; Luke 9:3. It was a χιτών of the Lord's that was woven from top to bottom without seam, John 19:23; and it was such that Dorcas made, Acts 9:39, as well as ' garments,ἰμάτιον. By John 19:23 it appears that besides the ' coat,' each of the four soldiers had a part of the Lord's raiment, and these are supposed to have been the turban or handkerchief worn round the head; the girdle; the sandals; and the outer cloak; these with the tunic constitute the usual dress of the people at this day.

Generation.

1, γενεά, used, a, from father to son, Matt. 1:17; b, for a race then existing, Matt. 11:16; c, for the continuance of the race of unbelieving Jews, Matt. 24:34; Mark 13:30; Luke 21:32. 2, γέννημα, ' offspring,' where there is moral likeness: as ' generation of vipers’, Matt. 3:7; 12:34; 23:33; Luke 3:7 3, γένεσις, 'birth generation, descent,' Matt. 1:1. 4, γένος, ' species, family,' &c., 1 Peter 2:9.

Gentile.

1, ἔθνος, having the meaning of 'nation, people,' any nation in contradistinction from the Jews, Matt. 10:5, 18, &c. (though the same word is used in Luke 7:5; John 11:48 for the Jewish ‘nation' as a nation, and in 1 Peter 2.9 for the people of God, holy ‘nation '). 2, "Ελλην, John 7:35; Rom. 2:9, 10; 3:9; 1 Cor. 10:32; 12:13, better translated ‘Greek ' (as it is mostly), in distinction from the Jews: not to be confounded with 'Ελληνιστής, Acts 6:1; 9:29, which refers to Hellenists, Greek-speaking Jews: in Acts 11:20 most editors read, ' Greeks.'

Ghost

πνεῦμα, spirit.-See Holy Spirit.

Glass.—

Glass was known to the ancient Egyptians and Assyrians though it was then not so clear as at present. 1 Cor. 13:12 seems to point to a semi-transparent glass, because of the word 'through'. “we see through a glass darkly”. The word here, and in James 1:23 is ἔσοπτρον and is also applied to mirrors, and this agrees with James. Mirrors were then made of polished metal. In Rev. 4:6; 15:2; 21:18, 21 another word is used (ὕαλος, ὑάλινος); and there we have 'sea of glass', ‘clear or pure glass’, transparent glass, evidently referring to a sort of crystal, more or less transparent. This signifies fixed, accomplished holiness in all its brightness.

Glory

δόξα, 'esteem, honor, excellency of mind, body,' &c.-It is applied to natural things, as the glory of the sun, moon, and stars, 1 Cor. 15:41; Psa. 19:1: to man as 'the image and glory of God,' 1 Cor. 11:7; and through grace, believers are received to the glory of God, Rom. 15:7; 2 Cor. 4:15. The Lord Jesus fully manifested the glory of God, John 1:14; 2:11. He speaks of the glory He had from eternity with the Father, and of His acquired glory which He will graciously share with His joint heirs, John 17:5, 22, 24. The Lord Jesus will be hailed as King of kings and Lord of lords, Pet. 4:3; Rev. 17:14; 19:16. He is the Lord of glory, James 2:1. Glory really belongs to God, He is the God of glory, Acts 7:2; 2 Cor. 4:6, 15. In Him shine, in infinite perfection, the divine attributes: it is in the acknowledgment of this, and that from Him come all their blessings, that Christians joyfully ascribe to Him Praise and Honor, Glory and Power forever and ever, Rom. 11:36; 16:27; Gal. 1:5; 1 Tim. 1:17; &c. The same is ascribed to the Lord Jesus by every creature, Rev. 5; Phil. 2:10, 11. The visible manifestation of glory seems connected with light. God dwells "in light, which no man can approach unto," 1 Tim. 6:16: cf. Matt. 17:2. In the vision of the new Jerusalem the "glory of God did lighten it, and the Lamb is the light thereof," Rev. 21: 23.

God

θεός.-The great self-existent Being, known by His works, even His eternal power and divinity (θειότης), Rom. 1:20; Psa. 19:1. He is the Lord God Almighty, Rev. 4:8, &c., and the Lord of Sabaoth, Rom. 9:29; James 5:4. He was revealed in the Person of the Lord Jesus Christ, who was ‘God manifest in the flesh,' 1 Tim. 3:16; and in the communications He has been pleased to make in His word of Himself as Father, Son, and Holy Spirit, three Persons but one God. 'God is love,' 1 John 4:8; cf. John 3:16. ‘God is light’, 1 John 1:5; and the gracious name by which He is specially revealed to His saints in the N.T. is that of Father, John 20:17. The principal of God's attributes and characteristics named in scripture are 1, His eternity, Isa. 57:15; 1 Tim. 1:17. 2, Immortality, 1 Tim. 6:16; Ps. 90:2. 3, Omnipotence, Job 11:7; Rom. 1:20; cf. 1 Tim. 6:15, only Potentate. 4, Invisibility, 1 Tim. 1:17; 6:16. 5, Omnipresence, Psa. 139:7-10; Jer. 23:23, 24. 6, Omniscience, 1 Chron. 28:9; Jer. 1:5; Rom. 8:29, 30; Heb. 4:13. 7, Incorruptibility, Rom. 1:23; Jas. 1:13. 8, Immutability, Mal. 3:6, James 1:17. 9, Wisdom, Psa. 104:24; Rom. 11: 33-36. 10, Holiness, Amos 4:2; Luke 1: 49. 11, Justice, Rom. 2:6, 7; 2 Tim. 4:8. 12, Grace and Mercy, Luke 1:50; Rom. 3:24; Eph. 2:4. 13, Long-suffering, Num. 14:18; Rom. 2: 4. 14, Faithfulness, Psa. 92: 2; 1 Cor. 1:9. How blessed to be able to say, with the Psalmist, 'This God is our God forever and ever,' Psa. 48:14.

Godhead

θεότης.-Not simply divine in character, but the Godhead in an absolute sense, Col. 2. 9: here only. In Rom. 1:20 it is θεότης, divinity.

Godliness

.See Piety.

Gospel

εύαγγέλιον, ‘a good message, or good news’.—The term is applied to the good news God sent His people in the Old Testament, Heb. 4: 2. In the N. T. it more especially refers to the good news in connection with the Lord Jesus. At first this took the form of the ‘gospel of the kingdom’, Matt. 4:23; 9:35, &c. Then ‘the gospel of the grace of God’, Acts 20:24, and by Paul especially 'the gospel of the glory,' (Christ being in the glory who put away our sins), 2 Cor. 4:4, which Paul calls 'my gospel,' 2 Tim. 2:8. It not only speaks of salvation, great as that is, but it separates the believer from earth and associates him with Christ in the glory. In a future day 'the everlasting gospel' will be proclaimed which has always been the same: Fear God, give glory to Him, and worship Him as Creator: Rev. 14:6.

Grave.

See Sepulchers, in article on “Sepulchers, Tombs and Burials” just before “Money and Measures”.

Greek Language

Luke 23:38; John 19:20; Acts 21:37; Rev. 9:11.-This was the language most commonly spoken at the time of the Lord on earth, through the flourishing of the Greek empire, prior to the Roman, and which made it the most suitable language in which the New Testament should be written.

Harvest.

Used symbolically of gathering in souls by the preaching of the gospel, Matt. 9:37, 38; Luke 10:2; John 4:35. Also of the separating the tares from the wheat at the end of the age, Matt. 13: 30, 39. Also of the earth when ripe for judgment, Rev. 14:15.

Head.

Used symbolically of the relationship of man in nature, and of Christ and God, 1 Cor. 2:3. Christ is also Head of the church, Eph. 5:23; Col. 1:18; and He is Head over all things to the church, Eph. 1:22; Col. 2:10. In Rev. 12:3, &c., the 'head' symbolizes a power or kingdom.

Heathen

Matt. 6:7; Acts 4:25, &c. It is the same word that is translated 'nations' or 'Gentiles,' irrespective of their being civilized or not. One that is dealt with in discipline, in Matt. 18:17, is to be as one of the heathen—one outside the assembly.

Heaven.

Spoken ofa, The abode of God, Matt. 5:34; 6:9; Acts 7:49. b, The abode of the angels, Matt. 22. 30; Gal. 1:8. c, The city of which the saints are now citizens, Phil. 3:20. d, Paul was caught up into the 'third heavens,' 2 Cor. 12: 2. e, The wide universe of space, Acts 7: 42. f, The atmosphere, Matt. 8.20; Mark 4:4, 32. g, A part to which Satan has access. Rev. 12: 7-9. We look for new heavens and a new earth, in which will dwell righteousness, 2 Pet. 3, 10-13; Rev. 21:1.

Hebrew Language

Luke 23:38; John 5:2; 19: 13, 17, 20; Acts 21:40; 22:2; 26:14: Rev. 9:11; 16:16.-The learned seem agreed that the Hebrew language had undergone a change during and after the captivity, and that a corrupt Aramaic dialect had taken its place. This was the language of the Jews in Palestine in the time of the Lord, though it is called Hebrew.

Hell.

1, γέεννα, Gehenna, a corruption of two Hebrew words, signifying 'valley of Hinnom,' also called Tophet, the place near Jerusalem where the Jews sacrificed their children by fire to heathen gods, and which was afterward defiled, 2 Kings 23:10. A continual fire, Isa. 30:33, made it a fit type of the place of eternal torment, Matt. 5: 22, 29, 30; 10: 28;. 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3: 6. 2, ᾃδης, Hades, the place of departed spirits, Matt. 2:23; 16:18; Luke 16:23, Acts 2:27, 31; Rev. 1:18; 6:8; 20:13, 14. 3, ταρταρόω, to cast into Tarturus—a term used by the heathen writers for the 'deepest abyss of the infernal regions,' a place of the densest darkness, 2 Peter 2:4: cf. also 2 Peter 2:17 and Jude 13.

Helmet.

See Armor.

Heresy, Heretic.-

The word αιρεσις is translated 'heresy' in Acts 24:54; 1 Cor. 11:19; Gal. 5:20; 2 Peter 2. I; and 'sect' in Acts 5:17; 15:5; 24:5; 26:5; 28:22. The word signifies 'a choice,' making a choice different from others, leading to separation, as the 'sect of the Sadducees,' Pharisees, &c., and applied to Christians as 'the sect of the Nazarenes.' But the ‘choice' is generally associated with some doctrine or practice different from what prevails; thus the way Paul worshipped God was called ‘heresy' by the Jews, Acts 24:54; and now those who depart from the true faith with peculiar doctrines of their own are ‘heretics,' Titus 3:10; and what they hold is 'heresy,' and they become 'a sect.'

Hireling.

See Servant.

Holiness

See Sanctification.

Holy Spirit, Holy Ghost.-

Commonly spoken of as the third Person of the Trinity, perhaps because He is named last of the three in Matt. 28:19, and because He is represented as being ‘sent' by God the Father, and by the Lord Jesus, John 14:26; 15:26. His personality and divine authority are proved by many passages. Ananias lied to the Holy Ghost, Acts 5:3; Paul and Timothy were forbidden by the Holy Spirit to preach in Asia, and He suffered them not to go into Bithynia, Acts 16:6, 7. The saints are builded together for a habitation of God through the Spirit, Eph. 2:22; 1 Cor. 3:16. It is the Holy Spirit that quickens those that are saved, John 6:63; seals them; Eph. 1:13; indwells them, and thus unites them into the one body of Christ, 1 Cor. 12:13. He is their Comforter or Advocate on earth (as Christ is in heaven), John 14:16, 26. Though the Holy Spirit had influenced God's people of old, He could not come as a Person until Christ had ascended, John 16:7. Besides His work in and with the saints, His presence on earth is a demonstration to the world of sin, of righteousness, and of judgment, John 16:8-11.

Holyday

Col, 2:16.-Any day kept as a feast by the Jews. The same word is often translated ‘feast,' as in Matt. 27:15; Mark 15:6, &c,

Honest.-

I, καλὀς, Luke 8:15; Rom. 12:17; 2 Cor. 8:21; 13: 7; Pet. 2:12.-This word is in no wise restricted to what is now ordinarily understood by being honest; it is translated more than fifty times 'good.' 2, σεμνός, Phil. 4:8, meaning 'venerable.'

Hope.

The desire and expectation of what we do not yet fully possess; it is begotten by God in the power of the Holy Spirit, Rom. 15:13 1 Pet. 1:21. It is sure and steadfast, and gives full assurance, Heb. 6:11, 18, 19. It embraces the coming of the Lord, salvation, eternal life, and glory, Rom, 5:2; Col. 1:27; Titus 1:2; 2:13; 3:7. Jesus Christ Himself is our hope, 1 Tim. 1:1.

Horn.

n the Revelation only, except Luke 1:69 It is symbolical of ‘power,' and often 'kingly power.' The Lamb had seven horns, perfect power, Rev. 5: 6. Satan and the Roman beast have ten horns, which 'are ten kings,' Rev. 12:3; 13:1; 17:3, 7, 12, 16.

Hosanna

Matt. 21:9, 15; Mark 141:9,10; John 12:13.—The word is the same in the Greek, and is a compound of two Hebrew words which occur in Psa. 118:25, and are there translated 'save now.' The sense is 'Bestow blessing on the Son of David: bestow blessing in the highest.'

House.

Very little is known of the form of houses in the time of the Lord. It is supposed that then, as now, the rule was to have a court in the center with a fountain, trees, &c. A verandah ran round this, where at all times shade could be enjoyed. Under the verandah was a raised part, on which to sit. In this court visitors were received. Around the court were doors to all the other apartments, and to rooms above. The rooms had windows with lattice work to admit the air without the inmates being seen. The front wall of the house was a blank, except the door, and windows high up. It was from such a window Eutychus fell, Acts 20:9. For 'house of God,' see Church in, “The Kingdom of Heaven, the Kingdom of God, and the Church”.

Household.

Besides the ordinary signification of this word it is applied to the 'household of faith,' and the ‘household of God,' Gal. 6:10; Eph. 2:19.

Husks

Luke 15:16.-Supposed to be the fruit of the locust tree (cevatonia siliqua), used for the food of pigs, and eaten in times of scarcity by the poorest of the people. It is called St. John's Bread, from the tradition that John the Baptist ate it.

Hymns

Eph. 5:19.; Col. 3:16.—Songs of praise. The same word is used in the LXX in Neh. 12:46; Ps. 40 (39). 3, and in some of the titles of the Psalms. 'Hymns' may be more immediately 'songs of praise' as distinguished from 'spiritual songs.'

Hyssop.

Described as a fragrant shrub, sometimes growing out of a wall, 1 Kings 4:33. It bears white or blue flowers It was used in the sacrifices to sprinkle the blood with, Heb. 9:19, Hyssop occurs in John 19:29 instead of the `reed' in Matt. 27:48 and Mark 15:36, on which the sponge was placed to give our Lord the vinegar; so that some of the shrubs must have had long stems.

Idolater, Idolatry

Chiefly referred to the worship of idols; but a covetous man is also an idolater: he makes a god of his possessions, Eph. 5:5; Col. 3:5; and there is a general exhortation to avoid idolatry and idols, 1 Cor. 10:14; 1 John 5:21. Anything that would be an unworthy object before the soul, extending to pictures and images in places of worship.

Immortality.

1 ἀθανασία, 1 Cor. 15:53, 54; 1 Tim. 6:16, 'not capable of dying’, ‘not subject to death.' 2, ἀφθαρσία, Rom. 2:7; 2 Tim. 1:10, the meaning is ‘incorruptibility'; and ‘incorruptible' in 1 Tim. 1:17.

Immutability.

See God.

Impute.

i, λογίζομαι, 'to add up, reckon,' Rom. 4:6, 8, 11, 22, 23, 24; 2 Cor. 5:19; Gal. 3:6; James 2:23. Blessed is the man to whom God will not reckon sin; but to whom He will reckon righteousness without works: the man is judicially esteemed as righteous. 2, έλλογέω, ' to bring into account,' Rom. 5:13, sin is not put to account where there is no law.

Incorruptible, Incorruption.

What is incapable of corruption. Applied to the Christian's crown, 1 Cor. 9: 25; to his inheritance, 1 Pet. 1:4; to the seed of which he is born, 1 Pet. 1:23; to the condition of the raised saints, 1 Cor. 15:42-54; to God Himself, Rom. 1:23. Incorrectly translated ‘immortal’, ‘immortality’, in Rom. 2:7; 1 Tim. 1:17; 2 Tim. 1:10; and 'sincerity' in Eph. 6:24; Titus 2:7.

Infidel

2 Cor. 6:15; 1 Tim. 5:8.—The simple meaning is 'without faith,' an ' unbeliever,' as the same word is translated in 1 Cor. 6:6; 14:23, &c.

Iniquity.

See Sin.

Inn.

1, κατάλυμα, from ‘to unloose,' Luke 2:7, a place where girdles, sandals, &c. were unloosed, while rest was obtained. It is scarcely feasible to confine this to the 'caravansari ' of the East, where men and animals all rest in a bare enclosure, with open shelters round the walls. The same Greek word is translated ‘guest chamber' in Mark 14:14; Luke 22:11. 2, πανδοχεῖον, Luke 10: 34, a place where 'all are received.' This has been thought to refer to a 'caravansari;' the Vulgate calls it 'stabulum.' The' host' may have been one who took charge of the place, and sold such things as were necessary to travelers.

Inspiration.

See “A Few Notes on Inspiration” just after “Coincidences Recorded in the Gospel”

Intercession

έντυχάνω, ‘to get access to any one.'—Especially referred to the Lord making intercession for the saints to preserve communion, Rom. 8:27, 34; Heb. 7:25; also to the Holy Spirit, Rom. 8:26. The saints are directed to make intercession for all men, 1 Tim. 2:1; and it is remarkable that the same word (ἔντεξις) is used in 1 Tim. 4:5, where food is sanctified by the word of God and 'intercourse' (with Him).

Jacinth

ὑάκινθος, Rev. 9:17; 21:20.-It is associated in Rev. 9:17 with fire and brimstone, perhaps because of its reflecting the flashes. The Greek word signifies the flower hyacinth, as well as a gem. It occurs in the LXX in Ex. 25:4; 26:1, &c., but is translated blue.

Jasper

ἴασπις, Rev. 4:3; 21:11, 18, 19.-A variety of quartz, non-transparent, of various colors. It occurs in the LXX in Ex. 28:18; 36:18 (39:11); Isa. 54:12; Ezek. 28:13.

Judgment

κρίσις, κρίμα.—'Judgment' is used in the N. T. in two senses—a, as a sessional judgment, when men will be arraigned before the Judge. It is appointed that after death shall be judgment, Heb. 9:27. Scripture does not speak of a general judgment when all mankind will be judged. It describes two sessional judgments, Matt. 25: 31-46 and Rev. 20:11-15, which will be found to differ materially The Christian of the present dispensation does not appear at either of the above, Scripture declares that he shall not come into judgment (χρίσις), but is already passed from death unto life, John 5:74. He will have to stand before the judgment seat of Christ, Rom. 14:10; 2 Cor. 5:10:, not to be judged for his sins, for Christ was judged for them, but each must give account of himself, and be manifested before Christ. b, The other form of judgment is the executing of judgments, which may be of a temporary character, as in the Revelation; or the final doom of Satan and the wicked, which is eternal, Heb. 6:2; Rev. 20:10, 15. The same Greek words are sometimes translated in the A. V. ‘condemnation,' and often 'damnation.'

Justification

δικαίωσις,-ωμα.-The believer is justified, declared to be without a fault; so that justification is ‘the state of accomplished subsisting righteousness,' Rom. 5:16, 18. God is the justifier, Rom. 8:33. The believer is justified before God (causatively) by grace, Rom. 3:24; (meritoriously) by blood, Rom. 5:9; (declaratively) by Christ's resurrection, Rom. 4:25; (instrumentally) by faith, Rom. 5:1. He is justified before men (evidentially) by

works, James 2:20-26.

Lama, Lamma,

Matt. 27:46; Mark 15:34.-An Aramaic word signifying 'why.'

Lamp

λαμπάς, Matt. 25:1-8; Rev. 4:5; 8:10.- Matt. 25. shows that this is the common lamp in which oil was used. It is translated 'torch' in John 18:3, and ‘light' in Acts 20:8.

Lantern.

See Candle.

Latin

Luke 23:38; John 19:20.-The language spoken by the Romans, and in which some of the classics were written: the language in which papal Rome conducts its services.

Law.

Often used in the N. T. as the principle of works in contrast to that of grace, with or without immediate allusion to the Mosaic law, Rom. 2:12-27; 3:19-31. It is also used as the principle on which things act: as 'the law of faith,' Rom. 3:27 the ‘law of righteousness,' Rom. 9:31; ‘the law of the spirit of life,' and the ‘law of sin and death,' Rom. 8:2, &c.

Lawyer.

See Jewish Sects, just before “The Synagogue and the Sanhedrim”.

Leaven.

Used for fermenting bread, but if left too long it turns to corruption. It is always used in scripture as a type of evil. Matt. 13:33; Luke 13:21 has often been thought to be an exception, but it is not so. (See Parables, just after the article on “Miracles”.) It is applied to the evils of the Sadducees and Pharisees, &c., Matt. 16:6, 11; Mark 8:15; Luke 12:1. 'The old leaven' of the flesh and its corruptions, and ‘of malice' is contrasted with 'unleavened bread of sincerity and truth,' 1 Cor. 5:7, 8. Its spreading and insinuating character is shown in 1 Cor. 5:6; Gal. 5:9.

Leopard

πάρδαλις, Rev. 13:2.-The well-known spotted animal The same word is used in the LXX in Jer. 13:23, where the 'spots' are named. In other O. T. passages the leopard is characterized by swiftness, lying in wait, and tearing its prey even when it does not need to feed on it, Jer. 5:6; Hos. 13:7; Hab. 1:8: which things will characterize the Roman empire as a beast in a future day.

Leprosy

Matt. 83; Mark 1:42; Luke 5:12, 13.-A dreadful and incurable disease, apt type of the loathsomeness of sin. It was cured by our Lord when on earth. There are lepers still near Jerusalem.

Light.-

the Nature of God: God Is Light, 1 John 1:5. He Dwells in Unapproachable Light, 1 Tim. 6:16. the Lord Jesus Was the True Light That Came Into the World, John 1:4-9. the Saints Are the Light of the World, Matt. 5:14; 1 Thess. 5:5. We Are to Let Our Light so Shine That God May Be Glorified. Matt. 5:16: Cf. Eph. 5:13.

Lily

Matt. 6:28; Luke 12:27.-The lilium both colored and white. Travelers relate that a large lily of great beauty and of splendid color grows near Lake Merom, and is known as the Huleh Lily.

Linen.

Βύσσινοςβύσσος, Luke 16:19; Rev. 18:12, 16; 19:8, 14: Translated 'Fine Linen,' but Is Supposed to Refer Rather to Byss, ‘Cotton.' 2, Σινδών, Mark 15:46 Luke 23:53; and 'Linen Cloth' in Matt. 27:59; Mark 14:51, 52, a Kind of 'Linen' in Which the Dead Were Wrapped. 3. Λίνον, Made of Flax, Rev. 15:6. It Is Translated `Flax' in Matt. 12:20.

Lion.

The well-known wild animal of Asia and Africa. It seems to be symbolical of strength. The first living creature of Rev. 4:7, representing one of the attributes of God the Almighty, was ‘like a lion.' The tribe of Judah was like a lion, Rev. 5:5: ‘who shall rouse him up?' Gen. 49:9. Paul was delivered out of the mouth of the lion, 2 Tim. 4:17, the Roman emperor: cf. Rev. 13:2. Satan is compared to a roaring lion, 1 Peter 5:8, showing that he thinks to terrify and make sure of his prey: cf. Amos 3:4, 8; Rev. 10: 3.

Locust.

The locust was the food of John the Baptist, Matt. 3:4; Mark 1:6. Locusts are also a symbol of a host sent in judgment, and are remarkable for their devastations. Rev. 9:3, 7. The angel of the bottomless pit is their king, ver. 11. See Husks.

Lord.

1, κύριος is the word most commonly employed, sometimes simply as a term of respect as between a servant and his master, and is translated 'sir,' Matt. 13:27; but it also occurs in the highest sense (mostly without the article) referring to Jehovah, Matt. 1:20,22,24, &c. It is also constantly used, with the article, as a title of Christ, the Lord, Acts 21:14; 1 Cor. 4:19. The word is also translated ‘master,' as in Matt. 6:24; 15:27. 2, δεσπόης, 'sovereign lord', ‘master’, as of a slave, Luke 2:29; Acts 4:24; Jude 4; Rev. 6:10. Translated 'master,' 1 Tim. 6:1, 2; 2 Tim. 2:21; Titus 2:9; 1 Pet. 2. 18. Especially applicable to Christ, even in respect of the wicked, 2 Pet. 2:1.

Lot

.The lot was used for disposing of the Lord's garments, Matt. 27:35; Mark 15:24 &c. It was employed also in the choice of an apostle to fill the place of Judas, Acts 1:26, but we do not read of the lot being resorted to after the gift of the Holy Spirit.

Love

1, ἀγαπάω, ἀγάπη.—The nature of God: ‘God is love,' 1 John 4:8, 16. It is characteristic of the Christian: " Every one that loveth is born of God and knoweth God," 1 John 4:7. It is manifested in his loving God and all Christians, 1 John 5:1, 2. 2, φιλέω represents a different phase of love: it is employed for the Father's love to Christ, John 5:20; and for Christ's love to His saints, Rev. 3:19. It is the word Peter uses when the Lord is testing him in John 21:15-17. The Lord used the same word the third time that He said, ‘Lovest thou me?' It occurs in 1 Cor. 16:22: "If any man love not the Lord Jesus Christ let him be Anathema Maran-atha."

Lunatics.

Literally 'those affected by, or at, the changes of the moon.' It may refer to those of unsound mind, or to persons afflicted with epilepsy, which sometimes recurs at the changes of the moon: Matt. 4:24; 17:15.

Magistrates.

See Roman Governors, after “Money and Measures”.

Mammon

Matt. 6:24; Luke 16:9, 11, 13.—Riches are personified as a master: " Ye cannot serve God and mammon."

Maranatha.-

See Anathema.

Marriage.

The institution of God at the creation for the union of man an woman, Gen. 2:24. "Marriage is honorable in all," Heb. 13:4; and it is taken as a symbol of the union between Christ and the church, Eph. 5:32; and of the marriage of the Lamb still to come, Rev. 19:7. In the resurrection of the saints, there is no marriage; in this respect they will be like the angels, Matt. 22:30. In times of distress it may be better to abstain from marriage if any have the power, 1 Cor. 7:8, 9. Forbidding to marry is one of the doctrines of demons, 1 Tim. 4:1-3. It sets aside God's ordinance, and has led to much crime. The Lord's first miracle was to turn water into wine at a MARRIAGE FEAST, John 2:1,2. Also used as a symbol of the Gospel feast, provided first for Israel, and then going out to all, Matt. 22:1-10. The marriage supper of the Lamb is also named, Rev. 19:9. Of the ceremonies attending a marriage

we really know very little. The bride of the Lamb will be arrayed in fine linen, clean and white, which is the righteousnesses of the saints. Rev. 19:8. By Matt. 22. it appears that a garment was provided for each of the guests, which doubtless represents Christ Himself. Matt. 25. shows that the virgins went forth with their lamps to meet the bridegroom, as has been seen in modern times in the East; and the same cry has been heard at midnight, " Behold the bridegroom." It is typical of the saints going forth in spirit to meet the Savior.

Martyr.

The word signifies ‘witness’, as it is very often translated in the N. T., and is applied to Christ as "the faithful and true witness," Rev. 1:5;3. 14. If a witness was put to death for Christ's sake he became a martyr. Many of "the cloud of witnesses," Heb. 12:1 had been martyrs. Two only are so-called in the N. T.: Stephen, Acts 7:54-60; 22:20; Antipas, Rev. 2:13. ‘Martyrs of Jesus’ are mentioned also in the charge against Papal Rome, Rev. 17: 6.

Master.

' διδάσκαλος, 'teacher, instructor,' Matt. 8:19; Mark 4:38; Luke 3:12; John 1:38; James 3:1, &c., a term often applied to the Lord by the Jews. 2, κύριος ' lord, master,' Matt. 6:24; 15:27; Mark 13:35; Acts 16:16, 19; Rom. 14:4; Eph. 6:5, 9; Col. 3:22; 4:1 a word implying authority. 3. ῥαββί, 'rabbi, chief, master,' Matt. 26:25,49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8: a title given to the Jewish doctors. The disciples often addressed the Lord thus, and it was employed by Judas when he betrayed Him with a kiss. The Lord told the apostles not to be called Rabbi, Matt. 23:7, 8. 4, ἐπιοτάτης, ' one set over,' as a magistrate. It is used by the apostles and by the ten lepers in addressing the Lord: Luke 5:5; 8:24, 45; 9:33, 49; 17:13. 5, δεσπότης, 'sovereign, lord,' ‘the owner' of slaves, 1 Tim. 6:1, 2; 2 Tim. 2:21; Titus 2:9; 1 Peter 2:18. 6, καθηγτής 'guide, teacher,' Matt. 23:8, 10: a title not to be accepted by the disciples. 7, κυβερνήτης, 'pilot or master of a ship,' Acts 27:11; translated ‘shipmaster' in Rev. 18:17.

Mediator

‘one who mediates between two’. The law was given by a mediator (Moses); but "a mediator is not of one, but God is one," and God Himself gave to Abraham by promise, Gal. 3:18-20. Christ Jesus is the one Mediator between the Savior God and men, 1 Tim. 2:5; He is also Mediator of the new covenant, Heb. 8:6; 9:15; 12:24. All blessings from God come to us mediatorily in Christ.

Mercy.

Referred to God's saving grace: all mankind was concluded to be guilty by God that He might have mercy upon all, Rom. 11:32. The saved are ‘vessels of mercy’, Rom. 9:23. We need mercy to the end; 'grace' collectively, and 'mercy' individually, 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; &c.

Mercyseat:

See Propitiation.

Mile.

See “Money and Measures”, just before “Principal Persons, Places, and Subjects”.

Milk.

Except in 1 Cor. 9:7 milk is always in the N. T. used figuratively for the simple truths of the word suitable for new-born babes, 1 Peter 2:2. The Corinthian saints had been fed with milk, and not with meat, for they were not able to bear it: why is stated in the context, 1 Cor. 3:2. The Hebrews also could not be fed with solid food: they needed to be taught again the A, B, C of Christianity, Heb. 5:12, 13.

Miracle.

See article on “Miracles” just before the article on “The Parables”.

Mite.

See Money and Measures, just before “Principal Persons, Places, and Subjects”.

Moneychangers.-

These sat in the temple to exchange Roman or foreign coins for the Jewish half-shekel, called 'tribute' in Matt. 17:24. The Lord called them 'thieves,' Matt. 21:12; Mark 11:15; John 2:14, 15.

Moon.

Various signs are foretold as affecting the moon in a future day, Matt. 24:29; Mark 13:24; Luke 21:25; Acts 2:20; Rev. 6:12. The moon is used symbolically of some great but derivative power, less than the sun, and greater than the stars, Rev. 8:12; 12:1: cf. 1 Cor. 15:41.

Mustardseed,Σίναπι.-

What plant is referred to is not definitely known. The Sinapis Nigra has a very small seed, and grows to ten feet high: Matt. 13:31; 17:20.

Myrrh

σμύρνα, Matt. 2:11; John 19:39.-A kind of gum obtained from trees growing in the East, very bitter, but of a peculiar pungent fragrance. It was one of the presents brought by the Magi at the birth of Christ, and was also used at His burial. Wine 'mingled with myrrh' was offered to the Lord at His crucifixion, Mark 15:23: given, it is said, to lessen the consciousness of pain. The Lord refused to drink it: He would not accept mitigation from man.

Mystery

'a hidden secret.'-There are several named in the N. T. but they are now revealed to the saints. 1, The Lord explained to His disciples the mysteries of the kingdom, Matt. 13:11; Mark 4:11; Luke 8:10. 2, The mystery of blindness happening to Israel for the blessing of the Gentiles, Rom. 2:25. 3, The mystery of the church, Rom. 16:25; Eph. 3:3, 4, 9; Col. 1:26, 27. 4, The mystery of the unity of Christ and the church, Eph. 5:32. 5, The mystery of iniquity at present at work, 2 Thess. 2:7. 6, The mystery of godliness or piety, 1 Tim. 3:16. 7, The mystery of papal Rome, Rev. 17:5, 7. We also read of the mystery of the gospel, Eph. 6:19; of God's will, Eph. 1:9; of Christ, and of God, Col. 2:2; 4:3; of the faith, 1 Tim. 3:9; of the seven stars, Rev. 1:20. The mystery of God shall be finished, Rev. 10: 7.

Natural

.1, φυσικός, from φύσις, 'nature,' Rom. 1.26, 27; 2 Peter 2. 12: that which is according to nature in mankind or the animal world. 2, κατά φύσιν, ' according to nature,' Rom. 11:21,24, here applied to the vegetable kingdom: it was contrary to nature to graft wild branches into a good tree. 3, ψυχικός„ from ψυχή, 'life, soul, breath,' &c. 1 Cor. 2:14; 15:44, 46: the same word is translated ‘sensual’ in James 3:15; Jude 19; one governed by his natural mind and appetites: a natural man, ‘not having the Spirit’ 4, γένεσις, from 'to be born,' James 1:23: translated 'nature' in chap. 3:6.

Nephew

ἔκγονα, ‘descendants’ generally; not only nephews, 1 Tim. 5:4.

Net.

1, δίκτυον, an ordinary trawl, Matt. 4:20, 21; Luke 5:2-6; John 21: 6, 8, 11. 2, ἀμφίβληστρον, a net that encloses a large space, Matt. 4:18. 3, σαγήνη, a drag-net, a seyne, Matt. 13:47.

New.

1, καινός, 'new,' in contrast with something 'before,' Matt. 9:17; Mark 2:22; Luke 5:38, applied to ‘bottles’; Mark 1:27; Acts 17:19, new 'doctrine;' Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11: 25; 2 Cor. 3:6; Heb. 8:8, 13; 9:15, new ‘covenant’ or 'testament;' Eph. 2:15; 4:24, new 'man;' 2 Cor. 5:17; Gal. 6:15, new 'creature.' Also used in Matt. 26:29; 27:60; Mark 14:25; 16:17; Luke 5:36; John 13:34; 19:41; 2 Peter 3:13; 1 John 2:7, 8; 2 John 5; Rev. 2:17; 3:12, 12: 5:9; 14:3; 21:1, 2, 5. 2, νέσς, ‘new’ in the sense of ‘fresh’, not grown old, Matt. 9:17; Mark 2:22; Luke 5:37, 39, new ' wine;' 1 Cor. 5:7, new ' lump; Col. 3:10, new [man]; Heb. 12:24, new 'covenant.' The word is also translated 'young' in Titus 2:4. 3, ἄγναφος, unfulled ' cloth, Matt. 9:16; Mark 2:21. 4, πρόσφατος, 'recent, modern,' Heb. 10:20.

Noble, Nobleman.-

1,(ἅνθρωπος)εὐγενής, `of good family, noble birth,' Luke 19:12; Acts 17:11; 1 Cor. 1:26. 2, βασιλικός, ‘royal, kingly’, John 4:46, 49: translated 'royal,' Acts 12:21; Jas. 2: 8. 3, κράτιστος (superlative of κρατύς, strong), 'mighty,' Acts 24:3; 26:25.

Offense(Stumbling):

see Stumblingblock.

Offense(Doing Wrong):

see Sin.

Offer, to.-

1, ἀυαφέρω, 'to bear up,' 'offer up,' Heb. 7:27; 13:15; James 2:21; 1 Peter 2:5 'to offer up’ as a sacrifice: translated ‘bear' (sins) in Heb. 9:28; 1 Peter 2:24. 2, προσφέρν,'to bring to, offer, present,' Matt. 5: 24; 8:4; Mark 1:44; Luke 5:14; 23: 36; Acts 7:42; 8:18; 21:26; Heb. 5:1, 3, 7; 8:3, 4; 9:7, 9, 14, 25, 28; 10:1, 2, 8, 11, 12; 11:4, 17: to offer gifts and sacrifices. 3, δίδωμι. 'to give, present,' Luke 2:24; Rev. 8:3. 4, σπἐυδω, 'to pour out' as a libation, Phil. 2:17; 2 Tim. 4:6. 5, ἀνάγω, 'to bring up’, 'offer up,' Acts 7.41.

Officers.

See article on Roman Governors and Officers, just before article on “Principal Persons, Places, and Subjects”.

Olive Tree

ἐλαία, Rom. 11:17,24. Rev. 11.4, speaking of two witnesses, says "These are the two olive trees and the two candlesticks standing before the God of the earth;" and in Jer. 11:16, Israel and Judah were God's 'green olive tree.' Thus Israel was the 'good olive tree,' as a witness for God on the earth, and the Gentiles the 'wild olive tree' which was grafted in, contrary to nature.

Omega.

See Alpha.

Oracle

a word or message from God.-Acts 7:38, 'living oracles' applied to the law; Rom. 3:2, ‘oracles of God,' referring to the O. T. scriptures; Heb. 5:12, to God's revealed will; 1 Peter 4:11, as a message from God. In the LXX the same word is used for the breastplate, 'the oracle of judgment,' in connection with which answers were obtained directly from God. Satan imitated this in the heathen world, where oracles were connected with their idol temples, from which answers were received professedly from their gods.

Ordain

.1, ποιέω, 'to make, do,' Mark 3:14, Christ 'appointed' twelve. 2, γίνοαι. 'to be made,' Acts 1:22, one 'should be' a witness. 3, διατἄσσω, τάσσω, ' to appoint,' Acts 13:48; Rom. 13:1; 1 Cor. 7:17; 9:14; Gal. 3:19. 4, προορίζω,όρίζω, ‘to determine, place,' Acts 10:42; 17:31; 1 Cor. 2:7. 5, καθίστημι, 'to set, place,' Titus 1:5; Heb. 5:1; 8:3. 6, κατασκευάζω. ' to prepare, make ready,' Heb. 9:6. 7, πρoγρύφω, 'to write before’, 'marked out before', Jude 4. 8, προετομιάζω, 'to prepare before,' Eph. 2:10. 9, τίθημι, ‘to place, put,' 'appoint,' John 15:16; 1 Tim. 2:7. 10, κρίνω ‘to separate, judge,' ‘decide,' Acts 16:4. It will be seen that none of the words used imply spiritual power and authority imparted to one person by another, as is often suggested by the word ‘ordain.'

Ordinance.

1διαταγή from 'to appoint, order,' Rom. 13:2, what God has appointed. 2, δικαίωμα, 'to justify,' and hence what is ordained on authority, Luke 1:6; Heb. 9:1,10. 3, δόγμα, ‘decree, law,' Eph. 2:15; Col. 2: 14. 4, δογματίζω, 'to impose a decree,' Col. 2:20. 5, παράδοσις, ‘something taught', ‘a teaching,' Cor. 11: 2. 6, κτίσις. that which is created, formed, 1 Peter 2:13, ‘every human institution.'

Oven.

This is generally a very simple arrangement in the East. The oven is made of fire clay, and sunk more or less into the floor. Dried grass, &c., is thrown in. On a flat top the bread is baked, or the cakes are stuck to the sides of the oven: Matt. 6:30; Luke 12:28.

Overseers. See “Offices and Gifts in the Church”,

Just Before “the Books of the New Testament, Briefly Considered”.

Palace.

1, Αύλή 'An Open Court Enclosed by Buildings’, 'A Large House,' Matt. 26:3, 58, 69; Mark 14:54, 66; Luke 11:21; John 18:15. 2, Πραιτώριον, PrזTorium, From 'Praetor,' a Roman Officer; His Court or Residence, Mark 15:16; Phil. 1:13: Also Translated ‘Judgment Hall' and 'Common Hall.'

Palm

φοῖνιξ,the well-known palm tree of the East. Its branches were strewn in the path when the Lord entered Jerusalem, John 12. 13; and as an emblem of victory are held by the multitude who cry "Salvation to our God which sitteth upon the throne, and to the Lamb," Rev. 7: 9.

Palsy.

Palsy is a contraction of ‘paralysis,' and this is described as a loosening or disabling, a loss of the power of motion or sensation in any part of the body, Matt. 4:24; 8:6; 9:2, 6; Mark 2:3-10; Luke 5:18, 24; Acts 8:7; 9:33.

Paper

Formerly made of the papyrus which grew in Egypt, 2 John 12.

Parables.

See article on “The Parables” just after the article on “Miracles”.

Paradise.

Rev. 2:7 seems to allude to the garden of Eden, with its tree of life, as a type of what Christ will give to the overcomer. Christ promised the thief on the cross that he should be with Him that day in paradise, Luke 23:45. Paul was caught up to the third heavens and heard in paradise unspeakable words. 2 Cor. 12:4. In all the passages it signifies a 'place of delights and happiness.'

Parchments.

'Membranes or skins,' on which manuscripts were anciently written, and which succeeded the use of papyrus, 2 Tim. 4:13.

Passion

‘to be affected, to suffer.'—Acts 1:3, after Christ 'had suffered.'

Passover.

See Feasts.

Pastors.

See “Offices and Gifts in the Church”just before “The books of the New Testament, briefly considered”.

Patriarch

‘head of a family.'-Acts 2:29; 7:8, 9; Heb. 7:4; and often used in scripture to designate Abraham, Isaac, and Jacob, and the twelve sons of Jacob.

Pattern.

1, τύπος, from 'to strike,' type, Titus 2. 7; Heb. 8:5, ‘pattern.' 2, ύποτύπωσις, 'a delineation,' 1 Tim. 1:16. 3, ύπόδειγμα, from 'to show before,' Heb, 9: 23, 'representations.'

Pavement

John 19:13.-The part of the Roman governor's palace where judgment was announced, perhaps an open court, for a Roman judgment had to be proclaimed under the open heaven, and in the presence of the accusers. The Greek word signifies 'strewn or inlaid with stones.' Gabbatha signifies ‘a hill’, it was probably a raised platform of tessellated pavement.

Peace.

The gospel is called “the gospel of peace," Rom. 10:15; Eph. 6:15. On its reception the believer, being justified by faith, has peace with God through our Lord Jesus Christ, Rom. 5:1. He made peace through the blood of the cross, Col. 1:20. Therefore to the saints God is called 'the God of peace,' and the Lord Jesus is ‘the Lord of peace,' Rom. 15:33; 2 Thess. 3:16. The Lord Jesus, who is our peace, also made peace on the cross between Jew and Gentile, making in Himself "one new man," Eph. 2:14, 15. When the Lord left His disciples in the world, He gave them peace and added "my peace I give unto you," John 14:27. 'The mind of the Spirit is life and peace,' Rom. 8:6. All God's saints, after spreading out their requests before God, should know what it is to have the peace of God that passeth understanding keeping their hearts and minds through Christ Jesus. Phil. 4:6, 7.

Pearl

used for that which is precious in Matt. 7:6, and in Matt. 13:45, 46, for that which Christ sought. In 1 Tim. 2:9; Rev. 17:4; 18:12, 16 it refers to the ornaments worn by women. The twelve gates of the heavenly Jerusalem are each a pearl, Rev. 21:21.

Peculiar People.

A people of God's choice, peculiarly His, Titus 2:14. In 1 Peter 2:9 it is ‘a people for a possession’: cf. Eph. 1:14; Mal. 3:17.

Pentecost.

See Feasts.

Perdition

‘irrecoverable doom.'—Phil. 1:28; 1 Tim. 6:9; Heb. 10:39; 2 Peter 3:7; Rev. 17:8, 11. Judas and Antichrist are each called 'son of perdition,' John 17:12; 2 Thess. 2:3.

Perfect.

Various Greek words are so translated, the principal one is τελειόω, τέλειος, 'full, complete, perfect.' This is applied to the Lord in Heb. 2:10: to do all required for the office: and in Luke 13:32, by completing His work in death (the same word in reference to the Lord is translated 'consecrated' in Heb. 7:28). We are exhorted to be ‘perfect’ as our Father in heaven is ‘perfect’, that is, complete in being like Him, good to all, Matt. 5:48. The Lord said to the rich young man, 'If thou wilt be perfect, go and sell that thou hast,' &c., Matt. 19:21. It is also applied to a 'full grown' man in Eph. 4:13; (and in 1 Cor. 14:20 is translated 'men:' in understanding ‘be perfect '). The application of the term is various: its meaning must be arrived at by the context.

Perilous.

'Dangerous, difficult times,' 2 Tim. 3:1. The same word is translated ‘fierce' in Matt. 8:28, in reference to the dangerous one possessed with demons. Such is the character of the present time, however smooth Satan may make it appear.

Philosophy.

An effort was made by Satan, acting on the mind of man, to corrupt the truth by mixing therewith worldly wisdom. Col. 2:8: cf. 1 Tim. 6:20; 2 Tim. 2:16-18.

Phylactery

.Short portions of the law written on strips of parchment were rolled up in a piece of calf-skin and worn upon the forehead and left arm, supposed to be in obedience to Deut. 6:8; 11:18. The Pharisees and scribes made them large to attract attention: it was making them broad that was condemned by the Lord, Matt. 23:5. In later times they were worn as charms.

Pietyεύσέβεια, ‒Βέω,

‘to exercise piety, reverence'. 'Piety' occurs only in the A. V. in 1 Tim. 5:4; it is ‘holiness’ in Acts 3:12; and ‘worship' in Acts 17:23. In all other places it is 'godliness;' but 'piety' is a better translation. In 1 Tim. 2:10 'godliness' is θεοσέβεια, worship or fear of God.

Pigeon.

See Dove.

Pillar.

Applied to Peter, James, and John, Who "Seemed to Be Pillars" in the Church at Jerusalem, Gal. 2:9. the Church Is ‘the Pillar and Ground of the Truth’, 1 Tim. 3:15: God's Witness to the Truth on Earth; That Which Maintains the Truth. the Overcomer in Philadelphia Will Be Made a Pillar in the Temple of God, Rev. 3:12. the Mighty Angel of Rev. 10:1 Has Feet As Pillars of Fire for Judgment.

Pit, Bottomless.-

See Deep.

Potentate.

See God.

Potter.

The apparatus employed by the potter in the East is very simple. It is turned by his feet, leaving his hands free to operate on the clay. To see him form a vessel, and if it does not please him, to witness it crushed in a moment, vividly brings before the mind the question, "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another to dishonor?" Rom. 9:21; Rev. 2:27. What grace to be made ‘vessels of mercy’!

Pound:

See “Money and Measures”just before “Principal Persons, Places, and Subjects”.

Power.

Several Greek words are translated power: the principal are-1, δύναμις, ' power, energy, ability to act.' without the thought of ‘authority,' Matt. 22:29; 24:30; 26:64; Luke 4:14; 9:1; 24:49; Rom. 1:4; Eph. 1:19; &c. The disciples were to tarry at Jerusalem until they had received such power by the gift of the Holy Spirit. 2, έξουσία, 'power, right, privilege,' with the thought of ‘authority,' which is sometimes the best word by which to translate it, Matt. 9:6; 10:1; Luke 4: 6; John 19:11; Acts 26:18; Rom 13:1; Eph. 1:21; Col. 1:13; Rev. 13:12, &c. Christ gave such power or right to become sons of God to those that received him, John 1. 12. Pilate could have no such authority to judge Christ unless it had been given him from above. The ' powers' that be are ordained of God.

Prזtorium.‒

See Palace.

Prayer.

In a general way prayer may be said to be intercourse of a dependent one with God. Our Lord often went aside privately to pray, and we read of one occasion when He spent the whole night in prayer to God, Luke 6:12. In John 17 the Lord rehearsed various things that He had done, basing petitions thereon. We are exhorted to make known our petitions, or requests, to God, and the peace of God shall keep our hearts and minds, Phil. 4:6, 7; and there are the groanings begotten by the Holy Spirit which we cannot put into words, Rom. 8:26; and also a holy intercourse with the Father and the Lord Jesus, respecting our own souls, and concerning all the joys and sorrows connected with the church and with service therein, and also respecting the glorious gospel in the world. We must ask in faith, Mark 2:24; James 1:5-7. We should ask in the name of the Lord Jesus, and on His behalf, John 14:13; 15:16; 16:23, 26; and what is according to His will, John 5:14, 15. 'Supplications' are at times joined with prayers, Acts 1:14; Eph. 6:18; Phil. 4:6; 1 Tim. 2:1; 5:5; Heb. 5:7. It is not easy to gather the difference between 'supplications' and 'prayers,' except that the former may imply asking for something, which the latter does not necessarily imply.

.Preaching

Often used in the N. T. for simply ‘making known’, without the idea of formal preaching as now understood, Matt. 11:1; Mark 1:4, 7; Luke 4:18; Acts 8:4; 2 Peter 2:5.

Predestinate

προορίζω, 'to mark out beforehand, predetermine.' -In Rom. 8:29, 30 those foreknown by God (not foreseen to be better than others) are declared to be predestinated to be conformed to the image of God's Son. In Eph. 1: 5 believers are predestinated to the adoption of sons, according to the purpose of God, who worketh all things after the counsel of His own will, ver. 11. Predestination is to a blessing; Election is God's choice of individuals, embracing Christ as the corner stone, 1 Peter 2:6; angels, 1 Tim. 5:21; saints in the present dispensation, Rom. 8. 33; and the Jewish remnant, Matt. 24:22, 24, 31.

Presbytery.

See Eldersin “Offices in the Church”, just before “The books of the New Testament, briefly considered”.

Priest.

One who presents gifts and offerings to God, Matt. 8:4; Heb. 8:4; 1 Peter 2:5, &c. We meet with chief priests (in the plural). It is supposed that any who had been high priests were termed ‘chief priests' afterward. The Lord Jesus was not a priest on earth (Heb. 8:4), nor of the order of Aaron, Heb. 7:14; though He offered Himself to God, Heb. 9:14, the antitype of the action of Aaron on the day of Atonement for the nation; He was really offerer, offering and priest in His own Person, and is now the Christian's great High Priest above, Heb. 4. 14-16. See also Melchisedec. The Christian also is a priest, Rev. 1:6; 1 Pet. 2:9; Heb. 10:19; Rom. 12:1; and has access to God at all times.

Principality.

A description of high powers in the unseen world, described as being in the heavenlies, Eph. 3:10. They were created by the Lord Jesus, and He is head of them all, Col. 1:16; 2:10. Some fell from the position given them; they kept not their first estate or principality, Jude 6. Others contend against the saints in the heavenlies, Eph. 6:12. The Lord spoiled them on the cross, Col. 2:15; and at His resurrection was raised by God far above all created powers, Eph. 1:21.

Prison.

Matt. 14:310; 18:30.‒Acts 12:4-10 refers to a Roman prison. Peter was bound by two chains, and lay asleep between two soldiers, with guards before the door to keep all safe. The angel led him through a first and second guard to the outer 'iron gate' that led into the city. Acts 16:24 speaks of the 'inner prison' which agrees with the above. There are spirits kept in prison, 1 Pet. 3:19. The abyss in which Satan is to be cast for the thousand years is also called a prison, Rev. 20:7.

Prize.

The Christian race is illustrated by the Grecian contests for prizes: 'one receiveth the prize:' it was a corruptible crown (said to be a garland of olive, apple, pine, or parsley): the Christian's is an incorruptible crown. 1 Cor. 9:24-27. The prize Paul was looking forward to was to be with and like the Lord, Phil. 3:14.

Propitiation

ίλασμίς, from 'to be propitious.' The aspect of Christ's death that vindicates the holy and righteous character of God, and enables Him to be merciful to the whole world, while it extends to the sins of believers, 1 John 2:2; 4:10. A kindred word (the verb) occurs in Heb. 2:17, which should be translated "to make propitiation for the sins of the people." In Rom. 3:25 is another kindred word, which should be translated ‘mercy-seat,' as it is, and must be, in Heb. 9:5.

Proselyte.

The scribes and Pharisees showed great zeal in making proselytes, Matt. 23:15. The heathen who professed Judaism were called proselytes, Acts 2:10; 6:5; 13:43. The Rabbis hold that there were two classes, 'proselytes of the gate,' from Exod. 20:10, who under certain promises were admitted as strangers; and 'proselytes of righteousness,' who were also circumcised. But this distinction is not found in the law.

Proverb

A sentence in which there is a hidden meaning, or a wider application than the simple words imply, Luke 4:23; John 16:25, 29; 2 Peter 2:22.

Psalm.

Besides its application to the Psalms of David, the term is used for any hymn of praise, 1 Cor. 14:26; Eph. 5:19; Col. 3:16; James 5. 13.

Publicans.

Those who farmed the taxes by paying a fixed sum for a certain district, and kept what was collected over; they then either employed others as collectors, or re-farmed smaller districts. As the yoke of the Romans was very galling, the Jews who undertook to collect the taxes were looked upon as unworthy of the least respect, and were treated as extortioners, which perhaps some of them were: cf. Luke 3:13; 19:8.

Purple

Mark 15:17, 20.-Symbolical of royalty, among Gentiles especially. They clothed the Lord in a robe of this color in mockery. Rome is described as clothed in royalty as well as worldly grandeur, Rev. 17: 4: cf. Scarlet.

Quick.

Simply ‘the living’ in contrast to the dead, Acts 10:42; 2 Tim. 4:1; 1 Pet. 4:5; in Heb. 4:12, the word of God is 'living' and powerful, and not merely a code of rules.

Quicken.

Applied to giving life, both natural and spiritual. It is God who quickens all things, 1 Tim. 6: 13, and the dead, Rom. 4:17. The last Adam is a quickening spirit, 1 Cor. 15:45 and He quickens whom He will, John 5. 21. The believer has been quickened together with Christ, Eph. 2:5; Col. 2:13.

Rabbi.

See Master.

Raca

Term of reproach and hatred. Matt. 5:22.

Race.

The course run by the Christian, Heb. 12:1, as illustrated by the Grecian contests, 1 Cor. 9:24.

Raiment.-

See Garments.

Rainbow.

Named in Genesis, when God made a promise concerning the earth, and not again until Ezek. 1:28; the appearance of the likeness of the glory of the Lord includes the rainbow; so in Rev. 4:3. and with the mighty angel in Rev. 10:1 if God has to smite the earth, it will not be in violation of His promise; He has been faithful.

Ransom.

The Lord Jesus gave His life a ransom for 'many,' Matt. 20:28; Mark 10:45; ‘for all,' 1 Tim. 2: 6. God's character has been fully glorified with regard to sin; the gospel goes out to all; cf. Redemption.

Ravens

Luke 12:24.-This carrion-feeding bird is common in Palestine. God feeds them, though they have no store-house.

Reconciliation

καταλλαυή, from 'to change, reconcile.' From being naturally enemies, believers are reconciled to God through the death of His Son, Rom. 5:10; 2 Cor. 5:18. God has by the cross removed the distance. God was, in Christ when on earth, reconciling the world unto Himself; but alas! the world refused to be reconciled. His servants still go forth beseeching men to be reconciled to God, 2 Cor. 5:19, 20. The enmity is in man alone. Christ abolished the law, that Jew and Gentile might be reconciled, and one new man be formed, Eph. 2:15, 16. Christ, having made peace by the blood of the cross, God will by Him reconcile unto Himself all things in heaven and on earth, Col. 1:20: in contrast cf. Phil. 2:10, where ‘under the earth' is added.

Redemption

λύτρωσις, άπολ-, from to ‘loose from, redeem.' Redemption is by the precious blood of Christ, Eph. 1:7; Col. 1:14; 1 Peter 1:18,19; it is eternal, Heb. 9:12 Christ is made unto us redemption, 1 Cor. 1:30. It is also viewed as future, for we are not yet taken home, Rom. 8:23; Eph. 1:14; 4:30. 2, έξαγορἀζω, ‘to buy out of, redeem.' Christ redeemed those that were under the law, being made a curse for them, Gal. 3:13; 4:5. We are called to redeem the time, seize every good opportunity, Eph. 5:16; Col. 4:5; cf. Dan. 2: 8. In Rev. 5:9; 14: 3, 4 the word is ἀγορἀζω, which signifies 'to buy,' and is so translated in every other passage. The difference is important in some passages: for instance, the wicked deny the Lord that ‘bought’ them, in 2 Peter 2:1, where we could not say 'redeemed,' which implies that that which is 'bought' is claimed and taken home. Those referred to in Rev. 5. 9 are also redeemed. All were bought, but only believers are redeemed.

Reformation.

The ordinances of the Jewish ritual were to be observed until the time of ‘setting things right’ by the coming and work of Christ, Heb. 9:10.

Regeneration

παλιγγενεσία, the 'renovation of things,' hence ‘restoration,' Matt. 19:28. In Titus 3:5 we are cleansed in connection with the new order of things into which we are brought. In scripture Regeneration has not the sense of new birth.

Reins

‘the kidneys,' Rev. 2:23.-Christ searcheth the most secret thoughts and affections: cf. Psa. 7:9.

Religion, Religious.-

In Acts 26:5 it is 'sect of our [the Jews'] religion.' In James 1:26, 27, practical religion is defined. In Acts 13. 43, it is ‘worshipping proselytes.'

Remission. See Forgiveness.

Remnant.

Especially applied to the Jews. It was prophesied that a remnant should be saved, Rom. 9: 27, and a remnant were being saved by the election of grace when the apostle wrote, Rom. 11: 5. There will be a future remnant with whom Satan will make war, Rev. 12:17.

Repentance

Such a change of mind Godward that leads to a judgment of self and one's acts, Matt. 3:2; 9: 13; 21:29, 32; 27:3; Luke 15:7; Acts 20:21; Rom. 2: 4; 2 Cor. 7:9, to; Heb. 6:1, 6, &c. Repentance also refers to a change of thought and action, where there is no evil to repent of: Rom. 11:29; 2 Cor, 7:8; Heb, 7:21.

Reprobate.

Disapproved, rejected, that which will not stand testing, Rom. 1:28; 2 Cor. 13:5, 6, 7; 2 Tim. 3: 8; Titus 1:16; also translated 'rejected,' Heb. 6:8; and 'castaway,' 1 Cor. 9:27.

Rest.

Applied to those that labor and are heavy laden under a sense of their sins; if such go to Christ they will find rest—rest of conscience, Matt. 11:28. Also to the saint: if he takes Christ's yoke, and learns from Him, he will find rest unto his soul, heart-rest, Matt. 11:29. Also to the body of the saint as a future thing, when he will cease from work, Heb. 4:9, 10. In contrast, those who bow to the beast and his image will have 'no rest' from their torment day nor night forever and ever! Rev. 14:11.

Restitution.

The restoration to Israel of all things spoken by the prophets, Acts 3. 21. Matt. 17. it speaks of Elias coming and ‘restoring’ all things, which does not include the wicked, cf. Col. 1. 20, where the words ‘under the earth’ are omitted.

Resurrection.

The fundamental importance of the resurrection is proved in 1 Cor. 15. yet it was denied by some, 1 Cor. 15:12. Later on some held that the resurrection had already passed, 2 Tim. 2:18. We do not find the expression, 'a general resurrection'; on the contrary, it is expressly said “the dead in Christ shall rise first," 1 Thess. 4:16. John also speaks of the first resurrection; and adds "the rest of the dead lived not again until the thousand years were finished," Rev. 20:5, 6. When Lazarus lay dead, the Lord declared, "I am the resurrection and the life," and He raised the dead one to life, John 11:25.

Reward.

Rewards are spoken of from Matthew to Revelation, in various connections, Matt. 10:42; Luke 6:22, 23, 35. He who labors in the Lord's vineyard, if his work abide, will receive his reward, 1 Cor. 3:8, 14. John was anxious, when evil had come in, that nothing should be given up, and that he might have ‘a full reward,' 2 John 8. The Lord Jesus, in closing the Revelation, says, "Behold 1 Come quickly; and my reward is with me, to give every man according as his work shall be," Rev. 22:12.

Righteousness

The question of righteousness, and how man can be just with God is fully discussed in the Epistle to the Romans. The righteousness of God (God acting in consistency with Himself) stands in direct contrast to the unrighteousness of men, Rom. 10:17,18. The righteousness of God is, by faith of Jesus, upon all them that believe, Rom. 3. 22. Abraham believed God, and it was counted unto him for righteousness: so that the faith of the believer is counted for righteousness, altogether apart from works, Rom. 4. 3, 5. Christ was made sin for us that we might be made the righteousness of God in Him, 2 Cor. 5:21. Christ Jesus is made unto us righteousness, 1 Cor. 1:30

Rock.

He who heard the sayings of the Lord, and did them is compared to a man who built a house on the rock, which no storms or floods could shake. Matt. 7:24, 25; Luke 6:48. The nature of man is compared to a rock, on which some of the seed of the gospel falls, Luke 8:6, 13. The Lord said, "Thou art Peter [πέτρος], and upon this rock [πέτρα] I will build my church." The rock was what Peter confessed, Christ Himself, the Son of the living God, Matt. 16:16-18: cf. 1 Cor. 3:11; 10: 4.

Sabachthani

Matt: 27:46; Mark 15:34.-An Aramaic word signifying 'forsaken.'

Sabaoth

Rom. 9:29; James 5:4.-A Hebrew word signifying hosts.'The Lord of Sabaoth corresponds with Jehovah of Hosts in the Old Testament.

Sabbath.

This always refers to the Jewish Sabbath, and had among Christians been so entirely superseded by the first day of the week, the Lord's Day, that it is but once named in all the Epistles, Col. 2:16, where it is called "a shadow of things to come." There remaineth "a sabbatical rest for the people of God," Heb. 4: 9. The modern Greek name for Sunday is κυριακή Lord's day, as in Rev. 1:10.

Sackcloth.

A rough cloth made of hair, of which sacks and coarse clothing were made. When worn as a symbol of repentance or sorrow it was worn next the skin, Matt, 11:21; Luke 10:13; Rev. 6:12; 11: 3.

Sacrifice.

Often used with reference to the Jewish sacrifices; but Christ came "to put away sin by the sacrifice of himself." After that one sacrifice, there remaineth no more sacrifice for sins, Eph. 5:2; Heb. 9:26; 10:12, 26. We are exhorted to present our bodies a. living sacrifice, holy, acceptable unto God, which is our intelligent service, Rom. 12:1. To do good and to communicate are sacrifices well pleasing to God, Phil. 4:18; Heb. 13:16. We are exhorted to offer by Christ the sacrifice of praise to God, Heb. 13:15; cf. 1 Pet. 2:5.

Saints.

'Holy ones ' cf. Heb. 3:1; not that it implies that Christians never sin, but they are set apart for God, and are saints by calling, Rom. 1:7; 1 Cor. 1:2. In Matt. 27:52 we read of 'saints' being raised, no doubt O. T. saints. In the Revelation we read of 'saints' on the earth after the church will have been taken from the earth. This proves that the term in the N. T. is not confined to believers of the present dispensation, and throws much light on some parts of prophecy.

Salvation.

It is referred to safety from any danger, as Paul in the shipwreck. &c., Acts 27:31; Heb. 11:7, &c.; but especially has reference to the eternal salvation of the soul. The saints are spoken of as already saved, 2 Tim. 1:9: cf. also 2 Cor. 2:15; Eph. 2:5, 8; Titus 3:5. They are not yet in the glory, and therefore salvation is also spoken of as in the future, Rom. 13:11. In the meantime they are to work out their own salvation from all the evils that are around, Phil. 2:12: cf. also Heb. 7:25. Salvation, past, present, and future, may be illustrated by Israel being saved out of Egypt, through the wilderness, and into Canaan.

Sanctification

ἀγιασμός, devoted to holiness. The same word is translated ‘Holiness’ in Rom. 6:19, 22; 1 Thess. 4:7; 1 Tim. 2:15; Heb. 12:14. Sanctification is often spoken of as true of all saints, 1 Cor. 6:11; it is in Christ Jesus, 1 Cor. 1:2; and it is by the Holy Spirit, Rom. 15:16. Christ is made unto us sanctification, Cor. 1:30. The saints are also addressed as ' holy,' Col. 3:12; 1 Thess. 5:27; Heb. 3: 1: "the temple of God is holy, which temple ye are," 1 Cor. 3:17. Other passages speak of sanctification as a thing being accomplished in the saints. Our Lord prayed that we might be sanctified through the truth: He has set Himself apart in the glory that this might be true of us, John 17:17, 19. Paul prayed that the very God of peace might sanctify the Thessalonians wholly, in spirit, soul, and body, 1 Thess. 5:23.

Sanctuary

.The holy part of the Jewish tabernacle or temple, Heb. 9:1, 2; 13:11, and 'the holiest of all,' in Heb. 9:3, 8; 10:19. The sanctuary is here called 'a worldly one'—it had become such, and stands in contrast to the true tabernacle which the Lord pitched and not man, of the holy things (it is plural) of which the Lord is minister, Heb. 8:2.

Sandals.

A sole, of wood or leather, fastened to the foot by strings, Mark 6:9; Acts 12:8.

Sapphire

σάπφειρος.-An azure or sky-blue stone, Rev. 21:19, (Occurs in the LXX Ex. 24:10; Cant. 5:14; Ezek. 28:13, &c.)

Sardine, Sardius

σάρδιος, -ον, -νος: stones found in Sardis in Lydia of various colors, some a blood red, and others golden: Rev. 4:3; 21:20. (Occurs in the LXX Ex. 25:7; 28:17; 35: 8; 36:17 (39:10); Prov. 25:11, 12; Ezek. 28:13.)

Sardony

xσαρὀόιυξ.A variety of Chalcedony of various colors, with stripes of a different shade, Rev. 21. 20. Aquila has the word in Gen. 2:12.

Savior.

The blessed Lord is often called our 'Savior,' and He is also called 'the Savior of the world,' John 4:42. We meet also with 'God our Savior,' or our Savior-God, 1 Tim. 1:1, &c., which is borne out by many passages: cf: John 3:16; Rom. 8:3¬ John 4:9, &c. In 1 Tim. 4:10 God is declared to be the Savior or preserver of all men.

Scarlet.

The well-known brilliant color, Matt. 27: 28 (see 'purple' in Mark 15:17); Heb. 9:19; Rev. 17:3, 4; 18:12, 16. It is symbolical of worldly grandeur, and thus in the Revelation applied to Rome as a woman sitting on a scarlet beast: she was arrayed in purple and scarlet.

Schism

I Cor. 12: 25.-Simply ‘division’, as the same word is often translated: John 7:43; 1 Cor. 1:10; 11:18.

Schoolmaster.

Used symbolically of what the law was to the Jew (not to the Christian) up to Christ, Gal. 3: 24, 25.

Science

1 Tim. 6:20,—Simply 'knowledge,' as the Greek word is often translated, Luke 11:52; Rom. 11:33; 1 Cor. 8:1, 7, 10, 11; Phil. 3:8; 2 Peter 1:5,6, &c.

Scorpion

Luke 10:19; 11:12.—They are frequently met with in Palestine lying among loose stones. Their sting is in their tail, and the poison they inject gives great pain, sometimes causing death, Rev. 9:3, 5, 10.

Scourging

It was the custom of the Romans to scourge their prisoners, and it was allowed to the Jews to scourge those they judged to be guilty. The punishment was either by rods or whips, the latter being accounted the more painful. Paul was beaten three times with rods, 2 Cor. 11:25, and five times with whips (2 Cor. 11:24). The Jews were forbidden to inflict more than forty stripes, so that with a whip of three thongs they could give only 39: cf. 2 Cor. 11: 24. We learn from Matt. 27:26; Mark 15:15 that the Lord was scourged by whips,φραγελλόω. The Lord "scourgeth every son whom he receiveth," Heb. 12: 6.

Scribes.

See article on “Jewish Sects”, just after article on “The Parables”.

Seals-

These were of various forms, with devices engraved on stones. Some had a device on both sides, and were on pivots so that either side could be used. Such a double seal is implied in 2 Tim, 2:19: heaven's side being "The Lord knoweth them that are his;" and earth's side, "Let him that nameth the name of Christ depart from iniquity." When we believe the testimony of the Lord, we symbolically attest its truth by setting our seal to it, John 3:33 The roll of coming judgments in Rev. 5. has seven seals attached, which the Lord will open.

Sealing.

The Lord Was Sealed by God the Father, John 6:27, by the Holy Ghost Coming Upon Him at His Baptism. Believers Are Sealed by the Holy Spirit Unto the Day of Redemption When the Holy Spirit Is Given to Them, 2 Cor. 1:22; Eph. 1:13; 4:30. the 144,000 of Israel Are to Be Sealed on Their Foreheads, Rev. 7:3-8. Sect.

See Heresy.

Sensual

led by the senses.—In Jas, 3:15 'sensual' is classed with 'earthly, devilish,' and in Jude 19 it is in contrast to having the Spirit. It characterizes the flesh of fallen man.

Sepulcher.

See article “Sepulchers, Tombs and Burials” just before “Money and Measures”.

Serpent

Remarkable for its subtlety , Gen. 3:1, and the Lord exhorted His disciples to be as prudent as serpents, Matt. 10:16; but He also calls the Scribes and Pharisees ‘serpents' because of their cunning mixed with deceit, Matt. 23:33. The danger of serpents is alluded to in Matt. 7:10; Mark 16:18; Luke 10:19; 11:11; I Cor. 10: 9; Rev. 9:19. Satan is called 'that old serpent,' the serpent that 'beguiled' Eve, 2 Cor. 11:3; Rev. 12:9, 14, 15. The crucifixion of our Lord is compared to the brazen serpent lifted up by Moses, John 3.14, as a type of the victory of the cross over sin and Satan.

Servant

1, δοὔλος, one in a servile state, a slave. It is the word most commonly used in the N.T. for servant or rather bondman, Rev. 6:15. In Phil. 2:7 the Lord is said to have taken the form of a bondman. Paul, Peter, James, and John all call themselves bondmen of Jesus Christ; and the saints are constantly addressed as such. 2, παῖς,'a child.' irrespective of age, a servant, Matt. 8:6, 8, 13; 14:2; Luke 15:26; Acts 4:25, It is applied to the Lord as servant in Matt. 12:18; Acts 4:27, 30; and to Israel and to David in Luke 1:54, 69. 3, διάκονος, deacon, or servant, in general, John 2:5, 9. It is applied to the Lord in Rom. 15:8.; Gal. 2:17; to magistrates in Rom. 13:4; and often to laborers in the church. It is translated 'deacon' in Phil. 1:1; 1 Tim. 3:8, 12; and is applied to Phebe as 'a servant of the church,' Rom. 16:1. 4, οίκέτηο, ‘a household servant,' in Luke 16:13; Acts 10:7; Rom. 14:4; 1 Peter 2:18. 5, ύπηρέτης, one under authority, an official servant. It is translated 'servant' in Matt. 26: 58; Mark 14:54, 65; John 18: 36. 6, θεράπων, retainer, servant. Occurs only in Heb. 3:5 in reference to Moses. 7, μισθωτός, μίσθιος, 'hired servant,' Mark 1:20; Luke 15:17, 19, as laborers were hired in Matt. 20. Hireling, John 10:12, 13, is the same as 'hired servant.' Slaves once occurs in the A.V., Rev. 18:13, where it should read ‘bodies’ and souls of men.

Shepherd

Sheep.-The beautiful symbolical language of scripture as to Christ being the Shepherd and His followers the sheep, would be well understood in Palestine, where many sheep may often be seen following the shepherd, and where they each have a name, and know the shepherd's voice. The Lord is called the good Shepherd, who gave His life for the sheep, John 10:11, 14, 15; and the great Shepherd, brought from among the dead in the power of the blood of the eternal covenant, Heb. 13:20; and the chief Shepherd, who in the manifestation will give to the faithful under-shepherds the unfading crown of glory, 1 Peter 5:4. Christ led His sheep out of the Jewish fold, and He had other sheep (Gentile Christians), which were not of that fold, these are united into one flock (as John 10: 16 should read), there being no longer any sheepfold.

Shewbread

lit. ‘bread of presentation’, Matt. 12:4; Mark 2:26; Luke 6:4; Heb. 9:2: the twelve loaves that were continually before the Lord in the holy place, even after the 10 tribes had separated.

Shoes.

The same as sandals, pieces of leather or wood worn under the foot, tied by strings, Matt. 3:11; 10:10, &c.

Shrines

models of the heathen temple, Acts 19:24.

Sign.

See Miracles.

Silk

Rev. 18:12, supposed to be so named from the place called Seres, in the East, from which it first came.

Silver.

The common white metal, next in value to gold, Rev. 9:20; 18:12. 'Pieces of silver ' are often referred to as money, Matt. 26:15; 27:3, 5,6, 9; Luke 15:8, 9; Acts 19:19 See Money, in “Money and Measures”, just before “Principal Persons, Places, and Subjects”.

Sin.

Various Greek words are translated 'sin' and 'iniquity’ 1, ἀδικία, ' unjust, injustice.' It is translated 'wrong,' 2 Cor. 12:13; ‘unjust,' Luke 16:8; 18:6; 'unrighteousness,' Luke 16:9; 2 Thess. 2:10; 1 John 5:17, &c. 2, ἀμαρτία, ‘deviation, sin.' This is the word commonly translated 'sin.' It is used in Romans to Rom. 5:11 for man's sins; then in Rom. 5:12 onward for the principle of sin, or sin as man's nature, Rom. 3:9, 20; 4:7, 8; 5:12, 13, 20, 21; 6: 1-23; 7:5-25; 1 John 1:7-9, &c. (once translated 'sinful,' Rom. 8.3; ‘offense,' 2 Cor. 11: 7.) 3, ἀνομία, -μος, ‘lawless’, ‘lawlessness’. Translated 'unrighteousness,' 2 Cor. 6:14; ‘iniquity’, Matt. 24:12; Rom. 4:7; 6:19; 2 Thess. 2:7, &c., and (incorrectly) 'transgression of the law' in 1 John 3:4 (the verse should read, "Every one that practices sin practices also lawlessness; and sin is lawlessness." This is important, being a definition of sin. We read of some who sinned without law.) 4, παρανομία, lit. 'beside the law:' 'transgression.' Translated 'iniquity' in 2 Peter 2:16; and the verb ‘contrary to the law,' Acts 23:3. 5, παράπτμα, ' a falling away, offense, fault.' Translated ‘fall,' Rom. 11:11, 12: 'fault,' Gal. 6:1; James 5. 16: ‘offense,' Rom. 4:25; 5:15, 16, 17, 18, 20: ‘trespass,' Matt. 6:14, 15; 18:35; Mark 2:25, 26; 2 Cor. 5:19; Eph. 2:1; Col. 2:13: 'sins,' Eph. 1:7; 2:5; Col. 2:13. 6, πονηρία, 'wickedness, malignity.' Translated ' wickedness,' Matt. 22:18; Mark 7:22; Luke 11:39; Rom. 1:29; 1 Cor. 5: 8; Eph. 6:12: 'iniquity,' Acts 3:26. Transgression is παράβασις from 'to go beyond' or avoid a boundary; it supposes a law which can be broken, Rom. 4:15; 5:14; Gal. 3:19; 1 Tim. 2:14; Heb. 2:2; 9:15: it is always translated 'transgression,' except in Rom. 2:23, where it is 'breaking.' The verb is once ‘fall by transgression,' Acts 1:25. παρέρχομαι, ' to pass by,' is once translated 'transgressed,' Luke 15:29. Two Greek words are translated Error: 1, άγνόημα, ‘a sin of ignorance,' Heb. 9:7. 2, πλάνη, 'a wandering, straying.' It is 'error' in Matt. 27:64; Rom. 1:27; James 5:20; 2 Peter 2:18; 3: 17; John 4:6; Jude 11 ' delusion' in 2 Thess. 2:11: 'deceit' in Thess. 2:3: and ‘to deceive' in Eph. 4:14.

Sleight

Eph. 4:14.—Methodic craft, 'as practiced by dice-players,' characterized the teachings to which the apostle refers.

Snare.

Trap set for animals, a hidden danger (Prov. 1:17): Luke 21:35; Rom. 11:9; 1 Tim. 3:7; 6:9; 2 Tim. 2:26: also a noose, that could be thrown over to ensnare, 1 Cor. 7:35.

Sober, Sober-Minded, Sobriety.-

Clearness of mind, unaffected by false influences: 1 Thess. 5:6, 8;: Tim. 3:11; Titus 2:2; 1 Pet. 1:13; 5:8. 2, ‘sound mind,' opposed to that which is foolish or erratic, Acts 26:25; Rom. 12:3; 2 Cor. 5:13; 1 Tim. 2:9, 15; 3:2; Tit. 1:8; 2:4, 12; 1 Pet. 4:7.

Soldier.

Those named in the N. T. are Roman soldiers. By Acts 23: 23 it will be seen that a large number were kept at Jerusalem. The Jews had some to guard the temple, referred to in Matt. 27:65, 66. That the soldiers' temptation was to oppress the inhabitants is plain from the counsel John gave them, Luke 3: 14. Paul describes the characteristics of the Christian soldier in 2 Tim. 2: 3, 4.

Soothsaying.

Divining, making professed revelations; but in Acts 16:16 the young woman was possessed by a 'spirit,' which Paul cast out. Cf. Divination.

Sorcerer, Sorcery.

1, μἀγος Magi or wise men of the East, who might turn their knowledge to a legitimate or to a bad use. It is connected with magical arts in Acts 8:9, 11; 13:6, 8. 2, φαρμακός influenced by ‘a drug’, and hence magical incantation, Rev. 9:21; 18:23; 21:8; 22:15: translated 'witchcraft' in Gal. 5:20.

Soul

ψυχή, life, soul. The word is often translated 'life:' Matt. 10: 39; John 10:11, 15, 17; 1 John 3:16; Rev. 8:9. It is translated ‘heart’ in Eph. 6: 6 and ‘mind’ in Acts 14:2; Phil. 1:27; Heb. 12:3, in all of which it is better translated ‘soul’. A man is composed of spirit, soul, and body, 1 Thess. 5:23. It is not always easy to distinguish between the soul and the spirit, but scripture makes a difference: ψυχή is the only word translated 'soul' in the A.V., and πνεῦμα is the common word for ‘spirit’. In Gen. 2:7 we read that God breathed into Adam's nostrils the breath of life; and he, not had a soul, but became a soul: cf. 1 Cor. 15:45. So that the 'soul' represents personality, the “I” of each person. This agrees with Acts 2:41, where instead of speaking of so many ‘persons’, it is 3000 ‘souls’: cf. also Luke 12:19 Again, salvation is for the individual: "thou shalt be saved," Acts 16:31, which is the same as the soul being saved, Heb. 10:39. Further, as to the Spirit, we learn that the essence of the law was for man to love God with his whole being: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength," Mark 12:30. Now here the ‘soul’ is named; but what about the 'spirit,' which is also a part of man, and which we may be sure is included? The 'spirit' has been described as ‘the seat of the intellectual and moral power' of the man. This agrees both with 1 Cor. 2:11, and with the above passage, for the heart, mind, and strength are the powers controlled by the ‘spirit’. In accordance with this we get exhortations as to our spirit which would not at all apply to our soul, as "Let us cleanse ourselves from all filthiness of the flesh and spirit," 2 Cor. 7:1. Let the adorning of the wives be a "meek and quiet spirit," 1 Peter 3:4. "Blessed are the poor in spirit," Matt. 5:3. The spirit and the soul are the immortal parts of man. The Lord Jesus at His death commended His spirit unto His Father, Luke 23:46 and in Heb. 12:23 we are come to "the spirits of just men made perfect." Of the soul Jesus said men cannot kill it, Matt. 10: 28. John in the Revelation on two occasions saw the souls of the martyrs. (Rev. 6:9; 20:4.) The spirit is the higher part of man, the part in which he is in relationship with God, inasmuch as God had breathed into his nostrils the breath of life. When the Holy Spirit is given to a Christian it is that he should not do the things that he would do by the flesh, Gal. 5:17: he is to pray with the Spirit; sing with the Spirit; walk in the Spirit; be led by the Spirit; so that in some passages it is difficult to say whether it is the Holy Spirit or a mans own spirit that is spoken of. Blessed privilege for all who know it, and are walking in the power of an ungrieved Spirit.

Spikenard

υάρδος πιστικός, ‘pure nard,' supposed to be called spikenard because of the 'spikes' put forth from the stalk of the plant. It is described as having a taste bitter and acrid, but is a costly aromatic of agreeable smell, Mark 14:3; John 12:3.

Spirit.

See Soul.

Spiritual.

Mostly used in the N. T. in reference to the Holy Spirit, and that which He begets in the Christian, and which a natural man cannot know, 1 Cor. 2:13-16. The saints are built up a spiritual house, 1 Pet. 2:5: they are blessed with all spiritual blessings in the heavenlies in Christ, Eph. 1:3. As to the state of the saints we read of some who were 'spiritual,' Gal. 6:1, and some who were not spiritual, but carnal, 1 Cor. 3:1. The body of the saint will be raised a spiritual body, fit for the glory, 1 Cor. 15:44, 46. There is also spiritual wickedness in the heavenlies against which the Christian has to wrestle, Eph. 6:12.

Star in the East

Matt. 2:2-10.-This was doubtless a 'star' that God caused to appear for the occasion: "It stood over where the child was." Traditions were abroad that a deliverer was soon to be born, and God led the Magi to associate this star with the birth of a king of the Jews. They called it 'his star.'

Stoning.

A capital punishment by stones being hurled at the person. It was practiced in Egypt, Ex. 8:26, and was enacted by Moses, Lev. 20:2, 27, &c. Attempts were twice made to stone the Lord, John 8:59; 10:31. Stephen was stoned to death, Acts 7:58, 59. Paul was once stoned, and left for dead, Acts 14:19.

Stumblingblock.

1, σκάνδαλον, 'to halt' (used for the ‘catch' of a trap or snare, that gives way when trodden on), Rom. 11:9; Rev. 2:14: in 1 Cor. 1: 23 preaching Christ crucified became a stumbling-block to the Jews who demanded a sign. 2, πρόςκομμα, anything laid in the way, over which one may stumble, Rom. 14:13; 1 Cor. 8:9. Translated 'stumbling' in 1 Peter 2:8, and ‘offense’ in Rom. 14:20; and with λίθος, 'stumbling stone' in Rom. 9:32, 33.

Supper

δεῖπνον, ‘an evening meal.' a, It refers to an ordinary meal or a feast, Mark 6:21; Luke 14:12; John 12:2; Rev. 19: 9. b, Typical of the gospel feast, Luke 14:16-24. c, The paschal feast, Luke 22:20; John 13:2, 4. d, The supper of the great God for the fowls of the air when He acts in judgment, Rev. 19:17. e, The Lord's supper, 1 Cor. 11:20.

Supplication

See Prayer.

Sword.

The Romans used short broad swords, which hung in sheaths to a belt. The common people also carried swords, as is seen by Peter having one when the Lord was arrested. When the Lord was about to leave them He told them to buy a sword (take care of themselves). The sword of the Spirit is the word of God (Eph. 6:17), which is sharper than any two-edged sword, Heb. 4:12. Magistrates bearing a sword (not a rod), Rom. 13:4, shows that capital punishment is in no way rescinded by the gospel. The Lord, on account of His rejection, said He had not come to send peace on the earth but a sword, Matt. 10:34: cf. Luke 2:14.

Sycamore.

This is supposed to be the black mulberry, which in the East is still called the Sycamenia, Luke 17: 6.

Sycamore

Luke 19:4.—The Ficus Sycomorus of botanists, bearing sycamore-figs, which are small and are only eaten by the poor. It has strong branches, low down, and is admirably adapted for the purpose for which Zacchזus selected it.

Synagogue

.See “The Synagogue and the Sanhedrim”, just after “Jewish Sects”.

Tabernacle

The tabernacle is often spoken of in the Epistle to the Hebrews (Heb. 8, 9.), the temporary character of which coincides with the character of the epistle, the saints being viewed as on earth; and this stands in greater contrast to the many ‘eternal' things treated of in the epistle. The Lord was the minister of the 'true' tabernacle, and high priest of good things to come by a 'greater and more perfect' tabernacle (Heb. 8:2; 9:11). The saints were further led away from the earthly tabernacle by the solemn warning: "We have an altar whereof they have no right to eat which serve the tabernacle", Heb. 13:10; Christ was to supersede it all. Paul and Peter both beautifully apply the term “tabernacle” to their bodies, as only a temporary residence here.

Tabernacles, Feast of.-

See Feasts.

Talent.

See “Money and Measures”, just before “Principal Persons, Places, and Subjects”.

Talitha

‘a damsel,' Mark 5:41.-This is said to be a corrupt form of a Hebrew or Syriac word. The Syriac Testament has the same word in Luke 8:54.

Tares

ζιζάυιον ‘darnel,' Matt. 13:25-40.-A noxious weed, which grows up tall and resembles wheat until the ear begins to be filled. The Arabs still call it ‘Zawan'. It is plentiful in Palestine, and a source of anxiety to the growers of wheat. The women and children often pull up the darnel before the wheat is cut, others separate it after the wheat is cut, but before it is thrashed. It is symbolical of Satan's counterfeits brought into the kingdom.

Taxed,

Taxing,Luke 2:1; 2, 3, 5 Acts 5:37.‒The Romans at times took a census simply of the people, and at other times they made a register of every one's estate, dignity, age, employment, and office. The census in Luke is supposed to have been a census of persons only (carried out among the Jews in their own way as to house and lineage), and the one in Acts to have been a full census of property, &c., which led to rebellion.

Teacher.

See “Offices and Gifts in the Church”, just before “The books of the New Testament, briefly considered”.

Temple.

1, ίερόυ, from 'sacred,' used for the courts of the temple. It embraced the place where the people came to worship, and where the Lord taught, Mark 12:35; Luke 20:1; John 8:20, &c.; also where they bought and sold, Matt. 21:12. 2, ναός, from 'to dwell, inhabit,' and hence the house itself. It was here that Zacharias was visited by the angel, Luke 1:9, 21, 22, and is referred to in Matt. 23:16, 17, 21. Matt. 27:5 presents a difficulty, because Judas is represented as casting the pieces of silver in the house itself, to which none had admission but the priests. Apparently he was repulsed by the chief priests and elders, and in his remorse may have thrown the money inside the holy place. Our Lord used the same word when He spake of His body, John 2:19. It is also used when the church is declared to be "the temple of God," 1 Cor. 3:16, 17; 2 Cor. 6:16; Eph. 2:21; the individual saint also is a "temple of the Holy Ghost," 1 Cor. 6:19. The same word is employed for the place wherein Antichrist will sit, 2 Thess. 2: 4. In the Revelation this same word is used in every mention of the temple. In Luke 11:51 it is literally "between the altar and the house."

Temptation.

Used in the sense of a, to make trial, test, prove, as when God 'tempted' Abraham, Gen. 22:1; translated 'try' in Heb. 11:17; cf. Rev. 2:2, 10; 3:10 b, ' to tempt to evil,' as when the Lord was tempted by the devil, Matt. 4:1, &c.; as also the saints and all mankind are tempted, 1 Cor, 7:5; 1 Thess. 3:5. c ‘to tempt with an evil purpose,' as when the scribes and Pharisees sought to catch our Lord in His replies, Matt. 16:1; 19:3, &c. d. 'Putting to the proof,' as when Peter said to Sapphira, "How is it that ye have agreed together to tempt the Spirit of the Lord?" Acts 5:9; cf. also Acts 15:10; 1 Cor. 10: 9; Heb. 3:9. e, Another form of temptation is when it comes from within, when one is driven away of his own lusts, James 1:13,14. The Lord was tempted in all points like as we are, except this, from within, Heb. 4:15. This form of temptation is from indwelling sin, temptations do not give a bad conscience if they are resisted, as they were by the Lord. He succors those that are tempted, Heb. 2:18. Satan is emphatically the Tempter, Matt. 4:3; 1 Thess. 3:5.

Testament.

See Covenant.

Theater

. A place used for public games, &c., but which was available for any public assembly, Acts 19:29, 31. They were of a circular form with tiers of seats, and were open to the heavens.

Thorn

There are several varieties of thorns in Palestine, some of which grow into trees, Matt. 7:16; 13: 7, 22; 27:29, &c. In reference to the 'crown of thorns,' there is a species called by the Arabs nebk or nabka, which has soft and pliant branches, easily twisted, but with sharp spines that would give much pain. The word for the ‘thorn in the flesh' given to Paul is used for anything sharp, as a pointed stick, or spine of a thorn. Apparently its effect was something that made him appear contemptible to the gainsayers, 2 Cor. 10:10.

Threshing.

Corn is threshed in the East either by oxen treading over it (which is spoken of in 1 Cor. 9:9; 1 Tim. 5:18), or by a small flat cart, in the bottom of which spikes are placed. These tear the straw into pieces ready for the cattle as food, the corn falling beneath the straw. He that thresheth does it in hope of obtaining the corn, 1 Cor. 9:10; as the apostle hoped to reap the fruit of his labors: cf. Gal. 6: 9.

Throne.

Heaven is God's throne, Matt. 5:34; 23: 22; Acts 7:49. The Lord Jesus is sitting upon the throne of God—upon His Father's throne, Heb. 8:1; 12:2. The twelve apostles will sit upon thrones, judging the twelve tribes of Israel, Matt. 19:28; Luke 22:30. The Lord Jesus will have a throne, and the faithful are to sit with Him on His throne (marvelous grace!) Rev. 3:21. In the Revelation the throne of God is repeatedly spoken of, and around the throne the four and twenty elders sit upon thrones (not 'seats,' as in the A.V.), Rev. 4:4; 11:16. Satan gives a throne (seat in the A.V.) to the Roman beast, Rev. 13:2. The Great White Throne of judgment will be set to declare the final doom of the wicked dead, Rev. 20:11.

Thyine

θύἴνος.—A close-grained wood giving a fragrant smell especially when burnt. It was also used for decorative purposes. It is held by some to be the same as the citron wood of the Romans, Rev. 18:12.

Tithe

Matt. 23:23; Luke 18:12 Heb. 7:5, 6, 8, 9.-Under the law the tenth part of the increase of the flock and of the fruits of the ground was devoted to the service of the sanctuary, Lev. 27:30; but giving tithes was practiced earlier than the law, Gen. 14:20; 28:20-22; Heb. 7: 2, 6.

Tomb.

See article “Sepulchers, Tombs and Burials” just before “Money and Measures”.

Tongues.

The gift of speaking ‘in other tongues' was given to the apostles at Pentecost, somewhat over-riding in grace the confusion of tongues in Gen. 11:7. It was a sign to the gathered multitude, Acts 2:4-11. At the conversion of Cornelius the Gentiles also spake with tongues, and magnified God, Acts 10:45, 46. There was also the gift of tongues at Ephesus, and in the assembly at Corinth, 1 Cor. 14. These tongues were to cease, 1 Cor. 13: 8, while all the gifts needful for the spread of the gospel, and the perfecting of the saints remain: Eph. 4:11-13.

Topaz

τοπάζιον, Rev. 21:20.-Supposed to be a transparent stone of greenish-yellow color: occurs in the LXX in Ex. 28:17; 36:17 (39:10); Job 28:19; Ps. 118:127 (119:127); Ezek. 28:13.

Trance

Acts 10:10; 11: 5; 22:17.-State of being beyond one's self, ‘exstacy.'

Transfigured,

Transformed.1, μετασχηματίζω, ' to change in fashion or form,' spoken of Satan and his ministers who transform themselves so as to deceive, 2 Cor. 11:13, 14, 15. 2, μεταμορφόω, used for the Lord being 'transfigured,' Matt. 17:2; Mark 9:2; and for the Christian being 'transformed ' by the renewing of his mind, Rom. 12: 2, and 'changed' by beholding the glory of the Lord, 2 Cor. 3:18.

Transgression.

See Sin.

Tribulation,

Great.In Matt. 24:21 a great tribulation is spoken of, such as had not been, nor ever shall be, which by the context refers to the Jews: cf. Jer. 30:7; Dan. 12:1: yet Gentiles will be affected by it, for in Rev. 7:14, a great multitude of all nations, and kindreds, and people, and tongues have come out of the great tribulation that will then have come upon the world. There is a threat of ‘great tribulation' in the address to the church in Thyatira, Rev. 2:22, doubtless general, not the same as ‘the great tribulation,' which is specific, and immediately precedes the Lord's appearing.

Tribute.

The tax payable to Rome by the Jews, Matt. 17: 25; 22:17, 19; Luke 20:22; 23:2; Rom. 13:6, 7. 2, Two drachma, valued about 1S. 3½d., the tribute for the temple, Matt. 17:24, to pay which the Lord wrought a miracle.

Turtledoves

Luke 2:24.—A species of pigeon. They were so common in Palestine that the poor could offer a pair of them for a sacrifice, and such were offered when the Lord was presented in the temple.

Undergirding

Acts 27:17.-A system anciently used of binding ropes or chains round a ship in bad weather.

Usury.

Matt. 25:27; Luke 19:23. 'Interest' on money: the Greek word conveys no idea of undue interest.

Veil.

1, the Veil Moses Put on When His Face Shone: It Still Remains on the Hearts of Israel, Though It Is Really Done Away in Christ for Those Who Believe, 2 Cor. 3:13-16. 2, the Veil of the Tabernacle and the Temple Which Shut in the Holy of Holies Typical of Christ’s Flesh. It Was Torn From the Top to the Bottom at His Death, Thus Giving to the Believer Access to God Himself by a New and Living Way, Matt. 27: 51; Heb. 6:19; 9:3; 10:20.

Vine.

The well-known bearer of grapes, Matt. 26: 29; Mark 14:25; Luke 22:18; James 3:12. Christ was 'the true Vine' when on earth in contrast to Israel who was not ‘true,' John 15:1-5; cf. Psa. 80. The 'vine of the earth' is gathered for judgment, Rev. 14:18, 19.

Vinegar

Matt. 27:34, 48; John 19:29, 30, &c.-The thin, sour wine drunk by the soldiers.

Vineyard

Matt. 20; 21:28-41; Mark 12: 1-9; Luke 13:6; 20:13-16; 1 Cor. 9:7.—Israel is the vineyard mostly alluded to in the Gospels. A portion of the produce was paid as rent.

Viper

Acts 28:8.-A small venomous snake. It is applied both by John the Baptist and by the Lord to the rulers of Israel, Matt. 3:7; 12:34; 23: 33; Luke 3:7. They showed a moral likeness to the devil, the old serpent.

Visitation.

Israel knew not when God visited them in the Person of Christ, Luke 19:44. The converted Jews ought so to walk that their enemies should confess to their integrity when God again visits Israel in blessing, 1 Peter 2:12.

Vow

Acts 18:18; 21:23.—The vow of Paul and of the four men appears to have been the vow of Nazariteship, by the head being shaven. The final shaving must be at the temple, Num. 6:18.

Wash,

to1, υίπτω. ἀπον-, 'to wash,' face, hands, feet, &c., Matt. 6:17; 15:2; 27:24; Mark 7:3; John 9: 7, 11, 15; 13:5, 6, 8, 10, 12, 14; 1 Tim. 5:10. 2, λούω, ἀπολ-, from ‘to loosen,' cleanse the body, Acts 9:37; 16:33; 22:16; 1 Cor. 6:11; Eph. 5:26; Tit. 3:5; Heb. 10:22; 2 Peter 2:22; Rev. 1:5. In John 13:10 the person being cleansed stands in contrast to the feet being washed, nipto, because of the defilements of the way. 3, βαπτίζω, ‘dip,' &c., Mark 7:4, 8; Luke 11:38; Heb. 9:10. 4. βρέχω, 'to wet,' rain, Luke 7:38, 44. 5, πλύνω, ἀποπ-, 'to wash,' as clothes, Luke 5:2; Rev, 7:14.

Well

John 4:6, 14; 2 Peter 2:17.-1, πηγή signifies 'fountain' or ' pring.' 2, φρέαρ, ‘well or pit,' John 4:11, 12.

Whale

κητος - Any sea-monster or huge fish, Matt. 12:40. The O. T. says ‘a great fish,' without specifying what fish. It may have been a large shark, which has a much larger gullet than a whale, and in the stomach of which bodies of men have been sometimes found entire.

Wheat.

See Corn.

Willworship,

Col. 2:23.—Voluntary or self-chosen worship: see Col. 2:18.

Windows.

Really doors, with lattice-work to admit the air and give shade from the sun, Acts 20:9; 2 Cor. 11: 33.

Wine

οἶνος, fermented juice of the grape. It was used in the Paschal supper, and in the Lord's supper. Paul recommended Timothy to drink wine for his frequent infirmities. It was intoxicating, Eph. 5:18; 1 Tim. 3:8. New wine is used typically of the new order of things introduced by Christ as needing new vessels to contain it, Matt. 9. 17. The 'new wine' of Acts 2:13 is 'sweet wine,' the sweetness being preserved made it more intoxicating.

Winepress.

A place where grapes were pressed or trodden with the feet, Matt. 21:33; used as a figure for the wicked being crushed in God's judgments on the earth, Rev. 14:19, 20; 19:15.

Winevat

Mark 12:1.-The cavity under a winepress into which the juice could run.

Winked

Acts 17:30.-God 'overlooked' the former times of ignorance, but now enjoins all men everywhere to repent.

Winter.

See “The Seasons and Divisions of Time”just after “Physical Features of Palestine”.

Witchcraft.

See Sorcery.

Witness.

As in Israel, so in the church, any accusation should be confirmed by two or three witnesses, Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28. See MARTYR.

Wolf.

The well-known wild animal, used metaphorically to describe men who molest, worry, and scatter the followers of Christ, Matt. 7:15; 10:16; Luke 10:3; John 10:12; Acts 20:29.

World.

1, Κὀσμος, ‘Order, Regularity,' and 'The World,' Because of Its Natural Order; ‘the World' in All Its Varied Characters, Its Inhabitants, Its Riches, Its Spirit, Its Wisdom, Its Sin, Its Sorrows, Its Judgment, &C., Matt. 4:8; John 1:29; 12:31; 1 Cor. 3:19; 2 Cor. 7:10; James 4:4; 1 John 2:17; 5:19. 2, Αἰών, ‘Being, Age, Duration of Time;' a, 'Age,' in Connection With the World, the Course of Existing Things, Matt. 12:32; 13:22, 39, 40; Luke 1:70; 16:8; John 9:32; Rom. 12:2; 2 Cor. 4:4; Eph. 3:21; 6:12; 2 Tim. 1:9; Heb. 9:26, &C. B, the Material World, Heb. 1:2; 11:3. 3, Οἰκουμένη From 'To Inhabit,' the Habitable World, Matt. 24:14; Acts 11:28; 19:27; 24: 5; Rom. 10:18; Heb. 1:6; Rev. 3:10; 12:9; 16:14. 4, Γῆ, 'The Earth, Land,' Rev. 13:3.

World to Come.

In Heb. 2:5 it is 'habitable world to come'; in Heb. 6:5; Mark 10:30; Luke 18:30; Eph. 1:21 it is 'age to come';both stand in contrast to the present age: cf. Titus 2:12.

Wormwood

ἄψινθος, from ‘not to be drunk,' because of its unfitness and bitterness, Rev. 8:11. The allusion appears to be to the class of plants called Artemisia rather than to any particular variety.

Worship, Worshipper.

The principal word used for worship is προσκυνέω, 'to adore,' to prostrate in homage. It is used for the homage given to man, as in Rev. 3:9; for the worship that will be given to the dragon and the beast, Rev. 13:4, 8, 12, 15; and to the worship of God and of Christ, Matt. 2:2, 11; Heb. 1:6; Rev. 4:10; 14:7, &c. It is the word in John 4:20-24, where the Lord said that worship to God must be in spirit and in truth, and that the Father seeketh such worshippers. The worship of the heart must answer to the nature of God and to the grace of the Father. Another Greek word, λατρεύω, Acts 24:14; Phil. 3: 3, is often translated 'serve,' and has been called 'worship-service.' Anna ‘served' God with fasting and prayers night and day, Luke 2:37. It is to be rendered to God only, Matt. 4:10: cf. 2 Tim. 1:3; Heb. 9:14; 12:28; 13:10; Rev. 7.15; 22:3.

Wrestling

Eph. 6:12.-This is doubtless an allusion to the contests with which the inhabitants of Ephesus were familiar. The Christian wrestles not against flesh and blood; but against the various powers of the enemy in the heavenlies.

Yoke.

That which unites the oxen in plowing, Luke 14:19. Used symbolically of the laborious servitude of the law, Acts 15:10; Gal. 5:1; in contrast to which is the yoke of the Lord, which is easy, and the burden light, Matt. 11:29, 30. We are not to be unequally yoked to unbelievers, 2 Cor. 6:14. Paul calls some one his true yokefellow (probably Epaphroditus), Phil, 4:3.

Obsolete and Other Words

N.B.-Only an illustrative reference is usually given.

Abject, Psa. 35:15, outcast.

Admiration, Rev. 17:6, surprise.

Adversary, Matt. 5:25, opponent as in a law suit.

Advisement, 1 Chron. 12:19, deliberation.

Affict, Gal. 4:17, seek after.

Agvne, I Sam. 3o. 13, ago. Albeit, Phile. 19, although it be.

All to brake, Judg. 9. 53, entirely broke.

Allow, Luke 11. 48, to approve of.

Amerce, Deut. 22. 19, to fine. Anon, Matt. 13. 20, at once.

Appearance, Thess. 5. 22, kinds. Approve, Acts 2. 22, borne witness to: 2 Cor. 7:11, proved. Artillery, 1 Sam. 20. 4o, weapons.

Assure, z John 3. 19, persuade. Assuage, Gen. 8. 1, to subside.

Astonied, Ezra 9. 3, astonished. Attendance, 1 Tim. 4. 13, attention. Avoid, 1 Sam. 18. ix, to escape. Away with, Isa, 1.13, endure. Base, 1 Cor. 1. 28, ignoble. Because, Matt. 20. 31, that. Beeves, Lev. 22. 19, cattle.Besom, Isa. 14. 23, a broom.Bestead, Isa. 8. 21, pressed.Bewray, Matt. 26. 73, make manifest.Blains, Ex. 9. 9, ulcerous sores.Boiled, Ex. 9. 31, bearing pods.Boss, Job 15. z6, large studBotch, Deut. 28.27, ulcers.Bottom, Zech. 1. 8, valley.Bravery, Isa. 3. 18, finery.Bray, Prov. 27. 22, to pound.Breach, Judg. 5. 17, bay, creek.Brigundine, Jer. 46.4; 51. 3, coat of mail.

Broided, 1 Tim. 2. 9, plaited.Bruit, Jer. 10. 22, rumor.Bunch, Isa. 3o. 6, hump.Business, Rom. 12. ix, diligence.

By, r Cor. 4. 4, translate in.By and by, Matt. 13. 21, at once.Cabin. Jer. 37. 16, cell, vault.Canker, 2 Tim. 2. 17, gangrene.Cankered, James 5. 3, corroded.Carriage, Acts 21. 15, baggage.Cast, Luke 1. 29, considered.Cast, Jer. 41. 14, turned.Caul, Isa. 3. 18, net for the hair.Challenge, Ex. 22. 9, to claim.Champaign, Deut. 2:3o, plain.Chapiter, Ex. 36. 38, capital.Chapman, 2 Chron. 9. 14, dealer.Charger, Matt. 14. 8, large dish.Charity, 1 Cor. 13, love.

Check, Job 20. 3, reproof.Ciel, 2 Chron. 3. 5, to wainscot.Clouted, Josh. 9.5, patched.Coast, Matt. 2. 16, border, region.Cockle, Job 31. 4o, a weed.Collops, Job 15. 27, lumps.Color, Acts 27. 3o, pretext.Compass, fetch a, 2 Sam. 5. 23; Acts 28. 13, make a circuit.

Conclude, Rom. II. 32, to include.Concupiscence, Rom. 7. 8, lust.Consist, Col. 1.17, subsist.Constantly, Titus 3. 8, strongly.Convenient, Eph. 5. 4, becoming.Conversation, Gal. 1:13, manner of life: Phil. 3. 20, citizenship.Cote, 2 Chron. 32. 28, stall, shed.Countervail, Esther 7. 4, compensate.Crisping pin, Isa. 3. 22, lit. bag.Cumbered, Luke 10. 40, distracted.Cunning, Ex. 31.4, skilled.Curious, Ex. 28.8, skilfully wrought.Daysman, Job 9.33, arbitrator.Deal, Ex. 29.40, part.

Decently, 1 Cor. 14. 4o, becomingly.Deliciously, Rev. 18. 7, luxuriously.Despite. do, Heb. xo. 29, to insult.Disannul, Gal. 3.15, 17, to annul.Doctrine, Matt. 7.28, teaching.

Duke, Gen. 36. 15, a chief.

Duer, Matt. 13:21, endure.Ear, to, Gen. 45. 6, to plow.Edify, Rom. 14. 19, build up.Emerods, Deut. 28.27, hemorrhoids.Endamage, Ezra 4. 13, damage.Endeavor, Eph. 4. 3, be diligent.Ensample, i Cor. 1o. rx, example.Ensue, 1 Peter 3. ix, to pursue.Entreat, Matt. 22. 6, treat.Eschew, z Pet. 3. II, avoid.Estate, Col. 4. 8, state.

Exchanger, Matt. 25. 27, banker.Express, Heb. 1.3, exact.

Fats, Joel 2. 24; 3. 13, vats.Fervent, 2 Peter 3. 1o,12, burning.Fine, Job 28. 1, refine.

Fray, Zech. 1:21, to frighten.Fretting, Lev. 13. 51, 52, corrodingFroward, x Pet. 2. x8, perverse.Furniture, Gen. 31. 34, equipment.Gin, Job 18.9, trap.

Go beyond, x Thess. 4. 6, overreach.Good, 1 John 3. 17, subsistence.Goodman, Matt. 20. ix, master.Greaves, I Sam. 1q.6, leg armor.Grisled, Zech. 6. 3, gray, spotted.Grudge, James 5. 9, to murmur.Guilty of; Matt. 26. 66, worthy of.Habergeon, Ex. 28. 32, coat of mail.Haft, Judg. 3. 22, handle.

Hale, Luke 12. 58, to haul, drag.Hardly, Mark 1o. 23, difficultly.Hardness, 2 Tim. 2. 3, hardship.Harnessed, Ex. 13. 18, armed.Heady, 2 Tim. 3. 4, headlong, rash.Helve, Deut. 19. 5, handle.Hereafter, John 1:51, henceforth.Hough, Josh. 9:6. to hamstring.Illuminate, Heb. 10. 32, enlighten.Implead, Acts 19. 38, accuse.Impotent, John 5. 3, powerless.Incontinent, 2 Tim. 3. 3, without self control.

Injurious, z Tim. I. 13, insolent.Instant, Luke 23.23, urgent.Inward, Job x9.19, intimate.Jangling, I Tim. x. 6, talking.Jot or tittle, Matt. 5. 18, smallest Hebrew letter, or curl of a letter.Kerchief; Ezek. 13. 18, 21, covering.

Kine, Gen. 32. 15, cows, cattle.Knot), Ex. 25. 3x, knob.Latchet, Mark 1:7, lace, thong.Laud, Rom. 15. II, praise.Leasing, Psa. 4. 2; 5. 6, lying.Lees, on the, Isa. 25. 6, matured.Let, 2 Thess. 2. 7, to hinder.Liking, Job 39.4, condition.List, Matt. 17. 12, to will.Lively, I Pet. z. 3; 2. 5, living.Lucre, Tit. x. x x, gain.

Lust, Gal. 5. 17, to desire.Magnifical, 1 Chron. 22. 5, magnificentMansion, John 14. 2, abode.Marisk, Ezek. 47. I1, marsh.Maul, Prov. 25. 18, hammer.Maw, Deut. 18. 3, stomach.Meat, Luke 3. II, food of any sort.Meet, Matt. 3. 8, worthy, suitable.Mess, Gen. 43. 34, portion.Mete, Matt. 7. 2, to measure.Meteyard, Lev. 19.35, measuring rodMulch, Gen. 32. 15, milk-givingMincing, Isa. 3. 16, taking short steps affectedly.

Mind, to, Acts 20. 13, to intend.Minish, Ex. 5. 19, diminish.Mortify, Col. 3.5, put to death.Mote, Matt. 7. 3, anything small.Motions, Rom. 7. 5, impulses.Munition, Isa. 29. 7, fortress.Naught, 2 Kings 2. 19, bad.Naughty, Jer. 24. 2, bad.Necromancer, Deut. 18. II, one who professes communication with the dead.

Neesing, Job 41. 18, sneezing.Nephew, 1 Tim. 5. 4, descendant.Nether, Ex. 19. 17, lower.Nethermost, z Ki. 6. 6, lowest.Noisome, Psa. 91. 3, hurtful.Nurture, Eph. 6. 4, discipline.Observe, Mark 6.20, to keep safe.Occupier, Ezek. 27. 27, trader.Occupy, Luke /9. 13, to trade.Occurrent, 1 Kings 5. 4, occurrence.Odd number, Num. 3. 48, overplus.Offense, Mat. x8. 7, a cause of stumbling.

Offend, Matt. 5. 29, to cause to stumble.

Open, Acts 17. 3, to explain.Or ever, Acts 23. 15, before.Ouche, Ex. 28. ii, socket, case.Outgoing; Josh. 17. 18, utmost limit.Outlandish, Neh. 13. 26, foreign.Overcharged, Luke 21. 34, ladened.Paddle, Deut. 23. 13, small spade.Painful, Psa. 73. 16, toilsome.Painfulness, 2 Cor. II. 27, toil.Parcel, Gen. 33. 19, portion.Pass, Eph. 3. 19, to surpass.Pate, Psa. 7. 16, the head.

Peeled, Isa. 18. 2, stripped.

Peep, Isa. 8. 19; 10. 14, chirp.Peradventure, Rom. 5. 7, perhaps.Pill, Gen. 30. 37, 38, to peel.Plain, Gen. 25. 27, homely.Platter, Matt. 23. 25, dish.

Poll, Num. 1. 2, the head.

Poll, to, 2 Sam. 14. 26, to cut.Pommel, 2 Chron. 4. 12, knob.Potsherd, Job 2. 8, piece of pottery.Precious, 1 Sam. 3. 1, lit. rare.Presently, Matt. 26. 53, at once.Pressfat, Hag. 2.16, vat in which fruit is pressed.

Prevent, z Thess. 4. 15, go before.Pricks, Acts 9.5, pads.

Proper, Heb. II. 23, comely, fair.Provoke, Rom. ro. x9, to stimulate.Pulse, Dan. 1. 12, 16, pod-bearing plants, as peas, beans.Purtenance, Ex. 12.9, entrails.Quaternion, Acts 12. 4, set of four.Quick, Acts ro. 42, living.

Ranges, 2 Kings ri. 8, ranks.Reason, Acts 6. 2, seemly.

Record, 1 Ch. x6. 4, to celebrate.Riot, Tit. z. 6, dissoluteness.Road, 1 Sam. 27. xo, raid.Savourest, Matt. z6.23, mindest.Sayest, Matt. 27. II, i.e. truly.Scall, Lev. 13.30, scab

Scarce, Scarcely, Acts 14. 18; 1 Peter 4. 18, with difficulty.

Scrabble, 1 Sam. 21. 13, to scratch.Scrip, Matt. io. Jo, bag, wallet.Secure, Judg. 8. xi, void of care.Seethe, Ex. 16.23, to boil.

Sherd, Isa. 30. 14, shred, fragment.Silverling, Isa. 7. 23, silver coin.Sincere, z Pet. 2. 2, pure.Sith, Ezek. 35.6, since.

Slime, Gen. Ir. 3, bitumen.Sod, Gen. 25. 29, to boil.Sometimes, Eph. 2. 13; 5. 8; Titus 3. 3, once.

Sped, Judg. 5. 30, succeeded.Sporting, 2 Peter 2. 13, disporting.Stagger, Rom. 4.20, hesitate.Steads, z Chapter 5. 22, place.Strait, Matt. 7. 13, narrow.Stricken, Luke 1. 7, advanced.Strike, 2 Kings 5. 11, wave.Swelling, 2 Peter 2. 18, haughty.Tabering, Nah. 2.7, tappingTable, Luke 1. 63, tablet.Temperance, Acts 24.25; Gal. 5. 23; 2 Peter 1.6, self-control.

Thought, Matt. 6. 25-34, literally anxious thought.

Tire, Ezek. 24. 17, head-dress.Tire, to, 2 Kings 9. 30, to adorn.Travel, Lam. 3. 5, travail.Trow, Luke 17. 9, judge.Turtle, Jer. 8. 7, turtle dove.Tutor, Gal. 4.2, guardian.Undersetter, 1 Kings 7. 30, support.Unsavory, 2 Sam. 22. 27, adverse.Untoward, Acts 2.4o, perverse.Vagabond, Acts 19. 13, wandering.Very, the, John 7. 26, the true.Vial, Rev. 5. 8; 15. 7, bowl.Vile, Deut. 25. 3, despicable.Virtue, Mark 5. 30, power.Ware, Acts 14. 6, awareWealth, Psa. 112. 3, weal, welfare.Will-worship, Col. 2. 23, worship according to man's will.Wimple, Isa. 3.22, neckerchief.Wink at, Acts 17. 30, overlook.Wist, Mark 9. 6, knew.

Wit, do you to, 2 Cor. 8. T, cause you to know.

Woe worth, Ezek. 30. 2, evil be to.Wont, Acts 16. 13, accustomed.Wot, Acts 3. 17, know.

Wreathe:, Ex. 28. 14, twisted.

New Testament Symbols

Abomination-idolatry-Matt. 24:15; Rev. 17: 4; Ezek. 6:11.Air-moral influence-Eph. 2:2; Rev. 9:2.

Altar-approach to God-Matt. 5:23; Heb. 13:10; Psa. 43: 4.Angel-representative and messenger-Rev. 1:20; 22:16; Isa. 63: 9.Anointing-initiation-Acts 10:38; 2 Cor. 1:21; Ex. 28:41.Babe-stunted, untaught-1 Cor. 3:1; Heb. 5:13; Isa. 3:4.Babylon-corrupt worldliness-Rev. 14:8; 16:19; Dan. 4:30.Beast-imperial power on earth-Rev. 13:12-18; Dan. 7:17.Belly-inner man-John 7. 38; Rom. 16:18; Psa. 44: 25.Blackness-separation from the light-Heb. 12:18; Jude 13.Blindness-without spiritual perception-John 9:39, 41; Rev. 3:17.Book of Life-register of the elect or of profession-Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12-15; 21:27; 22:19.Bosom-seat of affection-John 1:18; Isa. 40:11.

Bow-distant warfare-Rev. 6:2; Psa. 37:14, 15.

Bowels-seat of compassion-Phil. 2:1; 1 John 3:17; Cant. 5:4.Brass-firmness of judgment-Rev. 1:15; 2:18; Mic. 4:13.Bread-sustenance-Matt. 4:4; John 6:51, 58; 2 Cor. 9:10.Bridle-curb to the flesh-James 1:26; 3:2; Psa. 32: 9.Brimstone—torment and destruction-Rev. 14:10; Isa. 30:33.Camp-earthly organization-Heb. 13:11, 13; Rev. 20:9; Ex. 33:7.Chaff-worthless persons-Matt. 3:12; Luke 3:17; Psa. 1:4.Cherubim-agency of God's government-Heb. 9:5; Eze. 10:15-20.City-center of administration-Heb. 11:10, 16; Rev. 21:10.Cross-self-sacrifice and degradation-Matt. 16: 24; 1 Cor. 1:17.Crown-victory, dignity, royalty-Rev. 2:10; 14:14; Lam. 5:16.Cup-allotted portion-Matt. 26: 39; Rev. 14:10; Psa. 23:5.Darkness-dense moral obscurity-Acts 2:20; Rev. 16:10.Darts-sudden attacks-Eph. 6:16; Prov. 7:23.

Day-appointed time of activity-John 9:4; 1 Thess. 5: 5, 8.Death-alienation from God-Matt. 4:16; 2 Cor, 1:10.Dogs-the unclean and contemptible-Matt. 7: 6; Rev. 22:15.Dove-peace and harmlessness-Matt. 3:16; 10:16; Cant. 6:9.Dragon-huge destructive power-Rev. 12: 3-17; 20:2; Ezek. 29: 3.Drunkenness-evil indulgence and frenzy-1 Thess. 5:7; Rev. 17: 6.Eagle-swiftness in execution-Matt. 24: 28; Rev. 4:7; 12: 14.Ears-spiritual attention-Matt. 13:15; Rev. 2:7; Psa. 40:6.Earthquake-overthrow of organizations-Matt. 24:7; Rev. 6:12.Eating-appropriation and communion-John 6:50-58; 1 Cor. 10:3,7.Egypt-state of nature-Rev. 11:8; Isa. 31:1.

Eighth-a new beginning-2 Peter 2:5; Rev. 17:11; Lev. 25:22.Eyes-spiritual perception-Eph. 1:18; Rev. 3:18; 4: 6, 8.Fire-testing judgment-1 Cor. 3:13; Rev. 3:18; Jer. 23: 29.Five-responsibility, weakness-Matt. 25:2; Luke 16:28; 1 Cor. 14:19Flood-desolating agencies-Luke 6:48; Rev. 12:15, 16; Ps. 90:5.Forehead marked-open alliance-Rev. 7: 3; 13:6; Ezek. 9: 4.Four-perfection in nature or for earth-Rev. 4:6; 7:1.Fox-crafty enemy-Luke 13:32; Cant. 2:15.

Garments-outward character-Jude 23; Rev. 3:4; 16:15.Gates-strength, authority-Matt. 16:18; Rev. 21:12-25.Girdle-for strength and activity-Rev. 1:13; 15:6; Isa. 22:21.Glass-transparent purity-Rev. 15:2; 21:18, 21.

Gold-divine righteousness-Heb. 9:4; Rev. 3:18; 1 Kings 6: 22.Grass-human frailty-James 1:10, 11; 1 Peter 1:24; Isa. 40: 7.Grass, Green-earthly prosperity-Rev. 8: 7; 9: 4.

Hail-judgments direct from heaven-Rev. 11:19; 16:21Harlot-corrupting system-Rev. 17: 5; Isa. 1:21.Harvest-ingathering, judgment-Matt. 13:30; John 4:35; Rev. 14:15.Head-supremacy of persons or places-Col. 2:10; Rev. 17:9

Heart-seat of affection and sincerity-Rom. 6:17; Phil. 1:7.Heaven-highest seat of authority-Matt. 24:29; Rev. 8:10.Hell ( Gehenna)-power of Satan-Matt. 23:15; James 3:6.

Hell (Hades)-lowest power of death-Matt. 16:8; Rev. 1:18.Helmet-assurance of salvation-Eph. 6:17; 1 Thess. 5:8.Honey-sweetness of nature-Rev. 10: 9, 10; Lev. 2:11.Horns-power and exaltation, kings-Luke 1:69; Rev. 17:12, 16.Horse-imperial power in warfare-Rev. 6:2, 4, 5, 8.House-organized habitation-2 Cor. 5:1; 1 Tim. 3:15; 1 Peter 2:5.Incense, odor-sweet savor to God-Rev. 5:8; 8:3, 4.

Jasper divine glory displayed-Rev. 4:3; 21:11, 18.Keys-authority to open and shut-Matt. 16:19; Rev. 1: 18; 3: 7.Lamb-Christ as a rejected sufferer-John 1: 29; Rev. 5: 6, 12.Lambs-the younger members of Christs flock-John 21:15; Isa. 40:11Lamp-light-bearer, individual or collective-Matt. 25:1; Rev. 1:20Leaven-active and spreading evil-Matt. 13:33; 1 Cor. 5:6-8.Linen-practical righteousness, assumed or real-Rev. 18:16; 19: 8.Lion-royalty and strength-1 Peter 5:8; Rev. 5:5.Locusts-devastating powers-Rev. 9: 3, 7; Nah. 3:17.

Loins girded-attitude for energy and service-Eph. 6:14; 1 Peter 1:13Manna, Hidden-secret spiritual sustenance-Rev. 2:17.Meat-nourishment of the inner man-Matt. 24:45; John 6:27, 55.Meat, strong-higher truths of Christianity-Heb. 5:12, 14.Milk-elementary truths-1 Cor. 3: 2; Heb. 5:12, 13.Moon-subordinate ruling power-Rev. 8:12; 12:1.Mountain-settled political power-Rev. 6:14; 8:8; 16:20.Night-present dark state of the world-Rom. 13:12; 1 Thess. 5: 5, 7Oil-the Holy Spirit-Matt. 25:3; Heb. 1:9; 1 John 2: 20.Olive tree-fruit and testimony for God-Rom. 2:17; Rev. 11:4.Olive tree, wild-man as unfruitful to God-Rom. 2:17,24One-completeness, exclusiveness-1 Cor. 12. 11-14; Eph. 4:4-6.Ox or Calf-patient industry-Rev. 4:7; Ezek. 1:10.Palms-victory-John 12:13; Rev. 7:9.

Pearl-beauty and costliness-Matt. 7:6; 13:45; Rev. 21: 21.Pillar-support-Gal. 2:9; 1 Tim. 3:15; Rev. 3:12.Purple-imperialism-Rev. 17:4; 18:12, 16.

Rain-vivifying refreshment from heaven-Heb. 6: 7; James 5:7.Rainbow-God's covenant as to the earth-Rev. 4:3; 10:1.Red-bloodshed-Rev. 6:4; 12:3; Isa. 63: 2.

Reins inward thoughts and feelings-Rev. 2:23; Psa. 16:7.

Ring-honor, loving relationship-Luke 15;22 Gen. 41:42.River-streams of blessing-John 7:38; Rev. 22:1, 2.Rod-sign of authority-1 Cor. 4:21; Rev. 2: 27.Salt-savor, preservation, purification-Mark 9:49, 50; Col. 4: 6.Salt, too much-judgments-Deut. 29:23; Judg. 9: 45.Scarlet-earthly grandeur-Rev. 17:3, 4; 18:12, 16; Lam. 4:5.Scorpions-instruments of torment-Rev. 9:3, 5, 10; Ezek. 2: 6.Sea-mass of the people unorganized-Rev. 7:1-3; 13:1.Serpent—cunning, subtlety-Matt. 10: 16; 2 Cor. 11: 3.Seven-perfection in mystery-Rev. throughout.Shadow-protection-Mark 4:32; Psa. 91:1.

Sheep-objects of God's care-John 10.; 1 Peter 2:25.Shepherd-guide, guardian—Heb. 13:20; 1 Peter 2:25.Six-short of perfection-Rev. 13:18.

Sleep-physical or moral death-1 Thess. 4:14; 5:6, 7.Smoke-darkening influence-Rev. 9: 2-18.

Snow-whiteness, purity-Matt. 28: 3; Rev. 1:14.Stars-subordinate powers-Mark 13:25; Rev. 1:16; 6:13.Sun-supreme power-Rev. 1:16; 12:1; 16:8.Supper-a closing feast-Luke 14:16; 1 Cor. 11:20; Rev. 19:9, 17.Swine -uncleanness-Matt. 7: 6; 2 Peter 2:22.Tabernacle-temporary habitation-2 Cor. 5:1, 4; 2 Peter 1:13.Table-association, fellowship-Luke 22:30; 1 Cor. 10:21.Tares-false professors-Matt. 13:25-40.

Ten-full responsibility-Matt. 25:1; Rev. 17:12, 16.Thorn-painful discipline-2 Cor. 12:7; Num. 33:55.Three-adequate testimony-Luke 13:7; 1 John 5:7, 8.Thunder-God's voice in judgment-Rev. 10:3, 4; Psa. 29: 3.Travail-painful anxiety-Rom. 8:22; Gal. 4:19.Trees-eminent men or systems-Matt. 13:32; Rev. 8: 7.Twelve-administrative perfection-Matt. 19:28; Rev. 12:1.Two-testimony-Mark 6:7; Rev. 11:4.

Vail-that which hides the glory-2 Cor. 3:13-16; Heb. 9:3; 10:20.Vine-fruit-bearers on earth-John 15:1; Rev. 14:19.Vipers-concealed poisonous enemies-Matt. 3:7; Luke 3:7.Virgins-the undefiled-2 Cor. 2:2; Rev. 14: 4.Wall-security, exclusion-Eph. 2:14; Rev. 21:12, 19.Washing-cleansing morally-John 13: 5-14; Eph. 5: 26.Water-Holy Spirit, cleansing, the word-John 7:38; 19:34; Eph. 5:26Waters-people, nations-Rev. 17:1, 15; Isa. 8:7.Well (Fountain)-source of blessing-John 4:14; Isa. 12:3.White-purity-Rev. 3:4, 5, 18; 7:9, 13.

Widow-desolateness-1 Tim. 5: 5; Rev. 18:7; Lam. 1:1.Wilderness-desolation-Rev. 12:6; 17:3; Isa. 14:17.Wind-unseen influence, good or evil-John 3:8; Acts 2: 2; Rev. 7:1.Winepress-crushing judgment-Rev. 14:19, 20; 19:15.Wolves-rapacious enemies-Matt. 7:15; John 10:12; Acts 20: 29.Yoke-service, bondage-Matt. 9:29,30 Acts 15:10; Gal. 5:1.

Quotations From the Old Testament in the New

These quotations are important inasmuch as they show that God is the Author of the whole Bible. The quotations are not found simply in one or two books of the New Testament, but run through the whole; nor are the quotations from one division of the Old Testament only, but are from the books of Moses, from the Psalms, and from the Prophets.

The way in which some of the quotations are introduced, and at times from the lips of the Lord Jesus, stamps the writings of the Old Testament as inspired of God. Constantly the words are "It is written," not simply as what Moses or one of the prophets had written, but as being of authority as part of God's word, and in other places are called ‘the scriptures,' as we say of an Act of Parliament, "It is enacted." At times it is "God commanded (Matt. 15:4); "David himself said by the Holy Ghost" (Mark 12:36); "Spake the Holy Ghost by Esaias the prophet" (Acts 28:25); "As the Holy Ghost saith." (Heb. 3:7.) Words cannot more plainly show how the Old Testament was viewed by Christ Himself and by the writers of the New Testament, they being also inspired by the Holy Ghost.

It is important to notice the way in which the prophecies of the Old Testament are quoted in the New as to their being fulfilled. The difference may not always be manifest in the Authorized Version; but there is a difference.

Some are introduced thus:

1. In order (ἵνα) that it might be fulfilled. As Matt. 1:22; 2:15; 4:14; 21:4; 26:56; 27:35; Mark 14:49; John 12:38;13:8; 15:25; 17:12; 18:9, 32; 19:24, 28, 36.

2. So that (ὅπως) it might be fulfilled. Matt. 1:23; 8:17; 7:17; 13:35.

3. Then (τοτε) was fulfilled. Matt. 2:17; 27:9.

4. Was fulfilled. Mark 15:28.

5. This day is fulfilled. Luke 4:21.

The first gives the purpose of the prophecy: an event happened in order that a particular prophecy should be fulfilled—this is the fulfillment of that prophecy.

The second falls within the scope of the prophecy, but it is not restricted to a particular time: may be true at one time, or at many different times.

The third is an occasion when the prophecy can be applied, without its being the purpose of the prophecy.

The fourth and fifth declare that the prophecy was then and there fulfilled.

A study of the above will show that the writers were led by God by the way they introduced the quotations, so that the different expressions are never confounded.

In the following quotations the readings of the Septuagint are given according to Sir C. Brenton's translation. The other two columns are the Authorized Version.

Besides the list following, there are many allusions to the Old Testament in the New, and places where the actual words are used, but which cannot be said to be quotations. For instance, Psa. 8 is quoted in 1 Cor. 15:27 in reference to Christ in resurrection; also in Heb. 2:6-8 in reference to the world to come: all things are His; but this is not seen yet. The words, "Hath put all things under his feet, occur also in Eph. 1:22, where Christ is Head over all things "to the church." The above words occur in Psa. 8 but this is not reckoned as a quotation. See also in the Sermon on the Mount (Matt. 5) what was "said by them of old time."

Some passages in the Old Testament are quoted more than once, and at times in different connections. For instance, Hab. 2:4 is quoted in Rom. 1:17, where it is a question of righteousness: "The just shall live by faith." Again in Gal. 3:2 where it is in contrast to the law: "The just shall live by faith." Again in Heb. 10:38, where it is in contrast to drawing back: “The just shall live by faith."

The chapters and verses of the Hebrew are given according to the English version, but the chapters and verses of the Septuagint are given as in that translation.

LXX. N.T. HEB.

The Apostolic Fathers and Their Writings

This title is given to those writers who lived in the days of the apostles, and with whom they had, as one may well suppose, more or less intercourse.

Clement

supposed to be the Christian mentioned by Paul in Phil. 4:3. Eusebius (4th century) says he was "the friend of St. Paul." Little is known of Clement: some say he was bishop of Rome. He is said to have lived to the third year of Trajan (A.D. 100), and then to have suffered martyrdom.

Eusebius says that Clement wrote a "great and admirable" Epistle to the Corinthians. There are, indeed, two epistles attributed to him, but the second is now not believed to be genuine. In the first epistle the Corinthians are warned of their disorders and strife, and earnest appeals are made to their heart and conscience. Fabulous stories are introduced, such as that of the phoenix, from the ashes of which a new bird arises. This is called a fact, and a wonderful figure of the resurrection! Very strange interpretations are also given to some parts of the Old Testament. A copy of this Epistle forms a part of the Codex Alexandrinus, and it is recorded that it was in early days read in the church!

Polycarp

said to have been bishop of Smyrna, and to have been intimate with the apostle John. Irenזus says of Polycarp: "I have yet present in my mind the gravity of his demeanor, the majesty of his countenance, the purity of his life, and the holiness of the exhortation with which he fed his flock. I almost think that I can still hear him relating how he had conversed with St. John, and many others who had seen Jesus Christ, and repeating the words he had received from their lips, and the accounts they had given him of the Savior's miracles and doctrines; while his zeal for the purity of the faith was such that when any error was advocated in his presence, he was wont to close his ears and to retire, exclaiming, Merciful Lord, for what times hast thou reserved me!"

On persecution breaking out, under the Emperor Marcus Aurelius, Polycarp was induced to retire to a country house a short distance from Smyrna; but an attendant under torture revealed his seclusion. On the arrival of the officers he set provisions before them, and asked for an hour for prayer, but which extended to two. He was placed on an ass because of his great age. Before the proconsul he was exhorted to submit. "Swear, and I will release you; curse Christ," was said to him.

But he replied, "Eighty and six years have I served Him, and He has never injured me. How can I blaspheme Him to whom I owe my salvation?" The proconsul, finding he could not induce him to recant, declared that Polycarp had confessed himself a Christian. The crowd called for his death, choosing at first that it should be by wild beasts. But as it was not the time of the year for the shows, he was sentenced to be burnt. The crowd, among whom, says the historian, were many Jews, hastily gathered fuel, and all was soon ready. He said they need not fasten him to the stake. He who enabled him to endure, the fire would enable him to stand firm. On the pile being ignited the flames rose rapidly, but it is said they formed a circle around the martyr without burning him, his body having the appearance of shining gold and silver, while a sweet smell as of perfume filled the air. The people clamored for his death, and he was killed by the sword; but his blood running freely put out the fire. Lest a superstitious use should be made of his body it was consumed, and a few charred bones was all that remained. The above is the account quoted by Eusebius, from an epistle considered to be genuine. Polycarp died A.D. 166.

Polycarp wrote an Epistle to the Philippians. It is mostly exhortative, and has many parts apparently copied from the Apostolic writings. One is sorry to find that in one place he quotes from the Apocrypha, "When you can do good, defer it not, because ‘alms deliver from death’." (Tobit.)

Barnabas.

There is an Epistle bearing the name of Barnabas. It was said by Clement of Alexandria (who died about A.D. 213) to be by ‘Barnabasthe companion of Paul;' but this is not generally believed. It was read in the churches, but Eusebius called it ‘spurious.' One MS. entitles it, "Epistle of Barnabas the Apostle." It is not known who is the writer, nor to whom the Epistle is addressed. Some of the interpretations of scripture are foolish in the extreme, and in several places it quotes as scripture, passages which cannot be found therein.

Ignatius.

This Father is called Bishop of Antioch. He lived in the reign of Trajan. The Emperor in A.D. 106 was passing through Antioch on his way to the Parthian war, and Ignatius, fearing for the Christians in the city, appeared before the Emperor in the hopes of saving them. A curious conversation passed between them respecting having God in the heart. The Emperor cut it short by proclaiming, "since Ignatius confesses he carries within himself Him that was crucified we command that he be carried, bound by soldiers, to great Rome, there to be torn by wild beasts, for the entertainment of the people." He was at once bound, and sent to Rome. On his way he stayed at Smyrna, and saw Polycarp. He wrote letters or epistles to various churches. In the one to Rome he begged them not to endeavor to stay his execution. "Suffer me," said he "to become the food of bears and lions: it will afford a very short passage to heaven."

As he approached Rome a crowd of Christians met him begging him to let them intercede for him, but he refused. He was allowed to have a short time for prayer, and to give a short address to those gathered, after which he was taken to the amphitheater. The wild and hungry animals soon closed his career here. A few bones were all that the disciples could find of his remains.

There are several epistles bearing the name of Ignatius: 1, to the Ephesians; 2, to the Magnesians; 3, to the Trallians; 4, to the Romans; 5, to the Philadelphians; 6, to the Smyrnזans; 7, an epistle to Polycarp. Of these there are shorter and longer copies, and of Nos. 1, 4, and 7 Syriac copies have been discovered, differing more or less from either the long or the short. This shows how shamefully the writings of the early Christians had been tampered with, and makes it impossible to know now what was originally written. There is nothing striking in these epistles, except the way in which Ignatius speaks of the bishops, deacons, &c., such as: "We ought to look upon the bishop as the Lord Himself." (To the Eph. 6) "Let us all reverence the deacons as Jesus Christ, and the bishop as the Father; and the presbyters as the sanhedrim of God and college of the apostles. Without these there is no church." (To the Trallians, iii.) But, as we have said, it is difficult to know whether Ignatius really wrote these things.

Hermas.

Supposed to be the Hermas mentioned by Paul in Rom. 16:14. Nothing appears to be known of this Father, except that he is the author of a treatise called "The Shepherd." It was highly esteemed in the early church, and thought by many to be inspired, and was read in the churches. Irenmus quotes it as scripture; Clement of Alexandria and Origen call it "divine." It is a sort of allegory, and has often been compared to Bunyan's "Pilgrim's Progress;" but it is far inferior to that work. Some of it is foolish, and parts of it are scarcely decent.

Papias.

This Father, according to Irenmus and Eusebius, was Bishop of the Church in Hierapolis, a city of Phrygia. Later writers say that he suffered martyrdom about A.D. 163. He is said to have been a hearer of the apostle John, and had conversed with many who had known the Lord and His apostles. He wrote a treatise in five books, but only fragments of his writings remain. He seems to have collected together floating traditions respecting the Lord. Eusebius says of him that he had set down "things as coming to him from unwritten tradition, amongst these some strange parables and instructions of the Savior, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth." It is to be hoped that Eusebius did not treat this as a fable.

Writer of the Epistle to Diognetus.

Who the writer of this Epistle was is not known, neither is it known who Diognetus was. It is placed among the writings of the Apostolic Fathers, and is supposed to be of early date. The author calls himself "a disciple of the apostles," and speaks of Christianity as a new thing in the world. It is an eloquent epistle, and is perhaps the best of all these early writings. It was written to Diognetus because he was "exceedingly desirous of learning the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them." It treats of the Vanity of Idols; Superstition of the Jews; the Manners of the Christians; the relation of Christians to the world; the manifestation of Christ, &c. Christians, he says, live "in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives." Of Christ, he says, God did not send an angel or ruler, but "the very Creator and Fashioner of all things." He says, "God Himself took on Him the burden of our iniquities; He gave His own Son as a ransom for us, the Holy One for transgressors."

With the exception of this last-named Epistle, it is surprising how little spirituality there is in the writings of the Apostolic Fathers, except where they quote from the scripture itself. In all the oldest MSS. of the New Testament which give the Revelation, one or more of the above is added at the end, and these are said to have been read in the churches as well as the true epistles. It is no doubt well that there should be a decided break between the sacred writings, which were inspired by God to form a part of Holy Scripture, and the writings that immediately followed. The difference is indeed so marked, that while the Church of Rome retains the apocryphal books of the Old Testament, none are so irreverent as to include any of the writings of the Fathers in the New Testament canon. God has thus watched over and preserved His own word.

The Seventy Weeks of Daniel and the Date of the Crucifixion

It is an interesting question to consider how the dates assigned to the Seventy Weeks of Daniel (Dan. 9) agree with the date of the crucifixion. The prophecy is divided into 7 weeks, 62 weeks, and 1 week. It is generally agreed that these are weeks of years, and that the whole 70 weeks signify 490 years. The seven weeks doubtless refer to building the ‘street’ and the ‘wall’ of the city. Then, after 62 weeks more, Messiah should be cut off and have nothing (margin), that is, as Messiah. It will be seen that the date for the 'cutting off' is not stated definitely; it is after the 69 weeks, without saying how long.

To see how far the dates agree we must ascertain when the weeks began, and also what is the true date of the crucifixion.

The first thing to notice is that the going forth of the commandment is not to build the temple (which was in the first year of Cyrus, king of Persia, Ezra 1:1), but to build the city of Jerusalem. This command was given in the twentieth year of Artaxerxes. (Neh. 2:1) The common date given for this is B.C. 446; but Usher gave 455, and Hengstenberg and others contend that this is the true date, entirely irrespective of the Seventy Weeks of Daniel agreeing with the date of the crucifixion. Hengstenberg in his "Christology" shows how the mistake in the date originated. Vitringa rectified the date, and Kruger, by an independent inquiry, also proved the old date was wrong. Some hieroglyphic inscriptions in Egypt have shown that Artaxerxes was associated with his father in the twelfth year of Xerxes' reign, which is the information required to confirm the date given by Usher and others. We start then from B.C. 455.

7 weeks are - - —49 years

62 weeks are - - —434 “ 483 “Deduct B.C. - - —455 “ 28 “

Add 1 to adjust B.C. and A.D. 129 A.D.

We have then to ask, Did the crucifixion, the cutting off of the Messiah, take place in A.D. 29? As the prophecy says after 62 weeks, we might leave the inquiry here, because all agree that the crucifixion was not before this date. But this is the precise date given by many for the crucifixion; which is all the more worthy of notice because they have come to this conclusion apart from the consideration of the Seventy Weeks of Daniel.

Almost every intelligent Christian believes that our Lord lived on the earth 33 or 33 1/2 years, and yet the dates given in the margin of our Bibles are 4 years B.C. for the birth, and A.D. 33 for the crucifixion, making with one year added, 37 or 38 years. Therefore there must be a mistake somewhere. Early christian writers confidently appeal to a document called "The Acts of Pilate," which, though now considered spurious, points to the date A.D. 29 for the crucifixion. With common consent the Latin Fathers relate that the crucifixion was in the year when the two Gemini were consuls. This is also A.D. 29.

Clement and Origen give the destruction of Jerusalem as forty-two years after the crucifixion. The destruction of the city was in A.D. 70, and this also goes to prove that the crucifixion could not have been later than A.D. 29.

From all this evidence it may safely be concluded that the crucifixion took place in the year A.D. 29.

It will be seen that in the above the last week of Daniel's seventy weeks is not concluded. The prophecy says the Roman prince will make a covenant with the many for one week (the last week), and in the midst of the week he will cause the sacrifice and oblation to cease, and that desolation will close the scene. The time of the church on earth is in no way included in the above or any other recorded dates. It exists as a parenthesis between the end of the 69th week and the commencing of the last week, when the Jews will again come into prominence. We may add that the length of the last half week is mentioned in eight places in scripture, as follows:

Dan. 7:25, "time, times, and dividing of times:" that ‘times’ signify ‘years’ cf. margin of Dan. 11:13.

Dan. 12:7; Rev. 12:14, "time, times, and half a time."

Dan. 12:11, 1290 days (that is, with an additional 30 days for further deliverance).

Rev. 11:2; 13:5, 42 months.

Rev. 11:3; 12:6, 1260 days.

Thus the half-week is stated in years, 3½; in months, 42; and in days, 1260, clearly showing that we are to understand the ‘weeks’ as weeks of years. In scripture there are a week of days (Ex. 20:11); a week of weeks of days (the Passover to Pentecost, Lev. 23:15); weeks of years (Lev. 25:2-4); and weeks of weeks of years. (Lev. 25:8.)

The Revelation and the Prophecy of Daniel

AS TO THE FUTURE ROMAN EMPIRE AND THE ANTICHRIST.

It is well known that the fourth great Gentile kingdom prophesied of by Daniel refers to the Roman empire, and it is also a well accredited fact of history that that kingdom fell to pieces. According to the prophecy it resolved itself into ten kingdoms. Though it may not be easy to specify which they were at the time, the following may suffice, being. 1, The Vandals and Alans in Spain; 2, The Suevians in Spain; 3, The Visigoths; 4, The Alans in Gallia; 5, The Burgundians; 6, The Franks; 7, The Britons; 8, The Huns; 9, The Lombards; 10, The kingdom of Ravenna. It having been stated (in the article 'the Revelation,') that the Roman empire will be resuscitated, it is well to see how the Book of Daniel and the Revelation agree in this respect.

In Rev. 13:1 we read that John "saw a beast rise up out of the sea, having seven heads and ten horns and upon his horns ten crowns." It will at once be seen that this agrees with the ten toes of the great image of Dan. 2, and also with the ten horns of Dan. 7, which horns are said to be ten kings, or kingdoms.

In Daniel the fourth great kingdom is described as dreadful and terrible, but not as any known beast: in the Revelation it is like a leopard, with bear's feet and a lion's mouth: this (embracing the features of the three preceding kingdoms, Dan. 7:4-6) is also unlike any known animal.

It may seem a difficulty that if the fourth great kingdom was long since dissolved into ten kingdoms, how it can in any sense be called any longer the Roman empire. Scripture answers this by describing it in Rev. 17:8 as a single beast, "that was, and is not, and shall be present " (as most Editors give the passage). It existed as an empire at one time, it does not exist now, but shall be present in the future.

We have already seen it is described in Rev. 13:1 as a beast with ten horns, that is, one supreme head as emperor, with a kingdom embracing ten kings or subordinate kingdoms. This agrees with Dan. 7:8, which states that from among the ten horns comes up another little horn, before whom three of the first horns were plucked up by the roots.

The supreme horn is described in Daniel as having eyes as the eyes of man, and a mouth speaking great things. In the Revelation the dragon gives him his power, and his throne, and great authority: thus the above horn is here the beast itself, for he wields its whole power.

In the Revelation the head of the Roman empire, acting in the power of Satan, is closely associated with the Antichrist—thus forming a Trinity of evil. We read that another beast comes up out of the earth, having two horns like a lamb, but speaks as a dragon. He deceiveth them that dwell on the earth by his miracles: this is Antichrist. In Dan. 11:36 is introduced a king in the land of Judaea, who exalteth himself above every god, and shall speak marvelous things against the God of gods. This is also the Antichrist.

In Dan. 2 we read that a Stone cut out without hands smote the great image upon the feet and broke them in pieces; and in the days of these kings shall the God of heaven set up a kingdom that shall not be destroyed; and it will break in pieces and consume all these kingdoms, and it shall stand forever. In the Revelation, in like manner, we read the beast (the Roman power) and the false prophet (Antichrist) shall both of them be cast alive into the lake of fire burning with brimstone, Rev. 19:20. Satan also is bound with a chain and cast into the bottomless pit (Rev. 20: 2, 3) before the millennium, when the kingdom of Christ will be set up on earth.

We thus see that there is full harmony between the Revelation and Daniel. Each throws light upon the other as to the future existence of a Roman empire, and also as to how the head of that empire will be under the influence and power of Satan, and will be in full communion with the coming Antichrist.

The Antichrist

Scripture tells us that though even in the apostles' days there were many antichrists, yet there was one still to come, called the Antichrist (1 John 2:18) distinguished from all the rest.

That he will be a descendant from some Jewish family seems clear, for it is said that he will not "regard the God of his fathers" (Dan. 11:37), who but a Jew could be thus described? He will arise out of the earth (as the land of Israel is often spoken of), that is, out of some already formed organization; but the Roman power, with which he will work, arises out of the sea, that is, from the mass of the peoples (Gentiles): Rev. 13:1-11.

As the name Antichrist implies, he will profess to be some great anointed one. He is described as having two horns like a lamb (in imitation of Christ the Lamb of God), though he speaks as a dragon (Satan): Rev. 13:11.

He will be able to work miracles, by means of which he will deceive those that dwell upon the earth, Rev. 13:14. Yet, his coming is "after the working of Satan, with all power and signs, and lying wonders:" 2 Thess. 2:9.

He will deceive the Jews. Our Lord foretold that while they refused Him who came in the name of His Father, they would receive another who would come in his own name: John 5:43. Rev. 13 shows how the Roman Empire and Satan are combined with Antichrist to carry on their opposition to God and to His saints. Their union and action are so complete that it is not always easy to distinguish the actors.

Antichrist will deceive the professing church. We are instructed that there is at present that which hinders the development of the Antichrist, but when that (or He) is removed, then the man of sin, that wicked one, with his signs and wonders and deceivableness of unrighteousness, will delude those that received not the love of the truth: 2 Thess. 2:7-10.

Antichrist will lead into idolatry. He will honor the god of forces, and a god whom his fathers knew not will he honor with gold and silver, and with precious stones and pleasant things: Dan. 11:38. He causeth the dwellers on earth to worship the first beast (head of the Roman empire), and also to worship an image of this beast, to which he will give life: Rev. 13:12-15.

The Antichrist is distinct from Papal Rome and the Pope, for doctrinally the Antichrist is described as denying the Father and the Son, and denying Jesus Christ come in the flesh (1 John 2:22; 4:3; 2 John 7*), which Rome does not deny. Besides, we find Papal Rome delineated in the Revelation as a woman, a harlot, and not as a beast. The seven mountains on which she sits clearly point to Rome: see Rev. 17, 18.

(* In the three passages it should read the Antichrist.)

All this goes to show how direful will be the delusion that Satan with the head of the Roman empire and Antichrist, will bring upon both the Jewish nation and professing Christendom. The profession of Christianity in every form will be abolished, and they will then introduce idolatry, and put to death those that will not submit, and cause their followers to receive a mark of identification.

Of Antichrist we read that the Lord shall consume him with the spirit of His mouth, and shall destroy with the brightness of His coming, 2 Thess. 2:8. "The beast was taken, and with him the false prophet [anti-Christ].... these both were cast alive into the lake of fire burning with brimstone." (Rev. 19:20.) Satan will be finally cast into the same place, where the beast and the false prophet will then have been for more than a thousand years.

Alas, we see how many are getting ready to receive such an one: may God preserve His saints in the love of the truth, not yielding in any way to the spirit of Antichrist which is working and rapidly undermining the authority of scripture.

Coming Events as Revealed in Scripture

1. The coming of the Lord Jesus, at any moment, into the air. The resurrection of the sleeping saints, and the translation both of them and the saints who are "alive and remain," to meet the Lord in the air: John 14:3; 1 Cor. 15:23,51,52; Phil. 3:20, 21; 1 Thess. 4:16,17; cf. also Matt. 25:1-13; John 11:25,26.

2. A portion of the Jews, having returned to Jerusalem in unbelief, will build their temple, re-establish their ordinances, and once more have a political existence: Isa. 6:13;17:10, 11; 18:1-4; 66:1-3; Rev. 11:1, 2.

3. The Roman Empire will be revived by a confederacy of ten Western Powers. It will exercise a protectorate over the Jewish nation: Dan. 2:40-43; 7:7, 8; Rev. 13:1-4; 17:3, 7, 8, 10-13; Isa. 28:14-18; Dan. 9:27.

4. The full development of the corruption of Christendom will take place (the Holy Ghost having left the earth with the saints at the rapture, 2 Thess. 2:6, 7): 2 Tim. 3:1-9;4:3, 4; 2 Peter 2:1-3; Jude 3,4; 11The false church at first upheld by the Empire, will be afterward destroyed by it. This will clear the way for the great apostasy headed by the man of sin, the false prophet: Rev. 17: 1-6, 16; 2 Thess. 2:1-13.

5. About this time Satan will be cast out of the heavens, and his operations be henceforth limited to the earth: Rev. 12:7-12.

6. Satan will energize the beast (that is, the head of the Roman Empire), and lead him to open revolt against God. The saints, Jews and Gentiles, converted since the rapture of the church, will suffer great persecution. This state of things will be permitted to last 42 months: Dan. 7:19-25; Rev. 13:1-10.

7. The false prophet, who will have been received by the Jews as their Messiah, will be manifested as the man of sin, and will be the religious head of the Jewish and Gentile apostasy: Dan. 11:36-39; Zech. 11:15-17; John 5:43; 2 Thess. 2:3,4; 1 John 2:18, 22; 4:2, 3; Rev. 13:11-18.

The worship of Jehovah at Jerusalem will be abolished, and idolatry enforced everywhere. Satan, the head of the Roman Empire, and the Antichrist will receive divine honors: Dan. 9:27; Matt. 24:15-24; 2 Thess. 2:4; Rev. 13:4, 14-18.

8. During the time of the great tribulation a testimony will be maintained for God by the faithful, many of whom will be killed, and others preserved through it: Dan. 12:1; Rev. 11:3-8; 12:13-17; 7:1-4, 9, to, 13, 14; 14:1-5; Matt. 24:9-14; Jer. 30:7.

9. The 'king of the north,' or ‘Assyrian’, head of the eastern confederation, and helped by another power (perhaps Russia) will make war on Antichrist. The ‘Assyrian’, as of old, will be God's scourge for Israel's idolatry: Isa. 10:5,6; 28:14, 15, 17, 18; Dan. 11:40; 8:23, 24; 9:27*; Rev. 9:13-21; 16:12; Zech. 14: 1, 2. See also Joel 2:1-11.

(* "And on account of the wing [or protection] of abomination [idols] there shall be a desolator.")

10. In answer to the cry of the faithful remnant, the Lord Jesus will come to the earth, bringing His saints with Him (who were before caught up to meet Him in the air), and will execute judgment upon the Beast and the False Prophet, and all western powers: Isa. 11:1-4; 63:15; 64:1; Dan. 2:34, 35, 44, 45; 7: 9-11, 26, 27; Matt. 24:27,37-39; Luke 13:35; 2 Thess. 1:6-10; 2:8; Jude 14,15 Rev. 19:11-16, 19-21.

11. The Assyrian will come up again to destroy Jerusalem, but will be judged by the Lord, who will now fight for His earthly people: Isa. 10:12-16, 24, 28-34;14:25; 31:4-9; Dan. 8:25; 11:44, 45; Mic. 5:1-9; Zech. 14:3-5.

Then Ammon, Moab, Edom, and all eastern nations, will be dealt with by the Lord, who will be now once more in connection with repentant and restored Judah: Isa. 11:14,15; 34; 53:4-6; Zech. 10; 12:6, 9, 10; 13:6; Matt. 25:32-46.

The ten tribes will be gathered in, and all Israel be united under the scepter of David: Ezek. 37:1-24; Rom. 11:26, 27; Dan. 12:2, 3; Matt. 24:31; Isa. 11:11-13.

Gog (Russia) will invade Palestine and be destroyed: Ezek. 38; 39

12: The Davidic action of Christ being ended (Psa. 45:3-5), He will reign in peace as antitype of Solomon, Psa. 45:6-9.

Satan will be bound; creation be relieved from the curse; and Christ, in whom all things in heaven and in earth are headed up, will reign over the earth a thousand years; the church and all heavenly saints being associated with Him in His heavenly glory, and Israel and the nations being blessed under Him on the earth: Rom. 8:21,22; Isa. 2:4; 11:6-9; Hab. 2:14; Zech. 14:9; Rev. 20:1-6; Psa. 72:8,17; Isa. 25:6-8; Jer. 23:5-8; Eph. 1:10, 20-22; Col. 1:20.

13. Satan will be loosed and deceive the nations, who attack the earthly saints and Jerusalem, but the rebellious are destroyed by fire, and Satan is cast into the lake of fire: Rev. 20:7-10.

14. The second resurrection, and the judgment of the wicked ensue: Rev. 20:11-15; John 5:22.

15. The Lord Jesus will give up the kingdom to His Father, and the new heavens and the new earth will be brought in, wherein God will be All in All: 1 Cor. 15:24-28; 2 Peter 3:13; Rev. 21:1-5

History of the Text of the New Testament

By the ‘text’ of the New Testament is meant the ‘copy’ from which a translation is made. Of course all the originals were manuscripts; and copies continued to be written till about A.D. 1440, when printing was invented.

The originals are all lost, but there are many manuscripts in existence, and any printed Testament must have been copied from one or more of those manuscripts, or have been produced by comparing few or many of the manuscripts and selecting what was supposed to have been written at the first.

In the numerous MSS of the Greek Testament it would perhaps be impossible to find two that were exactly alike. Thousands of the differences, however, are of comparatively little importance (except that we value the very words of scripture), many of the discrepancies being the trivial errors of copyists. It has been estimated that the variations really worthy of notice and research represent only one-thousandth part of the whole New Testament.

In some few places it is difficult to tell what the original was; but God has so well guarded the manuscripts that not one of the fundamental truths of Christianity is in the slightest degree made uncertain, or in any way questionable.

At first the material on which books were written was papyrus, which was of so frail a nature that only small portions of the scriptures have come down to these days. Parchment was afterward used, and this was much more lasting. It is held that both these materials are alluded to by Paul in ‘the books' and ‘parchments' in 2 Tim. 4:13.

It is from the fourth century that the earliest Greek copies in existence date, and this leaves unrepresented a long period from the time when the books were written. This, however, is partially bridged over by the oldest of the Syriac and Old Latin translations, which date about the second century, and represent what was in the Greek copies from which those translations were made.

To judge of the age of a manuscript the material on which it is written is not the only guide, the style of writing also comes to our aid. The earliest copies were written all in capital letters (called uncial), whereas later ones were written in cursive, or running hand.

The words were also all joined together without any spaces between them, and with few if any points. Words were also at times divided at the end of a line without any regard to syllables. It is easy to see that mistakes might occur in copying such when the words were divided: as, for instance in English, the word ‘nowhere’ was once mistaken for ‘now here’.

An instance of the wrong division of the letters occurs in 2 Thess. 2:13, where a letter is also changed through perhaps being indistinct,

ΛΠ’ ΛΡΧΗΣ from [the] beginning

ΑΠΑΡΧΗΝ [the] first-fruits.

The latter is found in many manuscripts, and was chosen by Lachmann; but the former is without doubt the correct reading.

Another source of error was the practice of contracting the words: thus instead of KΥΡΙΟΣ, Lord, only KΣ would be written, a line being placed over the letters to show that it was a contraction. The faint line at the top might become invisible in time, and lead to mistakes. An important passage will exemplify this. In 1 Timothy 3:16 occur the words, "God was manifested in the flesh." Here the word ΘΕΟΣ for God' was contracted into ΘΣ, but in two of the principal manuscripts (now known as A and C) it cannot be told whether or not it was originally as above, or

ΟΣ, ‘who’ — ‘who was manifest in the flesh’.

Among the variations caused by the copyists there is a class of errors called Homœarkton, or “similar beginnings;" that is, when two or more lines or clauses begin with the same letters, the eye in copying is apt to skip from one to the other. Thus in Heb. 2:13 there are two clauses commencing with καί πάλιν, ‘and again’; two manuscripts omit all between these words, the eye having wandered from the first to the second.

On the other hand there are errors called Homœoteleuton, ‘similar endings’; that is, when two lines or clauses end with the same word, the eye is apt to pass from one to the other, and omit the words intervening.

Another difficulty experienced in deciphering the manuscripts is the many corrections or additions that have been made. Of course the original scribe may have discovered that he had made a mistake, and then corrected the manuscript either by writing between the lines or in the margin; but now it is difficult to tell whether such is really the case, or whether the alteration was by a later hand. Tischendorf judged that the Codex Sinaiticus had passed through ten different hands. We give a facsimile of this Codex. It is John 6:14,15.

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As nearly as may be, it would stand thus in English without the corrections.

HEDIDASIGNTHEY

SAIDTHISIS

TRULYTHEPROPHET

WHOINTOTHEWORLD

ISCOMING.

JESUSTHEREFOREKNOWING

THAT

THEYWEREABOUTTO

COMEANDSEIZE

HIMANDTOPROCLAIM

KINGESCAPESAGAININTOTHE

MOUNTAINALONEHIMSELF.

In course of time parchment began to be scarce, and in some instances copies of the New Testament were rubbed out, and something else written on the parchment. In some of such the original reading can be deciphered by using chemicals. These manuscripts are called rescripts, ‘written again,' or palimpsests, ‘scratched or scraped again.' We give a specimen.

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It is from the Codex Nitriensis, now in the British Museum, which contains large portions of Luke's Gospel. The leaves have been folded in half, and have been covered over by a Syriac treatise of Severus of Antioch of no importance. The above is a portion of Luke 20:9:10.

No doubt some of the errors have been made with the idea of improvement, such as making one Gospel to agree with another. Quotations from the Old Testament into the New are at times added to or altered. The New Testament was also divided into sections to be read in the assemblies. If a portion commenced with "He said," it would be altered perhaps to "Jesus said." Such portions of scripture were called Lectionaries, or readings.

It will be seen by the foregoing that it is no easy matter to ascertain in every place what was the original reading; and it is certainly not a work for which many are qualified. The witnesses to be examined are:

1. The Greek Manuscripts themselves, both uncial and cursive, giving each and all their true weight: some of these are Lectionaries.

2. Versions, early translations of the Greek into various languages.

3. The Fathers. Their writings show what was in the copies of the New Testaments from which they quoted.

Printed Greek Testaments

We name the principal of these, especially those which are occasionally referred to by modern Editors.

1. The Complutensian Edition. This was the earliest printed Greek Testament. It was edited by Cardinal Ximenes, Archbishop of Toledo, in connection with his University at Alcala (Complutum), whence its name. It was not published till 1522.

2. The Editions of Erasmus. His first edition was published in 1516. It was hastily compiled, but subsequently he issued five Editions.

3. The Editions of Stephens. His first edition was published in 1546. His third Edition (1550) has often been reprinted in this country. In his fourth Edition (1551) he divided the text into verses.

4. The Editions of Beza. His first Edition was in 1565. He mostly copied from that of Stephens, 1550

5. The Elzevir Editions. These date 1624 and 1633. In the second Edition the text is professedly the text received by all, and hence the title of the "Textus Receptus." This Edition has often been reprinted on the continent. In the main it agrees with Stephens, 1550. Both of these have often been referred to as 'the received text.'

6. Mill's and Bengel's followed; but are now seldom referred to.

7. Wetstein. Published in 1751-2. His principal work was collecting material.

8. Griesbach. After Bengel, Griesbach was the first to arrange the manuscripts in families or groups, putting together those that appeared to be copies of some one manuscript. He called one group Alexandrian, and another Western, and another Byzantine. He was also the first to alter the received text where he thought it erroneous. He also gave some readings as ‘very probable,' or 'probable.' His principal Edition (his second) was published in 1796-1806, and his manual Edition in 1805.

11. Scholz. Published in 1830-36. His chief work was collating additional manuscripts.

12. Lachmann. His principal edition was published in 1842-50. He was perhaps the first to set wholly aside the 'received text,' and edit an independent text from available manuscripts.

13. Tischendorf. He spent more then thirty years in collecting materials and editing works bearing on the scriptures. His seventh edition was published in 1856-9, and his eighth in 1865-72. He gives a pretty full list of evidence both for and against any reading adopted.

14. Tregelles. This editor also spent some thirty years in examining manuscripts, &c. The Gospels appeared in 1857, and the Revelation in 1872. He confined his attention almost exclusively to the few most ancient copies.

15. Alford. With his Commentary he gave a Greek text. He mostly agrees with Lachmann, Tischendorf and Tregelles.

16. Wordsworth. This writer also gave a Greek text with his Commentary. He was more conservative than other modern editors, for he believed that God had over-ruled the common text, and that this should not be departed from except on good authority. He therefore retained many readings which were rejected by Lachmann, Tischendorf, Tregelles and Alford.

17. Westcott and Hort. These editors adopted an intricate system in forming their text, and may perhaps be said to be the very reverse of Wordsworth, and are considered by some to have been somewhat rash in their alterations. 1881.

18. The Revisers. Though these did not edit a Greek text, their work shows what readings they adopted. 1881.

Many readings may also he gathered from the New Translation of the New Testament by J. N. Darby, though he never edited a Greek text.

The reader will, perhaps, desire to know what good use can now be made of all this labor bestowed upon the Greek text. Though all the Editors have aimed at restoring the text to the original writing, each Editor has adopted his own line of working out this object. Some devoted their attention to the older copies only; others weighed all. The only guide we know of is that where all the Editors, say from Lachmann onwards, agree on a reading, it may safely be taken as the one to be adopted in preference to the received text. But, of course, readings in which not quite all agree may often be the right.

The Canon of the New Testament

Happily very few Christians are in any way troubled respecting the Canon of the New Testament. If the questions were asked, How do we know that we have all the inspired books intended by God to form the New Testament? and how do we know that all the books we have are inspired? very few would be able to give any other answer than that they believe God has taken care that we should have all, and none but His own.

If the same questions were asked of an intelligent Roman Catholic he would say that he relies on what his church teaches; but, as is well known, that church admits the books known as the O.T. Apocrypha. As to the N.T., the church universally has for centuries acknowledged the same books, and those only. This is well, but may we not say that doubtless God not only caused the Canon to be settled as it is, but has caused His people in all sections of the church to receive the same. It is a false principle that the church settles what is, and what is not scripture, if even it could give a unanimous voice. It is only the depository and guardian of the scriptures. The word of God authenticates itself to the heart and conscience in the power of the Holy Spirit—the same Spirit who inspired the men who wrote the books—and the Christian is sensible of its completeness. People may say, ‘O you must prove it.' The proof is in the tasting of the sweetness and completeness of the word. Because none can prove that sugar is sweet that not does affect the fact that it is sweet, and those that taste it know for themselves. So it is with the Holy Scriptures.

The Authorized Version of 1611

A few words may be deemed desirable as to the Greek text used in the Authorized Version. It has often been supposed that this agrees exactly with the ‘Textus Receptus’ of Stephens, 1550, or the Elzevir of 1624; but this needs a little modifying.

The original preface of 1611 does not say what Greek text was to be followed: indeed the then existing published texts differed but little. As to date it came between the Editions of Beza and those of Elzevir, and mostly agrees with the text of Stephens, 1550. Modern Editions of the Authorized Version do not strictly follow the original of 1611, and it is curious to find that the translators in a few places followed neither Stephens nor Beza. The Bishops' Bible was published in 1568.

Matt. 2:11. A.V., ‘they saw’, with Complutensian and the Bishops' Bible. St. and Beza have ‘they found’. St. had ‘saw' in the margin, and this is confirmed by modern editors.

Matt. 9:18. A.V., ‘a certain ruler,' with Comp. and Vulgate. St. and Beza omit ‘certain.' The moderns are divided as to its insertion.

Matt. 10:10. A.V., ‘staves,' with Comp. St. and Beza, ‘staff.'

Mark 5:38. A.V., 'and them that wept,' with Erasmus and Vulgate. St. and Beza omit ‘and.' It should be added.

Mark 9:42. A.V., had 'these little ones,' with Comp. and Vulgate, but modern editions have ‘these little ones.' St. and Beza omit ‘these.'

Mark 15:3. A.V., ‘but he answered nothing,' with Comp. Stephens 1546, 1549, and Bishops'. But St. 1550, Beza, and modern Editors omit the words.

Luke 12:56. A.V., ‘of the sky and of the earth,' with Comp. and Vulgate. St. and Beza, ‘of the earth and of the sky,' with all modern Editors.

Luke 20:31. A.V., ‘the seven also, and left,' with Erasmus and Bishops'. St. and Beza, ‘the seven also left,' with modern Editors.

John 8:6. A.V., with Comp. and Stephens 1546, 1549, had 'as though he heard them not,' in ordinary type; but put in italics in 1769. St. 1550 and Beza omit.

Acts 8:13. A.V. ‘miracles and signs,' with Erasmus and Bishops'. St. and Beza, with modern Editors, ‘signs and

miracles.'

Acts 27:29. A.V., ‘we should have fallen,' with Comp. and Vulgate, and modern Editors. St. and Beza, ‘they should have fallen.'

Eph. 6:24. A.V. omit ‘Amen,' with St., Beza, Vulgate, and most modern Editors, but it is added in the A.V. in later Editions.

2 Tim. 1:18. A.V., ‘he ministered unto me,' with the Vulgate and Bishops'. St. and Beza, with all Editors, omit ‘unto me.'

John 3:16. A.V., had ‘love of God,' with Comp. and Vulgate, but afterward printed ‘love of God.' St. and Beza, with all Editors, omit ‘of God.'

Jude 12. A.V., ‘Feast with you,' with Comp. and Bishops', St. and Beza, with all Editors, omit ‘with you.'

Rev. 18:1. A.V., ‘another angel,' with Comp., Erasmus, and modern Editors. St. and Beza omit ‘another.'

Rev. 18:5. A.V., ‘have reached,' with Comp. and modern Editors. St. and Beza read ‘followed’:

The Revised Version

Many manuscripts have been discovered and examined by Editors since the Authorized Version of 1611; and when the Committee of Revisers undertook a new translation they also had to determine what Greek text they should follow: in other words they had to determine what they should translate, before they could settle how to translate it.

For the first question they had a rule laid down for them, namely, "To introduce as few alterations as possible into the Text of the Authorized Version consistently with faithfulness." But they have been openly charged with entirely disregarding this rule. They were also bound by one of their rules to note in the margin all the alterations of the text which they adopted; but this they in no way carried out. Of course in many cases the alterations of the text are what all modern editors are agreed upon, and how much safer it would have been to have followed such a rule.

Another thing to be lamented is the many places in the margin where they throw needless uncertainty upon the text by such remarks as "many ancient authorities read" something different.

As to the translation itself, there can be no doubt that in many places the revised version is for the better; but many persons competent to judge have not been slow to denounce it as on the whole unworthy to represent what God caused to be written as His word, and one of sound judgment has said he believes that no person could habitually use the Revised Version without damaging his soul.

Chronological Tables

BETWEEN THE OLD AND NEW TESTAMENTS.

During the Gospels

From the Crucifixion to the Destruction of Jerusalem

With approximate dates when the Pauline Epistles were written, and for the close of Paul's life.|{}|

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Bible Handbook: New Testament

Table of Contents

Handbook to the New Testament: Introduction

Historical Connection of the Old Testament With the New

The Family of Herod

History of the Jews From the Birth of Christ to the Destruction of Jerusalem;

The After History of Jerusalem

Miracles

The Parables

Jewish Sects

The Synagogue and the Sanhedrim

The Genealogy of Jesus Christ

The Four Gospels

Distinctive Features of the Gospels: Illustrated by the Frequency of Certain Words and Expressions

Coincidences Recorded in the Gospels

A Few Notes on Inspiration

Apparent Discrepancies

Tradition

Offices and Gifts in the Church

The Gospel According to Matthew

The Gospel According to Mark

The Gospel According to Luke

Gospel According to John

The Acts of the Apostles

Epistle to the Romans

First Epistle to the Corinthians

Second Epistle to the Corinthians

Epistle to the Galatians

Epistle to the Ephesians

Epistle to the Philippians

Epistle to the Colossians

First Epistle to the Thessalonians

Second Epistle to the Thessalonians

The First Epistle to Timothy

The Second Epistle to Timothy

Epistle to Titus

Epistle to Philemon

Epistle to the Hebrews: Hebrews

Epistle of James

First Epistle of Peter

Second Epistle of Peter

First Epistle of John

The Second Epistle of John

The Third Epistle of John

Epistle of Jude

The Revelation

The Kingdom of Heaven, the Kingdom of God, and the Church

Traditional Account of the Labors of the Apostles

Physical Features of Palestine

The Seasons and Divisions of Time

The Divisions of Time

Jerusalem

Sepulchers, Tombs, and Burials

Money and Measures

Roman Governors and Officers

Principal Persons

Principal Places

Principal Names and Subjects

Obsolete and Other Words

New Testament Symbols

Quotations From the Old Testament in the New

The Apostolic Fathers and Their Writings

The Seventy Weeks of Daniel and the Date of the Crucifixion

The Revelation and the Prophecy of Daniel

The Antichrist

Coming Events as Revealed in Scripture

History of the Text of the New Testament

Printed Greek Testaments

The Canon of the New Testament

The Authorized Version of 1611

The Revised Version

Chronological Tables

During the Gospels

From the Crucifixion to the Destruction of Jerusalem