Biblical and Theological Terms Explained

From: Bible Handbook: Old Testament By: Walter Biggar Scott

• 28 min. read • grade level: 9

ADOPTION.

This word occurs but five times in the New Testament, and refers to our new place of dignity before God as "Sons " (Gal. 4:5⁵To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4:5)). The generation of Jesus Christ as "Son of God" is inherent and eternal; believers receive this exalted position in time, and by adoption, because it is the sovereign gift of God. The word is also used of Israel's special place of favor as the object of Jehovah's choice amongst the nations (Rom. 9:4⁴Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4); Deut. 7:6,7⁶For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. ⁷The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: (Deuteronomy 7:6‑7)). It is also applied to the full power of the work of Christ in the resurrection and glorification of our bodies of humiliation (Rom. 8:23²³And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23); Phil. 3:21²¹Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)).

ADVOCACY.

"If any man sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1¹My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: (1 John 2:1)). Advocacy is the Divine means to meet individual failure amongst Christians, and to restore communion and rest of soul when lost or interrupted. This gracious ministry by our risen Christ is founded upon His work of "propitiation," completed once and forever, and upon the glory of His person, as the "righteous" One ever abiding in the presence of God. Priesthood is with God and to preserve from falling; advocacy is with the Father and to restore when fallen. In the former I am regarded in my place as a saint, in the latter I am recognized as a child. In answer to the advocacy of Jesus Christ with the Father, the Holy Spirit uses the Word of God in dealing with the soiled conscience, convicting of sin, and thus leading the erring child to true and hearty confession; the fruit of this double work—Christ on high, and the Spirit here - being full and happy restoration of soul, and the re-enjoyment of fellowship with the Father, and with His Son, Jesus Christ. It is well to bear in mind that the position of "child" is a fixed and eternal one, but the sense and enjoyment of it may be lost for a time, and which it is the object of "advocacy" to restore.

ANOINTING.

Anointing refers to the Holy Ghost, given to the believer as the power and life of the new man. In the meat offering, which was composed of " fine flour,"representing the perfect humanity of our Lord (Lev. 2). Oil (figure of the Holy Ghost) was mingled with the offering, and also poured upon it; the mingling of the fine flour and oil is the truth of Matt. 1:20²⁰But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. (Matthew 1:20), "for that which is conceived in her is of the Holy Ghost;" while the pouring of the oil upon the offering is as clearly the figure of Acts 10:38³⁸How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. (Acts 10:38), "God anointed Jesus of Nazareth with the Holy Ghost and with power."

The power of devotedness and consecration to God (Lev. 8:30³⁰And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him. (Leviticus 8:30); Ex. 28:41⁴¹And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. (Exodus 28:41)) of all true service (Acts 10:31³¹And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. (Acts 10:31)), and of spiritual understanding (2 Cor. 1:20; 1²⁰For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. (2 Corinthians 1:20)
²⁰For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. (2 Corinthians 1:20) John 2:27) is the Holy Ghost.

ATONEMENT.

A careful reading of Leviticus 16, will supply a Divine and comprehensive answer to the oft-repeated question, "What is atonement?" It is the twofold aspect of the cross, or sacrificial work of Jesus first, towards God, and then towards us. He "offered Himself without spot to God, and besides, He "bare our sins upon His own body on the tree." These two parts of the atoning work of the Lord Jesus are fully developed and elaborated in the great atonement chapter of Leviticus (16.), and, when combined, constitute a scriptural answer to the question, "What is atonement?" In Rom. 5:11¹¹And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11), "atonement" should be "reconciliation;" the former being for God, while the latter addresses itself to man.

CARNAL.

To be "carnal" or fleshly, denotes an unhealthy Christian condition, as "spiritual" signifies a healthy Christian state. To be "carnal" is equivalent to a condition marked in Scripture as babyhood, requiring "milk," and not "solid food." Both the Corinthians (1 Cor. 3.) and the Hebrews (Heb. 5.) were in that state. Where nature in its workings are not held in due subjection, its philosophical tendencies, as with the Corinthians, and its religious ways, as with the Hebrews, not thoroughly judged, a "carnal" or fleshly state is the sure result. Our safety is in walking in the power of the Holy Ghost (Rom. 8:13,14¹³For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. ¹⁴For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:13‑14)).

ELECTION.

God's elect were chosen in Christ before the world began. God's purpose in eternity infallibly makes good in time and forever the salvation of the elect; while God's eternal grace in Christ characterizes the blessed nature of that salvation (2 Tim. 1:9⁹Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9)). Saints know that they are God's election (1 Thess. 1:4⁴Knowing, brethren beloved, your election of God. (1 Thessalonians 1:4)); but the truth itself, as also the knowledge of who are its subjects, should not be spoken of outside the household of faith. The gospel of free, full, unlimited grace to all should be presented to the sinner; while election and the sovereign favor of God are truths most comforting and consoling to the saint. Jesus, too, is Jehovah's elect in the accomplishment of the Divine purposes on behalf of Israel and the earth (Isa. 42¹³The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. (Isaiah 42:13)); elect also as a foundation-stone on which to rest, and corner-stone in which to glory (1 Peter 2:4-7⁴To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ⁵Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. ⁶Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. ⁷Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, (1 Peter 2:4‑7)). Israel is spoken of as God's elect (Isa. 45:4⁴For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. (Isaiah 45:4)); so also angels (1 Tim. 5:21²¹I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. (1 Timothy 5:21)); but neither angels nor Israel are said to be chosen in Christ and before the world began (Eph. 1:4,5⁴According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: ⁵Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Ephesians 1:4‑5)). Election is referred to individuals, not to the church collectively; hence in, 1 Peter 5:13¹³The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. (1 Peter 5:13), which would seem to contradict the statement, it should be "She that is elected together with you," evidently an individual sister.

FLESH.

This term is applied to mere human life, irrespective of its character or the condition in which it may be found (Matt. 24:22²²And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. (Matthew 24:22)). In its doctrinal signification, however, as employed by Paul in his epistles to the Romans and Galatians, it applies to that principle of life in man which is alienated from God, incurable and unmendably bad. The flesh and Spirit are repeatedly contrasted by the apostle in their character, tendencies, and results. The flesh and its works, and the Spirit and its fruits, are eternally opposed (John 3:6⁶That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6); Gal. 5:19-24¹⁹Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, ²⁰Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, ²¹Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. ²²But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, ²³Meekness, temperance: against such there is no law. ²⁴And they that are Christ's have crucified the flesh with the affections and lusts. (Galatians 5:19‑24)). The works of the flesh far out number the fruit of the Spirit, for which see Gal. 5:19-21¹⁹Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, ²⁰Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, ²¹Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Galatians 5:19‑21), in which seventeen "works" are named; and Gal. 5:22, 23²²But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, ²³Meekness, temperance: against such there is no law. (Galatians 5:22‑23), in which nine kinds of "fruit" are mentioned.

FORGIVENESS.

The Scriptures do not speak of past, present, and future forgiveness. "Having forgiven you all tresspasses " (Col. 2:13¹³And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)) refers to all they had done. All our sins (believers) were necessarily future when laid by God on Jesus and full atonement made, but atonement and forgiveness are distinct truths, although closely connected. Forgiveness means the complete remission of all sin and tresspass up to the moment of believing, on Jesus and resting on His finished work. After sins and failure are upon confession forgiven (1 John 1:9⁹If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9)). Forgiveness of sins is Divine, eternal, full, and founded solely on the shed blood of Jesus (Heb. 9:2; 2²For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. (Hebrews 9:2)
²For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; (Hebrews 2:2) Rom. 3:25²⁵Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25); Col. 1:14¹⁴In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:14)). There is another kind of forgiveness which is neither for God nor eternity, but administrative in its character and for earth, as in John 20:21-23²¹Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. ²²And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: ²³Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:21‑23), and certainly not priestly absolution.

GLORY.

We are saved by grace (Eph. 2:8⁸For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8)); we hope for glory (Rom. 5:2²By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2)). Glory is the outshining of God's grace, effected by the power of the Lord Jesus Christ at His second coming. Our bodies, freed from every trace of mortality and corruption, will be glorified like His body of glory (Phil. 3:21²¹Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). The church will very soon possess the glory of God (Rev. 21:11¹¹Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11)), the hope of which she even now rejoices in (Rom. 5:2²By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2)). Christ will be the measure of glory then, as He is the measure of grace now. For this glorious manifestation of the Sons of God all creation eagerly awaiteth, because that glory will liberate the groaning creation (Rom. 8:19-22¹⁹For the earnest expectation of the creature waiteth for the manifestation of the sons of God. ²⁰For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, ²¹Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. ²²For we know that the whole creation groaneth and travaileth in pain together until now. (Romans 8:19‑22)).

JUSTIFICATION.

The ground on which God can account the believer righteous in His sight is, the blood of Jesus (Rom. 5:9⁹Much more then, being now justified by his blood, we shall be saved from wrath through him. (Romans 5:9)), and the grand and glorious measure of the believers' righteous standing is Christ risen and glorified (2 Cor. 5:2;1²For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2)
²Grace be to you and peace from God our Father, and from the Lord Jesus Christ. (2 Corinthians 1:2)). Such is its ground and measure, and as to its blessedness, let Psa. 32⁹Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. (Psalm 32:9) supply an answer. In systematic theology, justification always precedes sanctification, but in Scripture, when coupled as in 1 Cor. 6:11¹¹And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11), and 1 Peter 1:2²Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2), sanctification comes first in order. Sanctification in which it is used in these and other passages, refers to the first movement of the Divine life in the soul, and from that instant I am set apart to God and to obey as Christ obeyed; the working of this out in practical life is the progressive sanctification, so much and justly insisted upon. Now, the entrance of the believer into that blessed place and position, secured for him in Christ and before God, is not taken up and enjoyed as a rule at the moment of believing. The full work of Christ, in the condemnation of sin—root and branch—the value of His blood, and what it has secured to the believer is not all known at once, and its priceless worth perceived in a moment; hence the importance of clear Scriptural teaching, as aiding the believer to enter into his blessed standing and enjoy the wealth of spiritual blessing conferred upon him. This, then, in our judgment, accounts for the order of the words, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of God" (1 Cor. 6:11¹¹And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11)) Justification is God's most blessed answer in grace, founded on the blood of Jesus, to the state of ungodliness and condemnation under which the believer lay.

NATURAL.

This term denotes the state of the unconverted—a condition in which there is not a single link with the living God. One living in the flesh, i.e., in the doctrinal sense of the word, is a "natural" man; one walking in the Spirit is a "spiritual" man. "Sensual" in James 3:15¹⁵This wisdom descendeth not from above, but is earthly, sensual, devilish. (James 3:15), and Jude 19¹⁹These be they who separate themselves, sensual, having not the Spirit. (Jude 19), should be "natural."

NEW BIRTH.

The new birth is not the improvement of man or the sanctification of his old nature, but it is the entire ignoring of the old life, with all its motions, works and tendencies, and the impartation of a totally new life or nature. This new and divinely imparted life is as true and real in the soul of the believer as it is now in Christ—"which thing (eternal life) is true in Him and in you" (1 John 2:8⁸Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. (1 John 2:8)). We are born again or anew of water and of the Spirit, that is of the Word of God and the Spirit of God. The "water" of John 3:5⁵Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5) must not be confounded with baptism, which latter is important in its place, but is not in a single instance connected with the reception of eternal life. The following Scriptures show clearly enough that "water" symbolizes the Word of God in its life-begetting, cleansing, and sanctifying power:‒1 Peter 1: 23; Eph. 5:25-27²⁵Husbands, love your wives, even as Christ also loved the church, and gave himself for it; ²⁶That he might sanctify and cleanse it with the washing of water by the word, ²⁷That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:25‑27); John 15:3³Now ye are clean through the word which I have spoken unto you. (John 15:3). By the reception in faith of God's Word in the power of the Spirit, I get communicated an actual, real, and eternal life. The measure and character of this life is Christ, thus "Christ our life." It is a subjective condition, as "regeneration," with which it is often erroneously confounded, is an objective one. The new birth is as distinct and positive as the life received from Adam. We, believers, have both, but it is our responsibility and privilege to deny the life of the first man, and to walk in the power of the Second Man, who is our life, as to its source, measure, character and blessedness, and who has also quickened us, the agent being the Holy Spirit planting the incorruptible seed of the Word in our souls.

PERFECTION.

This word is used in the Scriptures in a way very different from that usually ascribed to it. Were the believer either perfect in himself or in his ways, there would be no room for the exhortation, "Be ye therefore perfect." Paul would not venture to affirm that he was perfect (Phil. 3:12¹²Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. (Philippians 3:12)), save in Christ risen and glorified (Col. 2:10¹⁰And ye are complete in him, which is the head of all principality and power: (Colossians 2:10)). We are, however, to be perfect as our Father in heaven is, in the principle of our walk amongst men, Grace should characterize our ways and actions towards all; in this sense only are the words used, "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48⁴⁸Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:48)). This is perfection as to the principle of walk and action in the world. "Perfection" is employed in Heb. 6:1¹Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, (Hebrews 6:1) to express Christian progress and growth, in contrast to the state under Judaism; and in Phil. 3:12-15¹²Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. ¹³Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, ¹⁴I press toward the mark for the prize of the high calling of God in Christ Jesus. ¹⁵Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. (Philippians 3:12‑15) it refers to the object set before the Christian—Christ on high and glorified. There is a passage, and a blessed one it is, which declares that we are perfected and that forever (Heb. 10:14¹⁴For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)), but that is perfection for God—what we are in His sight—the answer to the present place of Jesus on high as having finished the work which the Father gave Him to do. But our full and absolute perfection in fact will be accomplished only and when "we see Him as He is" (1 John 3:2²Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)). If bodily and moral likeness to Christ (Phil. 3:21²¹Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21), and John 3:2²The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. (John 3:2)) await His coming, there cannot be perfection short of beholding Christ in glory.

PREDESTINATION.

Predestination and election are not the same, although closely and intimately connected; the former secures the blessing, the latter the person. Election refers to God's sovereign choice of individuals, but predestination goes a step beyond, and applies to what I am set apart to in the Divine purpose. Hence we are predestinated "to be conformed to the image of His Son" (Rom. 8:29²⁹For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29)). We have the security of the believer founded on the eternal and sovereign choice of God in Eph. 1:4⁴According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4); and the wondrous place of blessing to which he is set apart as securely founded on the truth of predestination (Eph. 1:5⁵Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Ephesians 1:5)). Both "election" and "predestination" are founded solely on God's own purpose and will, both according to His grace, and both the fruit of the Divine mind before the world began.

PRIESTHOOD.

Since the rending of the Temple vail from top to bottom, a special class of persons on earth, exercising priestly functions according to God, no longer exist. The whole system of which an earthly priesthood formed an integral part have passed away (Heb. 8:13¹³In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. (Hebrews 8:13)). Hebrews 7¹³For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. (Hebrews 7:13) shows an earthly priesthood set aside, and a heavenly one established; Heb. 8¹³In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. (Hebrews 8:13) puts the covenants before us, contrasting them. The old covenant is dismissed, and the new covenant introduced. Heb. 9¹³For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: (Hebrews 9:13). contrasts the sacrifices; the one sacrifice of Christ being of Divine and permanent value, superseding the many sacrifices and offerings which could never take away sins. But the Levitical system, with a temple larger and far more glorious, and sacrifices commemorative in their character with a priesthood established in the house of Zadok, will be set up in the millennium, carefully adapted to the new state of things (Ezek. 40-46¹³He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door. ¹⁴He made also posts of threescore cubits, even unto the post of the court round about the gate. ¹⁵And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits. ¹⁶And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees. ¹⁷Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement. ¹⁸And the pavement by the side of the gates over against the length of the gates was the lower pavement. ¹⁹Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, an hundred cubits eastward and northward. ²⁰And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof. ²¹And the little chambers thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits. ²²And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches thereof were before them. ²³And the gate of the inner court was over against the gate toward the north, and toward the east; and he measured from gate to gate an hundred cubits. ²⁴After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures. ²⁵And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits. ²⁶And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof. ²⁷And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south an hundred cubits. ²⁸And he brought me to the inner court by the south gate: and he measured the south gate according to these measures; ²⁹And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad. ³⁰And the arches round about were five and twenty cubits long, and five cubits broad. ³¹And the arches thereof were toward the utter court; and palm trees were upon the posts thereof: and the going up to it had eight steps. ³²And he brought me into the inner court toward the east: and he measured the gate according to these measures. ³³And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad. ³⁴And the arches thereof were toward the outward court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps. ³⁵And he brought me to the north gate, and measured it according to these measures; ³⁶The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits. ³⁷And the posts thereof were toward the utter court; and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps. ³⁸And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering. ³⁹And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering. ⁴⁰And at the side without, as one goeth up to the entry of the north gate, were two tables; and on the other side, which was at the porch of the gate, were two tables. ⁴¹Four tables were on this side, and four tables on that side, by the side of the gate; eight tables, whereupon they slew their sacrifices. ⁴²And the four tables were of hewn stone for the burnt offering, of a cubit and an half long, and a cubit and an half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice. ⁴³And within were hooks, an hand broad, fastened round about: and upon the tables was the flesh of the offering. ⁴⁴And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south: one at the side of the east gate having the prospect toward the north. ⁴⁵And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house. ⁴⁶And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the Lord to minister unto him. ⁴⁷So he measured the court, an hundred cubits long, and an hundred cubits broad, foursquare; and the altar that was before the house. ⁴⁸And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side. ⁴⁹The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side. ¹Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle. ²And the breadth of the door was ten cubits; and the sides of the door were five cubits on the one side, and five cubits on the other side: and he measured the length thereof, forty cubits: and the breadth, twenty cubits. ³Then went he inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits. ⁴So he measured the length thereof, twenty cubits; and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place. ⁵After he measured the wall of the house, six cubits; and the breadth of every side chamber, four cubits, round about the house on every side. ⁶And the side chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house. ⁷And there was an enlarging, and a winding about still upward to the side chambers: for the winding about of the house went still upward round about the house: therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the midst. ⁸I saw also the height of the house round about: the foundations of the side chambers were a full reed of six great cubits. ⁹The thickness of the wall, which was for the side chamber without, was five cubits: and that which was left was the place of the side chambers that were within. ¹⁰And between the chambers was the wideness of twenty cubits round about the house on every side. ¹¹And the doors of the side chambers were toward the place that was left, one door toward the north, and another door toward the south: and the breadth of the place that was left was five cubits round about. ¹²Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits. ¹³So he measured the house, an hundred cubits long; and the separate place, and the building, with the walls thereof, an hundred cubits long; ¹⁴Also the breadth of the face of the house, and of the separate place toward the east, an hundred cubits. ¹⁵And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, an hundred cubits, with the inner temple, and the porches of the court; ¹⁶The door posts, and the narrow windows, and the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows were covered; ¹⁷To that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure. ¹⁸And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces; ¹⁹So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about. ²⁰From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple. ²¹The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other. ²²The altar of wood was three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the Lord. ²³And the temple and the sanctuary had two doors. ²⁴And the doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other door. ²⁵And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without. ²⁶And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks. ¹Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north. ²Before the length of an hundred cubits was the north door, and the breadth was fifty cubits. ³Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories. ⁴And before the chambers was a walk of ten cubits breadth inward, a way of one cubit; and their doors toward the north. ⁵Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building. ⁶For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground. ⁷And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits. ⁸For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were an hundred cubits. ⁹And from under these chambers was the entry on the east side, as one goeth into them from the utter court. ¹⁰The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building. ¹¹And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors. ¹²And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them. ¹³Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the Lord shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy. ¹⁴When the priests enter therein, then shall they not go out of the holy place into the utter court, but there they shall lay their garments wherein they minister; for they are holy; and shall put on other garments, and shall approach to those things which are for the people. ¹⁵Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about. ¹⁶He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about. ¹⁷He measured the north side, five hundred reeds, with the measuring reed round about. ¹⁸He measured the south side, five hundred reeds, with the measuring reed. ¹⁹He turned about to the west side, and measured five hundred reeds with the measuring reed. ²⁰He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place. ¹Afterward he brought me to the gate, even the gate that looketh toward the east: ²And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. ³And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. ⁴And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east. ⁵So the spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house. ⁶And I heard him speaking unto me out of the house; and the man stood by me. ⁷And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. ⁸In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. ⁹Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. ¹⁰Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. ¹¹And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. ¹²This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. ¹³And these are the measures of the altar after the cubits: The cubit is a cubit and an hand breadth; even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar. ¹⁴And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit. ¹⁵So the altar shall be four cubits; and from the altar and upward shall be four horns. ¹⁶And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. ¹⁷And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and his stairs shall look toward the east. ¹⁸And he said unto me, Son of man, thus saith the Lord God; These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. ¹⁹And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord God, a young bullock for a sin offering. ²⁰And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. ²¹Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary. ²²And on the second day thou shalt offer a kid of the goats without blemish for a sin offering; and they shall cleanse the altar, as they did cleanse it with the bullock. ²³When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish. ²⁴And thou shalt offer them before the Lord, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the Lord. ²⁵Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. ²⁶Seven days shall they purge the altar and purify it; and they shall consecrate themselves. ²⁷And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord God. ¹Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. ²Then said the Lord unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut. ³It is for the prince; the prince, he shall sit in it to eat bread before the Lord; he shall enter by the way of the porch of that gate, and shall go out by the way of the same. ⁴Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the Lord filled the house of the Lord: and I fell upon my face. ⁵And the Lord said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the Lord, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary. ⁶And thou shalt say to the rebellious, even to the house of Israel, Thus saith the Lord God; O ye house of Israel, let it suffice you of all your abominations, ⁷In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. ⁸And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves. ⁹Thus saith the Lord God; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. ¹⁰And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity. ¹¹Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them. ¹²Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity; therefore have I lifted up mine hand against them, saith the Lord God, and they shall bear their iniquity. ¹³And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed. ¹⁴But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. ¹⁵But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord God: ¹⁶They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge. ¹⁷And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. ¹⁸They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. ¹⁹And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments. ²⁰Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads. ²¹Neither shall any priest drink wine, when they enter into the inner court. ²²Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before. ²³And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean. ²⁴And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths. ²⁵And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves. ²⁶And after he is cleansed, they shall reckon unto him seven days. ²⁷And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord God. ²⁸And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession. ²⁹They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs. ³⁰And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. ³¹The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast. ¹Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the Lord, an holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about. ²Of this there shall be for the sanctuary five hundred in length, with five hundred in breadth, square round about; and fifty cubits round about for the suburbs thereof. ³And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place. ⁴The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the Lord: and it shall be a place for their houses, and an holy place for the sanctuary. ⁵And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers. ⁶And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel. ⁷And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border. ⁸In the land shall be his possession in Israel: and my princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes. ⁹Thus saith the Lord God; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord God. ¹⁰Ye shall have just balances, and a just ephah, and a just bath. ¹¹The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: the measure thereof shall be after the homer. ¹²And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh. ¹³This is the oblation that ye shall offer; the sixth part of an ephah of an homer of wheat, and ye shall give the sixth part of an ephah of an homer of barley: ¹⁴Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths; for ten baths are an homer: ¹⁵And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord God. ¹⁶All the people of the land shall give this oblation for the prince in Israel. ¹⁷And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. ¹⁸Thus saith the Lord God; In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary: ¹⁹And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court. ²⁰And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house. ²¹In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten. ²²And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering. ²³And seven days of the feast he shall prepare a burnt offering to the Lord, seven bullocks and seven rams without blemish daily the seven days; and a kid of the goats daily for a sin offering. ²⁴And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and an hin of oil for an ephah. ²⁵In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil. ¹Thus saith the Lord God; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. ²And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. ³Likewise the people of the land shall worship at the door of this gate before the Lord in the sabbaths and in the new moons. ⁴And the burnt offering that the prince shall offer unto the Lord in the sabbath day shall be six lambs without blemish, and a ram without blemish. ⁵And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah. ⁶And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. ⁷And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and an hin of oil to an ephah. ⁸And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof. ⁹But when the people of the land shall come before the Lord in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it. ¹⁰And the prince in the midst of them, when they go in, shall go in; and when they go forth, shall go forth. ¹¹And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and an hin of oil to an ephah. ¹²Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the Lord, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth; and after his going forth one shall shut the gate. ¹³Thou shalt daily prepare a burnt offering unto the Lord of a lamb of the first year without blemish: thou shalt prepare it every morning. (Ezekiel 40:13‑46)). But during the present interval of grace—after the entire abolition of Judaism, and before the inauguration of the new system—Christianity has come in, and the revelation of an order of priesthood, unlike what was or will be. Now all Christians are priests. All have an equal title to draw near, as saith the apostle, "Let us draw near" (Heb. 10:22²²Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:22)). Paul's preeminent place as an apostle did not confer upon him any special place as a priest or worshipper. There is but one High Priest, even Jesus, sitting at the right hand of God; and all saints have been constituted worshippers and priests. Thus the church can sing, "Unto Him that loved us and washed us from our sins in His own blood; and hath made us kings and priests unto God and His Father" (Rev. 1:5,6⁵And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, ⁶And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6)). What are the sacrifices which as priests we offer? The priests' guide-book under the law was the book of Leviticus: our guide-book and directory is the epistle to the Hebrews. Turning to it, therefore, we learn that our sacrifices are praise to God and practical benevolence to man (Heb. 13:15, 16¹⁵By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. ¹⁶But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:15‑16)). Further, all Christians are regarded as a holy priesthood in offering up spiritual sacrifices to God (1 Peter 2:5⁵Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)), and a royal priesthood in displaying the moral virtues of Jesus to man (1 Peter 2:9⁹But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9)).

The priesthood of Christ is exercised on high, is founded on His work and person, and is unchangeable. Its object is to sustain believers in their walk, service, and worship, to afford succor in temptation, and sympathy in suffering. Priesthood is to sustain; Advocacy is to restore. Christ is exercising His functions as a priest according to the pattern of Aaron, but according to the everlasting order of Melchisedek (Heb. 7).

PROPITIATION.

Atonement is the expression of the united aspect of the cross towards God and towards man. Thus in the yearly return of that solemn and deeply impressive atonement-day (Lev. 16²And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. (Leviticus 16:2)), two goats were presented before the Lord, the one was Jehovah's lot, while the other was for the people. One was killed and its blood carried within the veil and sprinkled once upon the mercy-seat, and seven times before it. The other was presented alive before the Lord, and the sins of the people confessed over it by the high priest. Now those two parts of Christ's work—glorifying God by the shed and sprinkled blood, and bearing away the sins of the people—when regarded as a whole, constitute atonement. If considered separately, however, propitiation would answer to that blessed work done within the veil and before the eye of God; while substitution would refer to the transference of sins to the head of the scape-goat and its dismissal to a land not inhabited. Propitiation is for God, and for Him alone, although it vitally concerns us. It is the blessed answer of Jesus meeting, in death and before God, the holy and righteous claims of Jehovah's throne. God has been infinitely glorified, and His moral government gloriously vindicated in the blood-shedding of Jesus. Christ is now God's propitiatory or mercy-seat (Rom. 3:25²⁵Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25); 1 John 2:2²And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2)). In Heb. 2:17¹⁷Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17) read "propitiation," not "reconciliation."

PURCHASE.

The church has been purchased by the blood of God's Son (Acts 20:28²⁸Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)); even false teachers spreading their damnable heresies have been bought by the Lord (2 Peter 2:1¹But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1)) and so their judgment will be all the more swift and sure. Christ has tasted death for everything (see Greek of Heb. 2:9⁹But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9)). Christ has bought the world. God loved it (John 3:16¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)), and Christ bought it (Matt. 13:44⁴⁴Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. (Matthew 13:44)). Thus the world has been loved and bought. Redemption is a very different thing from "purchase;" the former refers to a change of state or condition, while the latter merely intimates a change of masters. You may purchase a slave, but that is not deliverance from the state of slavery. "Until the redemption (future) of the purchased (past) possession" (Eph. 1:14¹⁴Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)). The creation is purchased, but its redemption is yet future; that will be effected when it passes from bondage to liberty, from groans to praises, and from pain to rest (Rom. 8:19-22¹⁹For the earnest expectation of the creature waiteth for the manifestation of the sons of God. ²⁰For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, ²¹Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. ²²For we know that the whole creation groaneth and travaileth in pain together until now. (Romans 8:19‑22)).

RECONCILIATION.

Reconciliation is the effect of the work of the cross, applied to persons and things in bringing them back to God. Believers are already reconciled (2 Cor. 5:18¹⁸And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:18)), and all things in heaven and on earth will be reconciled. This reconciliation of persons and things is presented as the fruit of atonement in Lev. 16¹⁸And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. (Leviticus 16:18) Scripture gives no countenance to the thought common to many, either that God has to be reconciled or is reconciled. God did not depart from man,

hence needed not to be reconciled. To say that the death of Jesus turned the heart of God to man, is to deny the truth of that magnificent declaration contained in John 3:16¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16), "God so loved the world that He gave His only begotten Son." He "loved," therefore He "gave;" not "gave " in order to love. The reconciliation of man to God is the blessed character of God's present ministry towards the world (2 Cor. 5:18-20¹⁸And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; ¹⁹To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. ²⁰Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5:18‑20)). It is important to distinguish

between the reconciliation of persons and things; the former is a present blessing, the latter is millennial blessing. "All things" will be brought back to God, but not "all persons" (Col. 1:20, 21²⁰And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. ²¹And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (Colossians 1:20‑21)). Universal subjection to Christ of all in heaven, earth, and hell (Phil. 2:10¹⁰That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:10)) is certainly more wide in its range and extent than all things in heaven and earth reconciled. The Colossian passage teaches the future reconciliation of things contained in heaven and earth; while the Philippian Scripture shows the future subjection of heaven, earth, and hell's inhabitants to Christ.

REDEMPTION.

By purchase you change masters. We belonged to Satan—were his slaves, and doing his will (Eph. 2:2,3²Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: ³Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (Ephesians 2:2‑3)), now by purchase we belong to God, are His willing slaves, and gladly do His will (Rom. 6:22²²But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. (Romans 6:22)). Redemption gives freedom, an entire change of state. The believer is no longer "in the flesh" (Rom. 7:5⁵For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. (Romans 7:5)), although the flesh may be in him (Rom. 7:23²³But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (Romans 7:23))—a totally different thing, The change of position and state - from Adam to Christ, from the flesh to the Spirit—is true in God's sight, and is so presented, as doctrine and truth for the saint to make practically his own, and in this sense he is already redeemed. The soul is redeemed, but not the body, for that we wait (Rom. 8:23²³And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23)). Redemption in its fullest extent for Israel, creation, and the Church, is yet future. The right to redeem is founded on the blood of the Lamb, and the power to effect it on the glorious person of the Redeemer.

REGENERATION.

This word occurs but twice in the New Testament. In Matt. 19:28²⁸And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28) it is applied to the new state of things, commonly termed the millennium. In Titus 3:5⁵Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5) it is used to describe the believer's new place on earth, as patterned in baptism. It is almost universally regarded as equivalent to the new birth, but it is not so in Scripture. Regeneration is an objective state or condition, while the new birth is the expression of an inward and subjective state. "The washing of regeneration" can be discerned by the eye of man, as it is an outward change, "the renewing of the Holy Ghost" can alone be seen by God, as it is an internal condition.

REPENTANCE.

Repent and be converted. Acts 3:19¹⁹Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19).

Repent and believe the Gospel. Mark 1:15¹⁵And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark 1:15).

Repent and be baptized. Acts 2:38³⁸Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38).

Repent and turn to God. Acts 26:20²⁰But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. (Acts 26:20).

Repentance and remission of sins. Luke 24:47⁴⁷And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47).

Repentance and faith. Acts 20:21²¹Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. (Acts 20:21).

Repentance is not godly sorrow. 2 Cor. 7:10¹⁰For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7:10).

These Scriptures show the importance which "repentance" occupied in the preaching of the apostles. Alas! that it should be to such an extent overlooked in modern preaching and in evangelistic work generally. Where repentance is not pressed upon the hearers, solid results cannot be expected.

If repentance is not conversion, nor baptism, nor faith, nor godly sorrow, as these and other Scriptures clearly show, what is it? Spite of its etymological signification, change of mind, it carries with it a deeper thought in the Scriptures of truth. It refers to the moral judgment of self, my state and ways, and that too in presence of the goodness of God. It is the thorough wakening up of the conscience to the reality of what sin is, and that in presence of infinite love and grace. Repentance is a deep soul-searching process, most needful to insist upon in these days, where the conscience is but feebly addressed.

Repentance in the Old Testament, when spoken of God, signifies a change of action or dealing; but in the New Testament there are but two instances in which repentance is directly spoken of in regard to God, and in both cases the unchangeableness of His action is declared (Rom. 11:29²⁹For the gifts and calling of God are without repentance. (Romans 11:29); Heb. 7:21²¹(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) (Hebrews 7:21)). What a stay to the heart! Repentance is a Divine gift (Acts 11:8⁸But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. (Acts 11:8)); is preceded by godly sorrow (2 Cor. 7:10¹⁰For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7:10).) in view of the goodness of God (Rom. 2:4⁴Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? (Romans 2:4)); is unto life, and without recall

SANCTIFICATION.

The root idea in this word, wherever it occurs in the Scriptures, means setting apart towards an object, and its measure is Christ on high (John 17:19¹⁹And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:19)). We have absolute sanctification taught in 1 Cor. 1:30; 6:11³⁰But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30)
¹¹And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11); Heb. 10:14¹⁴For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14). We have positional sanctification unfolded in Heb. 13:12¹²Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Hebrews 13:12); and progressive sanctification in John 17:17¹⁷Sanctify them through thy truth: thy word is truth. (John 17:17); 1 Thess. 5:23²³And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (1 Thessalonians 5:23). Sanctifying and cleansing are both ascribed to the "Word" (Eph. 5:26²⁶That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26)); the former setting an object before the soul, the latter completely removing all blemish and defilement.

We are sanctified, and are being sanctified. It is as we realize the former and live in its power, that the latter is produced. Both truths should be held with an even hand, both weighed and held in the seven-fold light of the sanctuary.

SEALING.

SIN: SINS.

Sin and sins are often confounded, but their distinctness and the application of Christ's work thereto are essentially important in the understanding of Christianity, and for the profound peace of our souls. Paul in his great foundation epistle, the Romans, separately treats those subjects. The first three chapters discuss the question of what man has done—sins, and presents God's answer in the blood of Jesus (Rom. 3:25²⁵Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)); but from Ro. 5:12 till Rom. 7²⁵I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (Romans 7:25). the subject is a much deeper one than of actions merely, it is of man's state or condition. What I have done, refers to sins; what I am, is sin. Remission of sins is by blood (Eph. 1:7⁷In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7)); deliverance from sin is by death (Rom. 6⁷For he that is dead is freed from sin. (Romans 6:7)). Christ died for my sins, but I die in Him unto sin. Sins are forgiven, but sin is condemned. We do not want forgiveness for the state we are in by nature; we need deliverance from it. The sin of the world, that is all defilement and impurity, will most certainly be removed, the ground on which it will be righteously accomplished having been already laid in the cross of the Lord Jesus Christ (Heb. 9:26²⁶For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)). "Behold the Lamb of God which taketh away the sin of the world" (John 1:29²⁹The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29)); the sin of the world and the sins of believers are never confounded in Scripture (1 John 2:2²And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2)). Many do confound them, but the difficulty is at once removed, and the perfect application of sin to the world and sins to believers established by deleting the italicized words in the text of 1 John 2:2²And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2).

SONSHIP.

Christians are termed "sons" and "children," the former expressing their dignity, being a public title; the latter their filial relationship. Angels, because of their place and greatness in the scale of creation, are termed "sons of God" (Job 38:7⁷When the morning stars sang together, and all the sons of God shouted for joy? (Job 38:7)). Jesus is called "the Son of God" because of His pre-eminent and personal place and glory, but not once is He termed "child of God." In Acts 4:27²⁷For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, (Acts 4:27), "child Jesus" should be "servant Jesus."

The apostle John in his epistles and gospel does not once style us "sons," but always "children," as the family and not the dignity of its members is his main theme. In John 1:12¹²But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: (John 1:12) and 1 John 3:2²The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. (John 3:2) "sons of God" reads. "children of God." Paul frequently treats both of relationship and dignity; hence the abundant use of the terms "children " and "sons" in his writings.

SPIRITUAL.

This word denotes a healthy, vigorous, Christian condition as opposed to an unhealthy one as “carnal,” or the state of the unbeliever as "natural" The true, normal condition of the Christian, as indwelt and energized by the Holy Ghost, is set forth by this word "spiritual" (1 Cor. 2, 3)

SUBSTITUTION.

Scripture nowhere speaks of Christ bearing the sins of the world. Dying for sins and bearing sins are believers' truths (1 Cor. 15:3; 1³For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3)
³Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. (1 Corinthians 1:3) Peter 2:24). Universal bearing of sins by Christ necessarily involves the monstrous thought of universal salvation by Christ. Substitution is the actual bearing of the sins of all who believe, and is taught in such passages as Isa. 53:6⁶All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. (Isaiah 53:6); 1 Peter 2:24²⁴Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:24), etc. The sins, iniquities, and transgressions of the people (Israel) confessed over the head of the scapegoat, and the animal thus burdened sent away to return no more, finely illustrates the truth of substitution (Lev. 16:21,22²¹And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: ²²And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. (Leviticus 16:21‑22)); this substitutionary work will be made good for Israel on the return of Christ from the most holy place where He is now for us; then will Israel take up the language of their favorite prophet, Isaiah, and say, "The Lord hath laid on Him the iniquity of us all." We, as believers on the Lord Jesus Christ, can now say our sins were borne by Him on the tree and are remembered no more, and this on the sure testimony of the Holy Ghost (Heb. 10:17¹⁷And their sins and iniquities will I remember no more. (Hebrews 10:17)).

THE RIGHTEOUSNESS OF GOD.

The righteousness of God is a term peculiar to and characteristic of Paul's epistles. It is not imputable, neither is it the law-keeping of Jesus. "The imputed righteousness of Christ" is unscriptural both in thought and language. It is granted that righteousness is imputed (Rom. 4), but that is not said of the righteousness of God. It is righteousness of which God is the source, altogether Divine in its quality and character. It is towards man from God, and on the ground of the work of the Lord Jesus. It is essential to the understanding of this expressive and beautiful term to note that it is altogether apart from the law (Rom. 3:21²¹But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (Romans 3:21))—irrespective of it, although witnessed to by the law and the prophets. The righteousness of God and a legal righteousness by the perfect law-keeping or obedience of Christ, instead of being synonymous as in modern systems of theology, are expressly contrasted in the Roman and Galatian Epistles.

WASHING.

"One of the soldiers with a spear pierced His side, and forthwith came thereout blood and water" (John 19:34³⁴But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. (John 19:34)). We are washed once from our sins in His blood, and the efficacy of that one act is permanent and eternal. There is no such thought in Scripture as a return to the blood of Jesus. There were repeated, daily and yearly, returns to the blood of bulls and of goats, but not so to the blood of Jesus; to say so is to lower and degrade that incomparably precious work to the low level of Jewish sacrifice. "By one offering He hath perfected forever them that are sanctified" (Heb. 10:14¹⁴For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)). Again, "The blood of Jesus Christ, His Son, cleanseth us from all sin" (1 John 1:7⁷But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7));—not is cleansing. I would say of soap, it " cleanseth;" that is, I declare its virtue, its character—so the blood of Jesus ever before God has this virtue eternally attached to it, it "cleanseth."

We are bathed or washed once in water, and that, too, is an act never repeated. Its efficacy is of as much permanent virtue as the blood washing from sins (Lev. 8; John 13:10; 15:3¹⁰Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. (John 13:10)
³Now ye are clean through the word which I have spoken unto you. (John 15:3)). The water is the figure of the Word of God. By it and the Spirit we are born again (John 3³Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. (John 3:3)); a new nature is given to the believer. Washed from our sins by blood (Rev. 1:5⁵And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5)), and cleansed from our old state in nature by the Word and Spirit, are acts accomplished once and forever. But besides this blood and water washing there is a daily cleansing most important to observe. In the court of the tabernacle stood the laver filled with water, in which the priests were to wash their hands and feet (typical of their service and walk), for God must have clean hands held up in His holy presence, and clean feet to tread His sacred courts. This washing of hands and feet by God's priests were as constant as the offering of sacrifice. But observe that the basin of John 13⁵After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. (John 13:5), as also the laver in the Tabernacle court, were filled with water, symbolizing the Word of God applied to daily walk and service. The priests of old were washed all over once, but repeatedly cleansed their hands and feet in the laver for fitness to serve and worship. This constant reference to the Word of God—its application to our daily life—is a truth much and strongly to be insisted upon in these days of loose and worldly walk.

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