Biblical Words and Phrases by ATS

Shiloh Christian Library
Author and Title
Biblical Words and Phrases

A.T.S.
PREFACE
T HIS little work is a collection of some of the more

common Bible words and phrases, with an attempt
to give very briefly their true Scriptural meaning.
Thi: wonderful stimulus that has been given of late
years through so many channels of Bible reading
and research has naturally led to a constant use of
such words, unfortunately, too often, with anything
but a clear perception of their meaning. Different
communities, moreover, have at all times had their
peculiar religious phrases, generally used in a
conventional manner, and bearing a particular
meaning, often quite at variance with their true
Scriptural usage.
Besides the above, there are Christians who are
constantly in the habit of using what we may term,
without using the word in any offensive sense,
hackneyed phrases, often without any meaning at
all. The object of this book is, in view of this, to
endeavour to lead to a more true and sound usage
iv.
PREFACE
of Scriptural language. The list given is by no

means exhaustive, and the definitions will, we fear,
often appear defective to the critical reader. From
such we would request as a favour that they would
send suggestions of any better and more truly
Scriptural definitions ; and we would also request
all our readers to furnish lists of any words or
phrases that might be usefully defined, and that we
have omitted.
If, however, in spite of its many imperfections,
the present volume should lead our readers to a
more intelligent and Scriptural use of the religious
words and phrases they employ, we shall be amply
rewarded, for we are convinced that no small
amount of harm flows from a wrong usage of
Biblical words, and that Scripture misapplied is a
most fertile source of error.
A. T. S.
BIBLICAL WORDS AND PHRASES.

ADOPTION occnrs Rom. viii. 15, 23; ix. 4; Gal. iv.
6; Eph. i. 5, OUIY-SONBHIP, or the PLAOE OF A SON. T h i s
word is once collectively applied to Israel,Rom. ix. 4 (oomp.
Hos. xi. 1); individually, and as a present title, it is solely
applied to Christians. In the future it belongs to all children
of the resurrection (Luke xx. 36). The wordimplies marked
love and preference. It is conneoted with the possession of
the Holy Ghost, and is enjoyed by faith now, though the
display of it IS future. It is a privilege beyond that of
* children, which belongs to all saints, and is a question of
the new birth, whereas adoption is only spoken of after
the cross and the descent of the Holy Ghost. Thus an
Old Testament saint was born again (Jno. iii. 10) ; a Clhristian in addition has the place of a son. In the East many
are children who are not sons. Heturahs family n ere
Abrahams children, but lsaao alone wm his son.
APPEARING (The). This expression exclusively
refers to the public return of Christ to this earth-commonly called the Second Coming. It is, however, often
erroneously applied to the secret rapture of the Church
(1 Thes. iv.) thatprecedes it. The word occurs in2 Thes. ii. 8;
1 Tim. vi. 14 ; 2 Tim. i. 10 ; iv. 1, 8; Tit. ii. 13 ; and is
generally used in connection with responsibility in walk
and service. (see RAPTURE .)
ANTICHRIST occurs 1 John ii. 18,22 ; iv. 3 ; 2 John
7, only. An antichrist is any person who sets himself to
oppose Christ. IThe Antichrist is a person spoken of in prophecy and elsewhere, Dan. ix. 26-7 ; John v. 43 ; 2 Thess
ri. 8 ; Rev. xiii. 11-18. He is called the false prophet, and
forms one of the infernal trio (Rev. xvi. 13) that will appear
after the rapture of the Church (2 Thess. ii, 3) and before
the q~~~rin,q of Christ (Rev. xix. 20), and present Him

self to the Jews as their Messiah; who, having rejected
Christ, will then receive the Anti-Christ. He will deceive at
first, but in the midst of the week (seven years) will throw
off the mask and seek to destroy all who oppose Him.
ARK (Noahs). This is a favourite type of Christ
amongst preachers (hence the expression SAFE IN TLW ARK) ;
and may be used as such when Christ is regarded as a
refuge (Heb. vi. 18) from the coming storm. It is well to
observe, however, that Noah is described as a preacher of
(practical) righteousness not of salvation, and that the Ark
was a provision of Gods, solely for Noah and his family.
ARK of the Covenant. This is used Scripturally
as a type of Christ; for the word mercy-seat, i.e., the
oovor of the ark, is only used twice in the New Testament.
once in Heb. ix. 5 and Romans iii. 25 (trans. propitiation)
where it is applied to Christ.
lhe shittim wood speaks to
us of the humanity, the pure gold of the divinity, the
sprinkled blood of the sacrifice of the Lord Jcaus
Christ ; while the contents of the ark-the law, the manna,
and the budding rod-tell US of His sinless perfection, His
lowly place on earth (John vi,), and His priestly place in
heaven.
ANOINTING. In the Old Tesbment times this
was done with oil. Prophets (1 Kings xix. 16) and kings
(1 Sam. xvi. 13) were often anointed ; priests were anointed
with the holy oil (Lev. viii. 33 ; x. 7). In the New Testament oil was used for the sick (Mark vi. 13: Jas. v. 14).
The Lord Jesus (Acts x. 38) and behevers are anointed with
the Holy Ghost (2 Cor. i. 21, and 1 Jno. ii. 20, 27) ; He before
the blood-shedding, they only after and in virtue of it. The
Lord was called the Messiah or the Anointed One. Anointing with eyesalve (Rev. iii. 18) denotes obtaining spiritual
perception.
ASSURANCE occurs 1 Thes. i. 5 and Heb. x. 22 ; vi.
11; Col. ii. 2 only (full assurance of faith, hope, and under.
standing). This word is commonly used to express settled
peaou with God, and should be the portion of every Christian.
BIBLICAL WORDS AXD PHRASES.
It means putting on fully (like a cloak or garment), or

being fully satisfied.
ACCESS (Approach), Admission into the grace
wherein we stand (Rom. v. Z), and to the Father (Eph. ii.
18 ; iii. Ia), through Christ by the Spirit. Hence it is used
generally to express the nearness of Christians ( within the
veil, Heb. x. 20-22) in contradistinction to the Jews, who
morshipped I afar off.
ABRAHAMS SEED_ This has two meanings:
(1) P ERSONAL , 1iteraZEy Isaac, Gen. xvii. 19, and $~urativeZy
Christ, Gal. iii. 16 ; (2) GENERAL, meaning (descendants, it
is compared to stars and sand, Gen. xxii. 17. The former
refers to Christs heavenly people, Christians, Gal. iii. 29,
the latter, to Christs earthly people, t/&e Jews, Jer. xxxiii.
23. Observe it is only the descendants through Isaac that are
blessed as Abrahams seed (Gen. xxi. 12), so it is only those
wluted
to the true Isaac thet will receive the blessing,
whether they be the stars-the heavenly race, or the sand

-the earthly people.
ACCEPTANCE. This word is commonly usea to
mean salvation. In Scripture, however, it is only so used
in Acts x. 35, and perllaps Eph. i. 6. This, however, is
literally LL hath graced us. Elsewhere it is always used
practically, and alludes not to salvation, but to the Christians
walk and ways. Such passages as Rom. xiv. 18, and 2 Cor.
V. 9, are most mischievous if misapplied. The word used is
elsewhere rendered LweZZ-pZeasing, Rom. xii. 2 ; Phil. iv. 18 ;
Col. iii. 20; Eeb. xiii. 21. It would be well if Christians
would believe that, as to salvation, Christ has been accepted
(Lev. i. 4) for us, and that our part now is not to seek to
patch up His work, but to do our own, and see that we are
practically acceptable to the Lord.
ALTAR. THE PLACE OF SACRIFICE. Among the Jews
the brazen altar was for the various offerings when the
victim was burnt (Christ on the cross); the golden altar
(before the veil) was for burning incense (the sacrifice of
Christians are said (Heb.
praise, fragrant with Christ).
xi& 10) to have an altar now (the cross) in which none
others have a part. It need scarcely be added, that the

application of this word to the I communion table is
utterly unwarranted in Scripture, and conveys an idea that
the sacrifice of Christ is not finished, once and for ever.
The altar in Revelation is the golden altar, and is, >f course,
a figure.
ANGEL, A M E S S E N G E R . In the Old Testamen%, God
Himself (Gen xvi. 9, 13 ; Ex. xxiii. 20, 23; Numb. xxii
32-35 ; Judges xiii., etc.) is called an angel. We read of the
elect angels and of evil ones (Ps. lxxxviii. 49). In the New
Testament, the word 1s used of the Lord (Rev. viii. 3 and
x. l), of the elect angels, of the messengers of the churches
(Rev. il. and iii.), of a persons representative when out of
the body (Acts xii. 15) ; also of John the Baptist (Mark i. 2)
and other messengers. But it is never used of Christians as
such, either now or hereafter, and the notion that we are
going to be angels is totally anti-scriptural.
ARMOUR, In Eph. vi. 11, we are told to put on the
zohole urnlouT (or panoply) of God. It is spiritual armour
and consists of five defensive and one offensive part. The
whole and each part speaks to us of Christ-the whole
Rom. xiii. 14 ; the girdle of trrcth, Jno. xiv. 6 ; the breastplate of righteousness, Jer. xxiii. 6 ; the gospel of peace, Eph.
ii. 14 : the shield of faith Ps. xxviii. 7 ; the helmet sf salvation, Ps. xxvii. 1; the sword of the spirit, Rev. xix. 13. The
armour of light (Rom. xiii. 12) is much the same as the
armour of (practical) righteousness (2 Cor. vi. 7) of which
the weupons or arm are our members (Rom. vi. 13, margin).
These arms are not to fight the flesh (which is dead, and is
to be counted so by faith) but the devil and every form of
spiritual wickedness.
ACHOR (Trouble). The name of the valley (Jos. vii.)
where the troubler of Israel (Achan) was stoned, by
which Israels sin was put away. Hosea alludes (ii. 15) to
this putting away of sin as the way Israel will enter into
future blessing. The judgment and putting away of sin, both
individually and collectively is ever the precursor of blesr+
ing and victory.
ARMINIAN.
This term is generally applied to those
who, taking their stand upon the responsibility end free-will
of man. deny the sovereignty and election of God. Those
who take the opposite view are called CALVINISTS. The
former take their name from Arminian, a Dutch divine,
who died in 1609, the latter from Calvin, a French
Protestant, who died in 1564: Of both it may be said
generally, they are right in what they afirm, and
wrong in what they deny; for both mans responsibility and Gods sovereignty are truths divinely
revealed in the Scriptures. A child of God is therefore called
upon to accept and believe both, but he is not called upon to
reconcile them. To those who are exercised on this subject,
we commend an article in the Young Believer, vol. i. 172.
It is well to notice that responsibility and choice are
generally (in Scripture) pressed on unbelievers, whereas
Gods sovereignty and election are truths revealed to His
children ; or, as has been beautifully expressed, on the
exterior of the gate of life is written, Whosoever will may
come, while on the interior (to be read by those who have
entered) is 1 Chosen in Christ before the foundation of the
world. Arminians may, therefore, be compared to people
who, delighted with what they read outside, deny what is
within ; and Calvinists to people standing inside, and denying what is written without.
APOSTA-TE,-CY. A deliberate defection or deperture from a standing or faith. The Jews looked on Christians as apostates (Acts xxi. 21). There will come ( the
apostGq from Christianity (2 Thess. ii. 3). There is NOW
a departing from the faith (1 Tim. iv. 1). The Hebrews,
who were on Christian ground, were in danger of departing
from the living God (Heb. iii. 12), and some from Christianity
altogether, to return to the dead forms of Judaism
(Heb. vi.).
AMALEx. This, being the heathen nation who
attackea Israel in the wilderness and was overcome by
the uplifted hands of Moses on high, and the leadership of
Joshua below, is a favourite figure amongst many of conflict
with tllejesh. But it is more correct to take Amalek as a

picture of the attacks of Satan in the wilderness (when we
are weak and faint), who is overcome through the intercession of Christ on high (Heb. iv. l&16, kc.) and by the
power of t,he Spirit with us down here (1 Peter v. 8, 9).
ANTINOMIAN,-ISM meansliterallyagainst law,.
but is best described in Jude 4, Turning the grace of God
into lasciviousness, that is, turning the liberty of grace
into the license of the flesh. It is a characteristic sin of
the last days. Great head knowledge with but little exercise
of heart and conscience is very apt to produce it.
ASSEMBLY, This word is generally translated
church, and may include any concourse of people, as in
Sets xix. 41, and vii. 38 ; but usually refers to a particular
assembly, called the Assembly of God. This assembly
Christ spoke of building (Matt. xvi. 18), showing it was then
still future. It is called His body (Eph. i. 22-3), and all
Christians are said to be baptized into it by the Spirit
(1 Cor. xii. 13). This first took place in Acts ii., at the close
of which chapter we first find the ASSENBLY spoken of as
existing in the earth. It then consisted of Jews only, but
very soon included Gentiles (Acts x. 44). The truth about
the ASSEXDLY was in grace specially revealed to Paul (who
was its chief persecutor), It is largely spoken of in 1 Cor.
and Eph.
APOSTLE-one sent forth. A special name given by
Jesus to twelve of His disciples (Luke vi. 13), afterwards
extended to others, as Paul, Barnabas, &c. The qualification for the twelve apostles is stated in Acts i. 21,22.
APOSTOLIC SUCCESSION. No hint of this
is found in Scripture. 1 Cor. ix. 1 excludes it, and when

we read uome of the closing words of the apostles, such as
Pauls address to the elders of the Ephesian Church, we
find no thought of any successors, but the disciples are
committed to God and the word of His grace.
APOCRYPHA, A collection of fourteen ancient
writings of considerable historical value, but not forming a
part of the mspired canon of Scripture. Two of them
Profess to be continuations of Esther and Daniel respectively. In Bibles that contain the Apocrypha these additions
&rQ easily detected, and especially so in Esther, in the
whole of the inspired part of which the name of God does
not Occur (for special reasous).
As soon, however, as the
Apocryphal part begins, we get (I And God, and His name
is afterwards continually occurring,
APOCALYPSE. Another word for the Book of the
Revelation.
ADVOCA-TE,-CY. This word, translated Comforter, occurs Jno. xiv. 16, 20; xv. 26 ; xvi. 7, and refers
to the Holy Ghost. Also in 1 Jno. ii. 1, referring to Christ.
It signifies one who carries on the cause of another.
When we sin, Jesus, on the ground of established righteousness by His finished work, intercedes with the Father for
those who are truly Gods children, for whom the question
of sin in its condemning power has been for ever settled,
for He who is our Advocate has by Himself purged our
sins, and His one offering iLas perfected us for ever. If we
sin now it does not upset our relationship as children of
God, nor our righteous standing before Him, and acceptance with Him, for that depends upon Christs perfect and
unfailing work. Sin is now, not a judicial but a family
question. We have to do with God as a Father, not as a
judge. It is the childrens sins which the Advocate answers
for, the sins which hinder our communion, and rob US of
our joy and peace. Satan may point to these sins and
question our right to go into the presence of a just and
holy God, but the Advocate points to the mercy seat end
the sprinkled blood. He is the propitiation for our sins.
This office of Christ is clearly understood when we remember that, Satan, on the other hand, is the accuser of
the brethren (Rev. xii. 10). Advocacy is not the same 8s
priesthood, which is exercised more towards Us, whereas
advocacy is entirely with God. Observe also, we have &
priest with god, an advocate with the Father.
ATONEMENT is spoken of in two ways: (1) AS the
shcrifioial work of Christ on the cross, including both
propitiation and substitution (see both). It is not merely the

covering of sin, the ptiiuary meaning of the word, but
involves expiation before God, and the purging and forgiving
of the sinner. It is made by the blood of Christ. In the
Old Testament it is foreshadowed by numerous types (see
DAY OF ATOTJEXENT), by which we learn that atonement (in
this sense) must be by bIood (Leo. xvii. ll), and requires a
priest to make it. Atonement now always refers to the
finished work of Christ on the cross, never to be repeated.
(2) Atonement in connection with Gods government on
earth was made in various ways-see Ex. xxx. 15, 16;
Numb. viii. 19 ; xxxi. 50 ; xxxv. 33 ; Deut. xxi. 8 ; Numb.
XXV . 13 ; 2 Sam. xxi. 3--and aianot involve bl00dshedding.
This atonement did not in itself put away sin, but consisted
in an acknowledgment, or vindication of God.
BLOOD. Mans blood when shed cries to God for
vengeance (Gen. iv.), and defiles the land (Numb. xxxv. 33).
The blood of Christ speaks better things, and enables God
in righteousness to show grace to sinners. It also cleanses
from all sin (1 Jno. i. 7). By it we have forgiveness (Eph.
i. 7), justification (Rom. v. 9), and entrance into the holiest
(Heb. x. 19). Blood is the life of the flesh, and was forbidden to man (Gen. ix., Levit. xvii., Acts xv.). Now, however, having died with Christ (Rom. vi.), we can in figure
drink the blood of Christ, who is our life in resurrection.
It is remarkable that the death of Christ is seldom spoken
of in connection with our salvation, whereas the *I blood
is constantly referred to. We have redemption, peace,
remission, and access by the blood ; by it we are justified,
made nigh, purged, cJ+ansed, and sanctified.
BEAST, The. By this term, with the definite
article prefixed, Gods word designates the Roman Imperial
power with its last head, who wi!l reign over the western
part of the old Roman earth. The word means u a wild
beast, and he will act as one (Rev. xi., xiii.), persecuting
Gods servants (Rev. xi. 7 ; xv. 2) by means of ANTICHRIST .
BEASTS, The Four. These are not beasts,

but living creatures, combining the six wings and the cry
of Holy, holy, holy of the seraphim in Isaiah vi. with

the four appearances and the eyes of the cherubim of Ezek. i.
The four faces embrace all creation-man, cattle, beasts of
the field, and fowls of the air. They are the executive instruments of the throne of God, combining intelligence,
firmness, power and rapidity. They are an instance of
what is often found in Scripture : the combination of two
things after the cross that are separate before.
BRETHREN. Used over 200 times as a common
title amongst the children of God, and given by Christ
in Matt. xxiii. 8. 6 One is your master, even Christ, and
all ye are brethren. It is a title that is the birthright
of every member of Gods family. The many sons
whom He brings to glory, and whom the Lord is not
ashamed to call His I brethren. To apply the name in
any narrower sense is contrary to the teaching of Scripture.
BAPTISM, (1) J OHN S BAPTISM was a separation of
the remnant of Israel who repented, with a view to their
belief in Christ, who should come after him (Acts xix. 4).
(2) CIIRISTIAN BUTISM is a burying with Christ inio
death (in figure). It follows a profession of belief in
Christ (Acts ii. ; viii. 12, &c.) and admits into the circle of
Christian profession on earth (Matt. xxviii. 19 ; Acts ii,
38, &c.) It is in the name of the Father, the Son, and the
Holy Ghost (Matt. xxviii.), and of the Lord (Acts X. 48).
BAPTISM OF THE HOLY GHOST is a divine
act by which believers are brought into the one body of

Christ (1 Cor. xii. 13).
It is corporate as sealing (Ephi.), and isindividual as well the earnest of the inheritance. It
takes place after having believed the gospel of our salvation
(Eph. i. 13), and is the presence of the Holy Ghost.
Christ wa6 SO baptized (Matt. iii.), and the apostles (Acts ii.)
BAPTISM OF FIRE occurs Matt. iii. 11; and
Luke iii. 16 only, and in each case is interpreted by the
verse that follows, where the wheat (those baptized with
the Holy Ghost) are distinguished from the chaff (those
baptized with Gods fiery judgment). None but Christ was
baptized with both, the one here, the other at the cross,
10
alluded to Luke xii. 50. To apply it to Acts ii. is wrong,

for that is the baptism of the Holy Ghost, not of $re,
though it had the appearance of cloven tongues of fire:
BODY (The). This simile is used of the whole church
or assembly of God m Rom. xii. ; Cor. x. and xii. ; Eph.
and Col. only; elsewhere the word BOI)Y means a literal
body. This body is declared to be the church (Col. i. 24)
(as composed only of true believers). It is IL part of Christ,
who is the Head, while all Christians are members, whether
Jews or Gentiles. For by the cross, out of the side of
Christ (1 John v.) is this new body formed, wherein there is
neither Jew nor Gentile (1 Cor. xii. 13; Col. iii. 11). There
is one Spirit in the whole (Eph. iv. ; 1 Cor. xii. kc.) In
Eph. V. the type of Adam and Eve is evidently alluded to,
and the Church presented as the bride, but specially as
part of the man (his body). This type is used in three
ways-local, general, and universal. Locally, it, includes
all true Christians in any one place (1 Cor. xii. 27); generally, it includes all true Christians on earth at any
one time (Eph. iv. 12) ; universally, it is composed of all
true believers from Pentecost to the rapture of the saints
(Eph. i. 23). The body can never be mutilated, nor c&n any
member of it be lest.
BRIDE (The), This word is applied to the church
of God, of whom it is the future and heavenly title
(Rev. xix., xxi., xxii. only, except in that remarkable
The word bride implies
passage, John iii. 29).
. newly married, ana is not strictly applicable to the
Still
Jews, who have been married, but are divorced.
it is evident, that just as there are two seeds, two
Jerusalems, two peoples-heavenly and earthly, so are
there two wives (see Rev. xix. 7 ; and Isaiah hv. 4, 8 ; lxii.
4; Jer. iii. &c.). The figure,ccs regurds the church, is alluded
to in Eph. v., and we get numerous types of this union in
the Old Testament (Adam and Eve, Iea~ao and Rebecca,
Joseph and Asenath, kc.). As seen by the world in the
millennium, she will appear as the heavenly Jerusalem
(Rev. xxi.).
11
BREAD OF LIFE. Under this term the Lord

Jesus speaks of Himself as the true manna. The literal
manna sustained life, but neither gave it, nor could keep
it from death. The true manna gives life, sustains it, and
preserved it eternally. In John vi. Christ offers Eimself
in life as the manna, hut as a matter of fact, none couia
feed on Him but in deatl1,i.e. Zis flesh and His blood, or in
simpler language (v. 47) by believing in Him as the One who
gave His flesh for Ghe life of the world. The partaking
of the Lords supper is not feeding on the bread of !ife.
BELIEVER. Although this term only occurs in
Acts v. 14 ; end 1 Timothy, it is perhaps the best general
name for those who are saved ; expressing, as it does, the
principle of salvation--faith, and not being so generally
adopted by the unconverted as Christians.?
BISHOP. The word means overseer, of which
there were several in one church at Philippi (Phil. i. 1).
Elders and bishops are terms applied to the same people
(Comp. Titus i. 5-7). Elder was the title of dignity.
Bishop or overseer described the service.
BABYLON or Babel.
These two words are the
same, and are derived from the word confound in
Hebrew. It also means j the gate of God. It was the
capital of the plain of Shinar, and its history dates from
Gen. x. 10; and xi. 2. Throughout the Old Testament, it.
is the power that oppresses Gods earthly people when
they are disowned by God and the power which would force
Gods people to apostatize from the faith (Dan. iii.) In the
New Testament, it is typically applied to Rome (Rev. xiv..
xvii.), and may bo taken generally as t,he type of religious
corruption formed by the union of the professing church
and the world (Rev. xviii. 3).
BOOK OF LIFE. This expression is used seven.
times in the Revelation, and in Phil. iv. 3 only. It is called
the Lambs book of life, and has containeci from the
founaation of the world the names of all who are saved.
Whoever is not found written there shall be cast into the
lake of fire (Rev. xx. 15). Other books are spoken of.
12
Moses mentions one in Ex.xxxii. 32 ; and Daniel in ch. xii. 1;

and in Rev. xx. 12, we find there are books of works, out oE
which the lost are judged. But the saved shall never come
into judgment (John v. 24 lit.), and the book of life contains
their names alone.
BACKSLIDER,--_ING, This word is used exclusively with regard to Israel, except in Proverbs xiv. 14,
where it is general. This sin is common, alas, amongst
Christians also, and is figuratively alluded to in other words
(Rev. ii. 4, &c.). A backslider is a cXld of God who has
left Him in heart (Prov. xiv. 14) or in ways, but does not
cease to be a child (Jer. iii. 14 ; xxxi. 22). The name is often
erroneously applied to those who hsve never been, and
therefore are not, Gods children at aI1. The path of restoration is marked out in 1 John i. and Ii.
B O N D A G E , under. Means St being in slavery, and
may refer to the law (Gal. iv. 24), righteousness (Rom. vi.
18), God (Rom. vi. 22), wine (Tit. ii. 3), sin (Rom. vi. 6).
men (John viii. 33), and Christ (Rom. i. 1, &c.). This phrase
is, however, frequently used with particular reference tG the
law, and a legal spirit that is opposed to the Holy Ghost (Gal
iv., v.) and to the law of liberty (Jas. ii. 12). It is also oommonly used of those who have not settled peace with God,
and are still trying by the works of thk law to become just
before God (Rom. iv., vii. ; Gal. v. 1). It is well to remember
that the word is as equally applicable to the new bondage
we are brought mto to Christ (1 Cor. vii. 22) as to the old (of
sin and the law), from which we are delivered.
BRANCHES. This word is figuratively used of

Christ (Zech. iii. 8)) of Israel (Is. lx. 21; Rom. xi. l?), the king
of Babylon (Satan) (Is. xiv. 19), the righteous (Prov. xi. W),
a,nd outward disciples of Christ, both true and false (John
xv.). The figure in John denotes profession, an outward
relationship on earth conditional on fruitbearing, not union
with Christ (which is in heaven, where there is neither pruning nor purging). The branch may or rna&not:az
eternal life, the proof on earth is the fruit.
. .
13
the 5gure is used dispensationally as to Jew and Gentile, the

former being cut off, and the latter grafted in, whowill,
however, in their turn be cut off if they continue not in
Gods goodness.
BURIED. Being put out of sight in the earth, as
Abraham said, that I may bury my dead out of my sight.
Through burial with Christ, effected in figure by baptism
(Rom. vi. ; Col. ii. 12), we become disciples of Him who has
passed away from earth by death and burial (1 Cor. xv. 4).
what is buried is the old I which is crucified with Christ.
(Gal. ii. 20).
BREAST, the Wave. That portion of the peaceoffering given to Aaron and his sons as their part (Lev, x,
15). To us this means the love of Christ (He carries the
lambs in his bosom ), the especial portion of the priests,
z.e.. all true Christians.
BASKET OF FIRST-FRUITS. This expression
is taken from Deut. xxvi. 2, and is used in connection with
Christian worship. Being already heavenly (1 Cor. xv. 48)
in nature and &an&g in Christ, we come before God to
offer to Him that which we have gathered (Le., practically
enjoyed) of the perfections of Christ (the true corn of the
land), at the same time recalling the grace that callea us
into such a favoured place. Observe that to worship thus,.
in truth, we must be come into the land (i.e., we must be
true Christians) and possess it and dwell therein (Le.,
practically enjoy our position in communion with God).
BIRTH, the New. Spoken of most largely in the
Gospel and Epistles of John, also in 1 Cor. iv. 15, Galatians,
Philemon lo., James i. 18, and 1 Peter i. 3,23. This birth is
of God (John i. 13) ; it is effeoted by receiving Christ (John i,
12), or in other words by the water of the Word (1 Peter i.
23, &o.) and the Spirit (who alone can apply it in power).
It gives entrance to the kingdom and the position of a.
child. Its fruits are love and practical righteousness (1 John).
Its necessity is a proof of the utter rejection of man in the
flesh, and of the foolishness (in the sight of God) of all
34
schemes for reforming or improving him. The gospel, when

received, produces this radical change, though it does not
consist in the proclamation of it. Observe Jesus only spoke
of it to Nicodemus to show him that he needed more than
6 teaching. He then went on to the gospel (John iii. 14,X).
BUILD---_ING,-_ER, This word, which is the same
as edifying, is used as a figure in 1 Cor., iii. Ephesians
1 Peter ii., &c., where Christians (who are living stones)
are builded together by divine power and human instrumentality on Christ, the corner stone, who, together with
His apostles and prophets (in their unity), forms the foundation. This building is a spiritual one, and may be composed of true believers only (m what is built by God, Eph. ii.)
or there may be a mixture of mere profession (through the
failure of the human builder, 1 Co. iii.). In this professing
building judgment begins (1 Pet. iv. 17). Love is the cement
of this divine house (1 Car. viii. 1, &CL). Build&g on the rock, or
on tile sand, refers to resting ones eternal hopes on a divine
or on a human foundation (See also HOUSE OF GOD, G REAT
HOUSE).
BURDEN. A figurative expression for the load of sin
which is rolled away or taken off in believing.
BABE. Two words, distinct in the original, are thus

translated in the New Testament. The one (neqios) is
used reproachfully as descriptive of the state of Jews under
the law (Gal. iv. 3, trans. children ) but is never used of a
proper Christian state (Rom. ii. 20 ; 1 Cor. iii. 1; xiii. 11 ;
Eph.vi.14; Heb.v.13). Thewordimpliesstunted,undeveloped,
and especially one who has not learned to speak. Many
children of God are in this state, and have never yet, been
able to say in childlike confidence Abba Father! The other
word (brep/hos) is used 1 Peter ii. 2, and is descriptive of
the true simplicity that should characterise every believer
rather than of any partioular stage of Christian growth.
These will be found in 1 John ii. It may thus be said that in
the first sense we ought never, and in the second, we ought
always, to be babes.
15
BREAD, Unleavened, This feast is inseparably
connected with the passover that preceded it (Lev. xxiii.),
and lasted seven days. As the latter feast typifies Christs

death, so this sets forth the practical Christian life (1 Car.
v. 8), that Bows from participation in it,. It lasts all the
week (seven days), typifying t.he whole course of our life.
It is free from leaven which is ever in Scripture a tjpe of
wickedness and corruption (See LEAVES ).
CIRCUMCISION, The sign of the covenant
between God and Abraham and his seed after the flesh. TO
us it is the putting off the flesh by the circumcision (death)
of Christ (Col. ii. 11). Baptism is the figure of this.
CORN OF THE LAND (Old). The corn of the
previous harvest on which the Israelites fed after they
crossed the Jordan. In figure often applied to Christ in
resurrection (in heavenly places), just as the manna, on
the other hrtnri, is Christ in humiliation on earth.
CHURCH. Gods assembly of called ones from Jews
and Gentiles (Eph. i. 2), in which the Holy Ghost dwells
Christ announced His intention of building it in Matt. xvi.
which He fulfilled on the day of Pentecost by sending the
Spirit down to baptize believers into one body (1 Cor. xii.),
which is tlie Church (Eph. i. 23). (See B ODY .) It may be
viewed in three aspects, Zocall~ comprising all professing
Christians in any one place (1 Cor. i. 2), generally taking in
all professing Christians on earth (1 Tim. iii. 15), and univcrsalZy composed of all true Christ,ians from Pentecost to
the coming of the Lord (Eph. i. 22 ; Col. i. 18). The word is
also used generally as descriptive of any assembly, as of a
mob at Ephesus (Acts xix. 39, 41), or of the Israelites in
the wilderness (Acts vii. 38).
CROSS. In one sense this is but the piece of wood
which Simon carried, and on which the Lord was crucified, imitationsof which are worn as badges, ornaments, or
charms. It is commonly regarded as a symbol of the death
of Christ. But in Scripture it has a significance far more
deep and solemn. It was the measure of mans hatred to
God and to His Son. The death of Christ is that which
16
brings eternal peace and blessing to the sinner, but the

cross of Christ is that which separates the believer for avtr~
from the world, and puts him in 8 place of rejection here.
It was in this cross that Paul gloried. It is possible to
rejoice in the death of Christ and yet to be I6 ar enemy of
the cross (1 Cpr. and Gal.).
CHRIST. The Greek for Messiah (John iv. 25).
It is the speoial oitle of the Lord in resurrection, just as
Jesus was on earth. On the rejection of the Lord by
theleaders of the Jews in lUatt. xii., this Messianic title
is revealed to Peter in a new connection as the Son of the
living God, Matt. xvi., and Christ adopts it, as thus confessed, as the foundation for the Church. The title, thui
that is refused by His earthly people is transferred to the
new body, which is even called (together with Christ its
Head) in 1 Cor. xii. 12 ; the Christ (lit.).
COMING, THE SECOND. This generally refers

to the second visit of Christ to this earth, when He will be
accompanied by His saints and all the holy angels (Rev.
xx., Jude, &c.) to execute judgment on all those who know
not God and obey not the gospel (2 Thess. ii., Jude, &c.);
His feet will then stand on the Mount of Olives (Zech. xiv..
Acts i.). We find another coming or revelation of Christ
spoken of (1 Car. xv. 23, 1 Cor. i. 7, 1 Thess. i. 10) quite
distinct from and previous to this. It is not to the earth,
but into the air only (1 Thess. iv.). It is not public or for
judgment, but is the secret catching away (or rapture )
of all who are Christs (the dead being raised first and the
living changed) to heaven, whence they will subsequently
come with Christ to the earth. It is for this rapture that
tile Christian waits (Rev. xxii.). He also looks forward to
the public second coming as the time when he ~111 receive
the reward of his labours (1 Tim. vi. 14, 2 Tim. iv. 1, 8, &a.).
The rapture may take place at any moment, and is an
express revelation to Paul (1 Thess. iv.). The public coming is the subject of Old Testament prophecy.
CROWNS, Several are spoken of &a the future
reward of zhose who are faithful. The crown of righteous-
17
ness is a reward to the one, who having loved his Lords

appearing, has fought a good fight and kept the faith (2 Tim.
iv. 8). The I crown of life is promised by the Lord to
them that love Him, as a mark of His approval of their
endurance of trials (Jas. i. 12). The amarynth (unfading
(crown of glory is given by the Chief Shepherd to the
elders who have been faithful in their care of the flock of
God (1 Pet. v. 4; 1 Cor. ix. 25). Believers also who walk
in the truth will form a crown of joy and rejoicing (Phil. iv.
1 ; 1 Thess. ii. 19) to those who have been the means of their
salvation. ( Crowns of go3 shall be on the heads of those
Who surround the throne in glory.
CHASTENING. The meaning of this is more
easily understood when we see that it is render8d cl nurture
(Eph. vi. 4), and 6 instructipn (2 Tim. iii. 16, rend elsewhere). It does not convey the idea of punishment SO
much as the Fathers dealings with His children (generally by
means of sorrow and trial), in order to produce the fruits of
righteousness, and make them partakers of His holiness.
It is preventive, not vindictive, and is a special proof of
our Fathers Iove, and of our relationship (Heb. xii.).
CROSSING THE JORDAN (Joshua iii.) is often
applied to actutll death. which is called passing through
the cold waters, and affords entrance to Canaan, or heaven.
But although Jordan may qpear at first a very apt simile
of the death of the body, this view is not strictly correct,
for the first thing Israel did after they crosses was to renew
circumcision, end the next to begin to fight in crder to
possess the land. This corresponds with Eph. vi., which
would make the crossing of Jorqan a figure, rather, of out
death with Christ (ch. ii.) ; and this is clearly set forth by the
placing of the twelve tribes in figure where %he ark had
been (Joshua iv. 9). The Christian not only knows that Christ
has died for him, but that he has died with Christ (Rom. vi).
and, risen out of death, can proceed to reckon himself dead,
and to practically enjoy his new heavenly position (Canaan)
and blessingsin which, however, Satan willresist him at every
point. The true meaning, then, cf crossing the Jordau is
18
BIBLICAL WORDS AND PHRASfia.
having died with Christ. Observe carefully this is not an

attainment, or a state, but is the privilege and standing of
every true believer.
T O say, therefore, You must
cross the Jordan is incorrect, and casts me on
myself instead of Christ. If I am His I have crossed it,
though Imay not know my position or enjoy the lands.
CALLING, heavenly, is the call of each true
believer from the earth to a place and a home in heaven.
It occurs in Heb. iii. 1, where it is peculiarly applicable to
Jewish Christians, who were thus called to heaven instead of
having a place in the land. It is individual in character,
and finds its best illustration in Abram (Heb. xi. 8). His
call, however, was earthly, and he is thus in contrast to US,
but his faith, when in the land, looked on to the heavenly
city, and here he is our example.
CAMP, outside the (Heb xiii. 13). The present place
of believers in relation to earth, just as their present place
in relation to heaven is within the veil (Heb. x. 13 ; xiii
10,ll). Hence these two go together: the enjoyment of the
spiritual place above of nearness to God, enabling me to bear
the place of rejection with Christ down here, The expressionis drawn from the action of Noses (in Ex. xxxiii.), whose
spiritual instincts when the camp (the ordinary religious profession of the day) was defiled, led him to pitch the (temporary) tabernacle outside it. There also he enjoyed Gods
presencein the holiest. In Heb. xiii. the phrase is connected
withthe fact of our Lords suffering, without the gate of
the city, which in Rev. is called Sodom and Egypt, i.e., the
worldin its wickedness and pleasures. The camp, therefore,
in this connection would include not only religious corruption, but, every species of worldliness.
CASTAWAY (1 Cor. ix. 27). Translated also reprobate (2 Cor. xiii. 5-7), &c., and rejected (Heb. vi. 8). It
Pauls use of it is not
means one finally rejected by God.
as having any such fear himself, but as a warning to others
(especially at Corinth) to whom eloquence was all, and
Christian morality very little. Paul frequently speaks in
this way, as he explains in 1 Cor. iv. 6.
19
CHERUBIM. The plural of the Hebrew word

CHERUB, the origin of which is doubtful. They were symbolic living creatures Ezekiel saw (i. 5) by the river Chebar
supporting of Gods throne and connected with the aotings
of that throne in righteousness and judgment (Gen. iii. ;
3%. xviii. ; Ezek, x.). The Seraphim, on the contrary, are
described as above the throne (Is. vi.) and are connected
with actions of mercy and peace. The apparent union- of
these two creatures (after the cross of Christ) in the four
beasts of Rev. iv. shows that mercy and truth have met
together, righteousness and peace have kissed each other
(Pa. lxxxv. 10).
CHRISTENDOM. The home, domain, or country
of those who are christened, and outwardly profesChristianity. Judgment being always in proportion to light
received, it follows that this will be the scene of the
heaviest of Gods coming judgments (2 Thess. i., ii., &c.).
CHRISTIANS. A Scriptural name for believers,
Acts xi. 26; xxvi. 28 ; 1 Peter iv. 16. It is now applied,
not only to these but to all who are christened (hence
The meaning of a Christian, or Christening, name) and is,
therefore, too general to be of much use. Believer is a
more expressiye term and is now less equivocal.
CLEANSING BY BLBOD. This expression
often occurs in Leviticus, but in the New Testament m Heb.
ix. and 1 John i. only, The blood of Jesus Christ, his Son,
cleanseth us from all sin. To understand this we naturally
turn back to the sin-offering on the great day of atonement,
when the priest made atonement for the people to 6 cleanse
them that they might be clean from all their sins before
the Lord (Lev. xvi. 30).
The blood shed on that day
availed to cleanse the Israelites for the whole year, not by its
constant application to them, but because of its enduringeficacy
in the holiest, before God. So the blood shed on Calvary
cleanses believers, not for a year, but for ever, not by the
renewal of its application, but because of its eternal efficacy.
CLEANSING BY WATER. This is a trnth
in the Old and New Testaments. A Jew who
taught both
20
BIBLICAL WORDS AND PHRASES
had been cleansea by the blood of the sin-offering on the

great day of atonement, was liable to become again defiled by
contact with various uncleanneases, and to remove_ this
defilement it was water, not blood, that was applied, but
water that owed its efficacy to an accomplished sacrifice, as
Numb. xix, plainly teaches. So we, who have been cleansed
by the blood, and perfected for ever by that offering as to
our standing, become practically defiled by oontadt with
evil in the world, but in order to be cleansed we do not
6 come back to the blood, but are cleansed by the washiog of water by the word, as applied by the Holy Ghost
We thus get cleansing by blood in 1 John i. 7, and by water
in ver. 9.
COMMANDMENTS, The Ten. The divine rule
of life for men in the flesh, or fallen man, as is seen in the

frequent, Thou shalt not. Outwardly, in the letter, they
were kept by many blemeledy (Phil. iii. 6 ; Luke i. 6, kc.)
In the spirit none could keep them (Rom. vii. 7, &c. viii.
7; iv. 15. Gal. iii. 10, 11, &c.) ; Thou shalt love the Lord
thy God Tdth all thine heart, and * Thou shalt not covet,)
being alone sufficient to convict every one, The law, therefore, because of the weakness of the flesh, failed in leading
man to God ; it only condemned him to death for breaking
it (Gen. iii. 10). The Christizsn has paid this nghteous
penalty in the death of Christ, and now is free, in the power
of a new nature, born of God, to fulfil the law (Iloin. vii. G ;
viii. 4), not in the oldness of the letter, but in the newness of
spirit, no longer as a means of life, but because we have life
(see LAG). These ten commandments were written on two
tables, the first four or five (mansduty to God) on the one, and
the remainder (mans duty to his neighbour) ori the other.
The tables are thus summarised by the Lord (Nark. xii.
29-31). The first tables were broken in xpirit by the people,
and literally by Moses, as soon as given, the second set
were hidden in the ark.
COMMENDATION, Letters of. We red of
these 2 Cor. iii, 1, and Acts xviii. 27. The,y were letters
commending brethren from one assembly to another. Those
BIBLICBL
WORDS AND PHRASES.
b21
generally known, such as PauI, did not of course need them

They form a valuable and scriptural guard agains
false brethren creeping in unawares.
COMING, the Lords, This term (see 1 Thess. iv.
15, kc.) is generally used with reference to the coming of
the Lord into the air for his saiuts, rather than his subsequent coming to the earth withthem.
The enjoyment of common
COMMUNION.
thoughts. For communion I must first be set free from
myself and my int#erests, I must next have a nature capable
of understanding Gods interests, and a3so have a heart
desirous of enteriug into them. Communion (or fellowship)
in Scripture is-with one another, Sets ii. 42 ; 1 Jcbn i. 7-with Christ, 1 Cor. I. %--of His body and blood, 1 Cor. x. 16
(hence the expression. *I in communion )-of the Holy
Ghost, 2 Car. xiii. 14-m the gospel, Phil. i. 5-in Christs
sufferings, Phil iii 10-k giving money, kc., Heb. xiii. 16 ;
2 cor.viii. 4,&c.-with the Father and the Son, 1 John
i. 3).
C()NCISIO N. The mark on the flesh of the Israelite
who had submitted to the outward rite, but had never been
circumcised in heart. It is an expression of the utmost
contempt for empty formalism (Phil. iii. 2).
CREATION, The New. This word is also translated
creature and the expression, a new creature, occurs
2 Cor. v. 17 and Gal. vi. 15, and describes the absolutenewness and divine origin of the life and nature of the believer.
With the definite article, however, the expression is used
more generally as descriptive of the new work of God
beginning with the resurrection of Christ, the beginning of
the creation of God (Rev. iii. 14), passing on to ourselves, and
ending with the new heavens and earth.
In this way it is
an interesting parallel to Gen. 1. Christians are spiritually
in the new creation, though their bodies and earthly ties
and duties are in the old.
CRJCIFIXION. A death of peculiar shame and
ignominy reserved for the lowest criminals. Hence, when
22
the apostle speaks of the world being crucified unto me,

and I unto the world, he does not merely mean that we
have done with each other, but that the world is to me, and
I am to the world, an object of contempt aud aversion.
CALVINISM. The true belief of Calvinism is that
God in His sovereign grace chose His children before the
foundation of the world, and that He saves those whom He
has thus chosen, and preserves them eternally in Christ so
that they cannot be lost. The f&e belief is that God has
decreed the everlasting destruction of millions, and that
there is no offer of salvation except to the elect. This
latter doctrine was not, however, taught specially by Calvin,
and the former is as old as Augustine, so that CALVINISX is
merely a name for a creed (see also ARMINIANISN).
CANAAN. The land promised to Abraham, and
conquered and possessed by the twelve tribes under Joshua.
Canaan (meaning low ) is exclusively the country west of
the Jordan, that to the east is the high land of Gilead (Numb
xxxii. 26-32). To the Christian, Canaan represents the
heavenlies (Ephesians) which we enter by the death and
resurrection of Christ, and which we possess by spiritual
energy (Eph. v.), and dzoell in by faith (Col. iii.).
CARNAL, Acting in the flesh (1 Cor. iii.) or the old
nature ; not in the power of the new.
CHILDREN OF GOD. The relationship in which
we stand to God in virtue of being ( born again. This
title is applied to Jews (Matt. xv. 26; Rom. ix. 8, kc.) as
well as Christians. It does not, however, necessarily imply
sonship (compare Gal. iv. 3 and 6), which is a privilege
belonging peculiarly to Christians (see SONSHIP, ADOPTION ,
&c.). The title is a very general one.
CONFESSION to God is spoken of in 1 John i.; to
one another in Jas. v. 16. It is the only means of restoring
broken communion, and is spoken of as between the Father
&ml His children; not between God and the sinner
(repentance is the word used here).
23
CONSCIENCE may be natural or acquired. Natural

conscience is the knowledge of good and evil, and w&s
received at the fall7 An acquired conscience is a conscience
brought up under a certain rule; such a conscience Pan1
had (Acts xxiii. l), which w&s a good one when persecuting
the saints (whea in relation to Judaism), but & bad one
(when in the light oi Christianity). Conscience, therefore,
is never a safe guide, for it may vary according to the rule
brought to bear upon it. This is often seen in children,
who may easily be taught to regard many things that are
wrong as right, and vice versa; great care is, therefore,
necessary not to make anything a matter of conscience
that God does not. A conscience is spoken of as good
(Acts xxiii. 1) ; weak (1 Car. viii. 7) ; pure (2 Tim. i. 3) ;
seared (1 Tim. iv. 2).
CONSECRATION. In the Old Testament priests
were consecrated (Lev. viii.) ; in the New, Christ is consecrated a priest for evermore (Heb. vii. 28), and He has
consecrated for us a way into the holiest (Heb. x. 20). The
word is now often use(t to express entire devotion or self
dedication (Rom. xii. 1).
CONSISTENCY. Although this word does not
occur in Scripture, the principle is an all-important one to
believers. The word means a line of conduct in full harmony and agreement with the principles I profess. IF
Christians were consistent, what a, commotion it would
make in the world ! We need not, however, wait for this
to carry out the principle ourselves. Whatever our measure
of light is, let us, at least, seek to live fully in acoordanae
with it.
CONTRITION.
Trus godly sorrow for sin.
CONVERSATION may mean habit of life, as in

2 Cor. i. 12; Eph. ii. 3 ; Heb. xiii. 5; or citizenship (Phil. i.
27). It also is used in the modern way in 2 Pet. ii. 7, &o.
C O N V E R S I O N - C O N V E R T . These worils are

used about thirty-eight times in the New Testament. It is
24
translated convert nine times, and about thirty times

44turn, return or turn about. In the present day it is
exclusively used for the I1 new birth, or L salvation. In
Scripture, however, it is by no means confined to this (see
Luke xxii. 32), and simply signifies a Lturning round.
This turning round first occurs necessarily when we are
turned from darkness to light, but also whenever we are
restored after going astray.
CORNER-STONE.
See Isaiah xxviii, 16 ; Eph. ii.
20; 1 Pet. ii. 6. This term exclusively refers to Christ.
Christians are living-stones built upon Christ, the cornerCOVENANT, as applied tc an arrangement on Gods
part, means a certain stipulation into which God enters
with the earth or man (Gen. ix.), with e chosen race here
below (Gen. xv. xvi.), or on which they take their stand
and responsibility in connection with Him (Exod. xix.).
COVENANT, The new, is when divine grace takes
Israel up in virtue of Messiahs presence and work already
accomplished, writing the law in the hearts of them all
(both houses), giving them to know Jehovah, and remembering their sins no more. As the blood was shed on the
cross which laid the basis for this, so the Lord acted in the
spirit of it for the believing remnant in giving them His
supper, and the apostle does refer to this in writing, not
merely to the Hebrews (chap. viii.-x.), but to the Corinthians
(2 Cor. iii.), never putting us now under its conditions, for
these await the Jewish peopIe by-and-bye, but showing that
we anticipatively enjoy the blessing in spirit, though not in
letter.
CALLiNG OF GOD. A very common expression,
Called saints, or lit. Saints by calling. It is connected
with predestination (Born. viii. 30) and the sovereignty of
God ; the ocoasion being when we believed in Christ, and
thus truly heard the voice of God. Besides this general
calling, God calls some specially for particular lines
of service. In every case it is purely a question of Gods
Sovereignty and good pleasure.
26
day of resurrection in which God made Jesus who was

crucified, Lord and Christ.
DEATH. Once the foe, but now (in Christ) the friend
of the Christian. TO death he owes his all; death to him
is past and gone, borne by another for him. His body may
be put to sleep by Jesus, if He does not come to fetch him
before ; but all the terror of death is for ever gone. In
itself the wages of sin, it is the common lot of man, but
not of those who believe in Christ (Heb. ix.). To the
unbeliever it is still the awful portal that admits him to
the judgment and wrath of Almighty God. Two symbols
of it (in different aspects) are given in Scripture, baptism
and the Lords Supper.
DELIVERANCE. This is more than forgiveness
We get the latter in Rom. iii., the former not fully t,ill Rom.
vii.-end. The children of Israel were safe from the judgment of God when under the blood ; they were not delivered
from the power of Pharaoh and the slavery of Egypt till
they had crossed the Red Sea, the death of Christ. Hence
in Rom, iii. we get the blood; in Rom. vi. the death of
Christ in these two aspects. Deliverance is thus known by
death and resurrection.
DEVIL. The prince, or chief, of the fallen angels, the
great opponent of Christ and God. For his history read
Ezek. xxviii. 12-19. He fell through pride, wishing to be as
God, and caused the fall of man by the same means. He
was morally overcome by Jesus in the wilderness, but his
power was Eompletely broken for all that are Christs
when the Lord died and rose again (Heb. ii.). Knowing
this, we have nothing to fear, but must be watchful against
his wiles. He is now the god of this world, the prince of
the power of the air ; he has access to the heavenlies where
he accuses the saints to God day and night. Our great
Advocate, howevb?, answers all his charges. He will be cast
down (Rev. xii.), bound for the 1,000 years of Christs reign,
and afterwards cast for ever into the lake of fire.
25
CONFLICT in Scripture is used of earnest care of

saints (Col. ii. l), and of the Christian fight and race (Phil.
i. 30 ; Heb. xii. 1, &c.). What is often called Christian conflict, however, means passing through such experiences as
Paul relates in Rom. vii. These, however common before the
soul has settled peace with God, are not the traits of true
Christian conflict. This is never internal, or with the flesh,
against which I am not told to fight, but to reckon myself
dead. Conflict is with evil in every form, and the way of
fighting is detailed in Ephesians vi. The so-called conflict
of many is largely caused by unbelief of the finished
work and complete victory of Christ.
DAMNATION is another word for judgment:
DAY OF JUDGMENT. This expression is nearly
always used erroneously as of a day when there will be a
general judgment by God of dead and living, saved and
unsaved. Such a thought is entirely opposed to the teaohing of Scripture, which clearly shows (1) that the believer
shall not come into the judgment (properly so called) at all
(see John v. 24 lit.), his judgment day being at the cross of
Christ; but that he will be manifested before the judgment
seat of Christ (2 Cor. v.) in heaven, to receive due reward
according to his faithfulness down here. (2) That the living
nations will be judged (Matt. xxv. ; Acts xvii. ; Jude 15, &c.
on the return of the Lord Jesus to the earth before the
millennium. And (3) that not until a thousand years after
this (Rev. xx.) will the judgment of the wicked dead take
place at the great white throne. There is, therefore, no such
thing as a general day of judgment for all mankind.
DAY OF THE LORD is used (1 Thess. v., &c.) of
the time when the Lord returns to this earth for judgwent ;
called also the day of Christ, the day of the Lord Jesus,
the L6 day of God, and the day of the Son of Man. In its
broadest sense it takes in all the millennium (a thousand
years are as one day).
DAY, The Lords_ This refers to the first day of
the week (Rev. i. lo), and is so called because it was the
BIELIC.45 WORDS AND PHRASES.
27
DARKNESS. This word is often unscripturally used

in speaking of the state of other Christians. In the Bible
it denotes the present condition of the unsaved (Eph. V. 8,
1 Pet. ii. 9, &c), and. the eternai condition of the lost (Matt.
viii. 12, 2 Pet. ii. 17, Jude 13, &c). It is a state out of which
we are brought when we believe in Christ. God is light,
and in Him is no darkness at all. Satan and his angels are
the rulers of the darkness of this world, and his kingdomis full of darkness (See LIGHT).
DEAD to Sin, to the Law, to the World. we are
c?ead to all of these in Christ (Rom. vi., vii., Gal. vi.); Henot
only having died for us, but we with Him. Sin, however, is
still in us (1 John i.), but we me to reckon it dead as an
evil thing. The law has no longer any terrors for us, nor
is it our rule of life, though we shall fulfil it if we walk in
love. As to the ~vorld we have absolutely done with it asbeing of it. We are in it, but not of it. By the world is
meant that of which Satan is the prince and god, not
nature in any sense.
DEACONS. These are first appointed in Acts vi.,.
and spoken of in Phil. i. 1; 1 Tim. iii. 2-8, &c. They were
men of consistent character and life, who held locally the
office of relieving and distributing the alms, and other
minor services for the assembly.
DEBTS, Paid. A common, but hardly accurate,

illustration of the death of Christ. Sin, correctly speaking,
is no debt the creature owes to God. Love, obedience,
righteousness, truth, are duties or debts a creature owes..
The failure in these duties is sin, and the penalty of sin is
death and the j=dgment of God. Now our debts are forgiven, not paid. Strictly speaking, Christ did not pay the
sinners debt of love and obedience to God; as aperfect man
He rendered due obedience, but not jar UB. For US He paid
the penalty attaching to sin, nay, more, He was made sin,.
&., took the debtors (the sinners) place; and justified him,
not by paying his debts, but by fully bearing every penalty
attached to the non-payment of them. Hence, God can
now righteously jmyiws US our debts.
I!!3
RXBLICAL WORDS AND PHRA.SES.
@%FILEMENT. Whatever does not suit the pre.

sencf: and holiness of God. In the Old Testament, mhen
the presence of God was in the holiest, and sanctified the
,carnpr the accidental touching of a dead body caused
defilement and exclusion. In the New, 61 the thought of
foolishness is sin, and a root of bitterness defiles many
The remedy for the defilement constantly contracted by a
-careless or sinful walk, is the washing of water by the
word (see Nllmbers xix. and John xiii.), causing one to feel
sorrow for the evil, and to judge it; and upon confession
(1 John i.) communion is restored.
DEVOTION. Generally spoken of in reference to
,God or Christ, and not only implies true love to His person
but love of such a character that it lavishes all it hason it
-object, as Mary in John xii. lavished her money on the
Lord, and lays her glory (hair) at His feet. Practically,
this love to Christ shows itself (now that He is gone) in
care for His people.
DISCIPLE. One taught by Christ ; hence a follower
of Christ ; what this involves, may be seen in Luke xiv.
26, 27, 33, &c.
DISCIPLINE. The schooling or teaching of disciples
by the Lord in trial, adversity, kc., also the judgment of
evil by the church in putting away wicked persons, &a
(See 1 Cor. v.)
DIVINE GROUND. An expression often wrongly
-used, and not found in Scripture. It generally means a
:ground or basis of action founded on the Word of God.
DIVISIONS. These generally mean * among Christians. They are spoken of in Rom. XVI. 17, 1 Cor. iii. 3
.and enumerated among the works of the flesh in Gal. v. 20
(seditions). Also spoken of under another word in 1 Cor.
i, 10, xi. 18, xii. 25 (schism). By their occurrence thus
early in the Churchs history we have the divme judgment
of them as evil, and contrary to the unity of the body of
Christ.
Vi?
DOCTRINE.-Teaching. False doctrine is teaching.

that which is contrary to Scripture.
DOOR. In John x., Cbrist enters by the door (theappointed Jewish way) into the Jewish sheepfold, but
afterwards Jesus Himself becomes the only door, or entrance,
into life. There is no such thing in the present day as.
knocking at this door, for it IS always open. It w&l be
shut, and then it will not be re-opened (Luke xiii.
25). An open door means a way opened up by God for His.
service in any particular plaoe.
DYING OF JESUS. An expression found in 2.
Cor. iv. 10, meaning the death of Jesus. It has been
thought the peculiar word used might mean the way in which
the spirit of the Lord was dead to, or utterly apart from,.
all that is of the world during His life, but the context.
does not seem to favour such a thought.
EARNEST OF THE SPIRIT, (See 2 Car. v. 5.),
The pledge or foretaste of all our heavenly blessings. It is

the Spirit that is the earnest, and we are indwelt by Him as
the earnest of our inheritance uutil we reach it.
EGYPT. A type of the world, of which Satan (typified
by Pharaoh) is the prince. We are delivered from it in
spirit by the death of Christ (the Red Sea, not the passover,
whichlatteris adeliverancefromGods judgment,not Setans
power and sphere). As to our bodies we are still in it (as a
matter of fact) though not of it, but passing through it as
pilgrims to Canaan.
ELECTION,
The divine choice of Gods people from
before the foundation of the world (See ARMINIAN and
CALVINIST). A precious truth for the children of God, but
farming no part of the gospel to sinners (see Eph. i.).
EPHESIAN TRUTH. An expression somewhat
vaguely used, generally meaning the peculiarly rich and
full unfolding of the believers place in Christ, and of the,
mystery of the Church, the one body of Christ.
EVANGELIST. Not merely a preacher of the

gospel, but one whose whcle life is spent in this ; not.
30
stationed in any partlouiar place, but moving from place to

place as guided by the Spirit.
EVANGELICAL. This term is used, besides its
party application, to mean simple gospel truth, especially
aa opposed to ritualism and to rationalism.
ECCLESIASTICAL, That which is connected
with the ~ecclesia or assembly. This word is not
Scriptural.
EDIFICATION, The I building up of believers on
their most holy faith. Any teaching or doctrine that has
this tendency is to edification. The opposite to this is
*dest,ructive (that which pulls down).
ELDERS. This word is used in four principal ways ;
(1) The Jewish elders spoken of throughout the Gospels ; (2)
Christian elders or bishops (overseers) see Titus i. 57 ; (3)
Those advanced in years 1 Pet. v. 5., and (4) the twentyfour enthroned elders of the Revelation, typifying doubtless
heavenly saints in their character of the royal priesthood of
twenty-four courses (see 1 Chron. xxiv. xxv.)
EPISTLE. A letter. Christians are the epistle of
Christ, known and read of all men.
ETERNAL. By this we understand in its fulIest
sense not only that which has no end, but which has no
beginning, which is from everlasting to everlasting.
EVERLASTING.
The word usually thus translated
isconnected six times with punishment, once with the sacrifice
of Christ, six timeswith the existence of God and with heaven,
and fifty-two times with eternal life. Thereis no Scriptural
ground for limiting its meaning in one of these cases more
fhan in another.
EYE, a single, Great stress is laid in Scripture on the
direction of the eye. A single eye means an eye wholly
directed to and occupied with one object : in Scripture this
object is Christ. We get the doctrine in Matt. vi., the
practice in Phil. iii. in Paul.
31
FAILURE. This word is specially used with regard

to what is inconsistent or ungodly in a Christian. Whatever is short of the divine standard is failure ; which hence
includes everything, from a foolish thought to a gross sin,
The remedy is true confession.
FAI&& belief. In Scripture belief is, in a testimony,
in a person, and thirdly with regard to what is future it has
thecharacter of trust. To define it simply as trust is
erroneous. The word translated * trust is never used to
mean L6 faith but hope. The two words are contrasted
in I. Tim. iv. 10. Believing with the heart does not mean
the affections but the man himself believing. Faith in
God is no way different as regards the faith from faith in
any material fact; the reason that believing God brings
eternal life is not on account of anything in the faith, but
because our moral nature is so depraved by the fall that to
believe truly what God says is a proof of the new birth,
FALL, The. The sin of Adam and Eve in Eden, by
which innocence was fov ever lost. Man became a sinner
with a knowledge of good and evil, and a conscience ; at the
same time he got an evil nature which is enmity against God.
In Christ we do not get the state of innocence restored,
that is, we do not lose our knowledge of good and evil, but
we are created anew in righteousness and true holiness
(Eph. iv.) which is a higher state.
FASTING is always connected with prayer; the
one being the expression of death to the flesh, taking away
all that ministers to it, and the other the expression of
dependence on God. It is needless to say the Jewish fasts
have nothing to do with the Christian. At the same time
Christian fasting is alluded to and even enjoined in connection with prayer (Acts xiii. 2, 5 ; xiv. 13 ; 1 Cor. vii. 5 ;
2 Cor. vi. 5). There are doubtless solemn occasions of
earnest prayer and confession when fasting is appropriate.
FEAR OF THE LORD is declared to be wisdom

(Job. xxviii. 28.) and the beginning of wisdom (Prov. i. 7).
32
Its meaning may be expressed in the words of Pa. xvi. : I

have set the Lord always before me. It consists in having
God before one as the motive and governing principle
of life. We get it in Acts ix. 31, as a character of Christian
walk. The opposite to it is the fear of man which bringeth
a snare. We are exhorted to walk in the fear of the Lord
all the day long. See also Prov. xix. 23.
FAT in tie offerings expresses the energy of the will.
( Jeshurun waxed fat and kicked. < Their hearts are as
fat a24 grease. The Lords will was wholly subject to God,
and was typified in the fat of the inwards, which was
part of the food of the offering made by fire unto Jehovah
(Lev. iii.).
FEASTS. These are entirely Jewish ; there were
three principal ones-passover, Pentecost, and tabernacles
(Deuf. xvi.), with four others that may be odd feasts of
lesser note,.the unleavened bread, the firstfruits, the feast
of trumpets, and the great day of atonement (Lev. xxiii.).
These seven give a brief history of events from the cross
to the glory: Passover, Christs death; unkavened bread
the holy life connected with it (1 Cor. v.) ; firstfruits, the
resurrection ; pentecost, the forming of the Church (Acts ii.),
these are pust. Then trumpets, the summoning of the Jews
from all nations ; the day of atonement when they look
on Him they have pierced, and mourn ; and the tabernacles ;
the rest and peace of the millennium ; all which are still
future. Of the three great feasts, two will be observed in
qhe millennium-Passover, and tabernacles (Ezek. xlv.).
FEELINGS, These are continually brought forward
as a reason for not believing the gospel. In Scripture they
are never once named in connection with salvation. Feeling
is what Satan puts instead of faith. and thus occupies me
with myself instead of Christ.
FEET, Washing the. First done by our Lord in

John xiii. It is not a bathing all over 8s at conversion in
the new birth, which never needs repeating, but is merely
to remove defilement, contracted by the feet which we in
33
aontact with this world. It is hardly necessary to say both

washings are with water, not with blood. That in John
xiii. is a figure of what Christ does now when we wander,
sometimes directly and sometimes through the medium of
a fellow-Christian. It is typified in Numb. xix. and
consists practically in the application of the water of the
word in power to my sin, showing its evil in conneotion
with the death of Christ (ashes of heifer), which has
put it away, thus leading to confession and restoration.
See CONFESSION , FAILURE ,&.
FELLOWSHIP is with theFather, and with the Son,
also with one another. It is only enjoyed when we are
walking practical1.y in the light, and consists in communion
or the enjoyment of common thoughts and objects.
Fellowship is a term used by some Christians
specially for communion at the Lords table. Those that
break bread are spoken of as being in fellowship. See
COMMUNION.
FIGHTING is with wicked spirits in heavenIy place1
(Eph. vi.). It is not with the flesh which is to be reckoned
dead, nor with the world to which we are oruoified, but
with Satan and his angels, who do all they can to prevent
us enjoying our spiritual blessings, or making them known
to others. For this conflict we require the complete armour
described in Eph. vi. The warfare is purely spiritual, but
its character is aggressive, not merely defensive. See
ARMOUR.
FIRE, eternal or hell. It is among the terms Scripture
employs to express the endless punishment or torment of
the lost, the lake of fire or second death (in contrast with
the resurrection and life) where their worm dieth not, and
the fire is not quenehed. The Old Testament chiefly
dwells on temporal judgment here below; the new,
characteristically, though not exclusively, 0x1 eveibsting
punishment in hell or gehenna.
PLE SH, The. That carnal mma which man acquired
fall, and which is enmity with God (Ram. viii.) see
34
F&L. It has been crucified with Christ (Gal. v.), and

buried with Him in baptism (Rom. vi.), and we who are
risen from the dead in the power of a new life are to reckon
it dead (Rom. vi.). Our standing is not in it (Rom. viii.),
though it (sin) is still in us (1 John i.). Whenever we allow
it to act, we commit sin. It can never be improved or
eradicated, but it can be kept from acting by the Spirit
acting in the new nature.
FOLD AND FLOCK. The fold in John x. means
the Jewish enclosure formed by Gods law and ordinances,
out of which the rejected Christ was theu leading His
sheep, above all, in His death ; after which He would form
one flock, composed of believing Jews and Gentiles, His
other Sheep which were not of this fold or Jewish people
(ver. 16). One.foZd is wrong ; it should unquestionably be
rendered 4i one flock as is now well known. There is no
longeranythingrecognised of God asonefold (asRomanism1.
still less, many folds as Protestantism, but one flock, one
shepherd, or as the Apostle puts it, One body and one
Spirit.
FORGIVENESS OF SINS is through faith iu
Christs blood, without shedding of which there is no
forgiveness (or remission) (Heb. ix. 22). It is now fully
known, because Christ has died, and in His sacrifice God
has a righteous ground for forgiving the sinner. All remission, or rather passing over (Rom. iii. 25) of sin before the
cross showed Gods forbearance, but not His righteousness.
Heb. x. shows that forgiveness of sins is eternal and for
ever. Besides this general forgiveness of all sins on believing,
any sins a child of God may commit are forgiven on his
confession (1 John iv.). Not that he will be judged for
them in any case, for the value of Christs blood secures
their never rising up before God (1 John ii. l), but vce are
not forgiven as children until we confess.
FREEWILL. Man has a freewill, but still God is
Uod. That is, man is not a machine, or even a mere
animal. He has a knowledge of good and evil, and also is
35
responsible for accepting or rejecting the gospel message.

But God is also sovereign, and has His election of grace.
It is well to know at once that these two truths cannot be
reconciled by mans finite capacity ; some, therefore, reject
the former, and are called Calvinists, others the latter, and
are called Armenians. The wise Christian accepts both,
as being both found in Gods word.
FRUITBEARING is not in itself eternal life, but is
the sign and proof of it to others, not to myself or to God.
Fruit is only produced by abiding in Christ (see BRANCHES ).
If a person outwardly attached himself to Christ by profession as a branch, and yet produced no fruit, we should
not be entitled to consider him a Christian (see John xx.
and James ii.).
GATHERING A., may mean any concourse of
people, but is generally used for Christians assembled in
the name of Christ, as in Matthew xviii. 20, and 1 Corinthians v. 4.
GENTILES are the nations of the earth excepting
the seed of Abraham. Previous to the cross they were
regarded as dogs,as afar off, but now on believing are on equal
ground of blessing with the Jew (see latter part of Eph. ii.).
Dispensationally, indeed, they are for the time in a position
of greater favour (Rom. xi.). We must remember that in
Christ there is neither Greek (Gentile) nor Jew.
GIFT. This word is used in two ways in Scripture.
Eternal life, righteousness, andother blessings are said to be
gifts, but the word is currently used in its second sense
that is, the direct gift conferred by Christ on men to Himself, for the blessing of others, some being prophets, some
pastors, some evangelists, &c. (Eph. iv. 7-13). What is to be
particularly noticed is the difference between o&e and
gij3, the former being local and conferred by the apostles,
the other general and unrestricted in its exercise in the
church, being conferred by Christ Himself.
GILGAL (Rolling). A place, east of, but near Jordan,
so called, because in the circumcising of the people, the
36
BIBLICAli WORDS AND PHRASES.
Lord rolled away from off them the reproach of Egypt,
They were henceforth marked off a~ distinot from all

others. At Gilgal, too, was the camp of Israel, to which io
all the wars they returned (Josh. iii. 19; iv. 10; ix. 6; x. 43 ;
xiv. 6), till the subjugation of the land was effected, and
the tabernacle emoted at Shiloh. From that time Gilgal
:eased to be their rendezvous.
GLORY, The. This word is generally and Scriptar.
ally used to mean the outward and publia side of heavealg
blessing and rule, generally in relation to the earth. It is
closely connected with the public return of the Lord to this
world, ( in power and great glory. It is the sphere where
each star is to shine with his own light, that is, according to
his service and faithfulness here. The sufferings of thispresent time thus work for us an eternal weight of glory (a Cor.
iv. 17). See HOUSE , the Fathers,
GOATS. By these are meant in Matt. xxv., those
Gentiles alive on the earth, who at the return of Christ,
will be judged for rejecting the testimony of the Jewish
messengers, whom the Lord calls his brethren. The word
is often wrongly used (connected with the erroneous idea of a
general judgment) to mean the whole company of the lost,
whetherdeador alive, byoonfusingthech.withRev.xx.12-15.
GOD. When not otherwise defined by the context
this word includes Father, Son, aud Holy Ghost. In reading the Bible we nearly always restrict it in meaning to God
the Father, and often erroneously so. In the Hebrew, the
word is generahy in the plural.
GOD, THE FATHER, is one of the three characters in which the triune God is revealed in the New Testament; the Father is the One who wills (Heb. x.), who coun.
sels all, and who as FaatlAer direots the Son. IQ is the Son
alone who does or can reveal Him, for He only as man knows
Him. There is no evidence that God the Father, as such,
can ever be seen save in the Son; on the contrary, He that
bath see me hath seen the Father. This title of Father
it is the high privilege of Christians to use.
87
GOD THE SON. The revealer of the Father. Coequal and co-eternal with Him, in glory and position,
but subordinate in the perfect relationship of a Son with a
Father, made also man, He was perfectly dependant, He is
the One who carries out all the Fathers will and counsels
The Creator, Jehovah, God
in relation to the earth.
Almighty, the Man Christ Jesus, the King of the Jews, the
Head of the Church, and the Judge of all, the Son is thus
the theme of all Scriptures, and His manifold glories fil1
every sphere, from the manger and the Cross, to the eternal
glory from everlasting to everlasting (see TRINITY ).
GOD, THE SPIRIT. The agent in manifesting the
triune God, the one by whose power the Son carries
out the Fathers will. Thus, If I by the Spirit of God east
out devils. Also, the Father is revealed, the Son reveals, the
Spirit quickens and makes known. He is the quickening
power in the new creation, as in the old. He was sent to
earth by the Son on His return to heaven to be in and with
believers till His return. By Him we are born again and
sealed.
GOLD is the symbol of divine righteousness. Hence
everything in the tabernaclewas coveredwith this, asnothing
else would do for the eye of God (with the sole exception
of the beautiful veil, the symbol of the perfect life of Christ),
It is in this aspect that it IS spoken of in Rev. iii. 18, the
white raiment there, and also in xix. 8, being the practical
righteousness of saints.
GOSPEL OF THE GLORY, This ia the Iiterd
rendering of $6 glorious gospel (2 Cor. iv. 4). It consists in

the good news that Jesus, who was humbled down here, is
now crowned with glory at the Fathers right hand. It
is often erroneously put in contrast with what is
termed the gospel of the grace, meaning the death and
crucifixion of the Lord in weakness. The latter, however,
is inclusive in the former.
GOSPEL. The word means good spell, or good ~lewss;
but it is confined initsuse to the divinegood news that Christ
38
Jesus came into the worId to save sinners, sent by the love
of God. It reaches from the beginning of the public ministry
of Christ to His present position in the glory (Mark i. 1 ; 2
Cor. iv. 4). It mainly centres in the death and resurrection
of Christ,, without the mention of which no preaching of
the gospel can be complete.
GOSPEL EVERLASTING. That gospeI which
will be preached throughout the world (after the Church is

gone), between the secret and public return of the Lord Jesus,
probably by Jewish messengers. It presents what was
ever since the fell held out by God to be the stay uf faith.
It (the womans seed) shall bruise thy head, and thou shall
bruise his heel. By-and-bye, before the age end, it will go
forth to the nations, with a solemn threat of judgment :(6 Fear God and give glory to him, for the hour of his
judgment is come; and worship him that made heaven
and earth, the sea, and the fountains of waters (Reveletion xiv. 6, 7).
By this is meant, when used in
GOVERNMENT.
a moral sense, Gods dealings with men upon earth. This
moral government is according to msns ways. Governmental dealing does not go beyond earth; its last and
most solemn act being the infliction of death, the death of
the body. To this act, saints, if not walking aripht, are
liable (1 Cor. xi. 30; 1 John v. 16). Governmental deolmgs,
therefore, can be exercised side by side with grace.
GRACE, The love of God brought into connection
with the need of man. God is looe and light. God manifest
in the flesh is full of p-ace anil tmth. We are said to be
6 justified by grace, by which is meant that it is the free
love of G&l that has provided the means of our justification.
GROANING. This word is generally used to mean
fhe utterances of a soul in bondage to sin, or to the law
(Ram. vii.); of one,therefore,who has not simply believed the
gospel of his salvation (although he may hope his ins will
be pardoned), and who is not indwelt by the Spirit of God
39
(E-111. i. 13), so as to cry, u Abba Father (Rom. viii. 15)

The word, however, is also used in Scripture of the utterance of the Spirit of God, when we often cannot find words
to express in prayer what weighs on our hearts (Rom. viii.
26). It is also used in the same chapter of the believer,
who groans in sympathy with the whole creation, waiting
for the coming of the Lord (see also 2 Cor. v. 2). The
word translated I groaned in John xi. 33 is another word
altogether.
GROWTH. The development of life in the Christian.
He is born as a Babe, he develops by the use of proper
spiritual food and duly exercise, i.e., living in the zower
of the new life, into a young nzan, and evsntuahy through
the increased knowledge of Christ into a father (1 John ii.).
Growth is the direct result of feeding on Christ, and living
for Him. The grozoth is not the object before the minds
I ut Christ. There is a radical difference between growth
and IL puffingup. The one implies an increase of humility,
the other of pride.
HADES. The place or st,ate of departed spirits. In the
eleven passageswhere it occurs in the New Testament, it is
translated shell, exceptin 1 Cor. xv. 55, where it is always
translated grave. It is apparently where the Lords spirit
wentto (Acts ii. 27,31) ; where Allraham and Lazarus were ;
where also the rich man was in torment (but between the
two a great gulf). It is thus evidently divided absolutely
into two parts, the one for the spirit of believers, a place of
perfect bliss, the other for the unsaved, a place even now
of torment. The one side must no&, however, be confounded
with the New Jerusalem, the glorious home of the redeemed;
nor the other, with the lake of fir-o, the eternal portion of
the lost. At the coming of Christ the spirits of all that
are His will oave Hades, and united to glorious bodies
be caught up to heaven. .At the great white throne the
spirits of all the lost will be taken out of it for judgment,
and Hades, thus being emptied and no longer required,
will be cast into the lake of fire (Rev. xx. 13). Of course
in this we only go tho length human language can reach
40
which can but imperfectly convey to our minds these abodes

of spirits. The blest, who are in Hades, are said even now
to be 6 present with the Lord (2 Cor. v.).
HEAD OF THE CHURCH. This is one of the
Atles of Christ, taken from Col. i. 18, whence the Church is
regarded as the body of Christ. The CL Head and the body
together are spoken of as the Christ in 1 Cor. xii. 12 (lit.).
HEART. This is commonly spoken of as the seat of
the affections, but is not generally so used in Scripture. To
use it solely with this meaning would lead to serious error.
In the Bible it means the man himself, the inner and true
person, as distinct from the outward and, it may be, false
person. The heart is thus contrasted with the lip. It is
the seat of the whole of mans moral being. Believing
with the heart does not meau with the affections, neither
does it mean with the intellect (or head) only, but it means
the man himself believing.
HEAVEN. The dwelling-place of Goa (called also
the third heaven 2 Cor. xii.), in distinction to the heaven
where the birds fly, and the heaven (or firmament) where
the stars are. Peopla talk generally of going to heaven
when they die, but the expression is not Scriptural. I To
depart and be mth Christ is what we read of. Strictly
speaking, we do not find that we shall enter heaven till the
Lord descends thence, and takes us all (the living and the
dead) there,
HEAVENLY PLACES. This expression is used
five times in Ephesians, and nowhere else. In this epistle
the believer is viewed not only as risen from among the
dead, but as seated in the person of Christ, His head, in the
full enjoyment of all his spiritual blessings in heaven by
faith; and since it is the devils object to hinder this
enjoyment, and ocoupy us with earth, our warfare with
him is said to be in high (or heavenly) places.
HEAVENLY MAN. The Christian is frequently
spoken of under this name. In Scripture the nearest we
get to it is 1 Cor. xv. 48. The reason the believer is so called
41
is because his calling, inheritance, kingdom, Father, citizen.

ship, and heaven-in short, all his associations are heavenly,
HEIR. We are heirs of God, and joint heirs with
Christ. This fact excludes all idea of merit by works,
because an heir never works for his inheritance, it is his
birthright ; so with us. Together with Christ, &S OIM With
Him, we shall inherit all things.
HELL is etymologically a 6 covered place, and means
same as Hades. It is commonly used, however, of the
place of final punishment, i.e., Gehenna, or the lake of fire
When we read of the Lord, 6L Thou wilt not leave my sod
in hell, Hades is meant, as elsewhere.
HICf# CHUP,CH. This phrase, it need hardly be said,
is unscriptural, but is commonly used in the present day
to describe the party in the Church of England who are
inclined to ritualism, and many of the errors of Romanism ;
just as broad Church describes those who are inclined to
rationalism or free thought, and low Church those who
adhere most closely to the simple gospel.
HIGH TRUTH or DQCTRiNE.--This phrase

dso is not found in Scripture, but is commonly applied to
all truth beyond the most elementary gospel. Of course, its

meaning varies with the condition of the one who uses it.
Thus while one considers ( full assurance of salvation as
(6 high truth, another uses the phrase of Church truth, &c.
HOLIEST, HOLY OF HOLIES. In the Old
Testament, the innermost part of the tabernacle, and afterwaras of the temple. It contained the ark of the testimony,
and everything in it was overlaid with pure gold. It was
the dwelling place on earth of Jehovah, and henoe, as man
was sinful, blood was ever sprinkled before the mercy seat.
No man save the High priest (type of Christ) could enter it
and live, All this, as we read in Heb. ix., was but a figure
of heaven iteelf, into which Christ has entered with His
42
blood; and into this, the true holiest (within the veil), w8
now have access, and can draw near into the divine presence.
Our position in worship is thus in direct contrast with that
of the Israelites of old.
HOLINESS.-This word is the same as sanctification.
The word saints is literally holy ones. This word is
used intwo ways ; of our standing, and of our state. Thus
at the beginning of each epistle believers are addressed,
(lit.) as holy ones by calling. This is their standing
before God, even when their state was bad, as at Corinth.
The word is also used of practical holiness (which is akin
to purity), in Rom. vi. 22; Heb. xii. 14 ; 1 Pet. i. 15, &c.
Holiness is perfected (after having separated from all outward evil), by cleansing ourselves from all evil of the flesh
and spirit. (2 Cor. vii. 1.)
HONEY.-Signifies natural sweetness and amiability
hence none was to be offered in the sacrifices. It is ac
quality we often confound with true Christian grace.
HOPE.-This word is often used very erroneously. In
common language it always implies uncertainty, because
this element always attaches to future things amongst
men, In Scripture it is never so used, inasmuch as what is
future, is just as certain as what is past. If we lrope for a
thing, then do we with patience wait for it (Rom. viii. 25)
If, therefore, I say I hope for salvation, I mean I am
patiently waiting for God to complete in the salvation of
my body the work He has already begun in the saviug of
my soul. It is sometimes translated trust.
HOPE OF THE CHURCH.-This expression is
often used of the Lords return into the air to take HIS
people to heaven.
HOUSE OF GOD is used in Scripture, not only to
designate the sanctuary in Israel, but His dwelling place
now, His assembly in its earthly aspect where He abides by
or in the Spirit sent down from heaven (1 Tim. iii. 15);
Christs house (Heb. iii. 6). Compare DIatt. xvi. 18; 1 Cs
JjIBLT,CAL WORDS AND PHRASES.
43
iii. $16; 2 Gor. v. 17, Eph. ii. 22, where it is Called His
temple and LL habitation, remembering, however, that
what the Lord builds is good aud stands, what man builds
may be more or less evil. It is the scxxx of profession
though at first real, as early in the Acts of the Apostles.
HOUSE, A GREAT, is an express comparison in 2
Tim. ii. 21, 22, to mark the state into which Christian profession was already growing, as judged by the Spirit, and
would eventually result in, as we all see now: the house
of God once regulated by divine order, as in 1 Tim., and
provided for by divine grace and truth in 2 Tim. Observe,
that in 1 Cor. v., it is a question of purging out the old
leaven (i.e., putting away from amoug the saints the
wicked person), in 2 Tim. ii. of purging oneself out from the
vessels to dishonour in Christendom.
HOUSE, THE: FATHERJS,--Heaven considered
as the dwelling place of God, and as the home of all His
sons. It is, so to speak, the private side of heaven, just as
the glory is the public or displayed side. In the former
we are all on an equality, loved with the same love, children
of the same Father, in the latter there is no equality, but
each has a pIace according to his faithfulness. See GLORP.
H Y P O C R I T E . One who puts on religion as a cloak,
to serve his own selfish end. This word is taken from
actors in the Greek plays, who appeared concealed by a
cloak. A person may be a mere professor, and yet not be a,
hypocrite.
1 AM,-The peculiar name of God as Jehovah, in
relationship with His people. Jesus, as we know, is Jehovah
and hence this name is taken by Him as His own in John
viii. 56. The name gives an idea of an eternal and inde.
pendent existence. No man can say SC I am, because his
existence is not eternal, and it is dependent on the will of
another. It may be observed that this serves as a handle
or prefix to all the other names of God, thus, a I am a
Saviour, a Friend, a Father, kc., &o.
44
BIBLICAL WORDS AND PERASES.
IDOLS. Objects of false worship of whatever kind.

They were a perpetual snare to Israel, who especially
worshipped Baa1 or the sun god, and Ashtaroth or the
moon, the queen of heaven. We get a most graphic description of an idol in Is. xliv. Idols now are by no means
confined to heathen countries. Men worship (that is, bow
down to, and serve), money, power, fame, rank, beauty,
&c., &c.
IN CHRIST. This is the standing of the believer,
by which is meant that he is not looked at apart from
Christ, but in such connection with Him that he is viewed
as having all His beauties and graces ; hence the words,
c&As he is, so are we in this world. The phrase is expressive
of the most perfect security. It is used in 2 Cor. xii. 2;
Gal. i. 22 ; iii. 26 ; Eph. ii. 10 ; Phil. i. 1 ; iv. 21 ; Col. i. 2;
1 Thess. ii. 14; 1 Pet. v. 14, &c., &o. It is a very wonderful
and beautiful expression.
INDWELLING. This word is generally used of
what dwells in us, not of our dwelling in Christ. Indwelling
is both absolute and conditional. The Holy Ghost always
dwellsin every believer (Rom. viii. 9-11, &c.). Christ as our
life also dwells always within us (Rom. viii. 10). But Christ
and the Father, as the enjoyed object of our hearts, only
dwell in them by faith and as we keep His words (Eph. iii.
17 ; John xiv. 23). The indwelling of the Holy Ghost is
not the same as the new life in us, they are distinguished
(Rom. viii. 16).
INNOCENCE. As far as we know this state only
existed once, and that for a very brief period, in &lam ana
Eve, before the fall. It is a purely negative state, that of
kuowing no evil. No Christian is innocent; on the contrary,
he is holy, that is, refuses the evil (which he knows), and
chooses the good. The Lord was not innocent, (A that 1~01~
child Jesus. It need hardly be said that babes born in sin
are not innocent. As soon as they know anything they
Znow right and wrong. The Christian state is far higher
than that of Adam in innocence.
45
l[NSPIRATION, The (breathing in of whaf God

would reveal or have recorded into mans mind, and the
utterance of those thoughts in words taught of the Holy
Ghost (1 Cor. ii. 13). All Scripture is given by inspiration
of God (2 Tim. iii. 16). It does not follow, however, that
men were inspired to utter the words, or to do the acts, that
the holy men of old were inspired to record, otherwise
every species of wickedness would bc justifiod. It is the
record itself that is inspired, not necessarily the words or
facts recorded.
ISRAEL. Individualty the second name of Jacob:
cotleclively the nam8 of Gods ancient people; also of the
( Israelites is a higher title than
ten tribes onIy.
Hebrews, as seen in 1 Sam. xiv. 21, where the faithful
6 Israelites are distinguished from the * Hebrews that
were at peace with Gods enemies, I Hebrews merely
being a name given by the heathen : Israelites, referring
to the promises made to them as the chosen people of God.
The Israel of God (Gal. !vi. 16) are not the earthly
descendants of Jacob, but the spiritual children of Abraham
(Rom. iv. 11).
JEHOVAH. The covenant name of God with His
people Israel (Gen. xv. 18; Ex. iii., 14) and also His
name in connection with man generally (Gen. ii). This
word is generally translated LORD. That the Jehovah of
the Old Testament is the Jesus of the New is clearly
proved by comparing John xii. 41, with Is. vi. 9-10, as well as
by such passages as Zech. xii. 10, &c. This name is held so
sacred by the Jews that it is never uttered by them, hence its
true pronounoiation is entirely lost.
JERUSALEM. The metropolis of the Jews, now
no longer an earthly centre, but after the departure of
all believers destined again to rise in importance, anb .>,t,
the return of the Lord to the lVIount of Olives to be (after
judgment of His enemies) restored to far more than its
former splendour. A full description of its future glory will
be found in Ezekiel. It will then be the metropolis of the
16
whole earth: and will be governed by a prince of the

house of Judah, the representative on earth of the King of
the Jews. It is evident this ruler is not Christ in person,
for he_ will have to offer a sin-offering for himself (Ezek.
XIV. 22). In Isaiah Mi, we find that the Iand of Judah and
city of Jerusalem will be married to Jehovah.
JERUSALEM, THE NEW. This (see Rev. xxi.1
forms the heavenly counterpart of the earthly one, both as

a city and a wife. It is, in fact, the aspect of the Bride in
relation to the earth, %nd is not so much the dwelling place
of saints as the saints themselves, who are thus beautifully
figured as a transparent cube 1,500 miles in length, breadth
and height, containing in its centre all the glory of God
centered in the Lamb, and thus constituting the means of
transmitting and diffusing without dimming its lustrous
rays throughout the redeemed earth. It appears to occupy
TV position between hesven and earth, thus showing the
saints will be the channels of communication between the
two. This city will, as we have seen, be the dwelling place
of the Lamb, and hence the centre of all government
throughout the millennium, Jerusalem itself being the
centre of purely earthly rule.
JESUS. This name, which is now above every name,
(Phil. ii.) is the personal name of Christ as man. Christ is
the official title. It means Jehovah, the Saviour, Joshua being
the Hebrew form of it. It is well to notice that this very name
shows that the object of Christ in becoming man wasnot
merely to give us & perfect example, but to become OUT
Saviour, a truth now frequently ignored.
J E W S . f3escendante of Judah or Benjamin now
scattered everywhere on account of their sin in crucifying
Christ, and who still are quite separate from all nations of
thq earth. The ten tribes (Israel) are quite distinct from
them, their present dwelling place being quite unknown.
These latter had no part in crucifying Christ, and for this
reason will not be punished for that sin by the cruel per.
secution of Antichrist, 8s will the Jews.
47
JOY. This is generally applied to the delight

experienced in conversion. It should continue a11 through
life, but is frequentIy lost or cIouded by sin. It is quite
distinct from peace, and must not be confounded with it. (see
PEACE ). A Christian may lose his joy without losing his
peace.
JUDGMENT SEAT OF CHRIST. h Scripture
this includes the judgment of the living (Matt. xxv.), of the

dead (Rev. xx.), and the manifestation of believers (Rom.
xiv. 10). Among Christians, however, the phrase is nearly
always restricted to the last of the three. In 2 C0r.
v. 10. the connection is, however, as wide as language
can make it; and as it embraces all men, it necessariIy includes every occasion on which they appear
before this divine tribunal. That the believer will never be
judged is stated in John v. 24 (lit.), but that he, as well as
others, willappear before the judgment seat of Christ ia
plainly shown. The purpose for which believers will be
brought before this tribunal is that (their past works and
service being fully reviewed) they may receive praise 01
suffer loss according to the character of their walk and
testimony. Inasmuch as this determines a11 rewards aud
our place in the glory (see Groan), and as at the public
appearing of Christ saints are seen in possession of their
rewards, (1 Thess. ii. 19, &c.), it appears that this manifestation takes place after the rapture of the saints 20 heaven, and
before their return in glory with the Lord.
JUDGMENT. There is no such thing in Scripture
as a general judgment, neither is there any such thing as a,
believer being judged. The judgment of the living (Matt.
xxv.) is before the millennium, and is a division of the
heathen nations into those who havereceived the (Jewish)
messengers of Christ-the sheep; and those who have
rejected them-the goats. The judgment is final, and the
result eternal, so that these are not rejudged at the great
white throne. The judgment of the dead is recorded in
48
Rev. xx., and being entirely L6 according to works is only to

condemnation (Ps. cxliii. 2) all who are then judged are
-,a& into the lake of fire.
JUSTIFICATION. The state of righteousness in
which the believer stands before God. It is entirely apart
from all law-keeping, being not of works, but of faith. The
believer is freely justified bythe grace of God, and the blocd
of Christ, from all his sins. There is a justification before
nzan spoken of in Jas. ii., that is of works, they being the
outward proof of the inward faith, which alone justifies
before God.
KINGS AND PRIESTS. Believers are made kings
and priests unto God (Rev. v ; 1 Pet. ii., &c). Already they
exercise the functions of priests in offering sacrifices to God
(Heb. xiii.), and they will reign as kings with Christ. But if
they have this high place toward God, in connection with
the world, they are pilgrims and strangers.
KINGDOM OF GOD, generally waking, always
existed. for God alwavs rules, and those who own Him and
fear Him are in His kingdom. The term is also applied to
the moral side of the kingdom of heaven (see KIMDON OF
HE.\vEN). Hence, although Christ has not yet literally set up
His kingdom, morally it is already established in the hearts
of tho;le who believe in Him or was seen in power when
Christ was here (Luke xvii. 21).
KINGDOM OF THE FATHER is the heavenly
side of the kingdom of heaven, orrather the kingdom as seen

from the standpoint of children who are to reign with the
Son rather than that of subjects (M&t. xiii. 43).
KINGDOM OF THE SON OF MAN. Watt,
xvi. 26 ; xiii. 41, &c.) is the earthly side of the kingdom, and
is in fact the millennium. It is not abstract or moral as the
kingdom of God, nor is it merely the rule of the heavens, but
the rule of Christ as man, according to Psalm viii. In this
kingdom believers will reign with Christ.
49
KINGDOM OF HEAVEN. The rule ofhe&von

(and of God) over the earth. Before the call of Abraham
God exercised a sort of moralgovernment. From that time

until the rejection of His people He was their King and
Ruler. Subsequent to this, as shown by the great image of
Daniel, the kingdoms of earth were established, and God is
then emphatically called the A God of heaven, as having
retired from active rule on earth, even over His own people.
The ten toes (the kingdoms of Europe) will go on till the
pubIic return of Christ in power (as the little stone I) when
Ele will crush them all, and the kingly power will be transferred from earth to heaven, and the Son of Man will reign
for 1,000 years over the whole earth. This gospel of the
kingdom woe proclaimed till the final rejection of Christ.
The King being cast out now, the kingdom is in a?jeyance (or
mystery), though all those who own Christ as Lord are
mar+ in it. Therefore now in Pauls gospel thekingdom is
not the leading thought (though the apostle carefully
preached also the kingdom of God), but the grace of God in
saving souls. Observe the kingdom of heaven is not a
kingdom in heaven, but over the earth, the subjects being
the Jews and the sheep of Matt. xxv. Christ is the King, but
we who are believers are to reign with Him.
LAODICEAN means a state or person such a s
described in Rev.iii., pretentious, self-complacent,but unreal,
neither hot nor cold. It describes the last state of the
professing church before the Lords return, when, though
individuals may be faithful, it collectively will be spued out
of Christs mouth.
LAW, The, generally is the standard of good required
by God from Elis creatures, specially given, however,
only to the Jew in the form of ten commandments. The
Gentiles not having these are & law unto themselves having
a natural conscience which in a general way can distinguish
wrong from right. The law is in principle opposed to the
gospel, the former being ( do and live, the latter live and
do. The law having proved ineffectual through the
50
inability of man to keep it, was vindioatect in the death of
Christ who thus paid its final penalty in our steed es guilty
sinners. Having received now in the gospel s, new life
Christ&s are no longer u&r the law in any way, its
last penalty having been paid for them in the death of
Christ. They are, however, emphatically to fulfil it in the
Spirit, though not under it in the letter, by walking in love
which is the fulfilling of the law. The Galatim epistle
was specially written to warn Christians against falling
from graae on to legal grounds.
LEAVEN in every ease in Scripture is uniformly a
type of hidden evil, spreading and corrupting in its tendonoy.
It w&s not, therefore, to be offered to Jehovah in the
offerings. The only exceptions to this being in t!le offerings
at the feast of Pentecost (Lev. xxiii.), which do not typify
Christ, but the ch-;rch, which oontains an admixture of evil;
and Lev. vii. 13.
LED, Being : & phrase often very lightly and
carelessly used, implying the direct guidance of God the
Holy Ghoat. Christians generally, and especially young
believers, should be very crtreful of using solemn words
ike these in 3r careless or cant wrty.
LEGAL,-ITY. A Christian is legal when not fully
rought into the free grace of the gospel and his perfect
standing in Christ. The seventh of Romana (as that which
Paul hypothetically puts &S his own) represents such a
state. It is the very opposite of antinomianism, which is
n abuse of gre,ce, in order to give license to the flesh. In
Galatians it is strongly opposed by the apostle as contrary to,
end destructive of, true Christian liberty, which is
8qUally opposed to legality on the one hand, ana to antinomianism on the other.
LEPROSY is & loathsome diSefLS8, specially used in
Scripture as a type of sin. Thus it w&s only when it Was
fully brought out (as sin when confessed), that the leper
could be pronounced clean (Lev. xiii. 13). Like sin, it W&S
contracted from birth, and d8VelOped with age. None but
c:0a coda cure it.
51
LIBERTY. The state into which Christ and the

gospel have brought those who were under the Iegal bondage
of the law. The Christian is exhorted to stand fast in it
(Oral. v.), only not to abuse it (ver. 13), but so to walk and act
aa the one who shall be judged by the privileges It gives (Jas.
ii. 12). CurrentIy, a person is said to be at Iiberty who is
not occupied with himself, and who fully understands and
enjoys the free grace of the gospel.
LIFE. This word is used ScripturaIly to describe the
present existence of both saved and unsaved ; but as regards
the future it is only used in connection with believers. The
life of unbelievers after the second resurrection is known &S
the second death. It is generally used to mean eternal life.
LIFE ETERNAL does not mean rte~c perpetuity
gf existence, but refers to Christ, and the life He
gives to those who believe. The apostle John in both
gospel and epistle applies the phrase to Christ Himself ; we
receive it from Him. He, indeed, is our life. Eternal life
begins in a believer the moment he is born again (perpetuity
of existence he had before in distinction from the beasts
that perish), and will never end. He cannot lose it (John x.).
It is a holy, sinless life. In proportion as we live in the
power of it are we like Christ. Its true sphere is heaven.
LIFE, RESURRECTION. This is eternal life
looked at in a doctrinal sense. The phrase implies a good
deal, meaning that the life we receive is not from Jesus as
on earth, but from Christ in resurrection. Hence we are
one with a risen Christ, and our life has no link with earth
(save the mortal bodies that confine it) but with the Lord in
heaven. This, then, must be regarded as our home, as the
place whence all life comes, and the earth as a strange
country in which we tare sojourning, seeking to show something of the power and beauty of this new and divine life.
LIGHT. That which God is. It is one of His two
essential qualities, the other being Love. All who are
brought to God are thus necessarily in the light (Eph. v. 8).
52
They are no longer darkness or in darkness, but MY- ght
and in the light. On this fact rests their responsibili to

&
walk according to it. If they sin, they sin in the light and
tLgainst the light. This attribute of God is connected with
conscience, or the sense of moral responsibility, just as love
on the other hand connects itself with the heart, the seat of
the affections. God thus, in this double character, answers
to both sides of mans nature. The centre of this light is
Christ, both now (John i.) and hereafter (Rev. xxi. 23). The
inheritance of the saints is in light, heaven being constantly
thus characterised in contrast to the darkness, and outer
darkness of hell. Practically the way to be light is to havs
a single eye (Matt. vi. 22).
LIVING IN THE LAND. Doubtless an obscure
expression to many, but meaning for the Christian enjoying our spiritual blessings in Christ. The expression is
taken from Deut. xxvi. 1, last three words. (See CAXAAN).
LOOSE is a very vague expression. It sometimes
means laxity in divine principles, at other times it is used
with regard to practice.
LOP,DS SUPPER is rightly so-called because,
although instituted by Jesus in the days of His humiliation,
we have received it afresh through the apostle Paul from the
Lord in glory. It is a Supper, not only because literally so
at first, but because it is partaken of by us during the long
night of our Lords absence.
LORDS TABLE. An expression only occurring in
1 Car. x. 21, and in a special connection. All sorts of thoughts
have been connected with these words, but all that we can
gather from this Scripture is that the table (the Supper) is the
Lords (as Master), not ours, and that we cannot mixthis up
with what is contrary to Him, lest we provoke Him to
jealousy.
LORD. The title used by the disciples in addressing Christ on earth, and the onewhich now distinguishes
Him in resurrection glory, God having made Him who
53
humbled Himself both Lord and Christ. Christians who

commonly and ordinarily speak of the Lord as Jesus, evidently forget this.
LOVE. The second of the two attributes of God.
God is said once to be light, 1 John i. 5 ; and twice to be love,
1 John iv. S-16. Christ on earth, being the fulness of the
Godhead, possessed both these attributes, only with their
characters modified in relation to the world where they
shine. Thus love in the midst of need becomesgrace, while
light in the midst of darkness and error is necessarily tncth,
both of which came into this world by Christ alone. No
part of that sublime prayer in John xvii. is more wonderful
than thosewords, which tell us that this love rests on us, aa
it rested on Christ. We must never separate these two
attributes of God. Light without love in God i s
inconceivable, and simply annihilates us ; in us, however, it
leads to coldness and hardness. JJove without light in God is
equally impossible, in us it leads to laxity and carelessness.
LOW WALK. A course of life more or less after the
course of this world, and not worthy of the high vocation
wherewith we are called.
MANNA. The food from heaven the children of
Israel ate in their wilderness journey, a type of Christ in
His humiliation down here, just as the old corn of the
land is a picture of Christ on high, in the heavenly land.
The paschal lamb thus typifies Christ as the Saviour, the
old corn of the land is Christ in heavenly glory, and the
manna Christ in His humiliation. Observe, it is only the
last that was loathed as light food,
MAN IN CHRIST. This expression is found in
2 Cor. xii. 2. There is no stress here on the word man
as implying development as in Eph. iv, 13. It is the same
word as 1 Tim. vi. 11, and simply means a new man.
MAN,, THE NEW. Signifies the new nature, but

not only the new nature in the abstract, but in the
activity of its life and actions.
Hence every child of
54
God may be described as a person who has put on the new

man, as in Epb. iv. 24, or as being himself a new man as in
1 John iii. 9.
MAN, THE SECOND. This expression is u s e d
of Christ as the head of a new and heavenly people. In this
sense there are but two men, Adam the first, and Christ
the second, and to one of these two every human being
belongs. All by nature stand in Adam, and thase who
accept grace in Christ. The name, 1 second man suggests
many comparisons, or rather contrasts, between the history
of Adam and of Christ, which are most interesting.
MAN, THE OLD. This expression is never applied
to Adam, but to the old nature in the believer, aud does not
apply merely to the old nature in the abstract, but to the
old nature in its practical life of sin and wickedness.
MARRIAGE OF THE LAMB is spoken of in
Rev. xix. 7 and is the union of Christ and His church on

the millennial morning. Now during the night the church
is regarded as the body of Christ. In the morning He will
present it to Himself (remarkable words, hardly applicable
to the simile of a bead and body), a glorious church !
The thought that this Bride is Jewish is simply a confusion
of the earthly and heavenly relationships, there being two
marriages, two cities, two classes of saints all through.
The idea that the Bride is composed of the spiritual only
amongst believers has no foundation in Scripture.
MEAT, STRONG. Under this simile are comprised the higher and deeper truths of Scripture. To the
Hebrews (where the expression occurs) the mystery of
the cburoh would doubtless be one of these. Concerning
such truths it is said that they belong to those who are of
full age (or perfect).
MEDIATOR is one who stands between God and
man ; either in law, as Noses (camp. Gal. iii. 19, 20), or in
grace, as Christ (1 Tim. ii. 5 ; Heb. viii. 6 ; ix. 16 ; xii. 24),
55
M E L C H I Z E D E K P r i e s t h o o d . The future priest.

hood of the Lord in the millennium when (like Melchizedek
of old) He will come forth with blessing to the children of
Abraham. Even now Christ is a high priest after this
order (Heb. v. lo), not springing from Levi, or being ordained by the law ; but he does not act now in the character
of Melchizedek in coming forth from Jerusalem in public
blessing. but rather as Aaron, hidden in the holy of holies
where He ever lives to make intercession for His people.
MEMBERSHIP in Scripture is of Christ (1 Cor. vi.
15), of His body (Eph. i. 23), and of one another (Eph. iv.
25). Anything beyond this is beyond Scripture.
M E R C Y - S E A T . The cover of the ark of the covenant
in the holiest, from above which Jehovah communed with
Moses (Exod. xxv. 17-22), atoning blood being sprinkled on
and before it. Compare Heb. ix. 5. Christ Jesus is said
in Rom. iii.24,2& to beset forth byGod, a mercy-seat through
faith in his blood. It was from this place that Jehovah in
virtue of the atoning blood that covered it could show
mercy to His stiffnecked and rebellious people. It was not,
however, until the blood of His Son replaced that of bulls
and goats that this mercy-seat, as in Rom. iii. 23, also
showed forth Gods righteousness.
M I D S T , J E S U S I N T H E . An expression probably
gathered from Matt. xviii. 20, and meaning that wherever
even two or three were gathered together in His name (see
carefully ch. xvi. 16), there Jesus would be in their midst.
MILK ()P THE WORD. The fooafor all Christians,
who are to desire it as new-born babes. They are not to
forsake the milk when they can bear the strong meat. On
the contrary, we can never do without it, comprehending, as
it surely does, all the simple grand foundation truths of our
oommon salvation.
MILLENNIUM. The 1000 years of Christs reign
over the earth. During this time righteousness will reign,
and no sin or evil will be apparent, But it will not Alan, be
56
BIBIIIUAII WORDS AND PHRASES.
dl gone, for it will be shown in the hlsr;ory of the unre-
newed who may be born during this time, that even the
personal reign of Christ cannot eradicate evil from

mans heart; for at the close, under the influence of the
enemy of the human race, he will rise in a final rebellion
against God (Rev. xx. 7). In the new heaven and earth
subsequent to this there is no sin. During the millennium
unparalleled blessing and fertility will cover the earth.
Jerusalem will be the earthly centre of government under
a prince of the house of David (see Ezek), in close connection with the heavenly Jerusalem above.
M I N D O F T H E L O R D . A phrase often very
wrongly and lightly used-probably taken from 1 Cor. ii 16..

It is not, however, generally used in this simple sense, but ia
intended to mean that the person who has it is not only
spiritual, but knows Gods thoughts and judgment on the
matter in hand--a, very blessed and rare thing to have-but
certainly not a, matter to boast of, still less to assert in
support of an opinion or line of oonduut. All such expressions should be used sparingly, and with great caution.
MIND SOUND. This expression occurs in 2 Tim. i.
1, and signifies the wise discretion that characterises the
godly man. We get a similar expression in Tit. ii. 6.
MORNING STAR. The aspect of Christ to the

Church (See Rev. xxii.). Just as the morning star appears
before the dawn, 80 will Christ come to fetch the church
before the dawning of the millennial day, when He will
shine a8 the sun of righteousness (See Matt. iv.).
MINISTER-TRY, means simply servant or service.
The term is now restricted in a way unknown to Scripture,
where it is applied to rulers (Rom. xiii. 4), and to Phcebe
(Rom. xvi. 1). The word is frequently trandated L deacon.
MOUNT ZION. This occurs in Heb. xii.22, where it
is put in contrast with Mount Sinai, the one being descrip.
tive of law, and the other of heavenly grace and blessing,
In Gal. iv., a similar figure is used, only the words are not
the same.
57
MOUNT, on the. An expression common amongst

some Christians, but never found in Scripture in the sense
in which it is used, namely, as descriptive of a state of joy
and peace in believing, temporarily experienced by those
who, though saved, have never been brought into the full
liberty of the gospel.
MYSTERY, The. There are several I mysteries
spoken of in t .~e Scriptures ; such as those of the kingdom
of God (Mark iv. ll), of the rapture (1 Cor. xv. 51), of
Iniquity (2 Thess. ii. 9) of the faith (Tim. iii. 9) of God
manifest in flesh (1 Tim. iii. 16), of the seven stars (Rev. i.
20), of Babylon the great, the false church (Rev. i. 5). But
the general use of the word, both in Scripture and
currently, refers to none of these things (not one of which
is emphatically called the mystery), but really embraces,
first Christ in His heavenly and universal supremacy ; and
secondly the church which is the union of Jew and Gentile
in one body, united to Him in that place of headship. (See
Eph., Col., Rev. xvi. 25. &c.)
NAZARITE-SHIP. The full description of the
Nazarite is found in Num. vi. The vow consisted in a complete abstinence from wine and strong drink, and entire
separation to God. Sampson was one, extraordinarily, only
he did not keep his vows. Joseph was one (Deut. xxxiii. 56,
I1 him that was separated, lit. u the Nazarite) in spirit, and
pre-eminently as a type of Christ (compare also Matt. xxvi.,
29, where wine typifies the joys of earth). The Christian
may be said to be in the Nazarite position according to
Rom xii. 1, 2, separated from the world-unto God.
NEIGHBOUR. Thelawconcerningtheneighbourmay
be studied in Lev. xxv. In the New Testament, however, an
entirely new meaning is given to this word by our Lords parable of the good Samaritan, according to which my neighbour
is any one to whom I can show mercy or kindness. Surely in
this light we all have many neighbours.
NEW HEAVENS. This, together with a new earth,

ie that for which Christians look (2 Pet. iii. 3, according to
68
Gods promise. They will be the sphere when righteousness

will dwell (not merely reign, as in the millennium), when
there will be no more death, sorrow, pain, or sin. In the new
earth also there will be no more sea (Rev. xxi.). They will
not be ushered in until after the close of the millennium
and the final judgment of Satan and the wicked. They are
also called the eternal state, since in them time will be no
longer marked.
NIGHT. An expression figuratively applied to the
present time of Christs absence, who is the Light and Sun
of the new creation. The Christian is not of the night,
although in the night (1 Thess. v.), but is of the day-hence is
to walk andwatch until the Lords return, as the bright and
morning Star, before IIe rises as the Sun of righteousness, to
usher in the millennial day. Individually, during the night,
the believer is to shine like a star ; collectively, the church
may be compared to the moon, showing with a reflected
light the beauties of her absent Lord.
OBEDIENCE is the leading characteristic of a child.
It distinguished the Lord as Son, and ought equally to
mark the life of all the sons. As obedient children we
are sanctified unto the Gbedience of Christ, which was not
a mere legal obedience to any fixed code, but a life, whose only
spring of action was the will of God, and whose only delight
was to carry it out. Such ought to be the willing hearty
character of Christian obedience.
OFFERINGS. These were various, and very
numerous under the Levitical law, tlnd all more or less
foreshadowed the one offering of Christ. None of them
took away sin, but weremerely to show that only through the
death of another, could God be approached. Each was designed to express some special perfection in the work of
Christ ; thus the bunzt offering, His perfect devotion to His
Fathers will, the meat offering, His spotless life, the peace
offering, the blessed results of His death ; the sir, offering,
His position as the sinners substitute, &a., &c. Christs own
offering has now put an end to all these shadows, and the
59
cmly offerings known to Christian priests are the saorifloes of

praise, the offerings of their goods, and of themselves (see
Heb. xiii., Phil., Rom. xii.).
OIL. The type of the Holy Spirit. Hence we find that
the meat offering, the type of the sinless perfection of
Christs life, w&s both mingled with, and anointed with oil
(compare Matt. i. 20 and Acts x. 38). In Matt. xxv., too, we
find that the foolish virgins had no oil in their vessels. The
light of the seven-branched candlestick, too, entirely depended on the oil it contained. In many other places also
the sigdcance of this type is clearly apparent.
ORDAIN is scripturally applied to the apostles choosing
elders for the disciples, as in Acts xiv. 23. Titus was also
sent to establish them in the assemblies, being sent for the
purpose by Paul (Tit. i. 5). In Acts i. 22, this word is only
put in, the tru- force being, must one be, or fiecome. In
Mark iii. 14, it means only that the Lord made, or appointed,
&c. Gift is directly from the Lord on high; the local charge
in kbe assemblies among the Gentiles required the choice of
an apostle or his delegate.
That which is commanded or
ORDINANCE.
ordained by God. Such ordinances, however, may only be
of a temporary nature,such as all the Jewish, and ceremonies
concerning which see Heb. vii., viii., ix., 0 ; Cal. ii., &TO. NOW
that we have the substances, all ordinances designed merely
to shadow it dimly forth are superseded. Baptism and the
Lords Supper are the two Christian institutions common to
all who bear the Lords n&me.
OVERCOMER. Aword specially used in Rev. ii., iii.
to mean the one who is by Gods grace superior to the
special temptation or snare cf the time. It is pIain that
none but those who are walking in humble dependence on
God, and who aze really simply guided by His word alone,
can hope to be overcomers. It is beautiful to notice in Rev.
iii, 21, that Christ Himself was the first overcomer. The
study of the Gospels, therefore, must be of special value to
all who in this would be like Him.
60
PARTAKER. Two Greek words are translated ( partaker, the one meaning I to have a pal% with, or i s, share
in, it may be only of a temporary or special nature.
This word occurs in Luke v. 7, partners; Heb. iii. 1,
IL partakers ; 1 Cor. X. 17; Heb. ii. 14, vi. 4, xii. 8. The
other signifies rather communion, fellowship, an? is
generally of a. reciprocal, and enduring nature. It
is rendered I fellowship, or I communion, in Eph. iii. 9 ;
1 COY. x. 16; Phil. i. 5, ii. 1, iii. la, and partner, or
$ partaker, in Luke v. 10 ; 1 Cor. x. 18 ; 1 Pet. v. 1; 2 Pet.
i. 4. It mill at once be seen that the temporary partnership of Luke v. 7 is different from the intimate and
permanent one of verse 10 ; also the difference will be clearly
discerned between the abiding communion of the body of
Christ (1 Cor. x. 16), andthe temporary act of eating the bread
(ver. 17) ; also the difference between the inward and abiding
communion of the Holy Spirit (2 Cor. xiii. 14) where the
second word occurs, and the temporary outward
partaking of Heb. vi. 4.
PASTOR. A pastor is a shepherd-ouo who provides
pasturage and generally cares for the lambs and sheep of
the flock of God, not his own, which is an unscriptural
thought. The gift is a wider one than that of teacher
(Eph. iv. ll), and includes much general godly care that
would not come under the head of the latter. General
directions will be found in 1 Pet. v., to which all pastors
would do well to take special heed.
PASSOVER. The act of Jehovah in passing over
the firstborn of IsraeI on the night of the 14th Abib, when
in Egypt, in virtue of their sprinkling the blood of a lamb
on their doorposts, while at the same time they ate the
roasted flesh of the lamb inside. On this occasion was
instituted the feast of the Passover, which was to be
observed yearly on this day, consisting of eating the flesh
of a lamb, but not of sprinkling the blood, so that in process
of time this eating was called the Passover, as in Heb.
xi., where the sprinkling of blood is mentioned as a distinct
Mng. Christ, our Passover, was sacrificed for us as the
dlBLICAL WORDS AND PHRASES.
63
Lamb of Gods providing, and is the great antitype of this

event, which represents the atoning value of the blood 01
Christ perhaps more simply than any other type.
PATIENCE, the precious Christian graceof endurancs,
generally best learned by sorrow and suffering.
PAULS TRUTH, or DOCTRINE. This gener-
ally means that line of truth peculiar to the epistles of the

Apostle Paul, especially the unfolding of the mystery.
PATH, Narrow, or the Lords, is frequently used

to mean the path of separation from this world in which
the Christian is called to walk. The only danger specially
connected with it is a Lnarrow mind, which arises from
walking in the path without Christ.
PEACE. This is the privilege of every believer.
Peace with God, however, must be distinguished from the
peace of God. The first is obtained by simply believing
the record of God concerning the work of His Son (Rom.
v. 1) ; the second by communion with God, and the
confidence in Him that can carry every want and trouble to
His footstool. In exchange for our cares He gives us His
peace practically to keep our hearts in the midst of every
trouble (Phil. iv.). The first peace is, therefore, connected
with the conscience, and the second with the heart and
spirit.
PECULIAR PEOPLE. This expression is found
m 1 Pet. ii. 9, a,nd does not mean I odd or out of the
way, but a people acquired by God for Himself, as seen in
the general use of the word ; translated obtain in 1 Thes.
v. 9; 2 Thes. ii. 14, and purchased, Eph. i. 14. The
world accounts some Christians ( peculiar in many ways,
but peculiarity is not their object.
PENTECOST. The second of the three great feasts

of the Lord, which every Jew had to appear before the Lord
solemnly to keep (Deut. xvi. 16) ; kept, as its name indicates,
on the fiftieth day (seven full weeks) after the commenoe.
ment of the harvest, as marked by the feast of the Firstfruits.
This feast W&S fulfilled in the resurrection of our Lord, the
62
firstfruits of them that sIept, and on the fiftieth day

after this, (the day of Pentecost being ful11~ come, this
feast -was also fulfilled in the foundation of the church by
the baptism of all believers into one .body by the Holy
Ghost sent down from heaven on that day. Of the three
feasts, therefore, Passover was fulfilled in the death of
Christ, Pentecost in the forming of the church, while the
feast of Tabernacles will not be fulfilled till the millennium.
See FEASTS , &c.
PERFECTION, Christian. Absolute perfection is
in Christ alone. However, the Christian may be kept
from sinning by dependence on Christ and constant watchfulness, the root of sin is ever in him, ready to show itself
at every unguarded moment. Besides, it is ever true that in
,mnany things we all offend. All this does not excuse us for
sinning, which is always caused by our own selfwill or
carelessness.
PERSEVERANCE, Final. An expression probably formed from such passages as Col. i. 23; Heb. iii. 6,
where a company of professing Christians are solemnly
addressed on the ground of their responsibility. We must
but ever remember, that no sheep of Christ ever perishes,
while knowing this, let us give full weight to such passages
as speak of our consistent walk down here. Scripture also
speaks of our being kept by the power of God through faith,
rather than of the perseverance af the elect.
PHILADELPHIA-N. The church, or its angel
addressed in Rev. iii. 7, characterised by having little
strength, by keeping Christs word and by not denying His
name. The claim to be one of such acompany in the present
day rests entirely on how far these characteristics of
the original church are displayed. Assumption is always,
however, a dangerous thing, and it is better to have the
character of a Philadelphian than the name of one.
PILGRIMS. This word represents one aspect of the
Christian life, As a stranger he is separate from all around
him ; as a pilgrint he presses on to what is before him.
Hence these two words (1 Pet, ii.) beautifully express
his double position in this world.
63
POOR IN SPIRIT. These arethe first to be called

u blessed in the sermon on the mount and signify those
who by grace have learnt to be nothing in their own eyes,
or if anything, less than the least of all saints.
A peculiar blessing is pronounced on those who thus bear
the likeness of their Lord (Mat& v. 3).
POPERY. The vast counterfeit of the true church
of God, spoken of as the harlot in Rev., in contradistinction
to I6 the Bride. Commencing by an unholy alliance with
kings and princes (the union of the church aud the worldj,
this system has ever been characterised by the most bitter
persecution of the saints of God. It is characterised by
most dangerous heresies, such as transubsfantiation, power
of absolution, purgatory, prayers to the virgin and saints,
and more recently Papal infallibility. Fortunately, the
simple Christian is not called upon to investigate these errors,
but knowing the truth to hold it fast and. refuse anything
else (1 John ii. 24).
POWER. This is generally used to mean spiritual
power, or the power of the Holy Spirit. Its manifestation
in a company of Christians depends both on their individual
and their corporate state being according to God, and the
Spirit therefore ungrieved
PRACTICAL TRUTH. Truth connected with
Christian practice and state rather than position and standing. It cannotbe overvalued so long asitis not put in opposition to the other side. We must have both doctrinal and
practical teaching, and it is a great mistake ever to set the
one against the other. (Heb. xiii. 15.)
PRAISE. The sacrifiae of Gods holy priests, the :3$
of the lips acceptable if coming from the heart.
general word may include both worship and thanksgiving ;
worship on account of what God is, thanksgiving on account
of what He has done. The former is, of course, the highest
sort of praise, because in it self is all forgotten, and the
object before the heart is God alone.
64
PRAYER. The counterpart of praise ; the one being

the outflowing of the fulness of the heart, the other the
expression of want and need. They are often happily combined. Prayer is the precious privilege of the child of God,
and may be said to be of three sorts, The one we get in Luke
xviii. is the constant cry to God wherever there is a sense of
need pressing on the soul, especially in distressing or painful circumstances, when no comforter is found, and the
only resource is to cry to God. The prayer in Phil. iv. is of
a aXerent order, and is a presenting to God of whatever is on
my mind, in prayer, and having the sense that He has heard
me ; then trdy leaving my burden with Him to be
answered in His good time, my heart is kept filled with His
peace. In this case there often is not the persistence of
Luke xviii., but there is the blessed sense of being heard and
waiting Gods time. The third order is in 1 John v. 14, 15,
when the prayer js in faith according to Gods will, so that
we not only know that He hears us, but that we have the
petitions that we desired of Him. This is the highest sort
of prayer. The first expresses need, and owns Gods power
and love, the second confidence in God, and a trust that
He will do what is right, the result being peace of heart ;
but the third is an intelligent understanding of His will as
that what we ask is in faith, and according to it. This is
the most blessed, only we must not wait till we have it
before we pray, but in everything, with prayer and supplication, make our requests known unto God.
PREDESTINATION. The electing graoe of God
marking out beforehand His chosen ones, not merely for
salvation, but to be conformed to the image of His Son
(Rom. viii. 29). This is a precious truth for the children of
God, but forms no part of the gospel to sinners. (SCC
ARMINIAN, CALVINISM , ELECTION , &c.)
PRESENT INTERVAL, The. dn expression

used to describe the period between the final setting aside of
the Jewish nation as the people of God (in the early chapters
of the Acts), consequent upon their not only rejecting their
Messiah, but also His offers of forgivenessafter Hisascension,
65
to the time when God will take up His anoient people again
after the Church is gone. This present interval is unmarked

in prophecy (which is always connected with Israel), and is
occupied by the calling out of the Churoh.
PRESBYTER simply means ztn elder. These in
Scripture were of two sorts, those ordained by apostolio
authority, directly or indireotly, and were the s&me as overseers or bishops (compare Titus i. 5, 7), the others were
t,hose who were simply aged, as opposed to those who were
younger (1 Pet. v.).
PRIESTHOOD OF CHRIST. Ch& is our
great High Priest, not after the order of Aaron, but

of Melchizedek, whose functions in coming forth to bless
Abraham, He will exercise when He comes forth in the
millennium to bless Abrahams children. Now, while hidden
in the holiest, the Lord is exercising the function of Aaron
in appearing in the preseace of God for us. (Se*: HIGH PRIEST.)
PRIESTHOOD OF THE BELIEVER. This
is of two orders, answering somewhat to the double character

of the High-priesthood, Believers are holy priests to offer
up spiritual sacrifices, herein resembling the Aaronio order,
and are also TOY& priests to show forth the virtues of Him
who has called them out of darkness into His marvellous
light (1 Peter ii.), herein resembling the Xelohizedek funotions, which Christ will exercise hereafter. All believers,
men and women, are priests, ana are all responsible to offer
up sacrifices, which are of three sorts-praise, almsgiving,
(Heb. xiii. 15, 16), and devotion (Rom. xii. 1).
PROFANE. This in Scripture signifies one who despises Gods gifts (Heb. xii. 16), and is commonly used in a
general sense to mean any one who mocks at Divine things.
PROFESSION. Christian profession may be true or
false. The latter class is by far the most common, and
forms what is called Christendom. These people have been
%hristene& and received a Christiaa name, been brought
up as nominal Christians, and later on have adopted 8s a.
matter of course, the Christian profession for themselves,
66
BIBIXML WORDS AND PHRASES,
without from first to last ever having felt their state as lost
sinners, or known anything of the saving power of the work
of Christ. PROPHECY. In neither the Old or New Testament
is this confined to foretelling future events, but aIso includes
a voice from God through His servant, to the consciences
of those addressed (1 Cor. xiv. 24,25) about presen* events,
as seen abundantly in the prophecies of Jeremiah
PROPITIATION. This word is used in &om. iii.
25, and is the same aa that in Heb. ix. 5, translated * mercy
seat. In I John ii. 2, and iv. 10 we get a similar word
(used in these two places only, and meaning simply a propitiatory victim). In both cases the bacrifice of Christ is regarded rather as meeting Gods holy claims, than my need
( SUBSTITUTION ). It is Gods side of the atonement, that
which in vindicating His glory against sin, gives Him a
righteous ground on which He can offer mercy to the vilest,
thus answering to the goat in Lev. xvi. 15, and not the goat
of substitution in verse 21. It is well clearly to understand
the difference between propitiation-that which satisfies
the claims of a holy God and substitution-that by which
my needs are met. The atonement includes both,
PROSELYTE. In Scripture this means a heathen who
embraced Judaism (M&t. xxiii. 15 ; Acts ii. 10 ; vi. 5 ; xiii.
L3)., The zeal of the Jews in making proselytes was so re.
markable as to beoome almost proverbial amongst the
Roman& Hence a proselytising has come to mean a zeal
for a cause rather than for Christ, and we must carefully
guard againt this ever present danger.
PROVIDENCE. This word is ofzen used in a semiinfidel manner for God, meaning a general presiding Care
(without acknowledging a person), who keeps the world
straight, and sends us fine days and good harvests. It is
wrong for a Christian thus to speak of God, who has been
revealed to Him in the person of Christ. Still there are
such things as providential mercies, escapes, &c., which
mean blessings that reach us by the good care of God our
Father. In this sense the word is rightly used as an attribute*,
mot as a person.
BIBLICAL WORDS AND
PHRASES.
67
PURCHASE. This ie &LI effect of the work of Christ.

It is seen in type in Exod. xiii. 2, when the firstborn were
not only delivered from being Pharaohs slaves, but became
Gods property being purabseed by blood. So the Christian,
by the same death that frees him from Satans power and
claims, from sin, judgment, &I hell, also becomes the
absolute property of Christ, and that by purchase (1 Cor.
vi. 20), so that even his body is not his own, but the Lords.
This is aside of the work of Christ, of which we know little,
the practical power of it is seen in Rom. xii. 1, when as a
consequence, the willing yielding of my body to God follows
sa & reasonable service.
PURGING. Equivalent to Fruning (John xv. 2), and
meaning Gods discipline and chastening whereby the
child of God is practically made more fruithful to Gods
glory. Sorrow and suffering are thus knives, that God often
uses in grace to check the flesh in us.
PURITY. This is akin to holiness (2 Cor. vii. I), and
must be inward as well as outwed. The power for it is the
hope in Christ (1 John iii. 3), for it is company in spirit with
Christ that alone purifies and refines through faith of the
action of the word. Whiteness is en emblem of purity ;
hence white robes, &c.
. PURPOSE. This may be fleshly, or may be the earnest
fixed desire of the new man to glorify God (Josh. xsiv. 3;).
It is blessed to see this energy in the Christian life. Zhe
,steady purpose and fixed resolve of the worldly man is often
a, rebuke to the vacillating and feeble course of many a
Christian. The path of the Lord was ever characterised by
intense purpose (Ps. xvi. 8 ; Luke ii. 9 ; Heb. x. 7).
QUENCHING. This is generally applieQ to
4 quenching the Spirit (1 Thes. v. 19). The word means
to put out, like & lamp (Matt. xxv. 8) or candle. Any
arrangement that stops or pravents the action of the Holy
Ghost in s, Christian assembly would come under this head.
Grieving the Spirit is somewhat different, and consists in
.L* fine or course of oonduot with which He cannot go.
C8
QUICKENING. The first effect of the reception of

the word in the power of the Holy Spirit. We are quickened
by God (Rom. iv. 17), by the Son (John v. 21), and by the
Spirit (1 Pet. iii. 18). It simply means to make alive. Considerable stress has been rightly laid on the distinction
between quickening and sealing, the two operations of the
Spirit on the individual ; for the former invariably refers to
the dead sinner, the latter to the living saint, the former
being an imparting of life, the latter an indwelling consequent
on life being there. See SEALING .
RAIMENT, WHITE. See Rev. iii. 18; xix. 5.
This expression refers to the practical righteousness of
saints, and not to their righteous standing before God.
R A N S O M . The amount paid to effect the deliverance
or redemption of a slave or captive. Our ransom money is
not silver or gold, but the precious blood of Christ, which ia
indeed His life (1 Pet. i. 18 ; Matt. xx. 28).
RAPTURE. This is a convenient word, inasmuch as
it is used to distinguish the coming of the Lord for us into
the air (1 Thess. iv.) from His public return to the Nount
of OIives (Zech. xiv. 45). It is calIed the rapture, because
it is in fact the sudden seizure or snatching of a number of
living persons (as wellas a raising of the bodies of the
saints) out of this world in the twinkling of an eye, and that
secretly ; no such event marking our Lords public return,
which is of a stately and judicial nature (Rev. xix.).
REASON, HUMAN: All earthIy subjects are within
the compass of our reason if properly trained and educated,
but things Divine, which form the essential character of the
Word of God, being largely of an infinite nature, cannot be
fully grasped by a finite understanding. It has been well
saia that if finite could reach to infinite, there would be
neither finite nor infinite. Those who recognise the infinite
must not, therefore, be surprised to find that there is much in
the Word of God beyond the compass of their reason, though
there is nothing within its bounds that is contrary to it. It
is one thing to be beyond human reason, another to be
63
against it. It is principally from want of a recognition of

this fact that so many earnest controversies have been
continued respecting truth, both clearly stated, and yet
seeming to human reason each to exclude the other. The
doctrine of the Trinity, the mysteries of God manifest in
flesh, of sovereignty and responsibility, are among these.
The sober Christian will, however, feel the absurdity
of attempting to judge a revelation of subjects confessedly
beyond him, and c&u only reverently accept the plain statements God has made upon these subjects, leaving the
reconciliation of any apparent contradictions to that day
when we shall know even as we are known.
RECEIPT. By many who rejoice in stating the
Gospel message with the utmost simplicity, Christs presence before God now, is stated to be His receipt for all the
believers sins. What is meant is, that the pierced hands
and feet of our Lord still speak in the presence of God of
His finished work for every believer, as plainly as the
stamp on a bill settles all question as to whether it has
still to be paid. Hence the believer who rests in perfect
peace in the knowledge that Christ is in the presence of God
for him, in spite of all his past sins, may be compared to
the man who can enjoy a sound sleep though a thousand
pounds worth of bills are in the room, from the simple fact
that each one bears a receipt stamp.
RECONCILIATION. This is entirely one-aided
in Scripture, never meaning that God has need to be reconoiled to us, but we to God (Rom. v, and 2 Cor. v.). And it
is not only that we are reconoiled to God, but that this is
the active work of God Himself (2 Cor. v. 19). Reconoiliation was effected at the cross of Christ, and ie received
personally on believing (Rom. v. 11, lit.). It is a restoration
of the creature into the favour and presence of God, aud
that in righteousness, from which sin had excluded him.
RECONCILIATION OF ALL THINGS. This
phrase is based on Col. i. 20, but can only be understood

by the context, which expressly limits the all things to
things in heaven and things on earth; which is all the
70
more remarkable, because in s, somewhat similar passage

(speaking, however, not of reconciliation, but of owning
Christ LIS Lord) in Phil. ii. things under the ear%h are ex_
plicitly included. To extend the range of the 6 reconciliation of all things, to things mder the earth, as is so common at the present day, is therefore clearly to add to
Bcripture.
REDEMPTION is the act of ransom. In our case it
means 8 ransoming by God of all believers from the slavery
of sin and its coming judgment, by the precious blood of
Christ. In the Old Testament this w&s effected by the blood
of the lamb (Ex. xii. xiii.), or with money (Numb. iii. 49, 50).
The effect of redemption is the exact counterpart of
purchase, though both are effected by the work of Christ ;
the former makes me Christs freedman, while the latter
buys me to serve God s,s Christs bondman.
RED SEA. This se& w&s crossed by the children of
Israel in their passage from Egypt to Canaan by the special
guidance of God, who did not lead them the direct way to
the promised land, lest they should be discouraged by
conflict with the Philistines (Ex. xiii. 17), from whom they
had already suffered while in Egypt (1 Chron. vii. 21,22).
This sea also served as a grave for Pharaoh and his host,
thus delivering the people from their enemies. By this
route therefore they were doubly guarded, from Philistines
in front, and Egyptians behind. To pass along it, however, the Israelites themselves must cross the waters
typical of death. The great truth shown in baptism is
thus clearly taught, that it is by passing through death with
Christ we get deliverance from our enemies, and we
also see that this is Gods path for us from Egypt to
Canaan. See in connection Rom. vi. and 1 Cor. x.
REFORMATION, The. This term is generally
applied to the great Protestant movement under Luther.
In addition to recovering liberty to red the word of God
the cardinal truth then brought out ws,s 6justification by
faith alone. Other truths equally lost, such as the Lords
71
coming, the presence of the Holy Ghost on earth, kc., were

not recovered till long afterwards. No doubt, there was
divine wisdom in this order, for the two latter could never
be appreciated by souls not established in the former.
REFUGE, Cities of. There were six cities selected
from the forty-eight Levitical cities as refuges for homicides,
three of which were on either side of the Jordan. Their chief
interest now lies in their application to Christ (Heb. vi. 18).
Dispensationally Numb. xxxv. may refer to Israel, who
have been guilty of manslaughter (Acts iii. 17), rather than
murder, and hence, although cast off, they are not nationally
destroyed, but remain out of their land until Christ, our
great high priest, takes the character of king and comes
forth to reign, when Israel will return safely to the land of
their possession (Numb. xxxv. 25, 28).
REGE&ERATIC)N. This expression occurs in two

: in Matt. xix. 20, when it refers to the new
order of things, when the Son of man will reign in the
millennium; and in Titus iii. 5, to the new birth, as in John
iii., by the word and spirit. It is called washing, because
this new birth is a moral and inward cleansing of the
entire man by the imparting of a new life. This is the
force of washed or bathed in John xiii. 10. He that is
washed. Among Christians regeneration is a common
expression for the new birth, though it is worthy of notice
that the word for this is different.
places only
R E I G N , CHRIST& This will take place after

Rev. xix., and will last 1000 years (hence called the millennium), at the close of which Christ will deliver up the
kingdom to Gcd, even the Father (1 Cor. xv. 24). Just as
sin reigned unto death up to Christ, and since then grace
has reigned unto life, so then righteousness will reign over
the whole earth. See M I L L E N N I U M.
RELIGION. We get three religions spoken of in
Scripture ; the Jews religion (Gal. i. 13, 14 ; Acts xxvi. 5
synonymous in Pauls time, alas, with formality and
72
hypocrisy; vain religion, consisting in a mere profession with

an unbridled tongue ; and pure religion, which consists in
visiting the fatherless and widows in their affliction, and
keeping oneself unspotted from the world. We fear that
the first two of these religions are still common, while the
last is exceedingly rare, especially in the latter of its two
qualities.
REMNANT, The. It is a principle throughout
Scripture that in the worst of times when evil appears to
triumph everywhere, that God always preserves a few who
do not deny His name. This is brought out in Elijahs
time, although this remnant, singularly enough, was
unknown to the prophet. The word, however, is now
specially applied to the Jewish remnant, who are those
destined to pass through the persecution under Antichrist
before the mihennium. Many of the Psalms are peculiarly
the lrmguage of this class, and will no doubt be largely used
by them. Christians form no part of this company, as they
will all be taken to heaven before Daniels last week
commences.
REMISSION. This word is variously rendered
forgiveness (Mark iii. 29), deliverance (Luke iv. 18), and
liberty (Luke iv. 19). It means a putting away, and hence
full forgiveness, and must be distinguished from a word
that only occurs in Rom. iii. 25, translated remission
which means 61 putting by, not putting away, and is
applied to the putting of the sins of the old Testament
believers on one side until the sacrifice of Christ should
fully put them away.
REPENTANCE. This is connected with remission
in Mark i. 4, Luke iii. 3, xxiv. 47, Acts v. 31. It means an
St after mind ; it is the turning of the mind or heart from
oneself to God. Repentance unto life is equivalent to
conversion (Comp. Acts xi. 18 and xv. 3). True belief in
Christ involves repentance hence, although the former is
mentioned over a hundred times in the gospel book of the
Bible (John xx. 31), repentance is never named.
ELRLICAL WORDS AND PHRASES.
73
RESPONSfBfLI[TY. This word is generally used

in connection with sovereignty; the former applying to
man, and being oounected with u free will ; the latter with
God and His electing grace. . To push either doctrine
beyond its Scripture limits is to deny the other. The
strong Armiuiau asks, If God be sovereign, how can man
be rospousiblo ? The high Calvinist, If man be responsible,
how can God be sovereign ? (See ARBIINIAN, CALVIXISM, 8x.).
The two truths seem mutually, to our darkened and finite
reasons to, exclude each other. Paul himself declines to
carry the argument beyond a certaiu point (Rom. ix. 19,20),
and here, therefore, we may wisely leave it, accepting both
truths, but acknowledging that we are not able to
reconcile them.
RESTORATION is Christs present grace in bringing
back those of His sheep that have strayed from Himself or
His paths ; for a person may have departed in heart from
Christ before his feet have begun to leave the right path.
Restoration may thus be public or private. The first step
in the path back is when the will ceases to go with the
sin, and begins to take part with God against it ; in short,
when self-judgment begins. This is caused by the active
love of Christ (though perhaps as yet unknown to the
backslider), who next applies, either directly or through
some fellow disciple, the water to the feet (see John xiii.),
which is the word bringing home to the heart the sense of
sin against the love and work of Christ. The affections
are thus reached and restored to Christ, and the soul theu
sets to work to set the ways right; but the work always
begins where the point of departure began-with the heart.
Thus the soul fully confesses its sin to God, and obtains
the sense of forgiveness (which is not known apart from
confession) (1 John i.), and is practically cleansed from tile
evil. The Lord then wipes the feet, by which is meallc
that the soul gets perfectly restored, and ceases to feel ally
istance or estrangement, though the fall must XWOWXM~
hew taught a fresh lesson of the evil of the heart.
74
RESURRECTION. The resurrection of Christ is

one of the cardinal truths of the Gospel (1 Cor. xv.), for it
demonstrates the acceptance by God of the work of Christ
in our behalf, He being raised from the dead by the glory
of the Father (Rom. vi. 4). The idea of a general resurrection is a Jewish one (Acts xxiv. 15 ; John xi. 24), but the
cles,rer light of the New Testament teaches us this will be
divided into the resurrection of the just (of which 1 Cor.
xv. speaks), and of the unjust (see Rev. xx.), separated by
an interval of more than 1,000 years. The@stresurrection
is of all the dead in Chribt, and may take place at any moment when Christ comes, and will be instantaneous (1
Thess. iv.) It will also include some Jewish saints, who
will be slain by Antichrist after the Christians have all
been taken to heaven (Rev. xx. 4-6). The second resurrection or second death (John v. 29) takes place after the
millennium, and is exclusively to damnation, all being condemned who then rise. Christians nozu are risen with
Christ, being alive in a new life, by a spiritual resurrection,
(Col. iii. 1) in the power of which they are to live daily.
Hence the expression, resurrection ground, meaning
the position of being risen with Christ-no longer dead
in trespasses and sins.
R E S T I T U T I O N OF A L L T H I N G S . This
expression occurs in Acts iii. 21, (also the thought in Matt.
xvii. 11,) and refers to the restoration of divine rule over
the earth, when Christ reigns in the millennium, and to
the re-establishment of all things in all their former beauty.
This expression can in no way bear the meaning attempted
to be put on it by some, who refer it to the imaginary
bringing back of all (including the lost) to God.
REVELATION. That which is commumcated by
God to man, whether regssding Himself, &sin the revelation of
His will ; or man, in showing his origin, state and destiny ; or
heaven and juture events, a,s in the prophets and the
book of the Revelation, emphatically 60 called because consisting dmost exclusively of s, fresh unfolding by God of the veil
of the future. Revelation is occasionally used literally in
its meaning for showing forth 2 Thess. i. 7 ; 1 Pet. i. 7
BIBLICAL WORDS AND PHBASES,
7:;
same word), iv. 13 ; Rom. viii. 19, I manifestation (same

(word)
REWARDS. These are as a rule future and in heaven
as seen in Rev. xxii. 12, and in the parables of the taler.ts
and the poutids, although Luke xviii. 30 shews that even
now God will see that none who follow Him are really
losers.
Rewards are for faithful work, and will be
awarded at the judgment seat of Christ (2 Cor. v.). Only
that work which stands the fire will be rewarded (1 COY.
iii.). Various things may be classed among rewards in
heaven, such as beholding Gods face (Rev. xxii. 4),
judging with Christ (Matt. xix. 28), reigning with Christ
(2.Tim. ii. 12, &c.), reigning for ever and ever (Rev. xxii.
5), crowns, incorruptible (1 Cor. ix. 25j of righteousness (a
Tim. iv. 8), of glory (1 Pet. v. 4). cf life (Jas. i. la), shining
as the stars (Dan. xii, 3), entering into the joy of our Lord
(Matt. xxv. al), an eternal weight of glory (2 Cor. iv. 17).
RICHES, True. These are contrasted in Luke xvi.
with worldly wealth, which is represented as not being our
own, but anothers (Gods), of which we are but stewards,
our treasure being in heaven (Co1 iii.), where Christ is.
RIGHTEOUSNESS OF GOD. This is treated
of in Rom. iii., and consists in the consistency of God with

His own revealed character of perfect truth aud justice.
It here shows that Christ has by His death taken the sinners
place, and so fully met the claims of justice, that the sinner
who believes in Him, is not only pardoned but justified from
all things by the righteousness of God The expression
ocours eight times in the Romans (i. 17; iii. 5, 21, 22, 26,
26; x. 3 twice) It is contrasted with human or legai
righteousness in iii. 21, and further down is used in a
double way; first of all to mean Gods consistency with
His own character, that He might be just (compare His
righteousness, ver. 25,26) ; and secondly, and t,he justifier
of him which believeth in Jesus that zce are justified, this
righteousness put upon us, (compare righteousness of God
ver. 21, 2). The former is thus Gods own, the other, what
is putonus. The proof thattherighteousnessof Godwasfully
76
met by the work of Christ is seen in His raising Him up from

the dead (Rom. vi. 4). Hence it is said that Christ was
raised again for our justification.
RIGHTEOUSNESS, Practical. This is the con.
verse of the.preceding ; it is human, and yet not legal, being
the righteous acts and ways of the believer who hae
died, and risen with Christ, and who stands before God in
divine righteousness. Such an one is not in the flesh (Rom.
viii. 9), to which alone the law applies (thou shalt not,
kc.). Hence the law is not his rule of life, although he fvl61s its righteous requirement (viii. 4), by walking in the
Spirit.
This practical righteousness brings suffering
41 Pet. iii.). d
RIVER OF LIFE ismentioned in Rev. xxii., and
seems to be the antitype of the river in Gen. ii., bringing
blessing to the redeemed earth in the millennium. It is
typical of the fulness of the blessing that is in Christ
(Rev. xxii. 17).
ROCK, Smitten. This rock is Christ, and from
Him smitten flows every blessing, including the living waters
of the Spirit (see John xvi. 7 ; and viii. 38, 39).
RUIN OF THE CHURCH. This expression refers
to the fact, that the Church which is Christs body (Eph
i. 23), instead of being one (John xvii. ; Eph. iv. 2, 8x.), is
divided and split up into above 1,000 sects and parties. Of
course the fact that all believers form one body cannot be
destroyed (hence the ruin of the body would be inoorrect), but the outward expression of this unity by a once
united assembly or Church is gone entirely : hence the expression.
SABBA_TH,_TARIAN, Tdra was the day of rest
instituted by God in Gen. ii., hence before the Jewish law,
and thus belonging to man at large. The Jewish Sabbath
under the law, was surrounded with the strictest rules, to
prevent its sanctity and rest being broken (Ex. xx. 10; Neh.
x. 31, xiii. 19) ; and those who transgressed it were rigorously
punished (Ex. xvi. 27 ; Numb. xv. 32). When the Lord of
the Sabbath (Mark ii. 28) came, he showed that sin having
BIBLlCBI; WORDS AND PHRASES.
77
come in, there was no longer any rest for Him who, as
Creator (Col. i:), had rested in Gen. ii. He must finish the
work He was sent to do (Matt. xii. 12; Luke xiii. 16).
After the resurrection, the Sabbath gradually ceased to be
observed by Christians as far as its legal enactments, which
passed away with the Jewish religion they belonged to. In
place of the Sabbath however, still carrying out the divine
principle of oneday in the seven being set apart from worldly
affairs, the first (instead of the last) day of the week was observed as the Lords day, being the day on which Christ rose
from the dead. On this day the disciples used to assemble to
breakbread (not onthefirst of the month or year), Acts xx, 7.
The Lords day, however, is not a day of rest in the sense the
Sabbath was; on the contrary, it is often a day of hard toil
but always in the Lords service. For the world at large,
i t is it merciful and wise provision, that God has led govern
merits to enact the public observance of this day in a general
way, as a dsy of rest. For although the injunction for this
cannot he found in Scripture, the principle is clearly embodied iu Gen. ii. and Mark ii. 27, that the Sabbath was instituted for the benefit of man at large ; and now, Judaism
having passed away, the Lords day is observed instead.
SACRAMENT. A term for the Lords Supper, also
occasionally applied to baptism : it is not found in Scrip
ture, having come in from the Latin of the Vulgate which
translates mystery by the Latin word Lb sacramentum
hence our word.
SACRIFICE. The one means for the approach oE
man fo God. Man being a sinner, and therefore deserving
death, this judgment must pass on another (thus owning his
state). Hence Abels offering was accepted, being a true sacrifice, whereas Cains was not; hence also the unbroken continuance of sacrifice (involving death and the shedding of
blood) from Abel to Christ, the great sacrifice ; since which
time all sacrifice has ceased, His sacrifice having eternal
value, and needing no repetition. Those who now conteud
for o Christian sacrifice, therefore, ignore the teaching of
Heb. ix., x.
78
SAFE. This is an expression used by some to mean

that the person is out of absolute danger, and yet not fully
delivered, just as thechildren of Israel were after the Passover
and before crossing the Red Sea. They were ( safe from
the judgment of God, but not yet saved from the power of
the enemy. Hence we do not hear of s&&ion till Exod.
xv. Many souls are even now in this condition, clinging
to Christs work, and yet with no singing, no peace, IIO
sense of acceptance.
SAINT, Every believer is a saint. This word does
not refer to any attaimzeut whatever, but simply expresses
that the believer is holy, separated, set apart,
sanctified by the call of God (1 Cor. i. 2, &c.). Hence
it is no assumption to take the name of saint.
SALT.-The inward preservative principle (see Matt.
v. 13). Hence our speech is to be alway with grace, seasoned with salt (Col. iv. 6). Not observe of salt, seasoned
with grace, that is to say, the salt is to be hidden, not prominent. We are told to have salt in ourselves @Idark ix.
50) ; this principle of truth and purity that preserves from
corruption is not for purposes of strife but peace.
SALVATION Includes the whole of the work of
Christ, both in atoning for sins and delivering us from the
power of sin (Rom. iii. and vi.) Christ is its Author (Heb.
v. 9) and Captain (Heb. ii. 10). Himself received, brings it
(Luke xix. 9), it is not by works (Rom. iv. 6), but of pure
grace (Eph. ii. 5, 8) through faith (Mark xvi. 16), it is
eternal (Heb. v. 9), and received by the preaching of t,he
Gospel (Ram. i. 16), and through the Scriptures (2 Tim. iii.
15). Salvation applies to both body and soul ; the former,
however, we still wait for (Rom. xiii. 11), the latter we
enjoy by faith now (1 Pet. i. 9).
SANCTIFICATION.-This,like righteousness, may
be absolute by the work of Christ (hence the word saints)
(1 Cor. i. 30), or practical by the Spirit (1 Thess. v. 23). The
word means set apart to Goa, md is equivalent generally
to holiness (save such passages as John x. 36 ; xvii. 19). It
is important nevertoconfuse (as is often done) practical sane.
BIDLICAL WORDS AND PHRASES
79
tification and divine righteousness, on the latter of which,

the finished work of Christ for me, salvation depends, nut 018
the former, which is the progressive work of the Spirit iu
me. Sanctification is connected with God (1 Thess- v. 23),
Christ (Heb. xiii. 12), and the Spirit (1 Cor. vi. 11).
SATAN.-The word means an adversary, (See 1 Pet.
v.) The Lord uses the word literally to mean adversary in
Matt. xvi. 23. For the history of Satan 888 DEVIL.
SAVIOUR.-This is the glorious name of Christ. He
has many titles; but this of JESUS, the LORD, the Saviow, is
above them all. It tells of His mighty love, of His infinite
sacrifice, of His perfect obedience, of His life of suffering,
of His death of shame, of His glorious resurrection. In
short, all His glories circle round this name (Phil. ii, 10).
SCHISM, or division.
See DIVISION.
SCRIPTURE.-The general name for the sacred

and inspired writings known to us as the Bible. They are
referred to by the Lord in Matt. xxi. 42, xxvi. 54, &c., kc.,
and also by the Apostles, Rom i. 2 ; xv. 4. They are definitely
said to be given by inspiration (2 Tim. iii. 16), and are called
the oracles of God (Rom. iii. 2). They are able to make
wise unto salvation (2 Tim. iii. 15), and are profitable for
doctrine and praotise (2 Tim. iii. 16, 17); they are written
for our instruction (Rom. xv. 4). Ignorance of them is a
source of error (Matt. xxii. 29). We understand them by
the Spirit (John xvi, 13; 1 Cor. ii. 10-14). They are the
resource in the last times (Acts xx. 32). They are to be
received with meekness (Jas. i. 21) as the Word of God (1
Thess. ii. 13), searched daily (Acts xvii. ll), laid up in the
heart (Deut. ii. 18), obeyed (Matt. xii. 24; Luke xi. 23) and
used as a sword (Eph. vi. 11,17).
SEALING.-This is the indwelling of the Holy Ghost
who takes up His abode in every believer, whose body
becomes henceforth the temple of the Holy Ghost (1 Cor
vi. 19). Christ was sealed as Son of Man for His specia
work on earth (John vi. 27). Believers are sealed (2 Cor.
i. 22), after having received the gospel (Eph. i. 13), until the
80
tiy of redemption (Eph. iv. 30), the Spirit then becoming

the earnest and pledge of the future inheritance (2 Cor. i.
22). As distinguished from quickening, it only is applied to
believers, whereas quickening is solely applied in Scripture
to sinners, hence always preceding, and always distinct
frc- sealing, though not necessarily distinguishable.
SEATED.-An expression applied to believers, found
in Eph. ii. 6. We are said to be seated in the heavenlies in the person of Christ, He being raised and seated
(Heb. x.), and hence we as one with Him are regarded as
in the same position; although looked at in another light (1
Pet, ii.), we are pilgrims and strangers travelling through
the wilderness of this world.
SECTS,-The fruit of division (see D IVISION ) and
schism. They are in principle a practical denial of the
unity of the body, so far as its outward expression by the
Church on earth. They are everywhere condemned in
Scripture.
SERAPHIM differs from the cherubim in having six
wings instead of four (Is. vi. 2). and in being instruments of
mercy instead of judgment, like the cherubim. The four
beasts in the Revelation combine the two. See CHEEUBIPI,
FOUR B EASTS.
SERPENT.-Satan is called the old serpent, in allnsion to the way in which he tempted Eve, and to his cunning and subtlety. Hypocrites are compared to serpents
(Matt. xxiii. 33), also to the tongue of the wicked (Ps. 0x1. 3),
also to wine (Prov. xxii. 31-2). Believers are, however, exhorted to be as wise as serpents and harmless as doves.
SEVEN.-The perfect number of Scripture. It is
amazing how this number abounds in Scripture in every
sort of combination. Numbers have a great meaning in
Scripture, and, form a most interesting study. This number
is however, the most interesting of all. It may be remarked that it is the highest prime or unit number that is
Indivisible.
BIBLICAL WORDS AND PHRASXS.
81
SEVEN CHURCHES OF ASIA.--These give in
Rev. ii. and iii. a panoramic history of the Church of God,

from the apostolic times to the Lords return, Thus,
briefly, Ephesus represents the first departure of the Church
from love to Christ, Smyrna the terrible persecutions which
followed under the Roman emperors, Yergamos is the early
Catholic church, when the emperors no longer persecuted
but patronised it. Thyatira, Roman Catholioism. Sadis,
Protestantism, while Philadelphia and Laodicea respeotively represent those that are faithful and unfaithful to
Christ immediately before His return, differing from the
other churches in the fact that, while they get both praise
and blame, Philadelphia gets only the former, and Laodicea
only the latter. It may be remarked that the four last
churches are only oharaoterised by the words, Till I
come, showing that all four go on together until Christs
return.
SEVENTH OF ROMANS.-This is an expression
commonly used amongst some Christians in describing of
a certain state called I6 being in the seventh of Remans,
and thereby meaning that the person in question, although
a true believer, is undergoing much exercise of soul, in
practically finding out the truth, that in him, that is in
his flesh dwells no good, and in practically discovering that
there is a new I according to verse 20. All go through this
experience in one form or another, some slightly, others
more deeply, according as they are prepared simply to
rest on the work of God which tells them the truth about
themselves, or are resolved to prove it by practical experience. The sense of relief is great when at last the sod
discovers that the old nature is absolutely bad, but that the
believer has a new one, absolutely pure and good, and the
Spirit of life within him, to strengthen him practically to
walk after the dictates not of the flesh the old nature, but
after those of the new. It may be remarked that this
celebrated chapter doesnot record the experience of Paul the
Apostle. The reason 1 is used may be explained from
the beginning of 1 Cor. iv. 6.
82
BIBLIGAL WORDS AND PHRASES
SEVEN SEALS. These are better understood if we

remember that bound books are ualmown in Scripture,
and that the seven-sealed book in Rev. v. was really &
@eat roll fastened at intervals throughout its length with

seals in such a way that only the part from the first to the
8eaOnd seal oould be unrolled by the breaking of the first,
and 80 on. The interpretation of the seals hardly belongs
to our province.
Generally, they represent, &he successive
dealings of God In judgment with this world, after the
church is seencomplete in heaven in oh. iv.; that is after
the Lords return, according to 1 These. iv., and before
His coming in 1 Thess. v.
SHEEP. The name given to behevers as composing
the flock of God, Christ being the Shepherd. Younger
believera are called lambs ; the place of the latter is said
to be in Christs bosom, that of the former on His shoulder,
the seat of love and strength. The sheep in Matt. xxv. are
those nations on earth (from among the heathens) who will
have accepted the everlasting gospel preached to them (Rev.
xiv. 7), by the Jewish messengers (M&t. xxv.), acceptance
of whom constitutes them sheep, inasmuch as in r-iving Christs Jewish brethren they received Christ.
SHEPHERD. This is one of the titles of the Lord,
who is called the good Shepherd in oonneotion with His
death (John x.) ; the great Shepherd in oonneotion with
resurrection (Heb. xiii.), and the chief Shepherd in connection with His return (1 Pet. v.), and with the undershepherds whom He has left to take the oversight of His
Book, not to divide it up and call it theirs (1 Pet. v.) False
shepherds are spoken of in terrible terms in Ezek. xxxiv. ;
Is. 116. ; Jer. 1. ; Zech. xi., &o.
SHOULDER The seat of strength where the
names of the chiMren of Israel were borne by the High
Priest, the part of the sacrifices the priest w&s to eat, and the
@me where the mod Shepherd carries His once lost sheep.
SILVER is typical of redemption, being the redemption money of the Israelites. The words of the Lord, the
tongue of the just, saints in afliiction, are all compared to
&vet (ps. xii, 6 ; PEOV. X. 20 ; Is. i. 22 ; Ps. lxvi. 10).
BIBLICALWORDS AND PHRASES

SINAI.
The mountain from which the law
83
was given.
In Galatians it is contrasted with Mount Zion the one

being typical of law and the other of grace. (See Heb. xii.)
SIN. The evil principle (oalled also the flesh, the old
men), which was acquired at the fall. It is d.3finf3a as
Iewlessness (1 John iii. 4, R.V.); in fact, the two words are
interchangeable. The essential principle of sin consiste
in a dependent being like mm casting off his allegiance
to God, and acting in independence, according to his own will
apart from Divine rule. The death of Christ was to put
away sin from before God (Heb. ix. 26) ; eventually when
Christ reigns, the principle will cease to be active anywhere
on earth although it will exist in the hearts of unregenerate
men, as will be seen at the close (Rev. XX. 8). In the uew
heaven and earth there will be no sin. This principle evar
remains in the believer (1 John i. 8), although he is
responsible to keep it inactive. Those that think the root
is gone deceive themselves.
SINS. The fruit of sin, the root. These are a l l
forgiven for Christs sake to those that believe in Him
(1 John ii. 12). All have sinned, and it is because of
this, and not because they have sin that they are judged.
I cannot change what I am, but I am responsible not,
to let my evil self act. No believer need sin. He cannot
eradicate the root, but he may and ought to keep it in
death that it may produce no fruit (sins), end never yield
any of his members to sin (Rom. vi.). For I ordinarily
commit sin through the medium of my body.
SINGING. This is first mentioned in Scripture in
connection with redemption. None but those who are
redeemed can truly sing. It is oharacteristio of the joy of
heaven, and the praises of Uods people on earth. The
early Christian Churoh were wonderful singers: the joy
of resurrection, of a new life was so fresh in their hearts
that even now we oan read their songs in the catacombs of
Rome. Singing, as at present known, redly came in with
Christianity.
It was the joy of the early Christiane
*hat YO amazed the heathens around them. This new
84
burst of song amazed alike the Greek philosopher and

the savage barbarian.
SIX. One short of perfection, and characteristic of everything m this world ; 666 is the number of the beast in the
Revelation.
SKIN. One of the three parts that was the .priests
portion of the sacrifices (see Lev. vii.), the other two
being the breast and the shoulder. The meaning of the
two latter is quite clear, the skin probably represents the
beauty of the animal. Christians. therefore, typified by
the priest, enjoy the strength, the love, and the beauty of
Christ as their portion.
SLEEP. The term used for death (John xi.)
in the case of believers ; death having been abolished
for them by Christ : even the fact of sleeping being uncertain ( We shall not all sleep, 1 Cor. xv. 51.), owing
to t;hc Lords return.
SODOM. Chiefly remarkable as having been the place
where Lot lived after leaving Abraham, falling in spiritua
power as he rose in earthly, till when he was a magistrate (Gen. xix. 1) his warnings of judgments were treated
as mockery (xix. 14), and angels preferred the wicked
streets of the city to the shelter of his roof (xix. 2). Jeru~a!em is compared to Sodom in Rev. xi. 8. Wicked, though
the place was. it will be better off in tbeday of judgment
t,han where there has been the refusal of greater light, as
at Gapernaum (Matt. xii), and certain places at the present
time.
SOJOURNING. This word is used as a contrast
to tiwclliug.
A sojourner is one who stays en route for a
night. or so, but is not a native of the place.
So the
Christian, a native of heaven not of earth, but sojourns
bore, his dwelling place being in heaven.
SOLOMON is a type in his early history of the
eplendours of the reign of Christ in the millennium.
SONSHIP.--A distinctive Christian privilege. All
believers in all times are children of God, but it is reserved
85
for Christians to become sons by adoption (see ({al. iii..

&c.), and to be able and entitled to cry Abba, Father. LII
an Oriental household this is more readily understood than
jn England ; there there might be fifty children, most in the
position of domestic servants, one alone being chosen as
son and heir, so Isaac, &o. See CIIILDREN.
SON ()F MAN is the title by which the Lord almosB
always spoke of Himself, except in the Gospel 01 Jol:n,
where characteristically enough He calls Himself rcore
frequentlysimply the Son. He will reign in the millennium
as Son of Man, thus restoring in the person of t!le second
man more than all that was lost by the first.
SOUL generally means the natural life of mnu. Beasts

have souls (Gen. i. 21, 24, 30 ; Heb.) (that is) animal life.
Mans soul differs from theirs in being dire&y imparted.
together with His spirit by God, and hence is immortal
(Ps. xvi. 10 ; Gen. ii.). The immortality of the soul we :!l>d
mentioned by such a writer as Job, who was one of ti:e
earliest, and not a Jew (Job xxxiii. 28). We find him didtinguishing between soul and spirit (Job vii. 11, also xii.
10). He speaks of all these, spirit, soul, and body (Job x.
1, 11, 12, and says in xix. 26), that in his flesh he (that ie
the complete man, spirit, soul, and body) would see God.
He points out that the body is mortal, but not the other
two. The soul in Scripture departs from the body at death
(Gen. xxxv. 18), it can love (Gen. xxxiv. 3), has appetites
(Lev. vii. X8), lusts (Deut. xiv. 26), hates (2 Sam. v. 8). is
troubled (Ps. lxxxviii. 3), is relieved (Lam. i. II), &o., &c.
The soul thus is not the same, nor so high a part of man,
as the spirit. II See SPIRIT.
SOVEREIGNITY.-This belongs to God, and is::;
correlative of responsibility (see RIHPONSIDILITY).
must be sovereign, or Hewould not and could not be God.
Nan must be responsible, or he would not and could not be
man, but would be on the level of a beast. These two, how.
ever, being opposing truths, either unduly pushed cla.~he~
with the other, and neither can both be satisfactorily
reconciled by the human intellect, and hence have
86
BIBLlCAL WORDS AND PHRASES.
occasioned endless schools and parties. To earnest, simple

souls, however, these truths present no difficulty, but to
cavillers they afford a very specious ground for not
accepting the gospel against which their hearts are closed, on
the score of not being one of the elect, &c, (See ELECTION).
SPIRIT,-This is the highest part of man. It was

directly imparted by the breath of God (Gen. ii.). Like
the sod, it is immortal. In Scripture it is said to be
sorrowful (1 Sam. i. 15), contrite (Ps. xxxiv. 1Qbroken
(Pa. li. 17), patient (Ecless. vii. S), haughty (Prov. xvi. 18).
&c., &c. It is the s&me word that is used for the spirit of
God (see SOUL).
SPIRIT, The.-With the definite article prefixed, this
word always refers to the Holy Ghost, the third person of
the Trinity. Heis God (Acts v. 3,4), is eternal (Heb. ix. 14),
omnipresent (Pa. oxxxix. 7-13), omniscient (1 Cor. ii. lo),
omnipotent (Luke i. 35), is equal to, and one with the
Father (Matt. xxviii. 19 ; 2 Cor. xiii. 14), He quickens
sinners so that they are born. again (John iii. 5, 6 ; v. 21;
vi. 63), He seals believers (Eph. i. 13), He is the comforter
(John xiv. 16), and abides with the saints on earth for ever
(John xiv. 16), since He descended at Pentecost (Acts ii.
and John viii. 39), to teach them (John xiv. 26), to comfort
them (Acts ix. 31), also to reprove the world (John xvi.),
He appoints and sends ministers (Acts xiii. 2, 4), directs in
preaching (Acts xvi. 6, 7, lo), is the source of wisdom
(John xvi. 13 ; 1 Cor. xii. 8). He is a person, not an influence,
for He can be grieved (Eph. iv. 3), vexed (Is. lxiii. lo),
resisted (Acts vii. 31), tempted (Aots v. 9), He searches all
things (1 Cor. ii. 10).
He is now on earth, in each individual saint, and
with gathered saints, leading, directing, instructing.
We cannot pray to Him as if He were in heaven, and ask
for Him to be sent down. He is here, and what we have to
do is not to grieve, tempt, resist, or quench Him in His
actions and ministry of Christ to our souls.
SPIRIT OF CHRIST isan expression found in
1 Pet. i. 11, which means more than the Holy Ghost. I t
87
is Christ speaking, in spirit as in Psalm xxii. Of OOUTSS 1~11

iS recorded by the Spirit 1 Pet,. iii. 18, 19, is a little
different, here Christ is looked rtt (Jehovah of old) as pleading with men (whose spirits are now in prison) before the
flood according to His words in Gen. vi. 3.
STANDING.-This is a technical word commonly
Dsed to mean the believers position in Christ before God as
opposed to &ATE: (see STATE ). Naturally, my standing is in
the flesh (Rom. viii.), and in Adam (Rom. v.), but now I am
in Christ (Rom. viii, 1). As to my standing I am justified,
srtnctified, perfect, and complete in Christ, brought into the
holiest (Heb. x.1, on the ground of redemption.
STATE.-This is the practical side of the believers
position. It is what he is in himself, not what he is before
God, and the great aim of every true soul is to make his
state correspond to his standing. My standing is perfect
in every w&y, and all I have to do is to make my state
correspond as far as possible. It will be noticed in every
epistle that the standing of the believer is given first, before
his state is touched on. Our state is based on standing, not
standing on state. I cannot make myself the son of any
one by acting like one ; but being one (as to standing) I am
to behave like one (state).
STRANGERS.-The pusition of tke Christian in
this world in relation to what is around him just as
pilgrim refers to what is before him, 1 Pet. ii 11. It
is the fact of being a pilgrim that makes him a stranger.
Christ was a stranger here because he was not of this
world, and such should His people be also (John xvii.).
STONE&-Believers are called living stones 1 Pet.
ii., being builded together as a spiritual house for the
habitation of God (Eph. ii., 1 Pet. ii.).
SUFFERING for CHRIST.--This is spo&en of in
1 Pet. iv. and elsewhere, and is the sure result of faithfully

following Christ in this world. All suffering is by no
means of this high order, though often counted so, being
frequently on account of our own sin and folly or for some
other reason
It is only suffering that is brought on
BIBLICAL WORDS AND PBRASBS.

directly from faithfulness to Christ that can be rightIy so
called. Such suffering is great joy.
SUFFERING for righteousness sake.-This i d
distinct from the former. and is snoken of in 1 Pet. iii.. and
comes not so much directly from following Christ as from
bringing in the light of God to bear on all daily tramactions,
and acting and living in strictest practical righteousness+
Such suffering is very honouring to God, though hardly,
perhaps, of such a high order as the former, Still, would
we had more of it amongst believers I
SUFFERI[NGS, CHRISTS.-These continued all
through the life of our Lord from the hands of man urged
on by Satan, but never from the hand of God, save on
the cross, where He was made sin for us. To be a par baker
of Christs sufferings (Phil. iii.) is a high privilege. No
sufferings from God by way of chastisement can
answer to this.
We cannot share Christs sufferings from the hand of God, because He bore them that we
never might. In this He was our substitute, but in His
sufferings from the hand of man and Satan He was our
example, in this we should follow His steps (1 Pet. i.).
SUN OF RIGHTEOUSNESS-The aspect of
Christ on His public return to the Mount of Olives (Matt.

iv.). To believers He is the bright and mornihg star (Rev.
xxii.) which always precedes and ushers in the sun. The
use of these two Scriptural figures greatly help in distinguishing the two comings.
SUPERSTITION is the belief of what is supposed
to be supernatural, but which is untrue and unreal. It is
thus contrasted with Faith which is the belief in what is
supernatural, but is real and iu true. To be this of course
it must be found in the word of God, which is the sole
authority in matters supernatural.
SURETY.-This means one who is taking the responsil
bility due to another, as in endorsing a bill of exchange,
$c. Christ is thus the sinners surety, taking upon Himself
all the responsibility of his sins, and answering to God for
them all. Humanly speaking suretyship is condemned
(see Prov. xi. 15), but without a Divine surety we all were
lost.
BIBLICAL WORDY AND PHRASES.
89
TABERNACLE. A Tent. The first tabernacle was

Noses own tent (Es. xxxiii. 7), for the tabernacle proper
was not yet made. The tabernacle itself was the one
place of worship for the Jews, and was a pattern of things
in the heavens (Heb. ix.), every part of it spoke of Christ
in His varied glories. Its foundations, boards, coverings,
curtains, all tell us of Himself or His work. Its inner veil,
between the Holy and most Holy, is Christs flesh (Heb. 9.).
The various contents are deeply instructive. The brazen
altar where God and the sinner could meet in virtue of
the atoning sacrifice, the laver where defilement was
washed away, the Holy place, typical of heaven, containing
the seven-branched candlestick-the church in testimony
(Matt. v. and Rev. ii. and iii.), the golden table bearing up
the twelve loaves--Israels twelve tribes, and the golden
altar of incense,-Christ through whom all our prayers and
praises aecend, and lastly the most HoIy now separated by
no veil (It being rent from top to bottom when Christs
flesh, which it typified, was also rent on the cross), typifying the very presence of God, containing the ark, Christ in
all His perfection and the atoning blood, and into which
all believers now have access (Heb. x.). The body is
a tabernacle (2 Cor. v.).
TALENT, of gold, is said to be worth &X,475, hence
this fitly represents in the parable in Matt. xviii. 23 the
difference between sins against God and against my feIIom
man, the former being represented by the sum of ;E54,750,000,
the other by ~63 2s. 6d.
TEMPLE.-This was first built by Solomon on Mount
Moriah on the site of the threshing floor of Ornan (1 Chr.
It was divided like the tabernacle into
xxi. 28-30).
Holy and most Holy. The wood, however, was generally
cedar instead of shittim wood. It was seven years in
building and after a varied career was finally burnt and
pillaged by the Babylonians (2 Kings xxv. 9, 13-17).
Another temple was built by Ezra and Nehemiah under
Cyrus, &c. (Ezra). This was repaired and greatly enlarged
by Herod the Great, thus forming the third and last
90
temple.
Another will occult the same site in the
millennium, and will be constructed from the plan and
descriptions given in Ezekiel, which are so exact that
several models have been made by the Jews from the description, some in solid gold, there being a tradition that
whoever has the most perfect model will be selected by the
Messiah as the architect of the building. Spiritually our
bodies are temples of the Holy Ghost ; believers corporately
are buildea together as an holy temple (Eph. ii.). There will
be no temple in the heavenly Jerusalem, which will be one
distinguishing feature between it and the earthly,where we
have seen there will be a glorious temple built.
TEMPTATIONS. -These, in Christs case, were
always from without; in the believers they are from
without and within. Temptations, properly so called, are
distinct from trials, the latter being for our own
good, and often sent by God, the former, beiq evil, never
are (James i. 13). Temptations are resisted and overcome
by the word of God. We can never be exposed to them
beyond our power to resist (1 Cor. x. 13). The histories of
Eve, of Joseph, of Balaam, Achan, David, Jeroboam, Peter,
all afford illustrations of true temptations.
TENT.-Another word for tabernacle. The body is
compared to a tent (2 Cor. v.) in contrast to the building
we have from God, the immortal body.
TESTAMENT, OLD.- The history of the $rst
man and Gods dealings with him generally, and particularly
in t,he actions of the Jews, who were taken as a sample
of the whole, and after all Gods training aud care (Is. v.)
crucified His Son. Man is here tried in innocence, in sin
apart from law, under law, under law and grace, and
everywhere fails.
The Old Testament contains also the
lives of the saints of old, and is full of illustrations of
Christian truths, being in this aspect a series of companion
pictures to the New.
It contains, too, a large body of
prophecies, all relating to the Jews, very many yet unfulfilled, but which wiil be of intense interest, when the time
oomes, to the people for whom they were written.
91
TESTAMENT, NEW.-The history of the secod

man, His birth, life, death, resurrection, ascension, His
:nstructions and teachings, 5s coming again.
people, 2% ._
We get first the life and work of Christ, then the results of
that work, practically in the Acts, doctrinally in the
epistles, and lastly the future unfolded, with the Lords
return. Thus, in brief, the Old Testament is mans ruin,
the New, Gods remedy ; the Old-condemnation, the New
-salvation ; the Old-- as in Adam all die ; the New even so in Christ shall all be made alive. It has been
well said, In the Old Testament the New lies hidden ; in
the New Testament the Old lies open.
TESTIMONY is the same a.5 witness.
The testimony is often used in a very technical way to mean the
special truth given by God specially at any given time, and
which is to be withescad for by His people. Thus the
present testimony may be said to be the faot of Christ
being raised and glorified, the Holy Ghost given, the one
body formed, and the Lords return.
THANKSGIVING forms one part of praise, a n d
consists in gratefully acknowledging all God has done for
me. Worship rises higher than this, through both may be
called praise (See WORSHIP , PRAISE ).
TITHES-The tenth of all they possessed given by the
Jews to God by Divine command. The reason why Christians
are no longer commanded to give a tenth is because all they
have belongs to God. It is well, however, to hold this truth
practically, for it is to be feared that many Christians
fall short even of the Jewish standard of one-tenth, If ws
are not under law, but under grace, it is not that we should
render less to God under the latter than the formeqbut more
TONGUE. -See James iii. Peter sinned with his

tongue : it is therefore remarkable that when he points out
the life of the Lord as a pattern for us, he confines his
illustrations by the way the Lord used His tongue (I Pet.
ii.). The tongue is so deceitful that it is actually put, in
aontrast with truth (1 John iii. 18).
92
BIBLICAL WORDS AND PERASES.
TONGUES.-One of the temporary signs or gifts in

the early church (1 Cor. xiv.) testifying by its evidentIy mira.
culous power to its Divine origin. This gift consisted in
speaking fluently in a foreign tongue (not in no language at
all, as is sometimes thought). Prophecying. or speaking by
the Power of God to the conscience is put as a higher gift.
TRADITION.--This was very plentiful among the
Jews, the written law being supplemented by the oral
(or spoken) law, which consisted in the tradition of the
elders handed down from generation to generation.
It often made the word of God void by limiting it or
adding to it. This the Lord pointed out again and again
Matt. xv., Nark vii.). It is t,o be feared that even now
tradition and the law of precedent has not wholly ceased
to govern and guide the church of God, instead of the
word alone.
TRANSGRESSION. - The b r e a k i n g o f l a w ;
where there is no law, there is no transgression (Rom. vi.,
and 1 John iii.). Sin, therefore, is not the transgression
of the law (1 John iii. 4), but lawlessness (R.V.).
Sin existed long bsfore the law was given, but transgression
came in with law.
TREE OF LIFE.-This was seen in Eden, but was
not touched or eaten. In the millennium it will reappear
(a type of the fruitfulness of Christ), its fruit figuratively
being for the inhabitants of the heavenly Jerusalem, its
leaves for the healing of the nations on earth (Rev. xxii.).
Knowledge is said to be a tree of IiFe.
TRIBES, TheTwelve.--EaSYthoughitmayaPPearto
enumerate these, the way the number twelve is preserved

constantly varies, from the fact that Joseph is divided into
two-Ephraim and Manasseh, thus making thirteen. To
counterbalance this, Levi was given to the Lord, and had
no berritorial possessions except forty-eight cities. Still it is
sometimes enumerated and some other left out. The
remnant of two of the tribes only were left in the land
at the time of the Lord, ten having been carried away
entirely ; and probably exist as some obscure people
93
somewhere in small numbers, which will rapidly increase

before they return to their own land at the beginning of
the millennium. These ten tribes, having had no share
in crucifying Christ, will not suffer under the reign of
Antichrist. It is remarkable to see the faith of James in
writing to the whole twelve tribes at a time when even the
two were almost gone. So Elijah also builds his altar on
Mount Carmel with twelve stones.
TRUTH may be defined as light brought in coctrast with error. Christ, who was ever Light, became
the truth in connection with this world. Truth, or the
truth, is, however, technically used to mean Christian
doctrine. In 2 John, Be., we find it thus used.
TRINITY.-Short for tri-unity, or three in one, and
refers to the revelation of God peculiar to Christianity,
(being never clearly revealed till Christ came), of Father,
Son, and Holy Ghost. Looked at generally, it may be said
that it is God the Father who wills, the Son who carries
out the will by the agency of the Spirit ; but all are one
God, though thus known not only in three characters, but
in three persons. The Son alone has a body, God the
Father, and the Holy Ghost are spirit.
TRIBULATION,O T&.-Tribulation generally
means simply trial, but the tribulation refers to the
tremendous persecution under Antichrist, through which
the Jewish remnant will have to pass after the church
is gone. So fearful will it be, that the days of it will be
shortened. Full directions are given to the Jews how to
act during that time by the Lord in Matt. xxiv., &c.
TWO OR THREE.
An expression taken from
Matt. xxiii. 18, where the Lords presence is promised
to two or three gathered to His name. The small number

doubtless refers to times wheu no more than this can be
found thus to assemble together; to such this promise is
very precious, giving as it does to those thus assembled all
the power of the assembly (1 Cor. v.). The name Spoken
of doubtless refers to Watt. xvi., when Jesus expresslv

takes the name of Christ no longer as the Jewish Messiah,
but as the foundation of the church He was about to build,
,and which is referred to in chap. xviii,
TWELVE.-This number is thought to mean earthly
perfection. Ingenious people have thought it is therefore
a combination of seven (Divine perfection), and five
(human weakuess ?).
TYPES.--These are Old Testament figures of New
Testament realities. Generally they are of Christ and
His work, They need great care in interpretation. One
rule is of especial value, and that is, (nez~er to found a
doctrine on a type.
UNBELIEF.-The besetting sin of man, from the
simple fact that mistrust of Gods word was the first evil
seed sown in mans heart by the enemy in Eden, and it has
flourished ever since. Indeed, so remarkable is mans
mistrust of God, that He has had to send His Holy Spirit
down to cause men to believe that which He has written,
and thus the fact of believing God is a proof of the divine
work, of eternal life. Unbelief is common amongst believers,
that is to say, many have trust in God concerning their
souls salvation, but in very little else. This is most dishonouring to God, and must greatly grieve the Lord, even
as the unbelief of his brethen right down to the very end
grieved the tender heart of Joseph of old (Gen. 1.)
UNITY OF THE SPIRIT is a Scriptural expression (Eph. iv.), and signifies the unity the Spirit forms in
baptising every believer with Christs body. This unity
cannot actually be broken, but it may be practically denied
through failing to keep it in the uniting bond of peace. 811
genera1 outward manifestation of it has long since disappeared, and sects rtnd human systems have taken its
place.
UNITY OF THE BODY,-This is a scriptural
thought, but not a soriptural expressias. It is the work of
the Spirit.
UNION means the uniting cf two, but not necessarily
forming them into one, or a unity. There is thus union
BIBLTCAL WORDS ,AND PHRASES.
95
between the persons in a family, but they do not form ow

person. Union may form &unity, as in the union of Christ
and the Church.
U N L E A V E NED
BREAD. - Thd wmh is to
characterise the believers life (1 Cor. x.), that is, sinoericy

and truth, free from the leaven of malice and wickedness.
Unleavened bread is always a type of purity ; hence, when
the Church is prefigured at the Feast of Pentecost (Lev.xxiii.)
it is with leavened loaves, because the individuals corn,
posing it contain evil
VEIL, The Rent.-The flesh of Christ figuratively,
as rent in death ; literally, the curiously wrought linen veil
between the Holy and Holy of holies rent from top to
bottom (showing it to be the work of God, with man), at the
crucifixion.
VEIL, Inside the, means in the Holy of holies (Heb.
xiii.) This is the believers present place of worship (Heb.
x.), all barriers to the Divine presence being done away
Christ. Having thus Christs place in acceptance before
God, we also share His place of rejection on earth. Hence
inside the veil goes with outside the camp, the former
our place of worship in heaven, the latter our place of
service on earth.
VINE.-This was originally used as a type of the
Jewish people, but on their failure (Is. v.), the Lord applies
the figure to Himself (John xv.), those who attach themselves to Him on earth by profession being the branches,
the proof of Divine life not being shown in their being
branches, but in their bearing fruit.
WALK.-This word means the wholo tenor of life of a
Christian. It is to be worthy of God (1 These. ii. 12), worthy
of the Lord (Col. i. lo), in the Spirit (Gal. v. 25), in newness
of life (Rom. vi. 4), worthy of our vooaticn (Eph. iv. I), as
children of light (Eph. v. 8), honestly, circumspectly, $0.
WARFARE,-The Christian conflict the believer h&a
to maintain against Set&n according to Eph. vi. Observe
the Christian is not called upon to war against the world,
he is crucified to it, neither is he to wry against his own
96
B1BLICAL
WORDS AND PHRASES.
evil nature, but to reckon it dead (Rom. vi.) His wart are
is defensive and aggressive; he holds fast what he has
against all the assaults of the enemy, end attacks the
powers of wickedness and darkness wherever he finds
them.
WATER OF LIFE is Christ (Rev. xxri.), and is
freely offered to whosoever ~111. Livinn water is the
Holy Ghost (John viii.) Water by it:elf means the
Word of God (1 Peter ii.), it is also a type of death in
baptism.
WATCHING.-The attitude of the Christian, looking
out for the Lords return. We also watch against the
enemy. Watch and pray.
WEEKS, SEVENTY.--These are found in Dsn. ix.
24, and skew in years, instead of days, the duration of time
that would elapse ere the transgressiona and sins of Gods
ancient people should finally be made an end of. This we
know will happen when they shall look upon Him whom
they have pierced, and mourn at the Lords return. Inasmuch as seventy weeks only amount to 490 years, and as
over 2,000 have elapsed since the prophecy, some explanation
is necessary. This is found in the fact that this prophecy
is distinctly Jewish, and solely refers to Gods ancient
people. We find in ver. 25 that this period is sub-divided
into tieven weeks, sixty-two weeks and one week, also that
the street and wall should be built in I strait of time, or
in the seven weeks, and that then, after sixty-two weeks,
Messiah should be cut off, the end of the sixby-ninth week
being marked by the advent of Messiah the Prince. This
event probably took place on the day of Christs entry into
Jerusalem, when the Lord said, If thou hadst known,
even in this thy day. It is also found, by accurate caIcul&ion, that the sixt#y-ninth week expired on this very day.
Shortly after this, according to ver. 26, Messiah was out off,
but not for Himself. Since that time, Israel has been LOammi, 6 not my people, and has been scattered and
rejected. Time with the Jews, therefore, is not now counted,
God being engaged in calling a heavenly people out of the
BIBLICAL WORDS AND PHRASWS.
97
world to form a bride for Christ. When this is completed,

and the Lord has come and fetched His people away to be
with Himself, then, and not till then, Daniels last. week
will run its course under the fearful reign of Anti-Christ.
WEEK, THE: LAST.--This refers to the seventietk,
and only unfulfilled, week of Daniels prophecy. It is
divided into two halves, the division being marked by Anti.
Christ throwing off the mask of deceit, and beginuing the
fearful persecution of the saints for three and a half years,
marked by the elaymg of the two witnesses at the commencement (Rev. xiv.). At the close of this period Christ
will publicly return to the Mount of Olives, and destroy
the Man of Sin with the brightness of His coming (2 These.
ii.).
WITflESS.-One who stands by Gods truth, and
holds it fast at all costs. In all ages God has had Hla
witnesses, many of whom have been faithful unto death.
It is of great importance in obeerving in 2 Tim. iv. 7 the
three-fold division of the Christians life into walk, warfare,
and witness, to observe that the third has just as great a
place as the other two. If Paul fights as a soldier, if ho
finishes his course, he also keeps the faith, and it is just as
much to the glory of God to be a faithful witnessas to.be an
earnest worker or a kordy warrior.
WILDERNESS.-This is literally the desert betwlan
Egypt and Canaan, traversed by the children of Israel in
their wanderings. Figuratively it is this world, through
which the believer is called to pass as a pilgrim and a
stranger on his way to heavon. The history of the journeyiugs of the children of Israel thus becomes of special
interest; indeed it was expressly recorded for our instruction
(1 Cor. x.).
WISDOM.-Christ is wisdom (Prov. viii.), and He is
made unto us Lwisdom (1 Cor. i.). The way to become
wise is to become a fool, divine wisdom having nothing in
common with human wisdom, the one being imparted by
the Spirit, the other acquired by the cultivation and exercise
of the naturi+l faoultlee.
98
BIBLICIAL WORDS AND PHRASES.
WORD OF GOD.-.A common and beautiful name
Scriptures, which are God-breathed (2 Tim. iii. 16,)

described as proceeding out of Gods mouth-(Natt. iv. 4).
Christ is the living Word of God (1 John i,), of whom all
the written Word speaks. He who would understand the
written Word must know the living Word, and he that
would know the living Word must study the written Word,
The two go together, and the only way to avoid error is to
hold fast both,
for fhe
md
WORKS.-The Christian is created unto good works,

but he can only do them by reoeiving a full and free salva.
tion without works. Justification is by faith alone, but not,
aa hm been well said, by faith which is alone; because,
although to believe God is eternal life, the evidence to men,
not to ourselves or God, that we have thus truly believed,
is in our good works. Hence the apparent contradiction
between Jas. ii. and Rom. iv., the former insisting on works,
beca\lse treating of justificatioq before man, the latter on
faith, treating of justification before God. The difference
between legal and Christian good works is that the
former were to merit life, the latter a proof that we have it,
never a meane of obtaining it.
WORLD.-This may be taken in two senses, as mean.
ing the earth and nature, or as meaning the inhabitants of
the earth ; and hence more limited since the fashions and
customs of oivilisetion. In Soripture, wherever the word
ia used to mean the inhabitants of the earth, the meaning
invariaBly is evil, a~ John vii. 7, xvi. 20, &c. Sometimes
it is apoken of as the object of Gods love, sometimes of
Eli8 judgment (1 John iv. 14 ; 1 Cor. xi. 32). Of this world,
not of nature, Satan is the god and prince, and all of it are
his subjeots. Believers m not of this world, although in
it (as a sphere). This world, as suah, will never be improved,
and such is not the objeot of Christianity; on the contrary
God is calling a people for Himself out of it. The believer
is looked aa cruci&d to the world (Gal. vi.), he is not to
love it, for the love of the F&her and of the world cannot
go together. In a3.I thie, however, it must be olearly under!
BIBLICAL WORD8 AND PHRABES.
99
stood that, it is made world, and not God8 earth that ie

referred to. Some, from not seeing this, have wrongIy
considered that to love the works of God in nature is to
love the world.
WORLDI,Y,-Following the fashions and pleasures
of this world, and thus living for self and for appearances,
instead of for eternity and Christ. Those who thus Iive
are enemies of the Cross of Christ (Phil. iii. 18). He died
to deliver UE, not only from coming judgment, but from the
present Ail world.
WORSHIP,-This consists in praising and adoring
God for what He is, as revealed to us in Christ. Christian
worship, in contrast to Jewish, is in spirit, not in outward
ritual, and in truth. Worship consists in an outflow from
the heart, and hence is in contrast with tesching whioh
consist8 in receiving truth into the heart. The one ie
giving, the other getting. Hearing discourses, therefore,
however good, oannot properly be called worship. The
Lords Supper is a very fitting occasion, though not the
only one, for worship. All worship is rendered to God by
aainte whose poeition is in the holiest (Heb.x.), and aa
mptable to God by Christ.
WRATH.-The anger of God against, sin. This has
all been borne by Christ for us, so that nothing remains fcr
ns but love. A fearfnl looking for of flery indignation,
however, rem&s for those who obey not the Gospel, the
thought of which should make us very earnest to rescue all
within our reach from it. The wrath of God is said even
now to rest (John iii.) on all who da not believe in the Lord1
Jesse Christ.

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Shiloh Christian Library

Author and Title

Biblical Words and Phrases

T HIS little work is a collection of some of the more

of Scriptural language. The list given is by no

BIBLICAL WORDS AND PHRASES.

BIBLICAL WORDS AND PHRASES.

the q~~~rin,q of Christ (Rev. xix. 20), and present Him

BIBLICAL WORDS AXD PHRASES.

It means putting on fully (like a cloak or garment), or

to the true Isaac thet will receive the blessing,

whether they be the stars-the heavenly race, or the sand

BIBLICAL WORDS AND PHRASES.

others have a part. It need scarcely be added, that the

BIBLICAL WORDS AND PHRASES.

BIBLICAL WORDS AND PHRASES.

with tllejesh. But it is more correct to take Amalek as a

APOSTOLIC SUCCESSION. No hint of this

is found in Scripture. 1 Cor. ix. 1 excludes it, and when

BIBLICAL WORDS AND PHRASES.

BIBLICAL WORDS AND PHRASES.

propitiation and substitution (see both). It is not merely the

BEASTS, The Four. These are not beasts,

BIBLICAL WORDS AND PHRASES.

of Holy, holy, holy of the seraphim in Isaiah vi. with

BAPTISM OF THE HOLY GHOST is a divine

act by which believers are brought into the one body of

BIBLICAL WORDS AND PHRASES.

alluded to Luke xii. 50. To apply it to Acts ii. is wrong,

BIBLICAL WORDS AND PHRASES.

BREAD OF LIFE. Under this term the Lord

BIBLICAL WORDS AND PHRASES.

Moses mentions one in Ex.xxxii. 32 ; and Daniel in ch. xii. 1;

BRANCHES. This word is figuratively used of

BIBLICAL WORDS AND PHRASES.

the 5gure is used dispensationally as to Jew and Gentile, the

BIBLICAL WORDS AND PHRASES.

schemes for reforming or improving him. The gospel, when

BABE. Two words, distinct in the original, are thus

BIBLICAL WORDS AND PHRASES.

BREAD, Unleavened, This feast is inseparably

connected with the passover that preceded it (Lev. xxiii.),

and lasted seven days. As the latter feast typifies Christs

BIBLICAL WORDS AND PHRASES.

brings eternal peace and blessing to the sinner, but the

COMING, THE SECOND. This generally refers

BIBLICAL WORDS AND PHRASES.

ness is a reward to the one, who having loved his Lords

BIBLICAL WORDS AND PHRASfia.

having died with Christ. Observe carefully this is not an

BIBLICAL WORDS AND PHRASES.

CHERUBIM. The plural of the Hebrew word

BIBLICAL WORDS AND PHRASES

had been cleansea by the blood of the sin-offering on the

COMMANDMENTS, The Ten. The divine rule

of life for men in the flesh, or fallen man, as is seen in the

COMMENDATION, Letters of. We red of

WORDS AND PHRASES.

generally known, such as PauI, did not of course need them

BIBLICAL WORDS AND PHRASES.

the apostle speaks of the world being crucified unto me,

BIBLICAL WORDS AND PHRASES.

CONSCIENCE may be natural or acquired. Natural

Trus godly sorrow for sin.