biblical words and phrases by ats

5/19/2018 Biblical Words and Phrases by ATS

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Shiloh Christian Library

Author and Title

Biblical Words and Phrases

A.T.S.


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P R E F A C E

THIS little work is a collection of some of the more

common Bible words and phrases, with an attempt

to give very briefly their true Scriptural meaning.

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

pecu li ar re ligious phrase s, genera lly 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


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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 requestall 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.


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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 isa question ofthe new birth, whereas adoption is only spoken of afterthe cross and the descent of the Holy Ghost. Thus anOld Testament saint was born again (Jno. iii. 10) ;a Clhris-tian in addition has the place of a son. In the East many

are children who are not sons. Heturahs family n ereAbrahams children, but s oalone

wm

his son.

APPEARING (The). This expression exclusivelyrefers to the public return of Christ to this earth-com-monly 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 isgenerally used in connection with responsibility in walkand service. (see RAPTURE.) NTICHRIST occurs 1 John ii. 18,22

;

iv. 3 ;2 John

7, only. An antichrist is any person who sets himself tooppose Christ. IThe Antichrist is a person spoken of in pro-phecy and elsewhere, Dan. ix. 26-7

;

John v. 43 ;2 Thessri.

8 ;Rev. xiii. 11-18. He is called the false prophet, andforms one of the infernal trio (Rev. xvi. 13) that will appear

after the rapture of the Church (2 Thess. ii, 3)and before


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

self to the Jews as their Messiah; who, having rejectedChrist, 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 Christamongst preachers (hence the expression SAFE IN TLWARK)

and may be used as such when Christ is regarded as arefuge (Heb. vi. 18) from the coming storm. It is well toobserve, however, that Noah i s described as a preacher of(practical) righteousness not of salvation, and that the Arkwas a provision of Gods, solely for Noah and his family.

ARK ofthe Covenant. This is used Scripturallyas a type of Christ; for the word

mercy-seat, i.e., theoovor of the ark, is only used twice in the New Testament.

once in Heb. ix. 5 and Romans iii. 25 (trans. propitiation)w here it i s 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 USof His sinless perfection, Hislowly place on earth (John vi,), and His priestly place in

heaven.ANOINTING. In the Old Tesbm ent t i mes t h i s

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 Testa-ment 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. Anoint-

ing witheyesalve

(Rev. iii. 18)denotes obtaining spiritualperception.

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 settledpeaou

with God, and should be the portion of every Christian.


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

being fully satisfied.

ACCESS Approach , Admission into the gracewherein we stand (Rom. v. Z),and to the Father (Eph. ii.

18 ;iii. Ia), through Christ by the Spirit. Hence it is usedgenerally to express the nearness of Christians ( within the

veil, Heb. x. 20-22) in contradistinction to the Jews, who

morshipped

Iafar off.ABRAHAMS SEED_ This has two meanings:

(1) PERSONAL, i t er aZ y Isaac, Gen. xvii. 19, and $~urativeZyChrist, Gal. iii. 16 ;(2) GENERAL, meaning (descendant s, it

is compared to stars and sand, Gen. xxii. 17. The former

refers t o Christs heavenly people, Christians, Gal. iii. 29,the latter, to Christs earthly people, t/ eJew s, Jer. xxxiii.23. Observe it is only the descendants through Isaac that are

blessed as Abrahams seed (Gen. xxi.12),

so it is onlythose

wlut to thetrue 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 tomean salvation. In Scripture, however, it is only so usedin Acts x. 35, and per l laps Eph. i. 6. This, however, isliterally

LL

hath graced us. Elsewhere it is always usedpractically, 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 iselsewhere rendered LweZZ-pZeasing, Rom. xii. 2

;

Phil. iv. 18 ;Col. iii. 20; Eeb.xiii. 21. It would be well if Christianswould believe that, as to salvation, Christ has been accepted

(Lev. i. 4) for us, and that our part now is not to seek topatch up His work, but to do our own, and see that we arepractically acceptable to the Lord.

ALTAR. THE PLACE OF SACRIFICE. Among the Jewsthe brazen altar was for the various offerings when the

victim was burnt (Christ on the cross); the golden altar

(before the veil) was for burning incense (the sacrifice of

praise, fragrant with Christ). Christians are said (Heb.

xi& 10) to have an altar now (the cross) in which none


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others have a part. It need scarcely be added, that theapplication of this word to the I communion table isutterly 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, AMESSENGER. In the Old Testamen%, God

Himself (Gen xvi. 9, 13 ; Ex. xxiii. 20, 23; Numb. xxii32-35 ;Judges xiii., etc.) is called an angel.

W eread of theelect angels and of evil ones (Ps. lxxxviii. 49). In the NewTestament, the word 1sused 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 ofthe body (Acts xii. 15) ;also of John the Baptist (Mark i. 2)and other messengers. But it is neverused of Christians assuch, either now or hereafter, and the notion that we aregoing to be angels is totally anti-scriptural.

ARMOUR, In Eph. vi. 11, we are told to puton the

zohole urnlouT (or panoply ) of God. It is spiritual armourand consists of five defensive and one offensive part. Thewhole and each part speaks to us of Christ-the wholeRom. xiii. 14 ;the girdle of t r rc th ,Jno. xiv. 6 ; the breast-plate of righteousness, Jer. xxiii. 6 ; the gospel of peace, Eph.ii. 14

:

the shield of faith Ps. xxviii. 7;

the helmet sf salva-

tion, Ps. xxvii. 1; the sword of the spirit, Rev. xix. 13. Thearmour of light (Rom. xiii. 12) is much the same as thearmour of (practical) righteousness (2 Cor. vi. 7) of whichthe w euponsor 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) tothis putting away of sin as the way Israel will enter into

future blessing. The judgment and put t ing away of sin, bothindividually and collectively is ever the precursor of blesr+ing and victory.


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ARMINIAN. This term is generally applied to thosewho, taking their stand upon the responsibility end free-willof man. deny the sovereignty and election of God. Thosewho take the opposite view are called CALVINISTS. Theformer take their name from Arminian, a Dutch divine,who died in 1609, the latter from Calvin, a FrenchProtestant, who died in 1564: Of both it may be said

generally, they are right in what they afirm, andwrong in what they deny; for both mans responsi-bility and Gods sovereignty are truths divinelyrevealed in the Scriptures. A child of God is therefore calledupon 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 aregenerally (in Scripture) pressed on unbelievers, whereas

Gods sovereignty and election are truths revealed to Hischildren ; or, as has been beautifully expressed, on theexterior of the gate of life is written, Whosoever will may

come, while on the interior (to be read by those who haveent ered) i s Chosen in Christ before the foundation of the

world. Arminians may, therefore, be compared to peoplewho, delighted with what they read outside, deny what iswithin

;

and Calvinists to people standing inside, and deny-ing what i s written without.

APOSTA-TE,-CY.

A deliberate defection ordeper-

ture from a standing or faith. The Jews looked on Chris-tians as apostates (Acts xxi. 21). There will come (th eapos tGqfrom Christianity (2 Thess. ii. 3). There is NOWa departing from the faith (1 Tim. iv. 1). The Hebrews,who were on Christian ground, were in danger of departingfrom 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 whoattackea Israel in the wilderness and was overcome bythe uplifted hands of Moses on high, and the leadership ofJoshua below, is a favourite figure amongst many of conflict


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with tllejesh. But it is more correct to take Amalek as apicture of the attacks of Satan in the wilderness (when weare weak and faint), who is overcome through the inter-cession of Christ on high (Heb. iv. l&16,kc.) and by thepower 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 ofthe 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 inSets xix. 41, and vii. 38 ;but usually refers to a particularassembly, called the Assembly of God. ThisasseChrist spoke of building (Matt. xvi.

18),

showing it was then

still future. It is called His body(Eph.

i. 22-3), and allChristians are said to be baptized into it by the Spirit(1 Cor. xii. 13). This first took place in Acts ii., at the closeof which chapter we first find the SSENBLY spoken of asexisting in the earth. It then consisted of Jews only, butvery soon included Gentiles (Acts x. 44). The truth aboutthe SSEXDLY was in grace specially revealed to Paul (whowas its chief persecutor), It is largely spoken of in 1 Cor.

andEph.

APOSTLE-one sent forth. A special name given byJesus to twelve of His disciples (Luke vi. 13), afterwardsextended to others, as Paul, Barnabas,

&c. The qualifica-tion for the twelve apostles is stated in Acts i. 21,22.

APOSTOLIC SUCCESSION. No hint of thisis found in Scripture. 1 Cor. ix. 1 excludes it, and whenwe read uome of the closing words of the apostles, such asPauls address to the elders of the Ephesian Church, we

fi nd no thought of any successors, but the disciples arecommitted 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


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ro ess to e continuations o st er an anie respec-tively.InBibles that contain the Apocrypha these additions

rQ easily detected, and especially so in Esther, in thewhole of the inspired partof which the name of God does

not Occur (for special reasous). As soon, however, as theApocryphal part begins, we get (I And God, and His nameis afterwards continually occurring,

APOCALYPSE. Another word for the Book of the

Revelation.ADVOCA-TE,-CY. This word, translated Com-

forter,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 righteous-

ness by His finished work, intercedes with the Father forthose 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 iLasperfected us for ever. If we

sin now it does not upset our relationship as children ofGod, nor our righteous standing before Him, and accept-ance with Him, for that depends upon Christs perfect andunfailing work. Sin is now, not a judicial but a familyquestion. We have to do with God as a Father, not as ajudge. It is the childrens sins which the Advocate answersfor, the sins which hinder our communion, and rob US of

our joy and peace. Satan may point to these sins andquestion 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 re-

member that Satan, on the other hand, is the accuser ofthe brethren

(Rev. xii. 10). Advocacy is not the same 8s

priesthood, which is exercised more towards Us whereasadvocacy is entirely with God. Observe also,we havepriest

with

god anadvocate with the Father.ATONEMENT is spoken of in two ways: (1) AS the

shcrifioial work of Christ on the cross, including both


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propit iat ionand

substi tution (see both). It is not merely thecovering of sin, the ptiiu ry meaning of the word, butinvolves expiation before God, and the purging and forgivingof the sinner. It is made by the blood of Christ. In the

Old Testament it is foreshadowed by numerous types (seeDAY OF ATOTJEXENT), bywhich 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 Godin 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 for-

bidden to man (Gen. ix., Levit. xvii., Acts xv.). Now, how-ever, 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 *Iblood is constantly referred to. We have redemption, peace,remission, and access by the blood

;

by i t w e arejustified,made nigh, purged, cJ+ansed, and sanctified.

BEAST,

The. By this term, with the definitearticle 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 ua wildbeast, 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


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of Holy, holy, holy of the seraphim in Isaiah vi. withthe 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 in-struments of the throne of God, combining intelligence,firmness, power and rapidity. They are an instance ofwhat is often found in Scripture :the combination of two

things

after

thecross

that are separate before.BRETHREN.

Used over 200 times as a commontitle amongst the children of God, and given by Christ

inMatt. 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 sonswhom He brings to glory, and whom the Lord is notashamed to call His

I

brethren. To apply the name in

any narrower sense is contrary to the teaching of Scripture.BAPTISM,

(1) JOHN S BAPTISM was a separation of

the remnant of Israel who repented, with a view to theirbelief in Christ, who should come after him (Acts xix. 4).

(2) CIIRISTIAN BUTISM is a burying w i t h Ch ri st i n i o death (in figure). It follows a profession of belief inChrist (Acts ii. ; viii. 12, &c.) and admits into the circle ofChristian 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 isadivineact by which believers are brought into the one body of

Christ (1 Cor. xi i . 13). It is corporate as sealing(Eph-

i.), 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 w baptized (Matt. iii.), and the apostles (Acts ii.)

BAPTISM OF FIRE occurs Matt. iii. 11; andLuke iii. 16 only, and in each case is interpreted by the

verse that follows, where the wheat (those baptized withthe Holy Ghost) are distinguished from the chaff (thosebaptized with Gods fiery judgment). None but Christ was

baptized with both, the one here, the other at the cross,


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. . . ,for that is the baptism of the Holy Ghost, not of r ethough it had the appearance of cloven tongues of fire:

BODY (The). This simile is used of the whole churchor assembly of God m Rom. xii. Cor. x. and xii. ; Eph.and Col. only; elsewhere the word BOI)Y means a literalbody. This body is declared to be the church (Col. i. 24)

(as composed only of true believers). It isIL

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.) InEph.V. the type of Adam and Eve is evidently alluded to,and the Church presented as the bride, but specially as

par t of the man (his body). This type is used in threeways-local, general, and universal. Locally, it, includesall true Christians in any one place (1 Cor. xii. 27); gene-rally, it includes all true Christians on earth at anyone time (Eph. iv. 12) ;universally, it is composed of alltrue 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 remarkablepassage, John iii. 29). The word bride implies

. newly married, ana is not strictly applicable to theJews, who have been married, but are divorced. Stillit is evident, that just as there are two seeds, twoJerusalems, two peoples-heavenly and earthly, so arethere two wives (seeRev. 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 inthe Old Testament (Adam and Eve, Iea~ao and Rebecca,Joseph and Asenath, kc.). As seen by the world in themillennium, she will appear as the heavenly Jerusalem

(Rev. xxi.).


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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 li fe, sustains it, andpreserved it eternally. In John vi. Christ offers Eimselfin life as the manna, hut as a matter of fact, none ouifeed 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 whogave 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 generalname 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 whichthere 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 thesame, and are derived from the word confound inHebrew. 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 whenthey are disowned by God and the power which would force

Gods people to apostatize from the faith (Dan. iii.) In theNew Testament, it is typically applied to Rome (Rev. xiv..

xvii.), and may bo taken generally as t,hetype of religiouscorruption formed by the union of the professing churchand 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 thefounaation of the world the names of all who are saved.

Whoever is not found written there shall be cast into thelake of fire (Rev. xx. 15). Other books are spoken of.


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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 oEwhich the lost are judged. But the saved shall never comeinto judgment (John v. 24 lit.), and the book of life containstheir names alone.

BACKSLIDER,--_ING, This word is used exclu-sively with regard to Israel, except in Proverbs xiv. 14,

where it is general. This sin is common, alas, amongstChristians also, and is figuratively alluded t o 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 restor-

ation is marked out in 1 John i. and Ii.

B O N D A G E ,under.

Means Stbei ng i n sl avery , andmay 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 thelaw, 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 oom-

monly used of those who have not settled peace with God,

and are still trying by the works ofthk

law to become justbefore 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 (ofsin and the law), from which we are delivered.

BRANCHES. This word i s figuratively used ofChrist

(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 (Johnxv.). The figure in John denotes profession, an outwardrelationship on earth conditional on fruitbearing, not union

with

Christ

(which is in heaven, where there is neither prun-

ing nor purging). The branch may or rna&not:azeternal life, the proof on earth is the fruit.

. .


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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 inGods goodness.

BURIED. Being put out of sight in the earth, asAbraham 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 haspassed 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 peace-offering 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 withChristian 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 afavoured

place. Observe that to worship thus,.intruth, we must be come into the land (i.e., we must betrue Christians) and possess it and dwell therein (Le.,

practically enjoy our position in communion with God).

BIRTH,

the

New.

Spoken of most largely in theGospel and Epistles of John, also in 1 Cor. iv. 15, Galatians,Philemon

lo.,

James i. 18, and 1 Peter i.3,23.

This birth isof God (John i. 13) ;itis 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


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. ,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 instru-mentality on Christ, the corner stone, who, together withHis apostles and prophets (in their unity), forms the founda-

tion. This building is a spiritual one, and may be com-posed of true believers only (mwhat is built by God, Eph. ii.)

or there may be a mixture of mere profession (through thefailure of the human builder, 1 Co. iii.). In this professing

building judgment begins (1 Pet. iv. 17). Love

is the cementof this divine house (1 Car.viii. 1, CL . Build g on the rock, oron

tile

sand, refers to resting ones eternal hopes on a divine

or on a human foundation (See also HOUSE OF GOD, GREATHOUSE).

URDEN

A figurative expression for the load of sinwhich is rolled away or takenoff in believing.

BABE. Two words, distinct in the original, are thustranslated in the New Testament. The one

(neqios)

is

used reproachfully as descriptive of the state of Jews underthe 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. Manychildren of God are in this state, and have never yet, beenable to say in childlike confidence

Abba

Father! The otherword (brep/hos) is used 1 Peter ii. 2, and is descriptive ofthe true simplicity that should characterise every believerrather than of any partioular stage of Christian growth.These will be found in 1 John ii. Itmay thus be said that in

the first sense we ought never, and in the second, we ought

always, to be babes.


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BREAD, Unleavened, This feast is inseparablyconnec ted with the passover that preceded it (Lev. xxiii.),

and lasted seven days. As the latter feast typifies Christsdeath, so this sets forth the practical Christian life (1

Car.

v.

8),

thatBows

from participation init,.

It lasts all theweek (seven days), typifying t.he whole course of our life.It is free from leaven which is ever in Scripture a tjpeof

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 theprevious harvest on which the Israelites fed after theycrossed the Jordan. In figure often applied to Christ inresurrection (in heavenly places), just as the manna, on

the other hrtnri is Christ in humiliation on earth.CHURCH.

Gods assembly of called ones from Jewsand Gentiles (Eph. i. 2), in which the Holy Ghost dwellsChrist 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 istlie

Church (Eph. i. 23). (See BODY.) It may be

viewed in three aspects, Zocall~ comprising all professing

Christians in any one place (1 Cor. i.2),

generally taking inall professing Christians on earth (1 Tim. iii. 15), and univcrsa lZy composed of all true

Christ,ians

from Pentecost tothe coming of the Lord (Eph. i. 22

;

Col. i. 18). The word isalso used generally as descriptive of any assembly, as of amob at Ephesus (Acts xix. 39, 41),or of the Israelites i nthe wilderness (Acts vii. 38).

CROSS.

In one sense this is but the piece of woodwhich Simon carried, and on which the Lord was cruci-

fied, 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 t oGod and to His Son. The death of Christ is that which


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brings eternal peace and blessing to the sinner, but thecross of Christ is that which separates the believer for avtr~

from the world, and puts him in 8place 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 bytheleaders of the Jews in lUatt. xii., this Messianic titleis revealed to Peter in anew connection as the Son of theliving God, Matt. xvi., and Christ

adopts

it, as thus

con-fessed, as the foundation for the Church. The title, thui

that is refused by His earthly people is transferred to thenew body, which is even called (together with Christ its

Head) in 1 Cor. xii. 12 ;the Christ (lit.).

COMING, THE SECOND. This generally refersto the second visit of Christ to this earth, when He will beaccompanied 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 Christspoken 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

)ofall 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 thattile Christian waits (Rev. xxii.). He also looks forward tothe public second coming as the time when he ~111 receive

the reward of hislabours

(1 Tim. vi. 14, 2 Tim. iv. 1, 8, a.).The

rapture

may take place at any moment, and is anexpress revelation to Paul (1 Thess. iv.). The public com-ing is the subject of Old Testament prophecy.

CROWNS, Several are spoken of a the futurereward of zhose who are faithful. The crown of righteous-


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. attainment, or a state, but is the privilege and standing

o f

every

true believer. TO say, therefore, You mustcross the Jordan is incorrect, and casts me onmyself 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 truebeliever from the earth to a place and a home in heaven.

It occurs in Heb. iii. 1, where it is peculiarly applicable toJewish 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). Hiscall, however, was earthly, and he is thus in contrast to US,but his faith, when in the land, looked on t o the heavenlycity, 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 placein relation to heaven is

within the veil (Heb. x. 13 ; xiii

10,ll).

Hence these two go together: the enjoyment of thespiritual place above of nearness to God, enabling me to bearthe place of rejection with Christ down here, The expres-

sionis drawn from the action of Noses (in Ex. xxxiii.), whose

spiritual instincts when the camp (the ordinary religious pro-

fession of the day) was defiled, led him to pitch the (tempor-

ary) tabernacle outside it. There also he enjoyed Godspresencein the holiest. In Heb. xiii. the phrase is connectedwiththe

fact of our Lords suffering, without the gate

ofthe city, which in Rev. is called Sodom and Egypt, i.e., theworldin its w ickedness and pleasures. Thecamp, therefore,

in this connection would include not only religious corrup-

tion, but, every species of worldliness.

CASTAWAY (1 Cor. ix. 27). Translated also repro-

bate (2 Cor. xiii.5-7),

&c.,

and

rejected (Heb. vi. 8). Itmeans one finally rejected by God. Pauls use of it is not

as having any such fear himself, but as a warning to others

(especially at Corinth) to whom eloquence was all, andChristian morality very little. Paul frequently speaks inthis way, as he explains in 1 Cor. iv. 6.


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CHERUBIM. e p ura o e e rew worCHERUB, the origin of which is doubtful. They were sym-

bolic living creatures Ezekiel saw (i. 5) by the river Chebar

supporting ofGods throne and connected with the aotingsof 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 fourbeasts of Rev. iv. shows that mercy and truth have mettogether, righteousness and peace have kissed each other

(Pa. lxxxv. 10).

CHRISTENDOM. The home, domain, or countryof those who are christened, and outwardly profes-Christianity. 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 ofa

Christian, or Christening, name) and is,

therefore, too general to be of much use. Believer is amore expressiye term and is now less equivocal.

CLEANSING BY BLBOD. This expressionoften 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 naturallyturn back to the sin-offering on the great day of atonement,when the priest made atonement for the people to 6cleanse

them that they might be clean from all their sins beforethe Lord (Lev. xvi. 30). The blood shed on that dayavailed to cleanse the Israelites for the whole year, not by its

constant appl i cat i on to them, but because of i t s enduri ng f icacyin the hol i est, before God. So the blood shed on Calvary

cleanses believers, not for a year, but for ever, not by therenew al of its application, but because of its et ernal eff i cacy .

CLEANSING BY WATER. This is a trnthtaught both in the Old and New Testaments. A Jew who


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great day of atonement, was liable to become again defiled bycontact with various uncleanneases, and to remove_ thisdefilement it was water, not blood, that was applied, butwater that owed its efficacy to an accomplished sacrifice, asNumb. 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 not6come back to the blood, but are cleansed by the wash-

iog

of water by the word, as applied by the Holy Ghost

We thus get cleansing by blood in 1 John i. 7, and by waterin ver. 9.

COMMANDMENTS, The Ten. he

ivine

rule

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

frequent,

Thou shalt not. Outwardly, in the letter, theywere 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 Lordthy God Tdthall thine heart, and

*

Thou shalt not covet,)being alone sufficientto convict every one, The law, there-fore, 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 thisnghteouspenalty 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 ofspirit, 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, andthe remainder (mans duty to his neighbour) ori the other.

The tablesare

thussummarised

by the Lord(Nark.

xii.29-31). The first tables were broken inxpirit

by the people,

and literally by Moses, as soon as given, the second set

were hidden in the ark.

COMMENDATION, Letters of.e

red

of

these 2 Cor. iii, 1, and Acts xviii. 27. The,y were letters

commending brethren from one assembly to another. Those


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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 ofthe Lord into the air for his saiuts, rather than his subse-quent coming to the earth withthem.

COMMUNION. The enjoyment of commonthoughts. For communion I must first be set free frommyself and my int#erests, I must next have a nature capableof understanding Gods interests, and a3so have a heartdesirous 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 Christssufferings, Phil iii 10-k giving money, kc., Heb. xiii. 16 ;2 cor.viii. 4,&c.-with the Father and the Son, 1 Johni. 3).

C()NCISIO N.The mark on the flesh of the Israelitewho had submitted to the outward rite, but had never beencircumcised in heart. It is an expression of the utmostcontempt for empty formalism (Phil. iii. 2).

CREATION,

The

New.

This word is also translatedcreature and the expression, a new creature, occurs2Cor. v. 17 and Gal. vi. 15, and describes the absolutenew-

ness and divine origin of the life and nature of the believer.

With the definite article, however, the expression is usedmore generally as descriptive of the new work of Godbeginning with the resurrection of Christ, the beginning ofthecreation of God (Rev. iii. 14),passing on to ourselves, and

ending with the new heavens and earth. In this way it isan interesting parallel to Gen. 1. Christians are spiritually

in the new creation, though their bodies and earthly tiesand duties are in the old.

CRJCIFIXION. A death of peculiar shame andignominy reserved for the lowest criminals. Hence, when


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the apostle speaks of the world being crucified unto me,

and I unto the world, he does not merely mean that wehave 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 thatGod in His sovereign grace chose His children before thefoundation of the world, and that He saves those whom He

has thus chosen, and preserves them eternally in Christ sothat 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 ismerely a name for a creed (see also ARMINIANISN).

CANAAN.

The land promised to Abraham, andconquered and possessed by the twelve tribes under Joshua.Canaan (meaning low

)

is exclusively the country west ofthe Jordan, that to the east is the high land of Gilead (Numbxxxii. 26-32). To the Christian, Canaan represents theheavenlies (Ephesians) which we enterby t he death andresurrection of Christ, and which we possess by spiritualenergy

(Eph.

v.), and dzoell in by faith (Col. iii.).

CARNAL,

Acting in the flesh (1 Cor. iii.) or the oldnature ;not in the power of the new.

CHILDREN

OF

GOD. The relationship in whichwe stand to God in virtue of being ( born again. Thistitle is applied to Jews (Matt. xv. 26; Rom. ix. 8, kc.) aswell as Christians. It does not, however, necessarily imply

sonship (compare Gal. iv. 3 and 6),which is a privilegebelonging 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).


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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 acertain rule; sucha

conscience Pan1had (Acts xxiii. l),which w s agood one when persecutingthe saints (whea in relation to Judaism), but bad one(when in the light oi Christianity). Conscience, therefore,

is never asafe guide, for it may vary according to the rulebrought to bear upon it. This is often seen in children,who may easily be taught to regard many things that arewrong 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 asgood(Acts xxiii. 1) ;weak (1 Car. viii. 7)

;

pure (2 Tim. i. 3) ;seared (1 Tim. iv. 2).

CONSECRATION. I n the Old Testament priestswere consecrated (Lev. viii.)

;

in the New, Christ is conse-crated a priest for evermore (Heb. vii. 28), and He hasconsecrated for us a way into the holiest (Heb. x. 20). Theword is now often use(tto express entire devotion or selfdedication (Rom. xii. 1).

CONSISTENCY. Although this word does notoccur in Scripture, the principle is an all-important one to

believers. The word means aline of conduct in full har-mony and agreement with the principles I profess. IFChristians were consistent, what a, commotion it would

make in the world We need not, however, wait for thisto carry out the principle ourselves. Whatever our measureof light is, let us, at least, seek to live fully in acoordanae

with it.

C O N T R I T I O N . Trusgodly sorrow for sin.

CONVERSATION may mean habit of life, as in2 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.

CONVERSION-CONVERT. Theseworilsareused about thirty-eight times in the New Testament. It is


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translated convert nine times, and about thirty times

44turn, return or turn about. In the present day it isexclusively used for the I1new birth, or L salvation. In

Scripture, however, it is by no means confined to this (seeLuke xxii. 32 , and simply signifies a Lturning round.This turning round first occurs necessarily when we areturned from darkness to light, but also whenever we arerestored 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

corner-

COVENANT, as applied tc an arrangement on Godspart, means a certain stipulation into which God enterswith the earth or man (Gen. ix.), with echosen race here

below (Gen. xv. xvi.), or on which they take their standand responsibility in connection with Him (Exod. xix.).

COVENANT, The new, is when divine grace takesIsrael up in virtue of Messiahs presence and work alreadyaccomplished, writing the law in the hearts of them all(both houses), giving them to know Jehovah, and remem-bering their sins no more. As the blood was shed on thecross which laid the basis for this, so the Lord acted in the

spirit of it for the believing remnant in giving them Hissupper, and the apostle does refer to this in writing, notmerely to the Hebrews (chap. viii.-x.), but to the Corinthians

(2 Cor. iii.), never putting us now under its conditions, forthese 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 connectedwith predestination (Born. viii. 30) and the sovereignty ofGod ;the ocoasion being when we believed in Christ, andthus truly heard the voice of God. Besides this general

calling, God calls some specially for particular linesof service. In every case it is purely a question of GodsSovereignty and good pleasure.


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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 himbefore ; but all the terror of death is for ever gone. In

itself the wages of sin, it is the common lot of man, butnot of those who believe in Christ (Heb. ix.). To theunbeliever it is still the awful portal that admits him tothe judgment and wrath of Almighty God. Two symbolsof 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 judg-ment of God when under the blood

;

they were not delivered

from the power of Pharaoh and the slavery of Egypt tillthey had crossed the Red Sea, the death of Christ. Hencein Rom, iii. we get the blood; in Rom. vi. the death ofChrist in these two aspects. Deliverance is thus known by

death and resurrection.

DEVIL.

The prince, or chief, of the fallen angels, thegreat opponent of Christ and God. For his history readEzek. 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 hispower was Eompletely broken for all that are Christswhen the Lord died and rose again (Heb. ii.). Knowing

this, we have nothing to fear, but must be watchful againsthis wiles. He is now the god of this world, the prince ofthe power of the air ; he has access to the heavenlies where

he accuses the saints to God day and night. Our greatAdvocate, 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.


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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 con-

flict, however, means passing through such experiences as

Paul relates in Rom. vii. These, however common before thesoul has settled peace with God, are not the traits of trueChristian conflict. This is never internal, or with the flesh,against which I am not told to fight, but to reckon myselfdead. Conflict is with evil in every form, and the way offighting is detailed in Ephesians vi. The so-called conflictof many is largely caused by unbelief of the finishedwork and complete victory of Christ.

DAMNATION is another word for judgment:

DAY OF JUDGMENT. This expression is nearlyalways used erroneously as of a day when there will be a

general judgment by God of dead and living, saved andunsaved. Such a thought is entirely opposed to the teaoh-

ing of Scripture, which clearly shows (1) that the believershall not come into the judgment (properly so called) at all(see John v. 24 lit.), his judgment day being at the cross ofChrist; but that he will be manifested before the judgmentseat of Christ (2 Cor. v.) in heaven, to receive due rewardaccording 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 takeplace 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.) ofthe time when the Lord returns to this earth for j udgw ent ;

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 itsbroadest sense it takes in all the millennium (a thousandyears are as one day).

DAY, The Lords_ This refers to the first day ofthe week (Rev. i. lo), and is so called because it was the


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DARKNESS.

This word is oftenunscripturally

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. theeternai

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 kingdom-

is full of darkness (See LIGHT).

DEAD to Sin, to the Law, to the World. wearec 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 anevil 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 s

being of i t. We are in it, but not of it. By the world ismeant that of which Satan is the prince and god, notnature 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 weremen of consistent character and life, who held locally theoffice of relieving and distributing the alms, and otherminor 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 isdeath and the

j=dgment

of God. Now our debts are for-given, not paid. Strictly speaking, Christ did not pay thesinners debt of love and obedience to God; as aperfect man

He rendered due obedience, but notjar

UB.

For US He paidthe 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 cannow righteously jmy iwsUS our debts.


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@%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 thecarnpr the accidental touching of a dead body caused

defilement and exclusion. In the New, 61 the thought of

foolishness is sin, and aroot 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 (seeNllmbers

xix. and John xiii.), causing one to feelsorrow 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) incare for His people.

DISCIPLE. One taught by Christ ;hence a followerof Christ ; what this involves, may be seen in Luke xiv.

26, 27, 33, &c.

DISCIPLINE. The schooling or teaching of disciplesby 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 Chris-

tians. 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 thusearly in the Churchs history we have the

divme

judgmentof them as evil, and contrary to the unity of the body of

Christ.


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DOCTRINE.-Teaching. False doctrine is teaching.that which is contrary to Scripture.

DOOR. In John x., Cbrist enters by the door (the-appointed Jewish way) into the Jewish sheepfold, butafterwards 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 particularplaoe.

DYING

OF JESUS. An expression found in 2.Cor. iv. 10, meaning the death of Jesus. It has beenthought the peculiar word used might

mean

the wayin whichthe 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 ar v 5. ,

The pledge or foretaste of all our heavenly blessings. It isthe Spirit that is the earnest, and we are indwelt by Him asthe 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

Setanspower and sphere). As to our bodies we are still in it (as amatter of fact) though not of it, but passing through it aspilgrims to Canaan.

ELECTION,

The divine choice of Gods people frombefore the foundation of the world (See ARMINIAN andCALVINIST

A precious truth for the children of God, butfarming no part of the gospel to sinners (see Eph. i.).

EPHESIAN

TRUTH.

An expression somewhatvaguely 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 thegospel, but one whose whcle life is spent in this ; not.


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stationed in any partlouiar place, but moving from place toplace as guided by the Spirit.

EVANGELICAL. This term is used, besides itsparty application, to mean simple gospel truth, especiallyaa opposed to ritualism and to rationalism.

ECCLESIASTICAL, That which is connected

with the ~ecclesia or assembly. This word is not

Scriptural.

EDIFICATION, TheI

building up of believers ontheir most holy faith. Any teaching or doctrine that hasthis 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 twenty-four enthroned elders of the Revelation, typifying doubtless

heavenly saints in their character of the royal priesthood of

twenty-four courses (see 1 Chron. xxiv. xxv.)

EPISTLE.

A letter. Christians are the epistle ofChrist, known and read of all men.

ETERNAL.

By this we understand in itsfulIest

sense not only that which has no end, but which has nobeginning, which is

from everlasting to everlasting.

EVERLASTING. The word usually thus translatedisconnected 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 morefhan in another.

EYE,

asingle, Great stress is laid in Scripture on thedirection of the eye. A single eye means an eye whollydirected to and occupied with one object in Scripture thisobject is Christ. We get the doctrine in Matt. vi., thepractice in Phil. iii. in Paul.


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FAILURE.

This word i s specially used with regardto what is inconsistent or ungodly in a Christian. What-ever 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 hasthecharacter of trust. To define it simply as trust is

erroneous. The word translated * trust is never used to

mean L6faith but hope. The two words are contrastedin I. Tim. iv. 10. Believing with the heart does not meanthe affections but the man himself believing. Faith inGod is no way different as regards the faith from faith inany material fact; the reason that believing God bringseternal life is not on account of anything in the faith, but

because our moral nature is so depraved by the fall that tobelieve truly what God says is a proof of the new birth,

FALL,

The. The sin of Adam and Eve in Eden, bywhich innocence was fov ever lost. Man became a sinnerwith 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, butwe are created anew in righteousness and true holiness

(Eph. iv.) which is a higher state.

FASTING is always connected with prayer; theone being the expression of death to the flesh, taking awayall that ministers to it, and the other the expression ofdependence on God. It is needless to say the Jewish fastshave nothing to do with the Christian. At the same time

Christian fasting is alluded to and even enjoined in connec-tion with prayer (Acts xiii. 2, 5 ; xiv. 13 ;1Cor. vii. 5 ;2 Cor. vi. 5). There are doubtless solemn occasions ofearnest 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).


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Its meaning may be expressed in the words ofPa.

xvi. :have set the Lord always before me. It consists in havingGod before one as the motive and governing principleof life. We get it in Acts ix. 31, as a character of Christianwalk. The opposite to it is the fear of man which bringeth

a snare. We are exhorted to walk in the fear of the Lordall the day long. See also Prov. xix. 23.

FAT

in tie offerings expresses the energy of the will.(Jeshurun waxed fat and kicked.

,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 willbe found in Ezekiel. It will then be the metropolis of the


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w o e eart :an

wi e governe ya

prince o t ehouse of Judah, the representative on earth of the King ofthe 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 andcity of Jerusalem will be married to Jehovah.

J ERUSALEM, THE NEW. This seeRev xxi 1

forms the heavenly counterpart of the earthly one, both asacity and awife. It is, in fact, the aspect of the Bride inrelation to the earth,

nd

is not so much the dwelling placeof saints as the saints themselves, who are thus beautifully

figured asa

transparent cube 1,500 miles in length, breadth

and height, containing in its centre all the glory of Godcentered in the Lamb, and thus constituting the means oftransmitting and diffusing without dimming its lustrousrays throughout the redeemed earth. It appears to occupyTV position between hesven and

earth,

thus showing thesaints will be the channels of communication between thetwo. This city will, as we have seen, be the dwelling placeof the Lamb, and hence the centre of all governmentthroughout the millennium, Jerusalem itself being thecentre of purely earthly rule.

JESUS. This name, which is now above every name,(Phil. ii.) is the personal name of Christ asman. 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 nameshows that the object of Christ in becoming man wasnot

merely to give us perfect example, but to become OUTSaviour, a truth now frequently ignored.

JEWS. f3escendante of Judah or Benjamin nowscattered everywhere on account of their sin in crucifying

Christ,and

who stillare

quite separate from all nations ofthq earth. The ten tribes (Israel)

are

quite distinct fromthem, 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.


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JOY. This is generally applied to the delight

experienced in conversion. It should continue a11through

life, but is frequentIy lost or cIouded by sin. It is quitedistinct from peace, and must not be confounded with it. (see

PEACE).A Christian may lose his joy without losing hispeace.

J UDGMENT SEAT OF CHRIST. Scripturethis includes the judgment of the living (Matt. xxv.), of thedead (Rev. xx.), and the manifestation of believers (Rom.xiv. 10). Among Christians, however, the phrase is nearlyalways restricted to the last of the three. In 2 C0r.v. 10. the connection is, however, as wide as languagecan make it; and as it embraces all men, it neces-

sariIy includes every occasion on which they appearbefore this divine tribunal. That the believer will never be

judged is stated in John v. 24 (lit.), but that he, as well asothers, willappear before the judgment seat of Christ iplainly shown. The purpose for which believers will bebrought before this tribunal is that (their past works andservice being fully reviewed) they may receive praise 01suffer loss according to the character of their walk andtestimony. Inasmuch as this determines a11rewards audour place in the glory (see

Groan),

and as at the publicappearing of Christ saints are seen in possession of their

rewards, (1 Thess. ii. 19,&c.),

it appears that this manifesta-tion takesplace after the rapture of the saints 20 heaven, andbefore their return in glory with the Lord.

JUDGMENT. There is no such thing in Scriptureas 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 theresult eternal, so that these are not rejudged at the great

white throne. The judgment of the dead is recorded in


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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 inwhich 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 beforenzan spoken of in Jas. ii., that is of works, they being theoutward proof of the inward faith, which alone justifiesbefore God.

KINGS AND PRIESTS. Believers are made kingsand 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 withthe world, they are pilgrims and strangers.

KINGDOM OF GOD, generallywaking alwaysexisted. for God alwavs rules, and those who own Him andfear Him are in His kingdom. The term is also applied tothe moral side of the kingdom of heaven (see KIMDON OFHE.\vEN). Hence, although Christ has not yet literally set up

His kingdom, morally it is already established in the heartsof tho;le who believe in Him or was seen in power whenChrist was here (Luke xvii. 21).

KINGDOM OF THE FATHER isthe heavenlyside of the kingdom of heaven, orrather the kingdom as seenfrom the standpoint of children who are to reign with theSon rather than that of subjects (M&t.xiii. 43).

KINGDOM OF THE SON OF MAN. Wattxvi. 26 ;xiii. 41,

&c.)

is the earthly side of the kingdom, andis 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 thiskingdom believers will reign with Christ.


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KINGDOM OF HEAVEN. Therule

ofhe von(and of God) over the earth. Before the call of AbrahamGod exercised

a

sort of moralgovernment. From that time

until the rejection of His people He was their King andRuler. Subsequent to this, as shown by the great

image

ofDaniel, the kingdoms of earth were established, and God isthen emphatically called the AGod of heaven, as havingretired from active rule on earth, even over His own people.

The ten toes (the kingdoms of Europe) will go on till thepubIic return of Christ in power (as the little stone

I)

when

Ele

will crush them all, and the kingly power will be trans-

ferred 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 aremar in

it.

Therefore now in Pauls gospelthekingdom

isnot the leading thought (though the apostle carefullypreached also the kingdom of God), but the grace of God insaving souls. Observe the kingdom of heaven is not akingdom in heaven, but over the earth, the subjects being

the Jews and the sheep of Matt. xxv. Christ is the King, butwe 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, thoughindividuals may be faithful, it collectively will be

spued

out

of Christs mouth.

LAW, The, generally is the standard of good requiredby God from Elis creatures, specially given, however,only to the Jew in the form of ten commandments. The

Gentiles not having theseare

law unto themselves havinganatural conscience which in ageneral waycan distinguishwrong from right. The law is in principle opposed to thegospel, the former being

(

do and live, the latter live and

do. The law having proved ineffectual through the


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LIBERTY. The state into which Christ and thegospel have brought those who were under the Iegal bondageof the law. The Christian is exhorted t o standfast in it(Oral. v.), only not to abuse it (ver. 13), but so to walk and actaa 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 thepresent existence of both saved and unsaved ;but as regards

the future it is only used in connection with believers. Thelife 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 Hegives to those who believe. The apostle John in both

gospel and epistle applies the phrase to Christ Himself ; wereceive it from Him. He, indeed, is our life. Eternal lifebegins in a believer the moment he is born again (perpetuity

of existence he had before in distinction from the beaststhat 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 lifelooked at in a doctrinal sense. The phrase implies a gooddeal, meaning that the life we receive is not from Jesus ason earth, but from Christ in resurrection. Hence we areone 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 strangecountry in which we

ta re

sojourning, seeking to show some-thing 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 arebrought to God are thus necessarily in the light (Eph. v.

8).


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no , - and in the light. On this fact rests their responsibiliwalk according to it.

&

toIf they sin, they sin in the light and

tLgainst the light. This attribute of God is connected withconscience, 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). Theinheritance of the saints is in light, heaven being constantly

thus characterised in contrast to the darkness, and outerdarkness of hell. Practically the way to be light is to havsa single eye (Matt. vi. 22).

LIVING IN THE LAND. Doubtless an obscureexpression to many, but meaning for the Christian enjoy-

ing our spiritual blessings in Christ. The expression istaken 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 usedwith 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 theLord in glory. It is a Supper, not only because literally soat first, but because it is partaken of by us during the longnight 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 cangather from this Scripture is that the table (the Supper) is the

Lords (as Master), not ours,and

that we cannotmixthis

upwith what is contrary to Him, lest we provoke Him to

jealousy.

LORD. The title used by the disciples in address-ing Christ on earth, and the onewhich now distinguishes

Him in resurrection glory, God having made Him who


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humbled Himself both Lord and Christ. Christians who

commonly and ordinarily speak of the Lord as Jesus, evi-

dently 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

ofthe

Godhead, possessed both these attributes, only with theircharacters modified in relation to the world where theyshine. Thus love in the midst of need becomesgrace, whilelight in the midst of darkness and error is necessarily tncth,both of which came into this world by Christ alone. Nopart of that sublime prayer in John xvii. is more wonderful

than thosewords, which tell us that this love rests on us, aait rested on Christ. We must never separate these twoattributes of God. Light without love in God i s

inconceivable, and simply annihilates us;

in us, however, itleads 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 ofIsrael ate in their wilderness journey, a type of Christ inHis humiliation down here, just as the old corn of theland is a picture of Christ on high, in the heavenly land.The paschal lamb thus typifies Christ as the Saviour, theold 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 expressionis

found in2Cor. xii. 2. There is no stress here on the word

man

as implying development as in Eph. iv, 13. It is the sameword

as

1 Tim. vi. 11, and simply meansa

new man.

MAN,, THE NEW. Signifies the new nature, butnot only the new nature in the abstract, but in theactivity of its life and actions. Hence every child of


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o

may e escr e asaperson w o as pu on e newman, as in Epb. iv. 24, or as being himself a new man as in1 John iii. 9.

MAN, THE SECOND. This expression is used

of Christ as the head of a new and heavenly people. In this

sense there are but two men, Adam the first, and Christ

the second, and to one of these two every human being

belongs. All by nature stand in Adam, andthase

whoaccept grace in Christ. The name, 1second 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 appliedto Adam, but to the old nature in the believer, aud does notapply merely to the old nature in the abstract, but to the

old nature in its practical life of sin and wickedness.

MARRIAGE OF THE LAMBis

spoken

of

in

Rev. xix. 7 and is the union of Christ and His church onthe millennial morning. Now during the night the church

is regarded as the body of Christ. In the morning He willpresent 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 confusionof the earthly and heavenly relationships, there being twomarriages, two cities, two classes of saints all through.The idea that the Bride is composed of the spiritual onlyamongst believers has no foundation in Scripture.

MEAT, STRONG. Under this simile are com-prised the higher and deeper truths of Scripture. To theHebrews (where the expression occurs) the mystery of

the cburoh would doubtless be one of these. Concerningsuch truths it is said that they belong to those who are of

full age (or perfect).

MEDIATOR is one who stands between God andman ;either in law, as Noses

(camp.

Gal. iii. 19, 20), or ingrace, as Christ (1 Tim. ii. 5

;

Heb. viii. 6;

ix. 16 ;xii. 24),


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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 or-

dained by the law ;but he does not act now in the characterof Melchizedek in coming forth from Jerusalem in publicblessing. 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 covenantin 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 saidin Rom. iii.24,2& to beset forth byGod, a mercy-seat through

faith in his blood. It was from this place that Jehovah invirtue of the atoning blood that covered it could showmercy to His stiffnecked and rebellious people. It was not,however, until the blood of His Son replaced that of bullsand goats that this mercy-seat, as in Rom. iii. 23, alsoshowed forth Gods righteousness.

MIDST, JESUS IN THE. An expression probablygathered from Matt. xviii. 20, and meaning that wherevereven two or three were gathered together in His name (see

carefullych.

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. Onthe contrary, we can never do without it, comprehending, as

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


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newed who may be born during this time, that even thepersonal reign of Christ cannot eradicate evil frommans

heart; for at the close, under the influence of the

enemy of the human race, he will rise in a final rebellionagainst God (Rev. xx. 7). In the new heaven and earthsubsequent to this there is no sin. During the millennium

unparalleled blessing a

biblical words and phrases by ats

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