^*'*"''"'^ Class lj:>.2:>" yp Book.. ^^T Cm^^^'^- ^^ o COPYRIGHT DEPOSm / THE COMPREHENSIVE ANALYSIS OF THE BIBLE FOR CHURCHMEMBERS OF ALL DENOMINATIONS THE CHURCHMEMBER'S GUIDE AND COM- PLETE CHURCH MANUAL. Cloth. 288 Pages. THE HOME AND CHURCH HYMNAL. Cloth. 304 Pages. PUBLISHED BY THE SOUTHWESTERN COMPANY NASHVILLE, TENNESSEE i MOSES. >V M ICHAELANOELO BUONARROTI (l47S-t5e4l- f ' CH RIST. 3V BERTEL THORWALDSEN (l770-IB«4). ^ The ^ Comprehensive Analysis i of the Bible Being an Arrangement of the Topics, Persons, Places, and Things Mentioned and Discussed in the Old and New Testaments, with Descriptions, Comments, and the Principal Scriptural References Thereto, Compiled in Handy Form for the Use of the Bible Reader and Student; to the Whole Being Added Many New and Valuable Tables Containing Information upon Biblical Subjects. BY ^^^ }>■ MONTGOMERY F. ESSIG Author of "The Churchmember's Guide," "A Military History of the Russo- Japanese War," " A Two Years' Course of Reading for Beginners," Etc. ^5 Illustrated 'with Malf-tone Reproductions of Famous Paintings by Great Artists, NASHVILLE, TENN. The Southwestern Company MACON, GA.— TOPEKA, KAN.— WACO, TEX. COPYRIGHT, 1910 DY THE SOUTHWESTERN COMPANY All Rights Reserved yQ^^ '^o,\0 ©C1.A2S9055 0© TO ALL MEN WHO LOVE GOD AND READ HIS WORD SEEKING BETTER UNDERSTANDING OF THE SAME THIS BOOK IS DEDICATED B Attii tuim mitn m^n, W ICorh, ani to ©% i'nn, our i>at!tnttr, mtb to % f|ol^ ^lyoat, pror^^&mg from tif? 3Falljpr anh % i>o«, ®Ijr^^ p^raooa anil (§m dob. bp all glorg, lauh. wah l|ottor, hotly now anJn fti^rmor?. Am^n. TABLE OF CONTENTS INTRODUCTION. By George A. Lofton, A.M., D.D., LL.D Page 21 AUTHOR'S FOREWORD Page 23 THE COMPREHENSIVE ANALYSIS OF THE BIBLE. SUBJECT. PAGE. Aaron 25 Aaronites 28 Abaddon 28 Abarim 28 Abase 29 Abba 29 Abednego 29 Abel 30 Abel 31 Abiathar 31 Abide 31 Abigail 31 Abihu 32 Abimilech 32 Abinadab „ 32 Abishag 32 Abner 33 Abomination 33 Abraham 35 Absalom 39 Abstinence 41 Acceptable 41 Acceptation 42 Accepted 42 Access 43 Accursed 43 Aceldama 44 Achan 44 Adam 45 Adonijah 46 Adoption 47 Adullam 48 Advent, Second 48 Adversary 48 SUBJECT. PAGE. Advocate 48 Affliction 49 Agabus 53 Age 53 Agrippa 54 Ahab 54 Ahasuerus 55 Ahaz 55 Ahaziah 56 Alabaster 56 Alpha and Omega 56 Ambition 56 Amen 57 Ammonites 58 Amos 58 Andrew 58 Angel 58 Anger 64 Annas 68 Anointing 68 Antichrist 69 Antioch 70 Apollos 70 Apostle : 70 Aquila 73 Ararat 73 Arimathea 74 Ark 74 Armor > yy Asa 78 Asaph 78 Ascension 78 Ashes 80 Ashtoreth 80 II TABLE OF CONTENTS SUBJECT. PAGE. Assyria 80 Athaliah 82 Atonement 82 Baal 84 Babel 84 Babylon 84 Backbite 86 Backslide 86 Balaam 88 Baptism 88 Barabbas 91 Barnabas 91 Bartholomew 92 Baruch 92 Bath 92 Bathsheba 92 Beatitude 92 Beauty 93 Beelzebub 93 Beer 93 Beer-sheba 94 Belshazzar 94 Ben 94 Benediction 94 Benjamin 94 Beth 95 Bethabara 95 Bethany 95 Bethel 95* Bethesda 96 Bethlehem 96 Bethsaida 96 Bezaleel 97 Birthright 97 Blasphemy 97 Bless and Blessed 99 Blind and Blindness loi Blood 103 Boasting 105 Boaz 105 Body 105 Boldness 107 Bondage 107 SUBJECT. PAGE. Book „ 108 Brazen Sea 109 Bread 109 Brethren no Bribery 112 Bride and Bridegroom 112 Brimstone 112 Caesar 113 Csesarea 113 Caiaphas 113 Cain 114 Caleb 114 Call 114 Calvary 118 Cana 118 Canaan 118 Capernaum 119 Captivity 119 Care 120 Charity 120 Children 122 Christ 124 Church 140 Cloud 141 Colossae 142 Comforter 142 Commandments 142 Communion 143 Compassion 144 Conceit 144 Condemnation 144 Confession 145 Conscience 146 Consolation 147 Contentment 148 Conversation 148 Conversion 149 Corinth 149 Cornelius 149 Counsel 1 50 Courage 150 Covenant 151 Covetousness 152 %z TABLE OF CONTENTS SUBJECT. Creation i Cross Crown Cruelty Curse, Cursed, Cursing Cyrus Dagon Damascus Damnation Daniel Darkness David Deacon Dead Sea Death Deborah Decalogue Deceit Delilah Deluge Denial Despair Devil Diana Diligence Disciple Disobedience Dispensation Division Divorce Doctrine Dove Dream, Dreams Drink, Drunkards . . . Dust Easter Ebenezer Eden Edification Egypt Eleazar Elect. Election PAGE. 53 54 55 55 55 56 56 56 56 57 58 60 64 65 65 69 69 69 69 70 70 71 71 74 74 74 75 75 75 76 77 78 78 78 79 80 80 80 80 80 81 81 SUBJECT. PAGE. Eli 182 Elijah 182 Elisabeth 184 Elisha 184 Enemies 185 Enoch 186 Envy 186 Ephesus 187 Esau 187 Esther 188 Euphrates iSS Eve 188 Evil 189 Ezekiel 189 Ezra .* 189 Faith 189 Fall 193 Father 195 Fault 196 Fear 196 Fellowship 197 Filthiness 198 Fire 198 Flattery 200 Flesh 201 Flood 201 Fool 202 Forbearance 203 Foreknowledge 204 Foreordination 204 Forgiveness 204 Friends 206 Future 207 Gabriel 207 Galatia 207 Galilee 207 , Gamaliel 207 Gate 207 Gennesaret 208 Gentiles 208 Gentleness 208 Gideon 208 13 TABLE OF CONTENTS SUBJECT. PAGE. Gift 208 Gilboa 209 Gilgal 209 Gluttony 210 God 210 Godliness 223 Golgotha 224 Goliath 224 Gomorrah 224 Goshen 224 Gospel 224 Grace 227 Habakkuk 229 Hagar 229 Haggai 229 Hallelujah 229 Ham 229 Haman 230 Hand, Hands 230 Hatred 231 Haughtiness 232 Heart 232 Heaven 234 Hebrew 236 Hell 236 Heresy 237 Herod 238 Hezekiah 238 Holiness 238 Holy Ghost 239 Honesty 245 Honor 246 Hope 247 Horeb 249 Hosanna 249 Hosea 249 Hoshea 249 Hospitality 249 Humility 250 Hypocrite, Hypocrisy 252 Idle 254 Ignorance 255 SUBJECT. PAGE. Immortality 255 Incarnation 256 Industry 256 Injustice 257 Inspiration 258 Integrity 258 Intercession 259 Isaac 260 Isaiah 262 Iscariot 262 Ishmael 262 Israel 262 Israelites 262 Jacob 263 Jah 265 James 265 Japheth 265 Jealous, Jealousy 266 Jehovah . 266 Jehu 267 Jephthah 267 Jeremiah 267 Jericho 267 Jerusalem 267 Jesus 269 Jews 282 Jezebel 283 Joab 283 Job 283 John 284 Jonah 284 Jonathan 284 Jordan 285 Joseph 285 Joshua 287 Joy 287 Judah 289 Judas, Jude 289 Judge, Judges 290 Judgment, The Last 291 Justice 292 Justification 293 H TABLE OF CONTENTS SUBJECT. PAGE. Kedar 295 Kindness 295 King 296 Kingdom of God, Christ, Heaven . . 297 Kiss 298 Knowledge 299 Laban 302 Labor 302 Law 303 Lazarus 307 Leah 307 Lebanon 307 Leprosy 307 Levi 307 LiberaHty 307 Liberty 308 Life 309 Light 311 Lord's Day 313 Lord's Prayer 313 Lord's Supper 313 Lot 313 Love 313 Luke 316 Lying 316 Macedonia 317 Machpelah 31? Magdala 3^7 Magdalene 317 Magi 317 Majesty 318 Malachi 318 Malice 318 Mammon 319 Man 320 Manna 326 Mark 327 Marriage 327 Martha 330 Mary 330 Master 331 Matthew 332 SUBJECT. PAGE. Matthias 332 Meddlers, Meddling 332 Medes 332 Mediator 332 Meditation 333 Meekness 334 Melchizedek 335 Melita 336 Mene 336 Mercy 336 Meshach 339 Mesopotamia 339 Messiah 339 Methuselah 339 Micah 339 Michael 339 Midianites 339 Millennium 340 Minister, Ministry 344 Miracle 352 Miriam 353 Mischief 353 Mite 354 Moabites 354 Molech 354 Money 354 Mordecai 355 Mortality 355 Moses 356 Mother 360 Mouth 361 Murder 362 Music 362 Mystery 363 Naaman 364 Nabal 364 Naboth 365 Nahum 365 Name 365 Naomi 367 Naphtali 367 Nathan 367 Nathanael 367 15 TABLE OF CONTENTS SUBJECT. PAGE. Nazareth 367 Nebuchadnezzar 367 Nehemiah 368 Neighbors 368 Nicodemus 369 Night 369 Nineveh 369 Noah 370 Oath 371 Obadiah 372 Obedience 372 Offense 375 Olivet 376 Olives, Mount of 376 Omnipotence 2i7^ Omnipresence yj6 Omniscience 376 Oppression 376 Oracle 378 Order 378 Ordinances 378 Ordination 379 Ostentation 380 Parable 380 Paraclete 382 Paradise 382 Pardon 382 Parents 382 Partiality 382 Passover 384 Patience 385 Paul Z^d Peace 394 Pentateuch 396 Pentecost 396 Perfection 397 Perjury 398 Persecution 399 Perseverance 401 Peter 402 Pharaoh 405 Pharisee 405 SUBJECT. PAGE. Philip 405 Philippi 405 Pilate, Pontius 405 Pity 406 Pleasures 406 Plenty 408 Poor 408 Potiphar 412 Pottage 412 Praise 412 Prayer 414 Preaching 418 Predestination 419 Pride 421 Priesthood 422 Prince 422 Profanity 423 Profession 423 Promise 423 Prophecy 430 Prophets 43 1 Propitiation 432 Prosperity 432 Providence 434 Psalms 435 Publican 435 Quarreling 435 Quickening 435 Quiet 436 Rabbi, Rabboni 43^ Raca 437 Rachel 437 Rain 437 Rainbow 43^ Raising from the Dead 438 Reaping 43^ Rebekah 438 Reconciliation 439 Redeemer 439 Refuge 441 Regeneration 441 Rehoboam 442 16 TABLE OF CONTENTS SUBJECT. PAGE. Rejoicing 442 Remission 443 Repentance 443 Reprobate 447 Reprobation 447 Reproof 448 Rest 449 Resurrection 450 Reuben 454 Revelation • • • 454 Revenge 455 Reverence 456 Reward 456 Riches 459 Righteousness 461 Roman Empire 463 Rome 463 Ruth 464 Sabaoth 464 Sabbath 464 Sackcloth 464 Sadducees 464 Saint 465 Salem 466 Salome 466 Salt Sea, The 466 Salvation 467 Samaria 470 Samson 470 Samuel 471 Sanctification 472 Sanctuary 473 Sanhedrin 473 Sarah 474 Satan 474 Saul 474 Saviour 477 Scribes 477 Scriptures 477 Searcher of Hearts 485 Second Coming 485 Secret 485 Self-Denial 486 2 SUBJECT. PAGE. Self-Examination , 487 Selfishness 487 Self-Will 488 Sennacherib 488 Servants 488 Shadrach 489 Shalmaneser 489 Sharon, Rose of 489 Sheba 489 Sheep, Shepherd 489 Shibboleth 490 Sidon 491 Siloam 491 Simeon 491 Simon 491 Sin 492 Sinai 496 Slander 496 Slothfulness 497 Sobriety 497 Sodom and Gomorrah 497 Solomon 497 Son of God 501 Son of Man 501 Sorrow 501 Soul 502 Spirit 502 Spirit, The Holy 502 Steadfastness 502 Stealing 503 Stephen 504 Strangers 504 Strife 504 Stubbornness 506 Sufferings 506 Sunday 506 Supper, The Lord's 506 Swearing 506 Sword of the Spirit 506 Tabernacle 5^ Table of the Lord 507 Tables of Stone 507 Talebearers 507 »7 TABLE OF CONTENTS SUBJECT. PAGE. Teachers, Teaching' 507 Temperance 510 Temptation 512 Thanks and Thanksgiving 513 Thessalonica 514 Thief 514 Thomas 514 Thorn 515 Tigris 515 Timothy 515 Titus 515 Tongue 516 Transfiguration 518 Tribulation . 518 Trinity 519 Trust 520 Truth 521 Tyre 522 Unbehef , Unbehevers 523 Unity 524 Uriah 525 SUBJECT. PAGE. Vanity 525 Vengeance 525 Visions 526 Washing 526 Watchfulness 527 Water 528 Weeping 529 Wicked 529 Will 533 Wisdom 535 Witness 539 Word 540 Works 540 Worship 542 Zacchseus 543 Zacharias 543 Zechariah * 543 Zion 543 With the Great Artists through the Holy Bible 545"56o Appendix 561-584 18 THE ILLUSTRATIONS The Adoration of the Shepherds G. A. Bouguereau (1825 — ). Mary and Elisabeth Carl Muller (1818 — ). Saint John and the Lamb B. E. Murillo (1617-1682). The Temptation of Christ Ary Scheffer (1795-1858). The Good Shepherd B. Plockhorst (1825 — ). The Good Samaritan K. Siemenroth ( 1854 — ). Christ Before Pilate M. Munkacsy (1844-1900). Christ on Calvary M. Munkacsy (1844-1900). 19 INTRODUCTION BY GEORGE A. LOFTON, A.M., D.D., LL.D. B HE one indispensable book is the Bible. It is God's literature, and, as such, is essential to the salvation and civilization of the world. In this age, when the Holy Scriptures are obtainable at a price within the reach of the poorest, it is certainly a personal misfor- tune and almost a religious crime not to have read and diligently studied the divine work. Not only is the Bible the Christian's text-book, but it is a mine illuminated by God's Holy Spirit wherein may be found gems and jewels of untold spiritual and moral wealth, no matter how simple in mind or humble in station may be the person who delves in it. Again, it is a storehouse of religious sustenance, a vast granary to provide humanity with the true Bread of Life, and God has given the keys of it to every man. Again, it is a fountain of wisdom, ceaselessly sending forth its waters of knowledge. And to the phi- losopher, the poet, the statesman, the educator, and the citizen it is the guide to all goodness and virtue. Assuredly, whatever else man can do without in the way of literature he must have the Bible. And yet, of all the books in the world, and despite its sacred nature and its richness, the Bible is the most carelessly read and the most inefficiently studied. Alas ! that it should be said, it nevertheless is a fact that the great bulk of Bible reading is without system or seriousness; that it is haphazard; and that a vast amount of spiritual profit is lost or overlooked or let go to waste. Since we have the Bible, and it cannot be taken away from us, the matter of chief importance, then, is how to read and study it to the best advantage. These things we are commanded to do when we are told to search and understand its golden pages, and in this respect the how is next in importance to the what. True, many Christians read a chapter of the Bible every day. But simple reading is not all that is required. Thought, comparison, and close attention are quite as essential. The man or woman who reads but a verse daily and masters its outward and inward meanings, who finds its relation to other verses in the same book or in other books, who classifies it in its proper place with regard to the thought or topic it illumines or suggests, is doing a great deal more toward appreciating the Holy Book at its true value and toward becoming a good Bible scholar than the careless reader of a whole chapter. Indeed, the greater the amount of reading without study the greater the amount of spiritual loss. A very simple and homely illustration will prove this : It would be foolish and senseless to eat two breakfasts. The result would be a very bad case of indigestion, since the stomach was made to digest and assimilate but one meal at a time. On the same basis, the human mind cannot overload itself. To be efifective, Bible reading and study should be done with all the helps and aids the reader or student can secure. Many editions of the Book now 21 INTRODUCTION printed contain such features in a more or less perfect shape, while nearly every Bible that comes from the press is accompanied by references and a con- cordance. Few of them, however, are in a form suited to the needs of the aver- age person. It is true that ministers and advanced students are sufficiently fa- miliar with the Scriptures and the use of references and concordances to han- dle them with advantage ; but it is not so with the general reader or the person who has just come to a knowledge of what serious Bible study means. There is, therefore, a very great need for a first-class reference text-book on the Bible — a work that will give an arrangement of Scripture by topics and setting forth what God's Word says on any given subject. Such a book cannot be a concord- ance, a subject-index, a dictionary, or a cyclopedia as a whole ; but it must par- take of the nature of all of these and contain certain other analytical features as well. With a view to filling this need and to the high and holy purpose of leading people to read, study, and understand the Word of God, the present volume, The Comprehensive Analysis of the Bible, has been written. It com- bines the cyclopedia, the reference book, the dictionary, and the commentary all in one, conveniently arranged in alphabetical order and treating all the leading subjects of revelation in such a simple and lucid manner as to afford abundant help to the reader of Scripture, no matter whether he be pursuing a thorough study of the whole or simply seeking to inform himself upon any given subject or topic of the sacred canon. Although not intended to be exhaustive, the work is voluminous, diligently and carefully studied, and luminously presented. While not entirely agreeing with the author in some of his interpretations, he has given to the world a vast amount of Biblical knowledge in such compact and in- telligible form as largely to enhance interest in the study of Holy Writ. One of the book's chief excellencies is its wealth of Scriptural references, and the setting-out in full of these references under each subject in support of the many definitions, comments, and topical discussions appended. Last, but not least, are the splendid illustrations that adorn the work, and which are fine re- productions of the masterpieces of the world's greatest religious painters. Each one of these exquisite engravings is accompanied by a complete description of the painting and biographical matter concerning the artist. , Let me appeal to multitudes of men, women, and children to get upon this Bibliothecal route and take a grand excursion through The Comprehensive Analysis of the Bible — the finest intellectual and spiritual route a mortal can travel. While on the journey take up your Bible with system; go carefully and ponder every truth; take in the surroundings and bearings of every topic, and, in like manner, from subject to subject until the delightful trip is ended. It cannot be done in a year — perhaps it may take five years — but no man ever journeyed over such a highway or through such a delectable land, so varied with the scenery of divine revelation, so luminous with the Sun of Righteous- ness, so vital with the breath of the Holy Spirit. Nashville, Tenn., i February, 1908. B 22 AUTHOR'S FOREWORD The chief purpose of this work is to provide a ready reference book of the ^^ ^^^ Bible, the need for which long has been manifest. While it Work. is true that almost all Bibles are supplied with references, they are not in such shape as to be handled with ease and intelligence by all Bible readers. Very often they are arranged in such a way that none but a minister or an advanced Bible student can follow them to advantage and get from them just exactly what is wanted. Still more often they are not sufficient- ly full to meet the requirements of the person searching the Scriptures. A third difficulty is that, in going from one reference to another, the mind of the stu- dent becomes confused and the real end of research is lost in the maze of con- flicting ideas and thoughts encountered by the searcher. This obstacle to the at- tainment of Biblical knowledge often confronts the trained intellect of the min- ister or the student. How much more of a barrier is it then to the untrained person seeking further and deeper acquaintance with the vast wealth of reli- gious treasure and thought contained in the Holy Book? To overcome this difficulty many methods have been devised at various times, but only a few of them have proved successful. The only perfect way is to set out all references in full. By this plan the reader has ever before the eye just exactly what the Bible has to say upon a subject, thus doing away with long and confusing searches from book to book, chapter to chapter, and verse to verse, a task which often results in the searcher losing the kernel of thought in the last reference read. This perfect way has been followed in the ensu- ing pages. Moreover, it has been the effort so to arrange all topics and ref- erences that finding a given topic and gathering the various allusions to it throughout the Bible will be a simple matter. Simplicity of arrangement and style has been observed from the first page to the last, both for the sake of mak- ing the work perfectly intelligible and for the saving of space. So far as is possible, each person, place, or topic discussed has been ex- plained before the references to It are given, and in these explanations the latest thought and comment upon the subject set down for the benefit of the reader. In many instances, subjects are treated upon which there are differences of thought according to differences in denominational belief and theology. But in no instance of this character has the author permitted himself to be influenced by any considerations of denominational doctrine whatever. It has been his sole aim to set forth plain facts of a nature that all persons, no matter what their shade of faith, can accept. The Comprehensive Analysis of the Bible is de- signed to be a work of reference for the Bible reader and the Bible student of all denominations, catering neither to the one nor to the other, and aiming sim- ply to throw as much light upon the Scriptures as careful preparation and re- search will enable and the difficulties of the task will allow. B 23 AUTHOR'S FOREWORD pj , It has been deemed best, throughout the body of the book, to adop^ the Work. ^^-^^ alphabetical arrangement in the treatment of the subjects dis- cussed. This eliminates the possibility of having to weigh questions of precedence or importance, besides greatly simplifying the work so that the reader can experience no difficulty in finding any given topic. In the handling of a subject a description or explanation is first given, and following this come the references to it, quoted in full and with book, chapter, and verse number at- tached. These references are arranged, so far as possible, in the order in which they appear in the Bible. In the case of a person, the references give an out- line of his or her life. In the case of a topic, they are arranged under logical subdivisions, showing the various phases, attributes, or characteristics of it. As it is manifestly impossible, by reason of the limitations of a single vol- ume, to give every reference to a subject in full, care has been taken to give the more important ones in that fashion, and then, in the shape of additional ones, the book, chapter, and verse of those that are of less importance. Cross references are given wherever it is possible so to do, in order that the reader may keep in complete touch with any given subject by referring to collateral and related subjects. Careful study of these cross references will be found to be very beneficial, throwing a vast amount of light, additional to the regular references, upon the subject under consideration. An instance of this may be found in the topic of Aaron. The reader, on beginning to investigate Aaron, will find that attention is also directed to Moses, Aaron's brother; to Miriam, his sister; and to the priesthood, of which Aaron was the first chief. In still another respect an effort has been made to simplify reading and study. Bold face letters at the top of each column tell what is discussed in it, enabling the reader to turn over the leaves rapidly to the place or thing for which search is being made. Bold face letters are used as captions for each subject and subdivision, thus bringing each point sharply before the reader's eye. In the matter of tables care has been taken to make the arrangement simple and easily understood. Tables very often are confusing to persons unaccus- tomed to their use ; but when once the mind grasps the form in which they are arranged, they are one of the very best of mediums for conveying information in a terse and handy manner. With regard to the plan for a year's Bible-reading, it is offered for the ben- efit of those who care to take advantage of it. No special merit is claimed for it so far as educational value is concerned. It is rather more of a series of daily mottoes or thoughts than anything else, put down as a sort of a spiritual food. The writer is firmly convinced that no method of Bible-reading which in- sists upon the perusal of a full chapter or more each day is of real educational value, so far as Biblical knowledge is concerned. No man can become a Bible scholar in a year by simply dividing the Scriptures into 365 parts for daily read- ing. The Scriptures need to be studied slowly and carefully if the reader aspires to real scholarship. M. F. E. Nashville, 15 February, 1908. 24 THE COMPREHENSIVE ANALYSIS OF THE BIBLE AARON. (See Miriam, Moses, Priesthood.) Aar'on (pronounced aron or airon). Name means "mountaineer" or "enlightener." Was the eldest son of Amram and Jochebed, direct descendants of Levi, and brother of Miriam and Moses. Born about 1725 B.C., three years before Moses. Divinely appointed to be Moses' interpreter and "mouth" because of his eloquence, Moses being "slow of speech." Married Elisheba, and had four sons, Nadab, Abihu, Eleazar and Ithamar. About 83 years old when first seen in the Bible. Aided his brother in bringing about the Exodus and worked miracles at the court of the Pharaoh. Yielded to idolatry when Moses went up on Mount Sinai to receive the law and made a golden calf for the worship of the Israelites. Repented, was forgiven, and was made high- priest, the first of the line. Filled the office for forty years. Was confirmed in it by sev- eral acts of God;, notably that of the budding of his rod into a yielding almond tree. Fell under God's displeasure, when, with his broth- er Moses, he showed unbelief at the striking of the rock of Meribah. Punished like Moses by being barred from entering the Promised Land. Died (about 1602 B.C.) on Mount Hor, after turning over his robes and office to his son Eleazar, and thus founding in his fam- ily the succession to the high-priesthood. Aaron's character was a strange one, al- though very human. He was impulsive and likely to yield to temptation and loneliness. He depended much on his brother and often made serious mistakes when not advised by him. He was devoted to God's work, how- ever, and was capable of making great sacri- fices for his faith. He sincerely loved his peo- ple and always wanted to aid them. REFERENCES. Chosen to Aid Moses. And the anger of the Lord was kin- dled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, be- hold, he cometh forth to meet thee : and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. (Exodus 4: 14-16.) And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went, and gathered together all the elders of the children of Israel. (Exodus 4: 27- 29.) And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. (Exodus 5- i-) Works Miracles. And they did so as the Lord had com- manded: and Aaron cast down his rod before Pharaoh, and before his serv- ants, and it became a serpent. (Exo- dus 7: 10.) 25 AARON THE COMPREHENSIVE ANALYSIS AARON And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants ; and all the waters that were in the river were turned into blood. (Exodus 7: 20.) And Aaron stretched out his hand over the waters of Egypt ; and the frogs came up, and covered the land of Egypt. (Exodus 8:6.) And they did so ; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man and in beast: all the dust of the land became lice throughout all the land of Egypt. ( Exodus 8 : 17.) And the Lord said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. (Exodus 9:8.) And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven: and it became a boil breaking forth with blains upon man, and upon beast. (Exodus 9: 10.) Holds Moses' Hands. Then came Amalek, and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go out, fight with Ama- lek: to-morrow I will stand on the top of the hill with the rod of God in mine hand. (Exodus 17: 8, 9.) And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon : and Aaron and Hur stayed up his hands, the one on the one 26 side, and the other on the other side; and his hands were steady until the go- ing down of the sun, (Exodus 17: 11, 12.) Priesthood and Sins. And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. (Exodus 28: I.) And all the people brake off the gold- en ear-rings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf : and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. (Exodus 32 : 3, 4-) And Aaron said, Let not the anger of my lord wax hot : thou knowest the peo- ple, that they are set on mischief. (Ex- odus 32: 22.) And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. (Leviticus 10: i, 2.) And the Lord spake unto Aaron, say- ing, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congrega- tion, lest ye die ; it shall be a statute for ever throughout your generations. (Leviticus 10: 8, 9.) And Miriam and Aaron spake against Moses because of the Ethiopian AARON THE COMPREHENSIVE ANALYSIS AARON woman whom he had married: for he had married an Ethiopian woman. And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it. (Numbers 12: i, 2,) And the anger of the Lord was kin- dled against them ; and he departed. And the cloud departed from off the tabernacle ; and behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and behold, she was leprous. And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done fool- ishly, and wherein we have sinned. (Numbers 12: 9-1 1.) Stays Plague after Korah's Rebellion. Now Korah, the son of Izhar, the son of Kohath, the son of Levi ; and Dathan and Abiram, the sons of Eliab ; and On, the son of Peleth, sons of Reuben, took men; And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assem- bly, famous in the congregation, men of renown : And they gathered themselves to- gether against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congre- gation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the con- gregation of the Lord? (Numbers 16: 1-3-) And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quick- ly unto the congregation, and make an atonement for them : for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses command- ed, and ran into the midst of the con- gregation; and behold, the plague was begun among the people : and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed. (Numbers 16: 46-48.) Confirmed as High=Priest. And it came to pass, that on the mor- row Moses went into the tabernacle of witness; and behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blos- soms, and yielded almonds. (Numbers 17: 8.) And the Lord said unto Aaron, Thou, and thy sons, and thy father's house with thee, shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. (Numbers 18: i.) Final Sin and Punishment. And the Lord spake unto Moses, say- ing, Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock be- fore their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the Lord, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them. Hear now, ye 27 AARONITES THE COMPREHENSIVE ANALYSIS ABARIM rebels ; must we fetch you water out of this rock? And Moses Hfted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. (Numbers 20: 7- 12.) Death of Aaron. And Moses did as the Lord .com- manded: and they went up into mount Hor in the sight of all the congrega- tion. And Moses stripped Aaron of his garments, and put them upon Eleazar his son ; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. (Num- bers 20: 2j, 28.) Additional References. — Exodus 14: i-ii; Exodus 29; Leviticus 8; Psalms 105: 26; i Chronicles 6 : 49 ; Hebrews 5 : 4. AARONITES. Aa'ron-ites — ^the Israelitish priesthood of the family of Aaron and the tribe of Levi ; mostly those who served in the sanctuary and in David's time a most important family. They give him 3,700 fighting men at Hebron. REFERENCES. And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it. (Numbers 4:5.) And Jehoiada was the leader of the Aaronites, and with him were three thousand and seven hundred, (i Chronicles 12: 27.) ABADDON. (See Hell.) A-bad'don — a Hebrew word meaning "de- struction" or "place of the dead." It was ap- plied to the angel of the bottomless pit by John in Revelation. The Greek rendering of the word is Apollyon. In the Old Testament wherever the word occurs it is translated "de- struction" or "place of the dead." REFERENCES. And the fifth angel sounded, and I saw a star fall from heaven unto the earth : and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. (Revelation 9: I-3-) And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. (Revelation 9: II.) ABARIM. Ab'a-rim — a chain of high mountains east of the Dead Sea and the lower Jordan. From one of the highest of these, Mount Nebo, Moses caught a glimpse of the Promised Land. Pisgah is supposed to have been the pinnacle of Nebo rather than a separate peak. Modern research has identified a mountain of the Abarim range called Attarous as the prob- able Nebo. It is the highest of the chain, barren and stony, and gives a splendid view of the Promised Land. 28 ABASE THE COMPREHENSIVE ANALYSIS ABEDNEGO REFERENCES. And the Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. (Numbers 27: 12.) And the Lord spake unto Moses that selfsame day, saying, Get thee up into this mountain Aba- rim, unto mount Nebo, which is in the land of Moab, that is over against Jeri- cho; and behold the land of Canaan which I give unto the children of Israel for a possession: And die in the mount whither thou goest up, and be gathered unto thy peo- ple ; as Aaron thy brother died in mount Hor, and was gathered unto his peo- ple. (Deuteronomy 32: 48-50.) And Moses went up from the plains of Moab, unto the mountain of Nebo, to the top of PIsgah, that is over against Jericho: and the Lord shewed him all the land of Gilead. (Deuteron- omy 34: I.) ABASE. A-base' — to make low, to humble. REFERENCES. Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him. (Job 40: 11.) Thus saith the Lord God; Remove the diadem, and take off the crown : this shall not be the same : exalt him that is low, and abase him that is high. ( Eze- kiel 21 : 26.) Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment : and those that walk in pride he is able to abase. (Daniel 4: 37.) And whosoever shall exalt himself, shall be abased; and he that shall hum- ble himself, shall be exalted. (Mat- thew 23: 12.) Additional References. — Luke 14: 11; Luke 18: 14; Philippians 4: 12; 2 Corin- thians 11:7. ABBA. Ab'ba — a very ancient word meaning- "fa- ther." In the Hebrew it is "awb," "abba" being the Chaldee form. Jesus used it to in- dicate the Father, and the New Testament writers in many instances used it also rather than the Greek form, equivalent to "papa," for the purpose of giving greater emphasis and dignity. » REFERENCES. And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless, not zvhat I zvill, but what thou wilt. (Matthew 14: 36.) For ye have not received the spirit of bondage again to fear ; but ye have re- ceived the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8: And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6.) ABEDNEGO. (See Daniel, Shadrach, and Meshach.) A-bed'ne-go — meaning "the servant of Nego." The word is the Chaldee form of a name given to Azariah, one of the three com- panions of Daniel. With Shadrach and Meshach he was miraculously delivered from Nebuchadnezzar's fiery furnace, into which he had been cast for refusing to worship that king's great image. Some commentaries have erroneously supposed Azariah to have been the prophet Ezra. Ezra, however, was a Levite and priest, while Azariah was of royal or Judean blood. 29 ABEL THE COMPREHENSIVE ANALYSIS ABEL REFERENCES. Now, among these were of the chil- dren of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar ; and to Han- aniah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abedne- go. (Daniel i : 6, 7.) Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the prov- ince of Babylon; but Daniel sat in the gate of the king. (Daniel 2: 49.) And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. (Daniel 3: 23.) Then the king promoted Shadrach, Meshach, and Abednego, in the prov- ince of Babylon. (Daniel 3: 30.) ABEL. (See Adam, Cain, Eve.) A'bel — a form of the Hebrew word Hebel, meaning "weakness" or "breath," and the name of Adam's second son. The story of the murder of Abel by Cain is told in Genesis 4. Much has been written by commentators on the mystical character of Abel and the meaning of his death. Chrysostom calls him "the lamb of Christ" because of the injuries he suffered. Augustine says he represents the new or spiritual man as opposed to the natural or corrupt man. The Jews long held a tradition that the plain of Damascus was the scene of the murder, but there is nothing to support it. REFERENCES. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord. And she again bare his brother Abel : and Abel was a keeper of sheep, but Cain was a tiller of the ground. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering. But unto Cain, and to his offering, he had not respect: and Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy coun- tenance fallen? If thou doest well, shalt thou not be accepted ? and if thou doest not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his broth- er : and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him. (Gen- esis 4: 1-8.) That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Bara- chias, whom ye slew between the tem- ple and the altar. (Matthew 23: 35.) By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. (Hebrews 11 : 4.) And to Jesus the Mediator of the new covenant, and to the blood of sprin- kling, that speaketh better things than that of Abel. (Hebrews 12: 24.) Not as Cain, who was of that wicked one, and slew his brother. And where- fore slew he him? Because his own works were evil, and his brother's right- eous, (i John 3: 12.) 30 ABEL THE COMPREHENSIVE ANALYSIS ABIGAIL ABEL. A'bel — a from of the Hebrew word "awb- ale," meaning "grassy place" or "meadow." It is found in many places in the Old Testa- ment as a part of a compound name of a vil- lage or a place. References. — Genesis 50 : 11; Numbers 33 : 49; Judges 7: 22; I Kings 4: 12; 19: 16; i Samuel 6: 18. ABIATHAR. A-bi'a-thar — meaning "father of abun- dance." Was thirteenth high-priest of Israel and fourth in line from Eli. Escaped Saul's persecutions and fled to David. Was made joint high-priest with Zadok by David and was deposed by Solomon for taking part in the conspiracy to put Adonijah on the throne, thus sealing the doom of the house of Eli pronounced by Samuel. REFERENCES. And one of the sons of Ahimelech the son of Ahitub, named Abiathar, es- caped, and fled after David, (i Sam-- uel 22: 20.) And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand. ( i Samuel 23 : 6. ) And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests ; and Seraiah was the scribe. (2 Samuel 8: 17.) And king Solomon answered and said unto his mother. And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also ; for he is mine elder brother ; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. (i Kings 2: 22.) So Solomon thrust out Abiathar from being priest unto the Lord; that he might fulfil the word of the Lord, which he spake concerning the house of Eli in Shiloh. ( i Kings 2 : 2y.) How he went info the house of God, in the days of Abiathar the high priest, and did eat the shezv-bread, which is not lawful to eat, but for the priests, and gave also to them which were with himf (Mark 2: 26.) ABIDE. ! A-bide' — dwell, sit, settle, stay. REFERENCES. '• Lord, who shall abide in thy taber- nacle ? who shall dwell in thy holy hill ? (Psalm 15: I.) I will abide in thy taKernacle for ever: I will trust in the covert of thy wings. Selah. (Psalm 61: 4.) He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. (Psalm 91: I.) And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down: for to-day I m,ust abide at thy house. (Mark 19: 5.) / am come a light into the world, that whosoever believeth on me should not abide in darkness. (John 12: 46.) ABIGAIL. (See David.) Ab'i-gail — a form of a Hebrew word mean- ing "father of joy/' "delight," or "exultation." The Bible tells of two women named Abigail. The lesser of the two was David's sister. The more important was the wife of Nabal, who by her prudence in averting David's wrath from her husband won his regard and at Nabal's death became David's wife, sharing all his future fortunes. She is said to have been a woman of much beauty as well as discretion. She bore him one or two sons. REFERENCES. Now the name of the man was Nabal ; and the name of his wife Abigail : and ABIHU THE COMPREHENSIVE ANALYSIS ABISHAG she was a woman of good understand- ing, and of a beautiful countenance: but the man was churHsh and evil in his doings ; and he was of the house of Caleb, (i Samuel 25: 3.) And when David heard that Nabal was dead, he said, Blessed be the Lord, that hath pleaded the cause of my re- proach from the hand of Nabal, and hath kept his servant from evil : for the Lord hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife, (i Samuel 25:39-) And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife. (i Samuel 2^'. 3.) Additional References. — i Samuel 30 : 5 ; 2 Samuel 2:2)2 Samuel 3 : 3. ABIHU. A-bi'hu — a form of a Hebrew word mean- ing "to whom God is father." One of the two sons of Aaron consumed by fire from heaven for offering strange fire on the altar. It was the duty of Abihu and his brother Nadab to keep up the fire on the altar and to use it only in burning the incense. Failure to do this and the use of fire from elsewhere in the censers brought about the punishment. It is presumed they were drunk, as wine was forbidden the priesthood immediately after. REFERENCES. And Aaron took him Elisheba daugh- ter of Amminadab, sister of Naashon to wife; and she bare him Nadab and Abihu, Eleazar and Ithamar. ( Exodus 6:23.) And Nadab and Abihu, the sons of Aaron, took either of them his censer. and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. (Leviticus 10: I, 2.) ABIMELECH. A-bim'e-lech — a form of a Hebrew word meaning "father of the king." The name ap- pears to have been chiefly given to a line of Philistine rulers much the same as Caesar or Pharaoh was given to Roman and Egyptian rulers. Both Abraham and Isaac had trou- ble with Abimelechs, and from the same cause — -the desire on the part of the Philistine to possess Sarah and Rebekah (Rebecca). The troubles were settled in the same way, amicably and with covenant. One or two other unimportant Abimelechs appear in the Old Testament. References. — Genesis 20: 2; 21: 22; 26: 1-16; Judges 8: 31; 2 Samuel 11: 21; i Chronicles 18: 16. ABINADAB. A-bin'a-dab — a form of a Hebrew word meaning "father of generosity." The name is given to several Bible characters, the chief of them being the Levite of Kirjath-jearim, to whose house the Ark of the Covenant was brought after its return from the land of the PhilistineSj resting with him twenty years. References. — i Samuel 7 : i ; 2 Samuel 6:3. ABISHAQ. (See Adonijah, Bathsheba, David, Solomon.) Ab'i-shag — a form of a Hebrew word meaning "the father of error." The name of a beautiful young woman placed in the harem of David in his old age to minister specially to him. After David's death, Adoni- jah, his eldest son, wanted Abishag, and she became a part of the conspiracy against Sol- omon that resulted in Adonijah's death. 32 ABNER THE COMPREHENSIVE ANALYSIS ABOMINATION REFERENCES. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. ( i Kings i : 3-) And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife, (i Kings i : ly.) And she said. Let Abishag the Shu- nammite be given to Adonijah thy brother to wife. And king Solomon answered and said unto his mother, And why dost thou ask Abishab the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother, (i Kings 2:21, 22.) ABNER. (See David, Joab, Saul.) Ab'ner — a form of a Hebrew word mean- ing "father of light." The name of a well- known character who lived in the time of Saul and David, about 1000 B.C. He was a full cousin to Saul and commander of his army. After Saul's death at Gilboa he took advantage of his influence with the element adverse to David and made Saul's imbecile son, Ishbosheth, king and assumed the gov- ernment for him. During the war that fol- lowed he slew Asahel, Joab's brother. Later he abandoned Ishbosheth's cause and went over to David, who received him with great honor. Joab, however, had sworn blood revenge against Abner, and at the first oppor- tunity killed him. David paid him the honor of following his body to the grave. REFERENCES. And Kish was the father of Saul; and Ner the father of Abner was the son of Abiel. (i Samuel 14: 51.) And when Saul saw David go forth against the Philistine, he said unto Ab- ner the captain of the host, Abner, 3 33 whose son is this youth? And Abner said, As thy soul liveth, O King, I can- not tell, (i Samuel 17: 55.) So David and Abishai came to the people by night: and behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bol- ster: but Abner and the people lay round about him. ( i Samuel 26 : 7. ) And David cried to the people, and to Abner the son of Ner, saying, An- swerest thou not, Abner ? Then Abner answered and said, Who art thou that criest to the king? (i Samuel 26: 14.) So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle. And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sack- cloth, and mourn before Abner. And king David himself followed the bier. And they buried Abner in Hebron: and the king lifted up his voice and wept at the grave of Abner ; and all the people wept. (2 Samuel 3: 30-32.) ABOMINATION. A-bom'i-na'tion — the feeling of extreme disgust and abhorrence ; that which causes dis- gust and loathing. The term in the Bible is applied to objects of detestation, to impure or detestable actions, to things causing cere- monial pollution, and especially to idols and food of a forbidden nature. The Egyptians considered themselves defiled by eating with Jews, who ate the meat of cows, which ani- mals were sacred to the Egyptians. To the Jew the fiesh of swine was an abomination, although the Eg}'ptians ate it. To the Jew the idols and sacred animals of the Egyptians, Assyrians, Babylonians, and the other idola- trous nations about them were abominations. "The abominations of desolation" to which Jesus and Daniel referred are believed to have been the idolatrous practices of the conquer- ors of Jerusalem, with special reference by ABOMINATION THE COMPREHENSIVE ANALYSIS ABOMINATION Jesus to the military standards of the Romans, upon which were images to which certain re- ligious honors were paid. REFERENCES. Abomination of Desolation, And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sac- rifice and the oblation to cease, and for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9: 2'].') And from the time that the daily sac- rifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hun- dred and ninety days. (Daniel 12: II.) And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abom- ination that maketh desolate. (Daniel 11:31.) But when ye shall see the abomina- tion of desolation spoken of by Daniel the Prophet, standing where it ought not (let him that readeth wider stand) , then let them that be in Judea Hee to the mountains. (Mark 13: 14.) Abominations of National Character. When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. (Deu- teronomy 18: 9.) For all that do these things are an abomination unto the Lord: and be- cause of these abominations the Lord thy God doth drive them out from be- fore thee. (Deuteronomy 18: 12.) Wherefore, as I live, saith the Lord God; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. ( Ezekiel 5 : 11.) He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary ? but turn thee yet again, and thou shalt see great- er abominations. (Ezekiel 8:6.) Abomination of Offerings. Thou shalt not sacrifice unto the Lord thy God any bullock, or sheep, wherein is blemish, or any evil favoured- ness, for that is an abomination unto the Lord thy God. (Deuteronomy 17: The sacrifice of the wicked is an abomination to the Lord ; but the prayer of the upright is his delight. The way of the wicked is an abomi- nation unto the Lord ; but he loveth him that followeth after righteousness. (Proverbs 15: 8, 9.) Bring no more vain oblations: in- cense is an abomination unto me; the new-moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. (Isaiah i : 13.) Abomination of Prayer of Wicked. He that turneth away his ear from hearing the law, even his prayer shall be abomination. (Proverbs 28: 9.) Abomination of Defilement. Her former husband which sent her away, may not take her again to be his wife, after that she is defiled; for that n 34 ABOMINATION THE COMPREHENSIVE ANALYSIS ABRAHAxM is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance. (Deuteronomy 24: 4.) It is an abomination to kings to com- mit wickedness: for the throne is es- tablished by righteousness. (Proverbs 16: 12.) They that sanctify themselves, and purify themselves in the gardens be- hind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. (Isaiah 66: 17.) And there shall in no wise enter into it any thing that defileth, neither what- soever worketh abomination, or maketh a lie : but they which are written in the Lamb's book of life. (Revelation 21: 27.) Abomination of Falsity. A false balance is abomination to the Lord: but a just weight is his delight. (Proverbs 11 : i.) He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. (Proverbs 17: 15.) Divers weights, and divers measures, both of them are alike abomination to the Lord. (Proverbs 20: 10.) Divers weights are an abomination unto the Lord; and a false balance is not good. (Proverbs 20: 23.) Abomination of Idolatry. The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein : for it is an abomination to the Lord thy God. Neither shalt thou bring an abomina- tion into thine house, lest thou be a cursed thing like it: but thou shalt ut- terly detest it, and thou shalt utterly ab- hor it: for it is a cursed thing. (Deu- teronomy 7: 25, 26.) Cursed be the man that maketh any graven or molten image, an abomina- tion unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place : and all the people shall answer and say. Amen. (Deuterono- my 2y: 15.) And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine her- itage an abomination. (Jeremiah 2 : 7-) Hath oppressed the poor and needy, hath spoiled by violence, hath not re- stored the pledge, and hath lifted up his eyes to the idols, hath committed abomi- nation. (Ezekiel 18: 12.) And he said unto them, Ye are they which justify yourselves before men, hut God knozveth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God. (Luke 16: 15.) Additional References. — Genesis 43 : 32 ; 46 : 34 ; Exodus 8 : 26 ; Psalm 88 : 8 ; Proverbs 3: 32; 6: 16; 8: 17; 11: 20; 12: 22; 13: 19; 16 : 5 ; 24 : 9 ; 29 : 27 ; Ezekiel 2)2>'- 26 ; 18 : 24 ; 20: 4; 36: 31 ; 44: 6; Revelation 17: 4. ABRAHAM. (See Isaac, Israelites, Lot, Sarah, etc.) A'bra-ham — a form of a Hebrew word meaning "father of a multitude." The name, as it appears in the Bible, was given to the wonderful man who was the founder of the Hebrew nation. His original name was Abram, meaning "high father" or "father of elevation." He was a native of Chaldea, having been born in the very ancient city of Ur about 2333 B.C., as the most recent researches give it. He was a descendant in the ninth genera- tion of Shem, the son of Noah. Unlike the 35 ABRAHAM THE COMPREHENSIVE ANALYSIS ABRAHAM Chaldeans, who were an idolatrous people, he seems always to have been a worshiper of Jehovah. Led by a call from God, he left his native land and went to dwell elsewhere. Still led by God he wandered to Canaan, and to him there God made a promise that he should be the founder of a great nation. Driven by famine he went from Canaan to Egypt, where, after numerous adventures, he acquired considerable wealth. Returning to Canaan he led the life of a patriarch with his household and his nephew Lot, taking part with the inhabitants of the country in repell- ing and punishing foreign invaders. Even at this time his faith in God and his devotion to Him were strong characteristics of the man. Soon after meeting with Melchizedek, God promised him a son and made a covenant with him. The birth of his first child, Ishmael, fol- lowed, and for a time this son was regarded as the heir to Abraham's estate as well as to God's promises. Later, however, God re- vealed that Ishmael was not to be so honored and that the real heir was to be a son by Sarah, Abraham's wife, then a woman of ad- vanced years. At the same time God said Abraham was to be the father of not only one nation but of many nations. Thereupon his name was changed from Abram to Abraham, to show his altered condition. The birth of Isaac soon revealed God's intention to keep his promise. The tests the Almighty put upon His chosen man were many and severe — in the events surrounding the visit of angels, the destruction of Sodom, and more especially in the command that he make a living sacrifice of his beloved son Isaac, which occurred when Isaac had grown almost to manhood. In all these tests Abraham was not found wanting, and by various ways God confirmed his prom- ises that this man should be the father of a chosen and blessed people. He died about 2158 B.C., at the age of 175 years, seeing many signs of the fulfillment of the divine pledges. Abraham's character is one of the grandest in Scripture. Nothing ever shook his loyalty to God and he trusted Him with fullest con- fidence. Nor was his attitude toward man- kind less noble, as is evidenced in his treat- ment of Lot and his refusal to share in the spoils of war, and his effort to avert the doom of Sodom and Gomorrah. He and his works and character are typical of many things in religion. His family life may be regarded as a type of the Church of God in all ages. The intentional offering-up of Isaac, an only son, seems a prophecy in facts of the sacrifice of the Redeemer by His Father, while the return of Isaac from the pile of fagots upon which he was to have been burned may be regarded as a forecast of the Resurrection. Indeed, be- neath the whole incident, seems buried the mystery of the great sacrifice that was to take place two thousand years later on Calvary. REFERENCES. Abraham's Family. Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran : and Haran begat Lot. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife Milcah, the daughter of Haran, the fa- ther of Milcah, and the father of Iscah, (Genesis 11 : 27-29.) First Promise. Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee : And I will make of thee a great na- tion, and I will bless thee, and make thy name great; and thou shalt be a bless- ing: And I will bless them that bless thee, and curse him that curseth thee : and in thee shall all families of the earth be blessed. (Genesis 12: 1-3.) Wanderings and Adventures. And Abram took Sarai his wife, and Lot his brother's son, and all their sub- 36 ABRAHAM THE COMPREHENSIVE ANALYSIS ABRAHAM stance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan ; and into the land of Canaan they came. (Genesis 12: 5.) And there was a famine in the land : and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife. Behold now, I know that thou art a fair woman to look upon : Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife : and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister : that it may be well with me for thy sake; and my soul shall live because of thee. (Genesis 12: 10-13.) And Pharaoh called Abram, and said. What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? Why saidst thou. She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. And Pharoah commanded his men concerning him: and they sent him away, and his wife, and all that he had. (Genesis 12: 18-20.) And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. And Abram was very rich in cattle, in silver, and in gold. (Genesis 13: I, 2.) And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. (Genesis 13: 8.) And the Lord said unto Abram, after that Lot was separated from him. Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and west- ward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth : so that if a man can num- ber the dust of the earth, then shall thy seed also be numbered. (Genesis 13: 14-16.) And Abram said to the king of Sodom, I have lifted up my hand unto the Lord, the most high God, the pos- sessor of heaven and earth, That I will not take from a thread even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich. (Genesis 14: 22, 23.) Promise of a Son. After these things the word of the Lord came unto Abram in a vision, saying. Fear not, Abram, I am thy shield, and thy exceeding great re- ward. And Abram said. Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed : and lo, one born in my house is mine heir. And behold, the word of the Lord came unto him, saying. This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. (Genesis 15: 1-4.) And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall 37 ABRAHAM THE COMPREHENSIVE ANALYSIS ABRAHAM serve them; and they shall afflict them four hundred years ; And also that nation whom they shall serve, will I judge : and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. (Genesis 15: 13-15.) In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. (Genesis 15: 18.) Now Sarai, Abram's wife, bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. (Genesis 16: i.) And Hagar bare Abram a son; and Abram called his son's name, which Hagar bare, Ishmael. (Genesis 16: Covenant and Change of Name. And Abram fell on his face : and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram; but thy name shall be Abraham : for a father of many nations have I made thee. And I will make thee exceedingly fruitful, and I will make nations of thee ; and kings shall come out of thee. And I will establish my covenant be- tween me and thee, and thy seed after thee, in their generations, for an ever- lasting covenant ; to be a God unto thee, and to thy seed after thee. (Genesis 17:3-70 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac : and I will establish my covenant with him for an everlast- 38 ing covenant, and with his seed after him. (Genesis 17: 19.) Birth of Isaac. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. (Genesis 21 : 3-) Abraham's Temptation. And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of. (Genesis 22: i, 2.) And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. (Genesis 2,2,: 13.) Abraham's Death. And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre. (Genesis 25 : 7-9.) Additional References. — Isaiah 41: 8; Jer- emiah 33 : 26 ; Micah 7 : 20 ; Luke i : 55, 73 ; John 8: 39; Acts 7: 2-5; Romans 4: 1-13 ; Galatians 3:6, 16; Hebrews 11: 8-10; James 2:21; Matthew 3 : 9 ; 8 : 11; Luke 3 : 8 ; 16 : 22 ; Romans 9:7; John 8 : 56. ABSALOM THE COMPREHENSIVE ANALYSIS ABSALOM ABSALOM. (See David, Joab, Tamar.) Ab'sa-lom — a form of a Hebrew word meaning "father of peace." The name of the third son of David, and his only son by Maacah, daughter of Talmai, king of Geshur. He was born about the year 1060 B.C. and grew up to be accounted the handsomest man in the kingdom, noted particularly for the re- markable beauty of his hair. His life was full of troubles and his death was a tragedy from which his aged father never quite recovered. We hear little about him until he took it upon himself to avenge the wrongs his sister, Tamar, had suffered at the hands of her half-brother Amnon, David's eldest son. Absalom bided his time and when an op- portunity offered, two years later, caused Amnon to be slain. At the great outcry raised over the killing, Absalom fled to the court of his grandfather, remaining three years. David, who loved his handsome son most fondly, was anxious for his return, which was brought about somewhat cleverly by Joab. Shortly after his return, Absalom seems to have begun plotting to succeed his father on the throne. He was at this time David's eldest surviving son, and the only one of truly royal descent on the maternal side. He thus felt that his rights were superior to those of Sol- omon, then a child. Absalom's beauty and popularity soon rallied around him a strong party, and he is said to have "stolen the hearts of the men of Israel." A revolt was pro- claimed and David was forced to flee from his capital, even David's most gracious counsel- lor, Ahithophel, going over to the rebel son. Ahithophel advised Absalom to kill David, but while he hesitated Joab succeeded in or- ganizing a force sufficient for Absalom's over- throw. Absalom's army was defeated in the forest of Ephraim, and he was killed as he fled, his beautiful hair catching in the limbs of a tree and holding him until Joab pierced him with darts. David's grief was intense. Absalom's character seems to have been an impetuous, impulsive, and wayward one. Adulation and flattery seem to have spoiled him after his return from exile, although the tragedy of Tamar doubtless had something to do with the wrecking- of his life. That he could inspire great love, however, is shown by the fact that even though he sought to de- throne his father David, the old king would have been glad to have died for his erring son. REFERENCES. Birth and Early History. And unto David were sons born in Hebron : and his first-born was Amnon, of Ahinoam the JezreeHtess ; And his second, Chileab, of Abigail the wife of Nabal the CarmeHte; and the third, Absalom the son of Maacah, the daughter of Talmai king of Geshur. (2 Samuel 3: 2, 3.) And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. (2 Samuel 13: i.) And Absalom spake unto his brother Amnon neither good nor bad: for Ab- salom hated Amnon, because he had forced his sister Tamar. And it came to pass after two full years, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim : and Absalom invited all the king's sons. (2 Samuel 13: 22, 2t,.) Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you. Smite Amnon; then kill him, fear not ; have not I com- manded you? be courageous, and be valiant. And the servants of Absalom did unto Amnon as Absalom had com- manded. Then all the king's sons arose, and every man gat him up upon his mule, and fled. (2 Samuel 13: 28, 29.) But Absalom fled, and went to Tal- mai, the son of Ammihud, king" of Geshur. And David mourned for his son every day. 39 ABSALOM THE COMPREHENSIVE ANALYSIS ABSALOM So Absalom fled, and went to Geshur, and was there three years. And the soul of King David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead. (2 Samuel 13: 37-39.) Now Joab the son of Zeruiah per- ceived that the king's heart was toward Absalom. (2 Samuel 14: i.) So Joab arose and went to Geshur, and brought Absalom to Jerusalem. And the king said. Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face. But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. And when he polled his head, (for it was at every year's end that he polled it; because the hair was heavy on him, therefore he polled it;) he weighed the hair of his head at two hundred shekels after the king's weight. (2 Samuel 14: 23-26.) Plots against David. Absalom said moreover. Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice ! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. ♦ And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. (2 Samuel 15: 4-6.) But Absalom sent spies throughout all the tribes of Israel, saying. As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. (2 Samuel 15: 10.) And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee ; for we shall not else es- cape from Absalom: make speed to de- part, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. (2 Sam- uel 15: 14.) Revolt and Death. Moreover, Ahithophel said unto Ab- salom, Let me now choose out twelve thousand men, and I will arise and pur- sue after David this night : And I will come upon him while he is weary and weak-handed, and will make him afraid: and all the people that are with him shall flee ; and I will smite the king only. (2 Samuel 17: 1,2.) And Absalom and all the men of Israel said. The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appoint- ed to defeat the good counsel of Ahith- ophel, to the intent that the Lord might bring evil upon Absalom. (2 Samuel 17: 14.) And the king commanded Joab and Abishai and Ittai, saying. Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the cap- tains charge concerning Absalom. So the people went out into the field against Israel; and the battle was in the wood of Ephraim. (2 Samuel 18: 5,6.) And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head 40 ABSTINENCE THE COMPREHENSIVE ANALYSIS ACCEPTABLE caught hold of the oak, and he was taken up between the heaven and the earth ; and the mule that was under him went away. (2 Samuel 18: 9.) Then said Joab, I may not tarry thus with thee. And he took three darts in this hand, and thrust them through the heart of Absalom, while he was yet [alive in the midst of the oak. (2 Sam- luel 18: 14.) And the king was much moved, and went up to the chamber over the gate, .and wept: and as he wept, thus he said, lO my son Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! (2 Samuel 18: 33.) ["abstinence. (See Fasting, Temper- ance.) Ab'sti-nence — refraining from the use of certain things, such as forbidden luxuries, foods, drinks, or acts. It is distinguished from temperance, which is a moderate use of things, and from fasting, which is abstinence for a time only from a rehgious motive. REFERENCES. Jewish Abstinence. But flesh with the life thereof, which is the blood thereof, shall ye not eat. (Genesis 9:4.) Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh in the sinew that shrank. (Genesis 32: 32.) And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field ; ye shall cast it to the dogs. (Exodus 22 : 31.) Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it ; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother's milk. (Deuteronomy 14: 21.) (See Leviticus 11 for flesh and meat for- bidden to the Jews.) Christian Abstinence. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend, (i Corinthians 8: 13.) That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. (Acts 15 ; 29.) Abstain from all appearance of evil, (i Thessalonians 5: 22.) Forbidding to marry, and command- ing to abstain from meats, which God hath created to be received with thanks- giving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be re- ceived with thanksgiving. ( i Timothy 4:3>4-) Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul, (i Peter 2: 11.) ACCEPTABLE. Ac-cept'a-ble — pleasing, receivable, good in the sight of, well-pleasing. REFERENCES. And of Asher he said. Let Asher be blessed with children; let him be ac- ceptable to his brethren, and let him dip his foot in oil. (Deuteronomy 33: 24.) Let the words of my mouth, and the 41 ACCEPTABLE THE COMPREHENSIVE ANALYSIS ACCEPTED meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer. (Psalm 19: 14.) The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness. (Prov- erbs 10: 32.) To do justice and judgment is more acceptable to the Lord than sacrifice. (Proverbs 21 : 3.) The Preacher sought to find out ac- ceptable words: and that which was written was upright, even words of truth. (Ecclesiastes 12: 10.) To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn. (Isaiah 61 : 2.) Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniqi- ties by shewing mercy to the poor ; if it may be a lengthening of thy tranquil- ity. (Daniel 4: 27.) I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, ac- ceptable unto God, which is your rea- sonable service. And be not conformed to this world : but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. (Romans 12: i, 2.) For he that in these things serveth Christ, is acceptable to God, and ap- proved of men. (Romans 14: 18.) Proving what is acceptable unto the Lord. (Ephesians5: 10.) For this is good and acceptable in the sight of God our Saviour. ( i Timothy 2: 3-) ^ But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their par- ents ; for that is good and acceptable be- fore God. ( I Timothy 5:4.) Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ, (i Peter 2: 5.) For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. ( i Peter 2 : 20. ) ACCEPTATION. Ac'cep-ta'tion — the act of receiving; full reception. REFERENCE. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief, (i Timothy i : 15.) ACCEPTED. Ac-cept'ed — received, found good, well- pleasing. REFERENCES. If thou doest well, shalt thou not be accepted ? and if thou doest not well, sin lieth at the door : and unto thee shall be his desire, and thou shalt rule over him. (Genesis 4:7.) Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all peo- ple. (Isaiah 56: 7.) And he said. Verily I say unto you, no Prophet is accepted in his own coun- try. (Luke 4: 24.) But in every nation, he that feareth him, and worketh righteousness, is ac- cepted with him. (Acts 10: 35.) 42 ACCESS THE COMPREHENSIVE ANALYSIS ACCURSED Wherefore we labour, that, whether present or absent, we may be accepted of him. (2 Corinthians 5:9.) For he saith, I have heard thee in a time accepted, and in the day of salva- tion have I succoured thee : behold, now is the accepted time, behold, now is the day of salvation. (2 Corinthians 6:2.) For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. (2 Corinthians 8: 12.) ACCESS. (See God, Christ, Holy Spirit.) Ac'cESS — a coming to, a near approach, ad- mission. Used in the Bible chiefly with ref- erence to the approach by faith of one of God's children to Him. REFERENCES. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2.) For through him we both have an ac- cess by one Spirit unto the Father. (Ephesians 2: 18.) In whom we have boldness and ac- cess, with confidence, by the faith of him. (Ephesians 3: 12.) Additional and Collateral References. — Hebrews 7: 19; 10: 19; Isaiah 55: 6; Hosea 14: 2; Joel 2: 12; John 14: 6; James 4:8; Psalms 65 : 4 ; 73 : 28 ; Isaiah 2:3; Jeremiah 31: 6. ACCURSED. (See Achan.) Ac-curs'ed — ^under a curse ; doomed to de- struction or misery ; sentenced to be turned over to the powers of evil ; under the divine wrath. REFERENCES. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) ; that thy land be not defiled, which the Lord thy God giveth thee for an inheritance. (Deuteronomy 21: 23.) And the city shall be accursed, even it, and all that are therein, to the Lord : only Rahab the harlot shall live, she and all that are with her in the house, be- cause she hid the messengers that we sent. (Joshua 6: 17.) And ye, in any wise keep yourselves from the accursed thing, lest ye malce yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. (Joshua 6: 18.) But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel. (Joshua 7: I.) Israel hath sinned, and they have also transgressed my covenant which I com- manded them : for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their en- emies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you. (Joshua 7: 11, 12.) And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: be- cause he hath transgressed the cove- nant of the Lord, and because he hath wrought folly in Israel. (Joshua 7: I5-) 43 ACELDAMA THE COMPREHENSIVE ANALYSIS ACHAN For I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh. (Romans 9:3.) Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. ( i Corinthians 12: 3.) But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Gala- tians 1:8.) ACELDAMA. A-cel'da-ma — meaning "the field of blood." This is a name of Syro-Chaldaic origin ap- plied to the field purchased with the money for which Judas betrayed Christ, and used as a burial-place for strangers. A field on the slope of the hills beyond the valley of Hin- nom, south of Mount Zion, near Jerusalem, is pointed out as the original Aceldama. A ruined charnel-house occupies a part of it. There are no marks to point out its exact bounds. REFERENCES. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called. The field of blood, unto this day. (Matthew 2y\ 6-8.) And it was known unto all the dwell- ers at Jerusalem ; insomuch as that field is called in their proper tongue, Acel- dama, that is to say, The field of blood. (Acts 1 : 19.) ACHAN. A'cHAN — a form of a Hebrew word mean- ing "trouble" or "troublesome." The name of a Judahite who, at the siege of Jericho, could not resist the temptation to take certain valuable things from the loot of the city which had been declared accursed, a deed which he later confessed. He was stoned, along with his family and his possessions. REFERENCES. But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel. (Joshua 7: I.) And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken. And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him; and tell me now what thou hast done ; hide it not from me. And Achan answered Joshua, and said. Indeed I have sinned against the Lord God of Israel, and thus and thus have I done : When I saw among the spoils a good- ly Babylonish garment, and two hun- dred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver un- der it. So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of 44 ADAM THE COMPREHENSIVE ANALYSIS ADAM Israel, and laid them out before the Lord. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daugh- ters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us ? the Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones. (Joshua 7: 18-25.) Did not Achan the son of Zerah com- mit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. (Joshua 22 : 20.) ADAM. (See Creation, Christ, Eden, Eve, Fall.) Ad'am — a form of a very ancient Hebrew M'^ord meaning "red" or "red earth." It is the name given to the first created man. It also seems to have been used as a word ex- pressive of the human race in general, and when used in this way was translated "man." According to the Bible Adam was created by God "in his own image" out "of the dust of the ground." This indicates that the first man was created in maturity. The creation of woman followed, according to the narra- tive of Genesis i and 2. Subsequently came the sin and fall of Adam and Eve, with their expulsion from the Garden of Eden, with the curse upon their heads that entailed sin and suffering for the entire human race, their de- scendants. Figuratively, Adam is represented in the Bible as a breaker of covenants, as a coverer of transgressions, as the source of death and death to his posterity, and also as a figure of the promised Messiah, in that he is a son of God. Jesus Christ, the second Adam, was so-called because of a certain similitude to the first Adam, being peculiarly the Son of God ; the express image of His person, a new thing created in the earth, and the ornament and center of His works ; the head of mankind in a new and better cove- nant, and all things are subjected to Him, as were all created things subjected to the first Adam before the Fall. REFERENCES. Adam as Mankind. And God said. Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis i : 26, 27.) This is the book of the generations of Adam: In the day that God created man, in the likeness of God made he him: Male and female created he them; and blessed them, and called their name Adam, in the day when they were cre- ated. (Genesis 5: i, 2.) Adam the First Man. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life ; and man became a living soul. And the Lord God planted a garden eastward in Eden ; and there he put the man whom he had formed. (Genesis 2:7,8.) And out of the ground the Lord God formed every beast of the field, and ev- ery fowl of the air, and brought them unto Adam to see what he would call them ; and whatsoever Adam called ev- ery living creature, that was the name thereof. 45 ADAM THE COMPREHENSIVE ANALYSIS ADONIJAH And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field: but for Adam there was not found an help meet for him. And the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof. (Genesis 2: 19-21.) And Adam called his wife's name Eve, because she was the mother of all living. (Genesis 3: 20.) And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image ; and called his name Seth: And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daugh- ters. (Genesis 5: 3, 4.) And all the days that Adam lived were nine hundred and thirty years: and he died. (Genesis 5:5.) Adam's Transgression. And unto Adam he said. Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying. Thou shalt not eat of it : cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. (Genesis If I covered my transgressions as Adam, hiding mine iniquity in my bosom. (Job 31: 33.) Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5 : 14.) Relation to Second Adam. Which was the son of Enos, which was the son of Seth, which was the son 46 of Adam, which was the son of God. (Luke 3: 38.) For as in Adam all die, even so in Christ shall all be made alive. (i Corinthians 15: 22.) And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit. (i Corinthians 15: 45.) Additional References. — Genesis i: 2, 3; I Timothy 2: 13, 14; Jude i: 14. ADONIJAH. Ad-o-ni'jah — a form of a Hebrew word meaning' "my lord is Jehovah." The name of the fourth son of David. After Absalom's death Adonijah set up pretensions to the throne and was supported by Joab and some of the important officers of the realm. David, in obedience to the Divine command, had Solomon proclaimed and crowned, thus shut- ting of¥ Adonijah's claim. He was granted pardon ; but after David's death he again be- gan plotting, and was put to death by Solo- mon's order. REFERENCES. And the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital. (2 Samuel 3: 4.) Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. (i Kings 1:5.) And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they, following Adonijah, helped him. ( i Kings 1:7.) And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne ? For he is gone down this day, and hath slain oxen, and fat cattle, and sheep in abundance, and hath called all the king's sons, and the captains of the ADOPTION THE COMPREHENSIVE ANALYSIS ADOPTION host, and Abiathar the priest; and be- hold, they eat and drink before him, and say, God save king Adonijah. (i Kings i: 24,25.) And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar. And it was told Solomon, saying. Be- hold, Adonijah feareth king Solomon: for lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to-day that he will not slay his servant with the sword. And Solomon said. If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die. So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house. ( i Kings i : 50- 53-) And king Solomon sent by the hand of Benaiah the son of Jehoiada ; and he fell upon him that he died, (i Kings 2:25.) ADOPTION. A-dop'tion — the act of taking the child of other parents to be one's own child. In the Bible, instances of adoption are exceedingly rare, Mosaic law having so regulated families that even if a man died without children some sort of a representative posterity was secured to him. In almost all of the cases the adop- tion was through the female side, wives tak- ing the children of servants by their husbands as their own. The word or thought is more often used in the Bible to indicate the benign purpose of God in accepting as His children those of mankind that accept Him. REFERENCES. Adoption by God the Father. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. (John i : 12.) Jesus saith unto her. Touch me not: for I am not yet ascended to my Fa- ther: hut go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God. (John 20: 17.) For as many as are led by the Spirit of God, they are the sons of God. ( Ro- mans 8: 14.) And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6: 18.) Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. (Ephesians 1:5.) To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4:5.) Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures. (James i: 18. Behold what manner of love the Fa- ther hath bestowed upon us, that we should be called the sons of God ! there- fore the world knoweth us not, because it knew himjiot. (i John 3:1.) Adoption of the Gentiles. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. (Isaiah 66: 19.) And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy ; and I will 47 ADULLAM THE COMPREHENSIVE ANALYSIS ADVOCATE say to them which were not my people, Thou art my people ; and they shall say, Thou art my God. (Hosea 2 : 23.) And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within our- selves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23.) ADULLAM. A-dul'lam — a form of a Hebrew word meaning "people's justice." The name was applied to a cave wherein David took refuge and which he used as a stronghold during the Saulian persecutions. The exact location of it is in doubt, but it seems to have been one of a number of large caves in the vicinity of Bethlehem or in the mountainous regions west of Judah toward the Dead Sea. There is evi- dence to support both contentions, although the weight of it inclines to the Bethlehem location. REFERENCES. David therefore departed thence, and escaped to the cave Adullam : and when his brethren and all his father's house heard it, they went down thither to him. (i Samuel 22: i.) And three of the thirty chief went down, and came to David in the har- vest-time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim. (2 Samuel 23: I3-) ADVENT, SECOND. (See Millennium.) ADVERSARY. (See Devil, Satan.) Ad'ver-sa-ry — an enemy ; an antagonist ; one who is opposed to you more or less bitter- ly; also used as a synonym for Satan as the great antagonist of the human race and an enemy of good. 48 REFERENCES. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversa- ries. (Exodus 23: 22.) And Esther said. The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen. (Esther j: (^.^ Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies. (Isaiah i: 24.) And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. (Zechariah 3:1.) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. ( i Peter 5:8.) Additional References. — Numbers 22 : 22 ; I Samuel i : 6 ; i Samuel 29 : 4 ; i Kings 5 : 4; I Kings 11: 14; Job 31: 35; Psalms 74: 10; Isaiah 50: 8; Lamentations i: 10; Luke 18 : 3 ; I Timothy 5 : 14 ; Hebrews 10 : 2"] ; Philippians i: 28; i Corinthians 16: 9; Luke 3: 17; 21: 15; Lamentations 2: 17; Psalm 109: 20, 29. ADVOCATE. (See Christ, Comforter, God, Holy Ghost, Mediator, Propitiation.) Ad'vo-cate — one who pleads the cause of another. One who exhorts, defends, com- forts, or prays for another. Christ called the Holy Spirit the Advocate and John gives the same appellation to Christ Himself. The Greek word so translated, paraclaytos (para- clete) is also translated "comforter." REFERENCES. And I zvill pray the Father, and he shall give you another Comforter, that he may abide with you for ever. (John 14: 16.) AFFLICTION THE COMPREHENSIVE ANALYSIS AFFLICTION But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. (John 15: 26.) Nevertheless, I tell you the truth: It is expedient for you that I go azvay: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. (John. 16: 7.) Who is he that condemneth ? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh interces- sion for us. (Romans 8: 34.) Wherefore he is able also to save them to the uttermost that come unto Gpod by him, seeing he ever liveth to make intercession for them. (Hebrews 7: 25.) My little children, these things write I unto you, that ye sin not. And if any man sin we have an advocate with the Father, Jesus Christ the righteous. ( i John 2: I.) AFFLICTION. (See Repentance, Persecu- tion, Trouble, Tribulation.) Af-flic'tion — the cause of continued pain of body or mind; the state of being in con- tinuous pain of body or mind; all manner of distress, persecution, oppression, pain, or sor- row ; anything that causes sorrow. REFERENCES. Affliction as the Result of Sin. Howbeit, because by this deed thou hast given great occasion to the ene- mies of the Lord to blaspheme, the child also that is born unto thee shall surely die. (2 Samuel 12: 14.) For we are consumed by thine anger, and by thy wrath are we troubled. (Psalm 90: 7.) Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground ; Yet man is born unto trouble, as the sparks fly upward. (Job 5 : 6, 7.) Affliction Comes from God. And he said unto Abram, Know of a surety that thy seed shall be a stran- ger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. (Genesis 15: 13.) And while he yet talked with them, behold, the messenger came down unto him : and he said. Behold, this evil is of the Lord; what should I wait for the Lord any longer? (2 Kings 6: 33.) If I be wicked, woe unto me ; and if I be righteous, yea will I not lift up my head. I am full of confusion; there- fore see thou mine affliction. (Job 10: I5-) Thou broughtest us into the net; thou laidest affliction upon our loins. (Psalm 66: 11.) Afflictions Sent in Love and Mercy. But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. (Genesis 50: 20.) Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end. (Deuteronomy 8: 16.) I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. ( Psalm 119:75.) And I will cause you to pass under the rod, and I will bring you into the bond of the covenant. (Ezekiel 20: 37-) Then shall they deliver you up to be afflicted, and shall kill you: and ye shall 49 AFFLICTION THE COMPREHENSIVE ANALYSIS AFFLICTION be hated of all nations for my name's sake. (Matthew 24: 9.) Save that the Holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me. (Acts 20: 23.) For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8: 18.) For whom the Lord loveth he chas- teneth, and scourgeth every son whom he receiveth. (Hebrews 12: 6.) Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. (James 5: 10.) Support under Affliction. When thou passest through the wa- ters, I will be with thee; and through the rivers, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. (Isaiah 43 : 2.) O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. (Jeremiah 16: 19.) But I will deliver thee in that day, saith the Lord: and thou shalt not be given into the hand of the men of whom thou art afraid. (Jeremiah 39: 17.) The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him. (Nahum i: Come unto me, all ye that labour, and are heavy laden, and I will give you rest. (Matthew 11: 28.) Peace I leave with you, my peace I give unto you: not as the world giveth. give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14: 27.) For in that he himself hath suffered^ being tempted, he is able to succour them that are tempted. (Hebrews 2: 18.) Comfort under Affliction. For in the time of trouble he shall hide me in his pavilion : in the secret of his tabernacle shall he hide me ; he shall set me up upon a rock. (Psalm 27: 5.) Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains : for the Lord hath comfort- ed his people, and will have mercy upon his afflicted. (Isaiah 49: 13.) Then shall the virgin rejoice in the dance, both young men and old togeth- er: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. (Jere- miah 31 : 13.) Blessed are they that mourn: for they shall be comforted. (Matthew 5:4.) And when the Lord saw her, he had compassion on her, and said unto her, Weep not. (Luke 7: 13.) Verily, verily, I say unto you, that ye shall zveep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. (John 16: 20.) These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation, but be of good cheer: I have overcome the world. (John 16: 33.) Who comforteth us in all our tribu- lation, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God. (2 Corinthians i : 4.) 50 r AFFLICTION THE COMPREHENSIVE ANALYSIS AFFLICTION Objects and Effects. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world, (i Corinthians ii : 32.) For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. (2 Corinthians 4 : 17.) But the God of all grace, who hath called us unto his eternal glory b}' Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. ( i Peter 5 : 10.) Endurance of Affliction. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. (Job i : 21.) But he said unto her, Thou speakest as one of the foolish women speaketh. What! shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. (Job 2: 10.) Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty. (Job Though he slay me, yet will I trust in him : but I will maintain mine own wavs before him. (Job 13: 15.) I was dumb, I opened not my mouth ; because thou didst it. (Psalm 39: 9.) In your patience possess ye your souls. (Luke 21: 19.) Rejoicing in hope; patient in tribula- tion; continuing instant in prayer. (Romans 12: 12.) So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure. (2 Thes- salonians 1:4.) Supplication under Affliction. In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord. (2 Kings 20: I, 2.) And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God ; for we rest on thee, and in thy name we go against this multi- tude. O Lord, thou art our God; let not man prevail against thee. (2 Chronicles 14: 11.) I have surely heard Ephraim be- moaning himself thus ; Thou hast chas- tised me, and I was chastised, as a bul- lock unaccustomed to the yoke: turn thou me, and I shall be turned ; for thou art the Lord my God. (Jeremiah 31: 18.) Remember, O Lord, what is come upon us : consider, and behold our re- proach. (Lamentations 5:1.) And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. (Daniel 9:3.) And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let tJiis cup pass from me: nevertheless, not as I will, but as thou wilt. (Matthew 26: 39-) And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be ex- alted above measure. 51 AFFLICTION THE COMPREHENSIVE ANALYSIS AFFLICTION For this thing I besought the Lord thrice, that it might depart from me. (2 Corinthians 12: 7, 8.) Is any among you afflicted? let him pray. Is any merry? let hhn sing psalms. (James 5: 13.) Brings Confession and Repentance. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. (Numbers 21: 7-) I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? (Job 7: 20.) I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah. (Psalm 32: 5-) Come, and let us return unto the Lord : for he hath torn, and he will heal us ; he hath smitten, and he will bind us up. (Hosea 6:1.) I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and ex- ecute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. (Micah 7:9.) / will arise and go to my father, and will say unto him, Father, I have sinned against heaven and before thee. (Luke 15:18.) Deliverances from Affliction. I sought the Lord, and he heard me, and delivered me from all my fears. (Psalm 34: 4.) Many are the afflictions of the right- eous: but the Lord delivereth him out of them all. (Psalm 34: 19.) He brought me up also out of an hor- rible pit, out of the miry clay, and set my feet upon a rock, and established my goings. ( Psalm 40 : 2. ) In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. (Isa- iah 63 : 9. ) Then Jonah prayed unto the Lord, his God out of the fish's belly. And said, I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and thou heardest my voice. (Jonah 2: i, Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. (2 Timothy 3: 11.) Notwithstanding, the Lord stood with me, and strengthened me ; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; to whom be glory for ever and ever. Amen. (2 Timothy 4: 17, 18.) Benefits of Affliction. But he knoweth the way that I take : when he hath tried me, I shall come forth as gold. (Job 23: 10.) And if they be bound in fetters, and be holden in cords of affliction, Then he sheweth them their work. 52 AGAEUS THE COMPREHENSIVE ANALYSIS AGE and their transgressions that they have exceeded. (Job 36: 8, 9.) Before I was afflicted I went astray: but now have I kept thy word. ( Psalm 119: 67.) It is good for me that I have been afflicted ; that I might learn thy statutes. (Psalm 119: 71.) It is better to go to the house of mourning, than to go to the house of feasting : for that is the end of all men ; and the living will lay it to his heart. (Ecclesiastes "j". 2..') Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. (Isaiah 48: 10.) I will go and return to my place, till they acknowledge their offense, and seek my face : in their affliction they will seek me early. (Hosea 5 : 15.) And not only so, but we glory in trib- ulations also; knowing that tribulation worketh patience. (Romans 5:3.) AQABUS. Ag'a-bus — the name of a man who is sup- posed to have been one of the seventy later disciples of Christ. He is chiefly noted for two prophecies made about the time Paul and Barnabas were at Antioch (about A.D. 43) and about fourteen years later, to the effect that there was to be a great famine and that Paul would be persecuted in Jerusalem. Lit- tle is known of him save that the prophecies were fulfilled. •REFERENCES. And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cesar. Then the disciples, every man accord- ing to his ability, determined to send relief unto the brethren which dwelt in Judea. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. (Acts II : 27-30.) And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jeru- salem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. (Acts 21 : 10, II.) AGE. Age — that period of life wherein youth and prime have been left behind — commonly called old age. Almost all nations from the begin- ning of the human race have paid respect to age. In the Scripture especially we find many instances of this veneration. REFERENCES. The young men saw me, and hid themselves: and the aged arose, and stood up. (Job 29: 8.) Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. (Job 5 : 26.) With us are both the gray-headed and very aged men, much elder than thy father. (Job 15: 10.) Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the Lord. (Leviticus 19: 32.) And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. (Genesis 15: 15.) Thus saith the Lord of hosts ; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. (Zechariah 8:4.) 53 AGRIPPA THE COMPREHENSIVE ANALYSIS AHAB AGRIPPA. (See Herod.) AHAB. (See Jezebel, Elijah.) A'hab — a form of a Hebrew word meaning "father's brother." The name of the seventh king of Israel, who reigned from about 918 to 897 B.C. He was entirely under the in- fluence of his Tyrian wife, Jezebel, who in- troduced into Israel the worship of Baal and Astarte, idolatries that were accompanied by rites of the most vile and disgusting character. The prophet Elijah opposed Ahab and his evil doings. The seizure of Naboth's vineyard and Naboth's murder, both deeds done at the instigation of Jezebel, was the real culmina- tion of Ahab's career. Elijah assured him of the divine vengeance for these deeds, and for a time Ahab was repentant, his contrition staving off the promised punishment until the reign of his son^ Jehoram, when all Ahab's "house was wiped out. He died of wounds re- ceived in battle. Ahab's character is one of the most noto- rious in the Old Testament. He had many weaknesses, and yet he seems to have gov- erned firmly. It is probable that he would have been a much better man had it not been for his detestable wife, who seems to have led Tiim into most of his wickedness. REFERENCES. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshiped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. ( i Kings 16: 29-33.) And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word, (i Kings 17: i.) And it came to pass when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel ? ( i Kings 18: 17.) And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword, (i Kings 19: I.) And Ahab spake unto Naboth, say- ing, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house : and I will give thee for it a better vineyard than it ; or if it seem good to thee, I will give thee the worth of it in money. And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my fath' unto thee. And Ahab came into his house heavy and displeased, because of the word which Naboth the Jezreelite had spoken to him : for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread, (i Kings 21 : 2-4.) And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. 54 AHAB THE COMPREHENSIVE ANALYSIS AHAZ And it came to pass, when Ahab "heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreehte, to take posses- sion of it. And the word of the Lord came to EHjah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. And thou shalt speak unto him, say- ing, Thus saith the Lord, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying. Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. And Ahab said to Elijah, Hast thou found me, O mine enemy ? And he an- swered, I have found thee : because thou hast sold thyself to work evil in the sight of the Lord, (i Kings 21: 14- 20.) And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth him- self before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house. (i Kings 21 : 27-29.) And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host: for I am wounded. (I Kings 22: 34.) So the king died, and was brought to Samaria; and they buried the king in Samaria. And one washed the chariot in the pool of Samaria ; and the dogs licked up his blood ; and they washed his armour ; according unto the word of the Lord which he spake, (i Kings 22: 37, 38.) And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. (2 Kings 9:7.) So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remain- ing. (2 Kings 10: II.) AHASUERUS. (See Esther, Haman, Mor- decai, Vashti.) A-has'u-e'rus — pronounced a-haz-u-e-rus. The name of at least four Persian kings men- tioned in the Bible, the most important being the one who took Esther to wife. He has been identified as the celebrated Xerxes I., who was so disastrously defeated by the Greeks at Salamis in the year 480 B.C. His first chief wife, A'ashti, he divorced because she refused to display her beauty to the peo- ple at his order. He wedded Esther the year of his defeat by the Greeks after his return to his kingdom. Five years later the ]\Iorde- cai-Haman incident arose. Haman offered his master the enormous sum of 10,000 talents of silver ($250,000) if he would permit a massacre of the Jews. The money was re- fused, but the consent given. Before the slaughter could take place Esther and 'Slor- decai influenced the king to favor the Jews, as is told in the book of Esther, to which the reader is referred. AHAZ. A'haz — a form of a Hebrew word mean- ing "possessor." The name of the twelfth king of Judah and one of the worst of the Hebrew princes. He abandoned himself to all kinds of idolatries, sacrificed one of his 55 AHAZIAH THE COMPREHENSIVE ANALYSIS AMBITION sons to Moloch, and desecrated the temple. Judah, in his reign, became dependent upon Assyria. So bad was he that when he died, after reigning sixteen years, his body was not permitted burial in the tombs of the kings. References. — 2 Kings 16:2, 11, 17; 20: 11; 22) : 12, 17; 2 Chronicles 28: 2, 5 ; Isaiah 7. AHAZIAH. A-ha-zi'ah — a form of a Hebrew word meaning "whom Jehovah possesses." The name of the son and successor of Ahab and eighth king of Israel. He was almost as bad as his father and reigned but two years. He received mortal injuries in a fall and sent to idolatrous priests for comfort. Elijah then warned him that he should die in a short time, which prophesy came to pass. Also the name of the nephew of the above and the son of Jehoram, who likewise perished in the con- stimmation of the divine wrath against the house of Ahab. References. — i Kings 22 : 40, 49 ; 2 Kings i: 2, 4, 17; 2 Kings 8: 25; 2 Kings 9: 21; 2 Chronicles 8 : 25 ; 2 Chronicles 22 : 9. ALABASTER. Al'a-bas'ter — a fine, light-colored, marble- like stone; very much prized by the ancients for the manufacture of vessels to hold pomades, ointments, and perfumes. Such ves- sels were often called alabasters even while made of some other material. References. — Matthew 26 : 6, 7 ; Mark 14 : 3; Luke 7: 37; John 12: 3. ALPHA AND OMEGA. Al'pha and O-me'ga — the first and the last letters of the Greek alphabet. The phrase was used by our Lord to indicate his posi- tion — the first and the last, the beginning and the ending. Greek was the language of polite society, and the expression doubtless was thoroughly understood as given to Christians of that day. REFERENCES. I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation i : 8.) Saying, I am Alpha and Omega, the first and the last: and, What thou seest write in a book, and send it unto the seven churches which are in Asia ; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (Revelation i: 11.) And he said unto me. It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. (Revelation 21 : 6.) AMBITION. Am-bi'tion — an eager, often inordinate de- sire for place, power, preferment, superiority; the desire to attain something. REFERENCES. Reproof and Punishment of. He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction, (Proverbs 17: 19.) How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! (Isaiah 14: 12.) At the same time came the disciples unto Jesus, saying. Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Ex- cept ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. (Matthew 18: I-3-) But Jesus called them unto him, and said. Ye know that the princes of the Gentiles exercise dominion over them. 56 AMEN THE COMPREHENSIVE ANALYSIS AMEN and they that are great exercise author- ity upon them. But it shall not he so among you: but whosoever will be great among you, let him be your minister. (Matthew 20: 25, 26.) But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. (Matthew 23: 8.) And there was also a strife among them, which of them should be account- ed the greatest. (Luke 22: 24.) Additional References. — Genesis 11: 4; Numbers 12: 10; Numbers 16: 3; 2 Samuel 18:9; I Kings 1:5; Jeremiah 51 : 53 ; 2 Thes- salonians 2 : 4. AMEN. A'men — also pronounced ah-men. The word comes originally from the Hebrew. In its purest form it was an adjective and meant firm or faithful. Wc find some instances of its use thus in the Bible. It is now mostly heard of in its form as an adverb meaning certainly, surely, truly. There are passages in John's gospel where it is translated verily. Its repetition at the end of a statement was like an oath or affirmation of the person mak- ing it to the statement which it followed. REFERENCES. And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot. And the woman shall say, Amen, amen. (Numbers 5: 22.) Cursed be the man that maketh any graven or molten image, an abomina- tion unto the Lord, the work of the hand of the craftsman, and putteth it in a secret place : and all the people shall answer and say, Amen, (Deuterono- my 2y: 15.) And Benaiah the son of Jehoiada an- swered the king, and said, Amen: the Lord God of my lord the king say so too. ( I Kings 1 : 36. ) Blessed be the Lord God of Israel for ever and ever. And all the people said, Amen, and praised the Lord. (2 Chron- icles 16: 36.) Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen. (Psalm 41 : 13.) And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. (Psalm 72: 19.) Blessed be the Lord for evermore. Amen, and Amen. (Psalm 89: 52.) Even the prophet Jeremiah said, Amen: the Lord do so: the Lord per- form thy words which thou hast proph- esied, to bring again the vessels of the Lord's house, and all that is carried away captive from Babylon into this place. (Jeremiah 28: 6.) And lead us not into temptation, hut deliver us from evil. For thine is the kingdom, and the pozver, and the glory, for ever. Amen. (Matthew 6: 13.) Jesus answered and said tmto him, Verily, verily, I say unto thee. Except a man he horn again, he cannot see the kingdom of God. (John 3:3.) For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. (2 Corinthians i : 20.) I am he that liveth, and was dead; and behold, I am alive for evermore, Amen ; and have the keys of hell and of death. (Revelation i: 18.) And the four beasts said. Amen. And the four and twenty elders fell down and worshiped him that liveth for ever and ever. (Revelation 5 : 14.) He which testifieth these things saith, Surely I come quickly: Amen. Even so, come. Lord Jesus. (Revelation 22: 20.) 57 AMMONITES THE COMPREHENSIVE ANALYSIS ANGEL AMMONITES. Am'mon-ites — a tribe descended from the younger son of Lot. In the early days of the Hebrew nation there was little trouble between it and the Ammonites, but in later times the warfare was almost continual and very bitter. They were idolatrous. Solomon had some of their women in his palace. References. — Genesis 19: 38; Deuterono- my 2: 19; 23: 3; Judges II : 4, 33; I Samuel 11: 11; 2 Samuel 12: 26; Jeremiah 25: 21; Jeremiah 49: i ; Ezekiel 21: 28; Ezekiel 25: 2, 3 ; Amos 1:13; Zephaniah 2 : 8. AMOS. A'mos — a form of a Hebrew word mean- ing "a burden." The name of one of the twelve minor prophets, who lived about 800 to 730 B.C. He was a contemporary of Isaiah and Hosea. He seems to have been born in the vicinity of Bethlehem and to have been a shepherd and tree-dresser. His denunciation and prophecy are directed against the licen- tiousness not only of the Jews but the world as it then existed. ANDREW. (See Apostles.) An'drew — a form of a Greek word mean- ing "manly." The name of one of the twelve apostles. He was a fisherman of Galilee, the brother of Simon Peter, and originally a dis- ciple of John the Baptist, accepting and fol- lowing Jesus when John pointed Him out as the Lamb of God. His first work as a Chris- tian was to bring his brother to the Lord. Not much is related of his subsequent labors, although tradition states that he ministered in Scythia, Greece and Thrace. He is said to have been crucified on a cross formed like the letter X, which has since been called St. An- drew's cross. REFERENCES. And Jesus, walking by the sea of Gal- ilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea ; for they were fishers. (Matthew 4: 18.) Now the names of the twelve apos- tles are these; The first, Simon, who is 58 called Peter, and Andrew his brother; James the son of Zebedee, and John his brother. (Matthew 10: 2.) Now as he walked by the sea of Gali- lee, he saw Simon, and Andrew his brother, casting a net into the sea : for they were fishers. (Mark i : 16.) And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. (Mark i : 29.) One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias; which is, being in- terpreted, the Christ. (John i : 40, 41.) ANGEL. (See Heaven, Hell.) An'gel — a form of a Greek word meaning "messenger." A name given to the spiritual beings by whom God is surrounded and who do His bidding and manifest His will or pow- er. We are told that they are very numerous, that their intelligence is superhuman, that they neither marry nor are given in marriage, and that there is no distinction of sex among them. The Jews believed and taught that the angels formed a vast hierarchy, or order, with reg- ular gradations of rank, each having its special powers and functions, and ascending from man up to God, only a few being chosen to stand before the Almighty. The Bible is full of al- lusions to this heavenly host, and many in- stances are given of their visitations to earth and to men, carrying messages from God and doing His will. This ministry is very clearly taught in all Scripture. It was a favorite thought with the fathers of the Church that every mortal had his or her guardian angel. To a certain extent this view is still held in some quarters. Scripture also teaches that Satan is also the possessor of angels, who do his bid- ding. The Bible is very clear as to this. Satan himself was once one of the angelic host. He as Lucifer rebelled against God because of ex- cessive ambition and pride and was expelled from Heaven. Revelation tells of the war, ANGEL THE COMPREHENSIVE ANALYSIS ANGEL relating that Michael and his host fought against Satan and his host, and conquered them. REFERENCES. Nature, Office, Duties, Etc., of Angels. And as he lay and slept under a juni- per-tree, behold, then an angel touched him, and said unto him, Arise and eat. (I Kings 19: 5.) Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou pre- servest them all ; and the host of heaven worshippeth thee. (Nehemiah 9:6.) And when the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the angel that destroyed the people. It is enough: stay now thine hand. And the angel of the Lord was by the threshingplace of Araunah the Jebu- site. (2 Samuel 24: 16.) When the morning stars sang to- gether, and all the sons of God shouted for joy. (Job 38: 7.) The chariots of God are twenty thou- sand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. (Psalm 68: 17.) For he shall give his angels charge over thee, to keep thee in all thy ways. (Psalm 91 : 11.) Bless the Lord, ye his angels, that ex- cel in strength, that do his command- ments, hearkening unto the voice of his word. Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure. (Psalm 103: 20, 21.) In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings ; with twain he cov- ered his face, and with twain he cov- ered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. (Isaiah 6: 1-3.) The enemy that sozved them is the devil; the harvest is the , end of the zvorld; and the reapers are the angels. (Matthew 13: 39.) When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. (Matthew 25: 31.) For the son of man shall come in the glory of his Father, with his angels; and then he shall reivard every man according to his works. (Matthew 16: 27.) Take heed that ye despise not one of these little ones: for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. (Matthew 18: 10.) And he shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four winds, from one end of heaven to the other. (Matthew 24: 31.) When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. (Matthew 25: 31.) Whosoever therefore shall be ashamed of me, and of my words, in this adidterous and sinfid generation; of him also shall the Son of man be ashamed, zvhen he cometh in the glory of his Father with the holy angels. (Mark 8: 38.) And it came to pass, that the beggar died, and was carried by the angels into 59 ANGEL THE COMPREHENSIVE ANALYSIS ANGEL Abraham's bosom. The rich man also died, and zvas buried. (Luke i6: 22.) For there stood by me this night the angel of God, whose I am, and whom I serve. (Acts 27: 23.) Know ye not that we shall judge an- gels? how much more, things that per- tain to this Hfe? (i Corinthians 6: 2)-) For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. (Colossians i: 16.) Let no man beguile you of your re- ward in a voluntary humility and wor- shipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind. (Colos- sians 2: 18.) And to you, who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. (2 Thessalonians i: 7, 8.) I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality, (Ephesians i: 21.) ^ Being made so much better than the angels, as he hath by inheritance ob- tained a more excellent name than they. For unto which of the angels said he at any time. Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first-begotten into the world, he saith. And let all the angels of God worship him. And of the angels he saith. Who maketh his angels spirits, and his min- isters a flame of fire. (Hebrews i : 4-7-) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an in- numerable company of angels. (He- brews 12: 22.) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now re- ported unto you by them that have preached the gospel unto you, with the Holy Ghost sent down from heaven; which things the angels desire to look into, (i Peter i: 12.) Yet Michael the archangel, when con- tending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. (Jude 1:9.) And I saw a strong angel proclaim- ing with a loud voice. Who is worthy to open the book, and to loose the seals thereof? (Revelation 5:2.) And after these things, I saw four Angels standing on the four corners of the Earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their fore- heads. (Revelation 7: 1-3.) And I fell at his feet to worship him. And he said unto me. See thou do it 60 ANGEL THE COMPREHENSIVE ANALYSIS ANGEL not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God: for the testi- mony of Jesus is the spirit of prophecy. (Revelation 19: 10.) And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me. See thou do it not : for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. (Revelation 22: 8,9.) Rebellion of the Angels. And there was war in heaven: Michael and his angels fought against the dragon ; and the dragon fought and his angels. And prevailed not; neither was their place found any more in heaven. ( Rev- elation 12: 7, 8.) For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of dark- ness, to be reserved unto judgment. (2 Peter 2: 4.) And the angels which kept not their first estate, but left their own habita- tion, he hath reserved in everlasting chains under darkness unto the judg- ment of the great day. (Jude 1:6.) Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. (Matthew 25: 41.) Visitations of Angels. To Ha gar: And the Angel of the Lord found her by a fountain of water in the wil- 61 dcrness, by the fountain in the way to Shur. (Genesis 16: 7.) And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar ? Fear not ; for God hath heard the voice of the lad where he is. (Genesis 21: 17.) To Abraham: And the Lord appeared unto him in the plains of Mamre : and he sat in the tent door in the heat of the day ; And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground. (Genesis 18: i, 2.) And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham : and he said. Here am L (Genesis 22: II,) To Lot: And there came two angels to Sodom at even; and Lot sat in the gate of Sodom; and Lot, seeing them, rose up to meet them; and he bowed himself with his face toward the ground. (Genesis 19: i.) To Balaam: Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. (Numbers 22: 31.) To the Israelites: And an ang'el of the Lord came up from Gilgal to Bochim, and said, I made you to go tip out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. (Judges 2: i.) ANGEL THE COMPREHENSIVE ANALYSIS ANGEL To Gideon: And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite : and his son Gideon threshed wheat by the wine-press, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. (Judges 6: ii, 12.) To Manoah's wife: And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah ; and his wife was barren, and bare not. And the angel of the Lord appeared unto the woman, and said unto her, Behold, now, thou art barren, and bear- est not: but thou shalt conceive, and bear a son. (Judges 13: 2, 3.) To David: And God sent an angel unto Jerusa- lem to destroy it: and as he was de- stroying, the Lord beheld, and he re- pented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the Lord stood by the threshingfloor of Oman the Jebusite. And David lifted up his eyes, and saw the angel of the Lord stand be- tween the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces, (i Chronicles 21 : 15, 16.) To Elijah: And as he lay and slept under a juniper-tree, behold, then an angel touched him, and said unto him, Arise and eat. 62 And he looked, and behold, there was a cake baken on the coals, and a cruse of water at his head : and he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said. Arise and eat, because the journey is too great for thee, (i Kings 19: 5-7.) To Daniel: And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to" under- stand the vision. So he came near where I stood: and when he cam.e, I was afraid, and fell upon my face : but he said unto me. Un- derstand, O son of man : for at the time of the end shall be the vision. (Daniel 8: 16, 17.) Yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. (Dan- iel 9: 21.) And behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. (Daniel 10: 16.) To N ehuchadnezzar : Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king. True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt: and the ANGEL THE COMPREHENSIVE ANALYSIS ANGEL form of the fourth is Hke the Son of God. (Daniel 3 : 24, 25.) To Jesus: Then the devil leaveth him, and be- hold, Angels came and ministered unto him. (Matthew 4: 11.) And there appeared an Angel unto him from heaven, strengthening him. (Luke 22: 43.) To Joseph: But while he thought on these things, behold, the Angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the holy Ghost. (Matthew i: 20.) To Mary Magdalene: In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold, there was a great earth- quake: for the angel of the Lord de- scended from heaven, and came and rolled back the stone from the door, and sat upon it. (Matthew 28: i, 2.) To Zacharias: And there appeared unto him an an- gel of the Lord, standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. (Luke I : II, 12.) To the Virgin Mary: And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. (Luke i : 26, 27.) 63 To the Shepherds: And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them ; and they were sore afraid. (Luke 2: 8, 9.) And suddenly there was with the angel a multitude of the heavenly host praising God, and saying. Glory to God in the highest, and on earth peace, good will toward men. (Luke 2: 13, 14.) To Peter and others: But the angel of the Lord by night opened the prison-doors, and brought them forth, and said. Go, stand and speak in the temple to the people all the words of this life. (Acts 5: 19, 20.) And behold, the angel of the Lord came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him up, saying. Arise up quickly. And his chains fell off from his hands. (Acts 12: 7.) To Philip: And the angel of the Lord spake unto Philip, saying. Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert (Acts 8: 26.) To Cornelius: He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius. (Acts 10: 3.) To Paul: For there stood by me this night the Angel of God, whose I am, and whom I serve. Saying, Fear not, Paul, thou must be ANGER THE COMPREHENSIVE ANALYSIS ANGER brought before Caesar, and lo, God hath given thee all them that sail with thee. (Acts 27: 23, 24.) ANGER. An'ger — a strong passion or emotion of displeasure, antagonism or indignation roused by real or supposed injury, insult or wrong. It is sinful or wise according to its motive. Displeasure at sin, especially the divine dis- pleasure, is just and holy. When ascribed to God anger is not to be understood to be a wild, tumultuous passion such as men feel, but a righteous aversion to sin and wrong- doing. Sinful anger often exists in man, as a work of the flesh or as a fruit of pride. It often also leads to the commission of even greater sins. REFERENCES. Human Anger: Nature and Effects. But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. ( Gen- esis 4: 5.) And Cain talked with Abel his broth- er : and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. (Gen- esis 4:8.) Then Judah came near unto him, and said, O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. (Genesis 44: 18.) Cursed be their anger, for it was fierce: and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. (Genesis 49: 7.) And it came to pass as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them be- neath the mount. (Exodus 2)^: 19.) 64 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. (Proverbs 15: 18.) He that is slow to anger is better than the mighty ; and he that ruleth his spirit, than he that taketh a city. (Proverbs 16: 32.) The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. (Proverbs 19: 11.) It is better to dwell in the wilderness, than with a contentious and an angry woman. (Proverbs 21: 19.) An angry man stirreth up strife, and a furious man aboundeth in transgres- sion. (Proverbs 29: 22.) Be not hasty in thy spirit to be an- gry: for anger resteth in the bosom of fools. (Ecclesiastes 7:9.) But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judg- ment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell-fire. (Matthew 5: 22.) Human Anger: Remedies and Warnings. Cease from anger, and forsake wrath : fret not thyself in any wise to do evil. (Psalm 37: 8.) A soft answer turneth away wrath: but grievous words stir up anger. (Proverbs 15: i.) A gift in secret pacifieth anger : and a reward in the bosom, strong wrath. (Proverbs 21 : 14.) Be ye angry, and sin not : let not the sun go down upon your wrath. ( Ephe- sians 4: 26.) Let all bitterness, and wrath, and an- ger, and clamour, and evil-speaking, be put away from you, with all malice. (Ephesians 4: 31.) ANGER THE COMPREHENSIVE ANALYSIS ANGER But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. (Colossians 3:8.) Divine Anger: Existence, Etc. And the Lord God said unto the serpent. Because thou hast done this, thou art cursed above all cattle, and above every beast of the field : upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. (Genesis Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thv desire shall be to thy husband, and he shall rule over thee. And unto Adam he said. Because thou hast hearkened unto the voice of thy Avife, and hast eaten of the tree, of which I commanded thee, saying. Thou shalt not eat of it : cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. (Genesis 3: 16, 17.) And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. (Genesis 4: 10, 11.) The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from un- der heaven. (Deuteronomy 29: 20.) They provoked him to jealousy with strange gods, with abominations pro- voked they him to anger. (Deuteron- omy 32: 16.) 65 When ye have transgressed the cove- nant of the Lord your God, which he commanded you, and have gone and served other gods, and bowed your- selves to them; then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you. (Joshua 23: 16.) If God will not withdraw his anger, the proud helpers do stoop under him. (Job 9: 13.) God judgeth the righteous, and God is angry with the wicked every day. (Psalm 7: II.) Thou shalt make them as a fiery oven in the time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them. (Psalm 21 : 9.) Pour out thine indignation upon them, and let thy wrathful anger take hold of them. (Psalm 69: 24.) Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel. (Psalm 78: 21.) For they provoked him to anger with their high places, and moved him to jealousy with their graven images. (Psalm 78: 58.) Who knoweth the power of thine an- ger? even according to thy fear so is thy wrath. (Psalm 90: 11.) Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy : his lips are full of indignation, and his tongue as a devouring fire. (Isaiah 30: 27.) Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest. (Jeremiah 3:5.) Do they provoke me to anger? saith the Lord: do they not provoke them- ANGER THE COMPREHENSIVE ANALYSIS ANGER selves to the confusion of their own faces? (Jeremiah 7: 19.) Because of their wickedness which they have committed to provoke me to anger, in that they went to burn in- cense, and to serve other gods, whom they knew not, neither they, ye, nor your fathers. (Jeremiah 44: 3.) And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. (Mark 3: 5.) Divine Anger: Kindled. And when the people complained, it displeased the Lord: and the Lord heard it: and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. (Num- bers II : I.) But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel. (Joshua 7:1.) And the anger of the Lord was kin- dled against Uzzah, and God smote him there for his error; and there he died by the ark of God. (2 Samuel 6: 7-) And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, num- ber Israel and Judah. (2 Samuel 24: Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. ( Psalm 2: 12.) And thou, even thyself, shalt discon- tinue from thine heritage that I gave thee ; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn forever. (Jer- emiah 17: 4.) Thy calf, O Samaria, hath cast thee off ; mine anger is kindled against them : how long will it be ere they attain to innocency? (Hosea 8:5.) Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. (Zechariah 10: 3.) Divine Anger: Slow or Deferred. The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide ; neither will he keep his anger for ever. (Psalm 103: 8,9.) For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. (Isaiah 48:90 I will heal their backsliding, I will love them freely: for mine anger is turned away from him. (Hosea 14: 4.) Divine Anger: Laid Up for Wicked. But after thy hardness and impeni- tent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God; Who will render to every man ac- cording to his deeds. (Romans 2: 5, 6.) But the heavens and the earth, which 66 ANGER THE COMPREHENSIVE ANALYSIS ANGER are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. (2 Peter 3:7.) Divine Anger: Prayer against. And Moses besought the Lord, his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand? (Exodus 32: II.) And David spake unto the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? Let thine hand, I pray thee, be against me, and against my father's house. (2 Samuel 24: 17.) O Lord, rebuke me not in thine an- ger, neither chasten me in thy hot dis- pleasure. (Psalm 6: i.) Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my sal- vation. (Psalm 2^: 9.) Remove thy stroke away from me: I am consumed by the blow of thine hand. (Psalm 39: 10.) O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? (Psalm 74: I.) How long. Lord ? wilt thou be angry for ever? shall thy jealousy burn like fire? Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. (Psalm 79: 5, 6.) O Lord God of hosts, how long wilt thou be angry against the prayer of thy people? (Psalm 80: 4.) Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us for ever ? wilt thou draw out thine anger to all generations? (Psalm 85: 4, 5.) Be not wroth very sore, O Lord, neither remember iniquity for ever: be- hold, see, we beseech thee, we are all thy people. (Isaiah 64: 9.) O Lord, according to all thy right- eousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: be- cause for our sins, and for the iniquities of our fathers, Jerusalem and thy peo- ple are become a reproach to all that are about us. (Daniel 9: 16.) O Lord, I have heard thy speech and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known ; in wrath re- member mercy. (Habalckuk 3:2.) And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. (Luke 18: 13.) Divine Anger: Christ's Propitiation. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the re- mission of sins that are past, through the forbearance of God. (Romans 3: Much more then, being now justified by his blood, we shall be saved from wrath through him. ( Romans 5:9.) And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation. (2 Corinthians 5: 18.) And, having made peace through the blood of his cross, by him to reconcile 67 ANNAS THE COMPREHENSIVE ANALYSIS ANOINTING all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians i : 20.) And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. ( i Thessalonians i : 10.) And he is the propitiation for our sins : and not for ours only, but also for the sins of the whole world, (i John 2:2.) Divine Anger: Turned by Repentance. Seest thou how Ahab humbleth him- self before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house, (i Kings 21 : 29.) Go and proclaim these words toward the north, and say, Return, thou back- sliding Israel, saith the Lord ; and I will not cause mine anger to fall upon you : for I am merciful, saith the Lord, and I will not keep anger for ever. (Jere- miah 3: 12.) Who knoweth if he will return and repent, and leave a blessing behind him ; even a meat-offering and a drink-offer- ing unto the Lord your God? (Joel 2: 14.) ANNAS. An'nas — a high-priest of the Jews about the time of Christ. He ruled from A.D. 7 to A.D. 23, and was succeeded by Caiaphas, his son-in-law. Luke says he was high-priest along with Caiaphas; but this is taken gen- erally to mean that by reason of his rank he had great influence. He interviewed and questioned Jesus after His arrest, and then sent Him bound to Caiaphas and the Sanhe- drin for formal trial. References. — Luke 3:2; John 18: 13-24; Acts 4: 6. ANOINTING. A-noint'ing — a practice of putting per- fumed oils or ointments upon the heads or bodies or limbs indulged in by the ancients, especially the Egyptians and Hebrews. It was done for three reasons: consecration or inauguration, as a mark of esteem for guests and strangers, and for sanative purposes. Kings and high-priests were so treated. The first instance in the Bible is that of Aaron. REFERENCES. Aaron. And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him. (Leviticus 8: 12.) Saul. Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said. Is it not because the Lord hath anointed thee to be captain over his inheritance? (i Samuel 10: i.) David. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day for- ward. So Samuel rose up, and went to Ramah. (i Samuel 16: 13.) Solomon. And Zadok the priest took an horn of oil out of the tabernacle, and anoint- ed Solomon. And they blew the trum- pet; and all the people said, God save king Solomon. ( i Kings i : 39. ) Elisha and Jehu. And Jehu the son of Nimshi shalt thou anoint to be king over Israel : and Elisha the son of Shaphat of Abel- meholah shalt thou anoint to be prophet in thy room, (i Kings 19: 16.) 68 ANOINTING THE COMPREHENSIVE ANALYSIS ANTICHRIST Jehu. And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, even over Israel. (2 Kings 9:6.) Joash. And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. (2 Kings 11: 12.) Jesus. There came unto him a woman hav- ing an alabaster-box of very precious ointment, and poured it on his head as he sat at meat. (Matthew 26: 7.) And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman having an ala- baster-box of ointment of spikenard, very precious; and she brake the box, and poured it on his head. (Mark 14: 3-) Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. (John 12: 3.) And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at m_eat in the Pharisee's house, brought an alabaster-box of ointment. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. (Luke;: 37,38.) Additional References. — i Samuel 2: 35; I Samuel 24 : 10 ; i Samuel 28 : 9 ; i Chron- icles 16: 22; Psalm 132: 10; Isaiah 61 : i ; Luke 4: 18; Acts 4: 27; Acts 10: 38; 2 Corinthians i: 21; i John 2: 20. ANTICHRIST, An'ti-christ — some one who is the oppo- nent of Christ; Christ's antagonist. This is an expression used in the Bible only by John, and the subject of much contention among commentators. By the word John most prob- ably meant the ruling spirit of error and the natural personification of this is Satan. It is also told us that there are many antichrists, and thus the term seems to be used in a gen- eral and broad sense. Paul's "man of sin" is almost synonymous with the word. Some commentators have seen fit to suggest Nero as the antichrist meant by John. Excluding Satan, Nero seems to have the best claim to the title. REFERENCES. Little children, it is the last time : and as ye have heard that antichrist shall come, even now are there many anti- christs ; whereby we know that it is the last time, (i John 2: 18.) Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. (i John 2: 22.) And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. And this is that spirit of antichrist, whereof ye have heard that it should come; and even now al- ready is it in the world. ( i John 4:3.) For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. (2 John 1:7.) The Man of Sin. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by 69 ANTIOCH THE COMPREHENSIVE ANALYSIS APOSTLE word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means : for that day shall not come, ex- cept there come a falling away first, and that man of sin be revealed, the son of perdition. (2 Thessalonians 2: 3, 4.) ANTIOCH. An'ti-och. The Bible mentions two cities of this name — Antioch in Syria and Antioch in Pisidia. Of the two, the former was by far the greater and more important. It is situated on the river Orontes, 300 miles north of Jerusalem. It was founded in 300 B.C., and was long the residence of the Syrian kings as well as the metropoli9 of Syria. After the Roman occupation it continued to be the seat of government. In Christian his- tory it holds an important place. Within it Paul founded the first Gentile church, the members of which were the first to be dis- tinguished by the name of Christians. In the early days of the Church it gave many great scholars, teachers, and preachers to the faith. During the Crusades it v/as the scene of many battles between the Christians and the Mos- lems. It is now nothing like it was in the days of its splendor, although it has many ruins which show traces of its former greatness. References. — Acts 11: 25, 26; Acts 13: i, 2; Galatians 2:11. APOLLOS. A-pol'los — a form of a Greek word mean- ing "belonging to Apollo." The name of a fellow-laborer of Paul's, mentioned a num- ber of times in the New Testament. He was an Alexandrian Jew and began his work about A.D. 56 at Ephesus, first teaching the doctrine of the Messiah without reference to Jesus. Paul's aids, Aquila and Priscilla, soon taught him the "way of God more perfectly," and he went to Greece to aid Paul. He must have been a man of strong personality as well as great knowledge, for he soon became the center of a church party. Paul, with the con- sent and approval and probably at the insti- gation of Apollos, took the Corinthians to task for this. They labored together quite a long time, and tradition says that Apollos rose to considerable eminence in the Church. He probably was pastor of the Church at Corinth at his death. REFERENCES. And a certain Jew, named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. (Acts 18: 24.) Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ, (i Corinthians i : 12.) For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal ? Who then is Paul, and who is Apol- los, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered: but God gave the increase, (i Corin- thians 3: 4-6.) And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. ( I Corinthians 4: 6.) Bring Zenas the lawyer and Apollos on their journey diligently, that noth- ing be wanting unto them. (Titus 3: I3-) APOSTLE. A-pos'tle — a form of a Greek word mean- ing "one who is sent." Research shows that the Jews, even before the time of Christ, called apostles such men as were sent by their rulers to the people with letters or proclamations or to collect the yearly temple tax. In the New Testament the term was applied to the chosen band of men that surrounded the Master, to whom after His death was to be given the or- ganization of His Church and the dissemina- tion of His faith. These men were Peter, Andrew, John, Philip, James the greater. 70 APOSTLE THE COMPREHENSIVE ANALYSIS APOSTLE Bartholomew, Thomas, Matthew (Levi), Simon, Jude, James the lesser, Judas Iscariot, and, after the latter's apostasy, Matthias. Later, to these was added by special call the great Paul, the apostle to the Gentiles. Christ gave them special powers during His life and promised them special gifts after His death. While there were no absolute distinctions of rank among them, temperament, devotion, and natural ability soon brought out leader- ship. Peter seems always to have been a sort of a spokesman for his fellows during the ministry of his Master. All of them were men of the people and all in humble walks of life when called to their work. The call of Paul was from a higher sphere. He was from a better class and was more deeply learned. Some writers take exception to the giving of the title of apostle to any others than the men above-named, although others call apostles all the leaders in the early Church down to the death of John, between the years 90 and 100 A.D., which event has been termed the end of the apostolic age. The statement of faith known as the Apostles' Creed was not formulated by any of the men delegated by Christ, but is a product of the fifth century, some evidence tending to show that its author was Augustine. It is only the Apostles' Creed in that it is concentrated expression of the doctrine that they taught. REFERENCES. Calling of the Apostles. And Jesus walking by the sea of Gal- ilee, saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the Sea (for they were fish- ers.) And he saith unto them, Follow me: and I will make yoit fishers of men. And they straightway left their nets, and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. (Mat- thew 4: 18-21.) And as Jesus passed forth from thence, he saw a man named Matthew, sitting at the receipt of custom : and he saith unto him, Follozv me. And he arose, and followed him. (Matthew 9: 9.) The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follozv me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him of whom Moses in the Law, and the Prophets did write, Jesus of Nazareth the son of Joseph. (John 1 : 43-45.) And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why perse cut est thou me? And he said. Who art thou, Lord? And the Lord said, / am Jesus whom thou persecutest. It is hard for thee to kick against the pricks. And he trembling, and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall he told thee what thou must do. (Acts 9:4-6.) But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to hear my name hefore the Gentiles, and kings, and the children of Israel. For I will shew him how great things he must suffer for my name's sake. Now the names of the twelve apos. ties are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother ; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; 71 APOSTLE THE COMPREHENSIVE ANALYSIS APOSTLE Simon the Canaanite, and Judas Is- cariot, who also betrayed him. (Mat- thew id: 2-4.) Instructions and Powers. And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. (Matthew 10: I.) And as ye go, preach, saying, The kingdom of heaven is at hand: Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. (Matthew 10: 7,8.) Behold, I send you forth as sheep in the midst of wolves: he ye therefore wise as serpents, and harmless as doves. (Matthew 10: 16.) But when they deliver you up, take no thought how or what ye shall speak, for it shall he given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father, which speaketh in you. (Matthew 10: 19, 20.) And ye shall be hated of all men for my Name's sake: but he that endureth to the end, shall be saved. (Matthew 10: 22.) And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall he hound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven. (Matthew 16: 19.) Go ye therefore and teach all nations, baptizing them in the name of the Fa- ther, and of the Son, and of the Floly Ghost; Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you ahvay, even unto the end of the world. Amen. (Mat- thew 28: 19.) Whose soever sins ye remit, they are remitted unto them; and zvhose soever sins ye retain, they are retained. (John 20: 23.) But none of these things move me, neither count I my life dear unto my- self, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20: 24.) And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. (Rev- elation 21 : 14.) Witnesses of Christ. Even as they delivered them unto us, which from the beginning were eye- witnesses, and ministers of the word. (Luke 1:2.) And ye are witnesses of these things. ( Luke 24 : 48. ) To whom also he shewed himself alive after his passion, by many infalli- ble proofs, being seen of them forty days, and speaking of the things per- taining to the kingdom of God. (Acts 1:3.) Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. (Acts 1 : 22.) Not to all the people, but unto wit- nesses chosen before of God, even to us, who did eat and drink with him aft- er he rose from the dead. (Acts 10: 41.) Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord ? are not ye my work in the Lord? (l Corinthians 9: i.) 72 APOSTLE THE COMPREHENSIVE ANALYSIS ARARAT And that he was seen of Cephas, then of the twelve, (i Corinthians 15: 5.) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewit- nesses of his majesty. (2 Peter i: 16.) That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have han- dled, of the Word of Life. ( i John i : Apostles' Sufferings. And ye shall be betrayed both by par- ents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. (Luke 21: 16.) Remember the word that I said unto you. The servant is not greater than the Lord: if they have persecuted me, they zvill also persecute you: if they have kept my saying, they will keep yours also. (John 15: 20.) They shall put you out of the syna- gogues: yea, the time cometh, that who- soever killeth you, will think that he doeth God service. (John 16: 2.) These things I have spoken unto you, that in me ye might have peace, in the world ye shall have tribulation: but be of good cheer, I have overcome the world. (John 16: 33.) For I think that God hath set forth us the apostles last, as it were appoint- ed to death: for we are made a spec- tacle unto the world, and to angels, and to men. (i Corinthians 4:9.) Who comforteth us in all our tribu- lation, that we may be able to comfort them which are, in, any trouble, by the comfort wherewith we ourselves are comforted of God. (2 Corinthians i : 4.) We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed. (2 Corin- thians 4: 8, 9.) Are they ministers of Christ? I speak as a fool, I am more: in labours more abundant: in stripes above meas- ure: in prisons more frequent: in deaths oft. (2 Corinthians 11 : 23.) I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the Isle that is called Patmos, for the word of God, and for the testi- mony of Jesus Christ. (Revelation i : 9-) AQUILA. Ao'ui-LA — a Latinized form of a Greek word meaning "eagle." The name of one of Paul's fellow-workers at Corinth and Ephe- sus. He was a Jew from Asia Minor and had been driven from Rome during the per- secutions by the Emperor Claudius. Paul doubtless taught him the Christian faith. He is mentioned as one of the zealous workers, and aided in the higher instruction of Apollos. He seems to have been a tent-maker by trade and employed a number of men, which fact explains the reference to the church that was in his house. References. — Acts 18: 2, 18, 26; Romans 16: 3; I Corinthians 16: 19; 2 Timothy 4: 19. ARARAT. Ar'a-rat — a form of a Hebrew word meaning "wilderness." The Biblical name of the country upon the mountains of which the Ark rested. It has been impossible to modern research to fix the exact location of the peak. A number of mountains have been selected, but none with certainty. xvlount Ararat, the height to which the greatest amount of evi- dence leans, is a peak in Armenia, in Asia, 73 ARIMATHEA THE COMPREHENSIVE ANALYSIS ARK about 16,250 feet above sea level. It is a most magnificent mountain of the twin-peak vari- ety. Its summit is covered with eternal snow and ice. References. — Genesis 8 : 4 ; 2 Kings 19 : 2>7; Jeremiah 51: 27. ARIMATHEA. Ar-i-ma-the'a — a form of a Greek word meaning "a height." The name of the birth- place of the wealthy Joseph, in whose new tomb the body of the crucified Christ was laid. There is some doubt as to the exact location of Arimathea. The weight of evidence tends to locate it at what is now the village of Ram- leh, about 24 miles northwest of Jerusalem. References. — Matthew 27: 57; Mark 15: 43 ; Luke 23 : 51 ; John 19 : 38. ARK. (See Flood, Covenant, Moses.) The Bible mentions three different sorts of arks : ( i ) that in which Noah, his family, and specimens of every sort of animal sur- vived the Flood; (2) the small vessel in which Moses was set adrift; (3) the ark of the covenant. 1. Genesis does not throw much light upon the actual structure of Noah's ark, save that it was of gopher wood (probably cypress or pine), and that it was 300 cubits long, 50 broad, and 30 high. It probably was merely a huge raft with a house upon it, since it was built to float only and not to sail. Its passengers were Noah, his wife, his three sons and their wives — eight persons in all — and one pair of every "unclean animal" and seven pairs of all that were "clean." 2. The ark in which Moses was set adrift was probably a small basket-like boat made of papyrus, a fabric like heavy parchment or paper made from bulrushes by the Egyptians, and plentifully daubed with pitch or bitumen to make it waterproof. 3. The ark of the covenant was a large chest or coffer, two and a half cubits long, and a cubit and a half broad and high. It was made of shittim (acacia) wood and cov- ered with plates of pure gold. It had a border ornamentation of gold and gold-covered poles by which to carry it. On the upper surface or lid it had two cherubim with their faces turned toward each other. Their wings, spread out over the top, formed the throne of God. This object was the most sacred thing possessed by the Israelites, and it was kept in the holy of holies of the tabernacle and tem- ple. In it were kept the tables of the law. While the nation was on the march it Vv^as borne by priests in advance of the host. What became of it never has been known definitely. It is supposed to have fallen into the hands of the Babylonians at the plunder and de- struction of the Temple, and probably was destroyed by them for the sake of its precious metal. The Jews, however, still believe that it was concealed from the Babylonians and that the Messiah will eventually reveal its whereabouts. That it was not in the second Temple is quite certain. REFERENCES. Noah's Ark. Make thee an ark of gopher-wood: rooms shalt thou make in the ark, and shah pitch it within and without with pitch. And this is the fashion which thou shalt make it of : The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof : with lower, second, and third stories shalt thou make it. And behold, I, even I, do bring a flood of waters upon the earth, to de- stroy all flesh, wherein is the breath of life, from under heaven: and every thing that is in the earth shall die. But with thee will I establish my covenant: and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. (Gen- esis 6: 14-18.) Of ever)^ clean beast thou shalt take to thee by sevens, the male and his fe- 74 ARK THE COMPREHENSIVE ANALYSIS ARK male: and of beasts that are not clean by two, the male and his female. ( Gen- esis j: 2.) By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. (He- brews 11:7.) Which sometime were disobedient, Avhen once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water. (i Peter 3: 20.) Moses' Ark. And when she could not longer hide him, she took for him an ark of bul- rushes, and daubed it with slime and w^ith pitch, and put the child therein; and she laid it on the flags by the river's brink. (Exodus 3:2.) Ark of the Covenant. And they shall make an ark of shit- tim-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold, within and without shalt thou overlay it; and shalt make upon it a crown of gold round about. And thou shalt cast four rings of gold for it, and put them in the four corners thereof ; and two rings shall be in the one side of it, and two rings in the other side of it. And thou shalt make staves of shit- tim-wood, and overlay them with gold. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark : they shall not be taken from it. And thou shalt put into the ark the testimony which I shall give thee. And thou shalt make a mercy-seat of pure gold : two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy-seat. And make one cherub on the one end, and the other cherub on the other end: even of the mercy-seat shall' ye make the cherubims on the two ends thereof. And the cherubims shall stretch forth their wings on high, covering the mer- cy-seat with their wings, and their faces shall look one to another ; toward the mercy-seat shall the faces of the cherubims be. And thou shalt put the mercy-seat above upon the ark ; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. (Exodus 25: 10-22.) And Bezaleel made the ark of shit- tim-wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it. (Exodus 37: i.) And it came to pass, when the people removed from their tents to pass over Jordan, and the priests bearing the ark of the covenant before the people; And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped 75 ARK THE COMPREHENSIVE ANALYSIS ARK in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan; and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan. (Joshua 3: 14-17.) And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once : thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of ram's horns : and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout : and the wall of the city shall fall down flat, and the people shall ascend up every man straight be- fore him. (Joshua 6: 2-5.) And the Philistines fought, and Is- rael was smitten, and they fled every man into his tent: and there was a very great slaughter, for there fell of Israel thirty thousand footmen. And the ark of God was taken; and the two sons of Eli, Llophni and Phine- has, were slain, (i Samuel 4: 10, 11.) And the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod. When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. And when they of Ashdod arose ear- ly on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the Lord. And they took Dagon, and set him in his place again. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground be- fore the ark of the Lord : and the head of Dagon, and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him. (i Samuel 5: 1-4.) And the ark of the Lord was in the country of the Philistines seven months, (i Samuel 6:1.) And the men of Kirjath-jearim came, and fetched up the ark of the Lord, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the Lord. And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord, (i Samuel 7: i, 2.) And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me ? So David would not remove the ark of the Lord unto him into the city of David: but David carried it aside into the house of Obed-edom the Gittite. And the ark of the Lord continued in the house of Obed-edom the Gittite three months: and the Lord blessed Obed-edom and all his household. And it was told king David, saying. The Lord hath blessed the house of 76 ARM THE COMPREHENSIVE ANALYSIS ARMOR Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. (2 Samuel 6: 9-12.) Thus all the work that Solomon made for the house of the Lord was finished: and Solomon brought in all the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion. (2 Chronicles 5: i, 2.) And the priests brought in the ark of the covenant of the Lord unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims. (2 Chronicles 5:7.) ARM. Arm. Special reference is made in a num- ber of places in the Bible to the power of God and the figurative use of the word "arm" em- ployed to indicate it. REFERENCES. Fear and dread shall fall upon them ; by the greatness of thine arm they shall be as still as a stone ; till thy people pass over, O Lord, till the people pass over, which thou hast purchased. (Exodus 15: 16.) The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say. Destroy them. (Deuteronomy 33 : 27.) Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah. (Psalm jj\ 15.) Thou hast a mighty arm: strong is thy hand, and high is thy right hand. (Psalm 89: 13.) O sing unto the Lord a new song: for he hath done marvelous things : his right hand, and his holy arm, hath got- ten him the victory. (Psalm 98: i.) Lord, be gracious unto us ; we have waited for thee: be thou their arm ev- ery morning, our salvation also in the time of trouble. (Isaiah 33: 2.) Who hath believed our report? and to whom is the arm of the Lord re- vealed? (Isaiah 53: i.) 1 have made the earth, the man and the beast that are upon the ground, by my great power and by my out- stretched arm, and have given it unto whom it seemed meet unto me. (Jere- miah 2y\ 5.) He hath shewed strength with his arm ; he hath scattered the proud in the imagination of their hearts. (Luke i: 51.) The God of this people of Israel chose our fathers, and exalted the peo- ple when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. (Acts 13: 17.) ARMOR. (Spelled "armour" throughout the Bible.) Ar'mor. From the earliest times up to the invention of firearms mankind wore and used devices for the protection of the body in battle. These devices were of different types and made of different material from heavy leather to hardened steel. Usually they consisted of a shield carried on one arm, a coat or breastplate, leather or iron casings for the lower limbs, and a helmet for the head. All through the Bible there are frequent ref- erences to armor. Very often the word is used in a figurative sense, chiefly with refer- 77 ASA THE COMPREHENSIVE ANALYSIS ASCENSION ence to righteousness as a protection to the follower of God against the assaults of evil or temptation. The Pauline references are the most notable and important. REFERENCES. The night is far spent, the day is at hand : let us therefore cast off the works of darkness, and let us put on the ar- mour of light. (Romans 13: 12.) By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left. (2 Corinthians ^'. J-^ Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; And your feet shod with the prepara- tion of the gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Ephesians 6: 13-17.) But let us, who are of the day, be sober, putting on the breast-plate of faith and love; and for an helmet, the hope of salvation, (i Thessalonians 5:8.) ASA. A'sA — a form of a Hebrew word meaning "a physician" or "healing." The name of the third king of Judah, who reigned forty-one years, from 955 to 914 B.C. He was noted as a very good monarch. He rooted out the various idolatries and placed his kingdom on a first-class military basis. He waged many successful wars and won the love of his peo- ple. Toward the latter part of his reign he met with some reverses. 78 REFERENCES. And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead. ( I Kings 15: 8. ) And Asa did that which was right in the eyes of the Lord, as did David his father, (i Kings 15: 11.) And there was war between Asa and Baasha king of Israel all their days. (i Kings 15: 16.) And Asa did that which was good and right in the eyes of the Lord his God: For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves. (2 Chronicles 14: 2, 3.) And Asa in the thirty and ninth year of his reign was diseased in his feet, un- til his disease was exceeding great : yet in his disease he sought not to the Lord, but to the physicians. And Asa slept with his fathers, and died in the one and fortieth year of his reign. (2 Chronicles 16: 12, 13.) ASAPH. (See Psalms.) A'sAPH — a form of a Hebrew word mean- ing "gatherer" or "assembler." The name of several persons mentioned in the Bible, the most important of whom was the leader and director of the Temple choir in the time of David. He is supposed to have been a musi- cian of much ability, as well as a prophet and writer. No less than twelve of the Psalms are ascribed to his authorship. They are Nos. 50 and yi to 83. References. — i Chronicles 6: 39; 2 Chron- icles 5: 12; 29: 30; 33: 15; Nehemiah 12: 46. ASCENSION. (See Christ, Jesus.) As-cen'sion. To the Christian the ascen- sion of Jesus Christ will always be an event to be contemplated with awe, reverence, and satisfaction. Not only was it the final and irrevocable proof of His divinity, but it was ASCENSION THE COMPREHENSIVE ANALYSIS ASCENSION the logical sequence of His glorious resurrec- tion and the final triumph of His mortal min- istry. Besides, it fulfilled the ancient proph- ecies. It occurred forty days after He rose from the dead. The scene of it was Moimt Olivet. The evidences were many and com- plete. REFERENCES. Prophecies. Thou wilt shew me the path of Hfe: in thy presence is fulness of joy ; at thy right hand there are pleasures for ever- more. (Psalm i6: ii.) Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors ; and the King of glory shall come in. (Psalm 24: 7.) Thou hast ascended on high, thou hast led captivity captive : thou hast re- ceived gifts for men; yea, for the re- bellious also, that the Lord God might dwell among them. (Psalm 68: 18.) The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm no: I.) Typifications: General. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail ; Whither the forerunner is for us en- tered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6: 19, 20.) But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having ob- tained eternal redemption for us. (He- brews 9:11, 12.) By Enoch: And Enoch walked with God, and he was not: for God took him. (Genesis 5:24.) By Elijah: And it came to pass, as they still went on, and talked, that behold, there ap- peared a chariot of fire, and horses of fire, and parted them both asunder ; and Elijah went up by a whirlwind into heaven. (2 Kings 2: 11.) The Ascension. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. (Mark 16: 19.) And he led them out as far as to Bethany: and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. ( Luke 24 : 50, 51.) In my Father's house are many man- sions: if it were not so, I zvould have told you. I go to prepare a place for you. (John 14: 2.) Nevertheless, I tell you the truth, it is expedient for you that I go away: for if I go not azvay, the Comforter will not come unto you: but if I depart, I will send him unto you. (John 16: 7.) And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white ap- parel ; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from 79 ASHES THE COMPREHENSIVE ANALYSIS ASSYRIA you into heaven, shall so come in like manner as ye have seen him go into heaven. (Acts i: 9-1 1.) Who is gone into heaven, and is on the right hand of God ; angels, and au- thorities, and powers being made sub- ject unto him. (i Peter 3 : 22.) ASHES. (See Repentance.) Ash'es. In the symbolism with which the Scriptures are full ashes have a deep and sig- nificant meaning, denoting the frailty of hu- mankind, humiliation of the deepest order, and grief and sorrow. REFERENCES. And Abraham answered and said. Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. (Genesis 18: 2y.) And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying. (2 Sam- uel 13: 19.) When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry. (Esther 4: i.) He hath cast me into the mire, and I am become like dust and ashes. (Job 30: 19.) Wherefore I abhor myself, and re- pent in dust and ashes. (Job 42 : 6.) For I have eaten ashes like bread, and mingled my drink with weeping. (Psalm 102: 9.) He f eedeth on ashes : a deceived heart hath turned him aside, that he cannot deliver his soul, nor say. Is there not a lie in my right hand ? ( Isaiah 44 : 20. ) Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? (Isaiah 58: 5.) O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us, (Jeremiah 6: 26.) For word came unto the king of Nine- veh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. (Jonah 3:6.) Wo unto thee, Chorasin! wo unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great zvhile ago repented, sitting in sackcloth and ashes. (Luke 10: 13.) ASHTORETH. (See Baal.) Ash'to-reth — one of the Hebrew forms of the name of Astarte, the celebrated goddess of the Sidonians and the Philistines. Her worship was by no means confined to these people, but spread all over Asia Minor, into Mesopotamia, to Egypt, and even crossed the seas into Greece and Italy. It was one of the chief idolatries into which the Israelites fell, even Solomon having been guilty of it. Like most of the paganisms of the period, the wor- ship of the goddess was to a great extent a worship of certain forces of nature. Her rites were of the most demoralizing charac- ter. She had many great temples where she was venerated in conjunction with Baal, as well as many groves and gardens specially dedicated to her. References. — Judges 2: 13; i Samuel 12: 10; I Kings 11: 5, 33. ASSYRIA. (See Nineveh.) As'syr'i-a. Assyria received its name from Assur, son of Shem, who founded the city of Assur, from which the nation devel- 80 ASSYRIA THE COMPREHENSIVE ANALYSIS ASSYRIA oped. At first it seems to have been only a weak dependency of Babylon. It gradually grew in strength until its capital, Nineveh, became greater than Babylon itself. A long line of able and warlike kings raised it from a small nation to a great empire, which sub- dued Babylon, Palestine, Egypt, and might have extended its conquests further had not it fallen into luxury and degeneracy. In the reign of Sargon, one of its later monarchs, Jerusalem and the larger Hebrew cities were taken, the Israelites thus being punished for their sins. Sargon's successor, Sennacherib, besieged Jerusalem, but the larger part of his army was miraculously destroyed. REFERENCES. Assyria and the Jews. In the days of Pekah king of Israel came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maachah, and Janoah, and Kedesh, and Razor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria, (i Kings 15: 29.) In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the riv- er of Gozan, and in the cities of the Medes. (i Kings 17: 6.) For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them ; Until the Lord removed Israel out of his sight, as he had said by all his serv- ants the prophets. So was Israel car- ried away out of their own land to As- syria unto this day. And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt ' in the cities thereof. ( i Kings 17: 22-24.) 6 81 And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morn- ing, behold, they were all dead corpses. So Sennacherib king of Assyria de- parted, and went and returned, and dwelt at Nineveh. (2 Kings 19: 35, 36.) Prophecies Concerning Assyria. For before the child shall have knowl- edge to cry. My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria. (Isaiah 8:4.) Assyrian, the rod of mine anger, and the staff in their hand is mine in- dignation. 1 will send him against an hypocrit- ical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. (Isaiah 10: 5, 6.) That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. (Isaiah 14: 25.) Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. (Isaiah 31 : 8.) And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyr- ian, when he cometh into our land, and when he treadeth within our borders. (Micah 5:6.) ATHALIAH THE COMPREHENSIVE ANALYSIS ATONEMENT ATHALIAH. Ath'a-li'ah — a form of a Hebrew word meaning "afifiicted by Jehovah." The name of the notorious wife of Jehoram, son of Jehoshaphat. She was the daughter of Ahab, against whose house divine doom had been pronounced. After the death of her husband and son she sought to seize the throne for herself and caused the male line of the royal family to be murdered. One grandson, Jo- ash, escaped and was secretly brought up in the Temple, and in the seventh year of her reign he was suddenly proclaimed king, while his evil grandmother was put to death. References. — 2 Kings 8 : 26 ; 2 Kings 1 1 : 1; 2 Chronicles 22: 10 ; 2 Chronicles II : 16; 2 Chronicles 22. ATONEMENT. (See Redemption.) A-tone'ment — satisfaction or reparation for an injury or a misdeed by giving an equiv- alent or by doing something that will be received in satisfaction ; also a reconciliation not only of man to man but more specifically man to God. Atonement and redemption are terms very often coupled in religious matters, but they are in no sense synonymous or in- terchangeable. Atonement is offered to God, while redemption comes from God. Thus, the Great Atonement made by Jesus, once and for all for the sins of mankind by death on the cross, brings from God the Father the redemption promised to all who believe. Un- der the old^ or Mosaic, dispensation the doc- trine of atonement was a strong feature of the Jewish faith^ atonement being made by sac- rifices and offerings. Under the Christian dispensation atonement and propitiation was made for all men by the incarnation, life, suf- fering, and death of Jesus. REFERENCES. Hebrew Phase of Atonement. And thou shalt offer every day a bul- lock for a sin-offering for atonement; and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. Seven days thou shalt make an atone- ment for the altar, and sanctify it; and it shall be an altar most holy: whatso- ever toucheth the altar shall be holy. (Exodus 29: 36, 37.) And Aaron shall make an atonement upon the horns of it once in a year, with the blood of the sin-offering of atone- ments: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the Lord. And the Lord spake unto Moses, say- ing, When thou takest the sum of the chil- dren of Israel after their number, then shall they give every man a ransom for his soul unto the Lord, when thou num- berest them: that there be no plague among them when thou numberest them. (Exodus 30: 10-12.) And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. (Leviticus 16: 29, 30.) Prophecies Concerning Christ's Atone=> ment. Surely he hath borne our griefs, and carried our sorrows : yet we did esteem him stricken, smitten of God, and af- flicted. But he was wounded for our trans- gressions, he was bruised for our iniq- uities; the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own 82 ATONEMENT THE COMPREHENSIVE ANALYSIS ATONEMENT way; and the Lord hath laid on him the iniquity of us all. (Isaiah 53 : 4-6.) And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9: 26.) In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. (Zechariah 13: i.) And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all. Nor consider that it is expedient for us, that one man should die for the peo- ple, and that the whole nation perish not. And this spake he not of himself : but being high priest that year, he prophe- sied that Jesus should die for that na- tion; And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11: 49-52.) Benefits of Christ's Atonement. Being justified freely by his grace, through the redemption that is in Christ Jesus. (Romans 3: 24.) For when we were yet without strength, in due time Christ died for the ungodly. ( Romans 5:6.) And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation. (2 Corinthians 5: 18.) Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father. ( Galatians 1:4.) 83 Christ hath redeemed us from the curse of the law, being made a curse for us : for it is written. Cursed is every one that hangeth on a tree. ( Galatians 3: I3-) Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2: 14.) _ So Christ was once oft"ered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (He- brews 9: 28.) But with the precious blood of Christ, as of a lamb without blemish and with- out spot, (i Peter i: 19.) Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteous- ness: by whose stripes ye were healed. (i Peter 2: 24.) For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, (i Peter 3: 18.) And he is the propitiation for our sins : and not for ours only, but also for the sins of the whole world. (2 John 2: 2.) Commemorated by Lord's Supper. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said. Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testa- ment, which is shed for many for the remission of sins. (Matthew 26: 26- 28.) BAAL THE COMPREHENSIVE ANALYSIS BABYLON BAAL. (See Ashtoreth.) Ba'al — the generic term for "god" in many of the languages of the nations that surrounded the Israehtes. The name, how- ever, was chiefly given to the leading male divinity of the Phoenicians. The original seat of his worship was at Tyre, but it spread in every direction. The Israelites fell under its influence and for a long time worshiped him to the exclusion of the true God. In almost every instance with adoration of Baal was coupled veneration of Astarte, his female companion goddess. There is much internal evidence to show that Baal originally repre- sented the sun and Astarte the moon. The theology of almost all pagan nations is based upon worship of the forces of nature, and it is therefore easy to see how, in the develop- ment of such a theology, sun, moon, fire, etc., became primitive bases of a faith leading eventually to the deification of other natural forces, as well as to understand that in the evolution of such a faith the rites of such gods must become gross, vicious, and licentious. The worship of Baal can be traced to very ancient times, and many modifications of it can be found, such as Baal-peor (the Jews' form), Baal-berith, and Baal-zebub. REFERENCES. And they forsook the Lord, and served Baal and Ashtaroth. (Judges 2: 13.) And they left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. (2 Kings 17: 16.) They have built also the high places of Baal, to burn their sons with fire for burnt-offerings unto Baal, which I com- manded not, nor spake it, neither came it into my mind. (Jeremiah 19: 5.) And Elijah said unto them. Take the prophets of Baal; let not one of them escape. And they took them; and Eli- jah brought them down to the brook 84 Kishon, and slew them there. ( i Kings 18:40.) And they brought forth the images out of the house of Baal, and burned them. And they brake down the image of Baal, and brake down the house of Baal, and made it a draught-house unto this day. Thus Jehu destroyed Baal out of Israel. (2 Kings 10: 26-28,) Your eyes have seen what the Lord did because of Baal-peor: for all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you. (Deuteronomy 4:3.) BABEL. (See Babylon.) Ba'bel — a form of a very ancient Hebrew word meaning "gate of god." The word was given to the immense tower-like structure whose top should reach to Heaven, which was built in the land of Shinar, resulting in the confusion of tongues and the dispersion of the races. An account of it is found in the nth chapter of Genesis. BABYLON. (See Assyria.) Bab'y-lon. The word Babylon is derived from a Hebrew word meaning "confusion of tongues," and it, therefore, is very likely that the city which took it for a name was built on the site of the tower of Babel. Tradition and research show that it probably was founded by the monarch known as Nimrod, but the date of its founding is lost in the mists of antiquity. It rapidly became the greatest city of the then-known world. Its kings con- quered the surrounding towns and peoples and built up a great and powerful empire. Babylon, which was built on both banks of the Euphrates, unquestionably was one of the largest and most magnificent cities ever built. Its buildings and walls were huge and beau- tiful, and the vast wealth that constantly poured into it was lavishly spent in increasing its splendor. The walls are said to have been 56 miles in circumference, the entire town tak- ing up about 200 square miles of space. For BABYLON THE COMPREHENSIVE ANALYSIS BABYLON centuries its people were hardy and warlike, but much luxury and the corruption of morals which so often occurs within a rich and con- quering nation reduced the power of Babylon to a mere shell. It fell an easy victim to Cyrus the Great in 539 B.C., and later to Alexander. Now nothing remains of it save vast heaps of ruins, over which the desert sands have accumulated so that scientific ex- peditions are forced to dig deep into the mounds in order to unearth any traces of the city's former greatness. The city is men- tioned more than 250 times in the Bible, be- cause it was intimately connected with the history of the Israelites. They knew its wealth, power, cruelty, splendor, and licen- tiousness ; but they were always warned by the prophets that the city eventually must be wiped out. None of the great cities of an- tiquity was so great, and yet none has been so completely destroyed. REFERENCES. General. And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before the Lord: wherefore it is said, Even as Nimrod the mighty hunter before the Lord. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. (Gen- esis 10: 8-10.) The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? (Daniel 4: 30.) Babylonian Captivity Foretold. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon : nothing shall be left, saith the Lord. (2 Kings 20: 16, 17.) 85 Babylonian Captivity. And in the fifth month, on the sev- enth day of the month, (which is the nineteenth year of king Nebuchadnez- zar king of Babylon,) came Nebuzar- adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem : And he burnt the house of the Lord, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire. And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about. Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Neb- uzar-adan the captain of the guard car- ry away. (2 Kings 25: 8-1 1.) Fall of Babylon. And Babylon, the glory of king- doms, the beauty of the Chaldees' ex- cellency, shall be as when God over- threw Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there ; neither shall the shep- herds make their fold there. (Isaiah 13: 19,20.) Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground : there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. (Isaiah 47: i.) And it shall come to pass, when sev- enty years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniqui- ty, and the land of the Chaldeans, and BACKBITE THE COMPREHENSIVE ANALYSIS BACKSLIDE will make it perpetual desolations. (Jeremiah 25 : 12.) Declare ye among the nations, and publish, and set up a standard ; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces ; her idols are confounded, her images are broken in pieces. For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast. (Jeremiah 50: 2, 3.) In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. (Daniel 5 : 30, 31.) BACKBITE. Back'bite — to slander or speak evil of an absent person. The Bible, in various places, cautions against this sin. REFERENCES. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbor. ( Psalm 15: 3. ) The north wind driveth away rain: so doth an angry countenance a back- biting tongue. (Proverbs 25 : 23.) Backbiters, haters of God, despite- ful, proud, boasters, inventors of evil things, disobedient to parents. (Ro- mans 1 : 30. ) For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not : lest there be debates, envy- ings, wraths, strifes, backbitings, whis- perings, swellings, tumults. (2 Corin- thians 12: 20.) BACKSLIDE. Back'slide — to turn gradually, volunta- rily, or insensibly from the knowledge, faith, love, and profession of God, after having once solemnly become His. REFERENCES. General. And the Lord was angry with Solo- mon, because his heart was turned from the Lord God of Israel, which had ap- peared unto him twice. ( i Kings 1 1 : 9-) But I fear, lest by any means, as the serpent beguiled Eve through his sub- tilty, so your minds should be corrupt- ed from the simplicity that is in Christ. (2 Corinthians 11: 3.) O foolish Galatians, who hath be- witched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Galatians 3: I.) Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:4.) Israel's Backsliding. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves togeth- er unto Aaron, and said unto him, Up, make us gods which shall go before us : for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. (Exodus 32: I.) Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord I God of hosts. (Jeremiah 2: 19,) « 86 I BACKSLIDE THE COMPREHENSIVE ANALYSIS BACKSLIDE The Lord said also unto me in the days of Josiah the king, Hast thou seen that which backshding Israel hath done? (Jeremiah 3:6.) For Israel slideth back as a backslid- ing heifer : now the Lord will feed them as a lamb in a large place. (Hosea 4: 16.) And my people are bent to backslid- ing from me: though they called them to the Most High, none at all would exalt him. ( Hosea 11: 7. ) Saul's Backsliding. It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not per- formed my commandments. And it grieved Samuel; and he cried unto the Lord all night, (i Samuel 15: 11.) Solomon's Backsliding. And he had seven hundred wives, princesses, and three hundred concu- bines: and his wives turned away his heart. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. (I Kings 11: 3,4.) Peter's Backsliding. Now Peter sat without in the palace : and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, say- ing, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Then began he to curse and to swear, saying, I know not the man. And im- mediately the cock crew. (Matthew 26: 69-74.) Displeasure and Punishment. Yet they tempted and provoked the most high God, and kept not his testi- monies : But turned back, and dealt unfaith- fully like their fathers: they were turned aside like a deceitful bow. For they provoked him to anger with their high places, and moved him to jealousy with their graven images. When God heard this, he was wroth, and greatly abhorred Israel. (Psalm 58:56-59-) The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself. (Prov- erbs 14: 14.) Pardon for Backsliding. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. (2 Chronicles 7: 14.) Go and proclaim these words toward the north, and say. Return, thou back- sliding Israel, saith the Lord ; and I will not cause mine anger to fall upon you : for I am merciful, saith the Lord, and I will not keep anger for ever. (Jere- miah 3: 12.) Turn us again, O God, and cause thy face to shine: and we shall be saved. (Psalm 80: 3.) 87 BALAAM THE COMPREHENSIVE ANALYSIS BAPTISM Turn thou us unto thee, O Lord, and we shall be turned; renew our days as of old. But thou hast utterly rejected us, thou art very wroth against us. (Lam- entations 5 : 21, 22.) Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the Lord our God. (Jeremiah 3: 22.) BALAAM. Ba'laam — a form of a Hebrew word meaning "foreigner." Balaam was the name of one of the most remarkable characters in the Old Testament. It is unquestioned that he practiced the forbidden arts of soothsaying and divination, and it is equally unquestioned that he was a worshiper of Jehovah and a prophet. In the latter case, some of his prophecies are equal in dignity and fervor to the greatest to be found in the Old Testa- ment. He refused to call down curses on Israel and asked a blessing instead; but later gave Israel's enemies advice which resulted in vast trouble for the Jews, and in the loss of his own life. The incident of his rebuke by the ass he rode is one of the best-known in the Bible, REFERENCES. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying. Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; per- adventure I shall be able to overcome them, and drive them out. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. (Numbers 22: 10-12.) And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass. Be- cause thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand : and he bowed down his head, and fell flat on his face. (Numbers 22: 28-31.) And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak? (Numbers 24: 12, 13.) Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord, (Numbers 31: 16.) And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword. (Numbers 31 : 8.) BAPTISM. (See Ordinances.) Bap'tism — the initiatory rite of the Chris- tian religion as instituted by the Lord Jesus Christ. Prior to the time of Christ it was a custom among almost all the ancients, even those addicted to idolatry, to wash before en- gaging in prayer or worship, in order to set forth their spiritual fitness in physical clean- ness. John the Baptist was the first to baptize 88 BAPTISM THE COMPREHENSIVE ANALYSIS BAPTISM with any relation between tlie baptism itself and the future state, preaching "the baptism of repentance for the remission of sins." Jesus Himself did not baptize with water but with the Spirit, although the rite was admin- istered to Him and He preached it as essen- tial in connection with the baptism of the Spirit, ordering His followers to baptize "in the name of the Father, and of the Son, and of the Holy Ghost." Baptism thus became an ordinance obligatory upon all Christians. It is but natural that a rite of this charac- ter should be viewed in many different lights with regard to its nature and efificacy. While it is not in the providence of this discussion to go into the doctrinal difficulties of these views they may be summarized as follows : (l) That it is a direct act of grace, and, when applied by a person properly qualified, gives to the soul positive goodness. (2) That it is a direct act of grace giving only the capacity for goodness, which, if fostered, will lead to salvation. (3) That it is a seal of grace, thereby confirming divine blessings to the soul. (4) That it is only a sign of initiation into the religion of the Lord Jesus Christ. (5) That it is a symbol or token of regen- eration, to be given or received only by those who exhibit true signs of regeneration. (6) That it is a symbol of purification only. The mode of baptism differs, both immersion and affusion, or sprinkling, being practiced. REFERENCES. General. And were baptized of him in Jordan, confessing their sins. (Matthew 3:6.) John did baptize in the wilderness, and preach the baptism of repentance, for the remission of sins. (Mark i : 4.) John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost, and with fire. (Luke 3: 16.) Then said Paul, John verily baptized 89 with the baptism of repentance, saying unto the people, that they should be- lieve on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. (Acts 19:4,5-) (Though Jesus himself baptized not, but his disciples.) (John 4:2.) Baptism Appointed by Christ. Go ye therefore, and teach all na- tions, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. (Matthew 28: 19.) And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that helieveth and is baptized, shall be saved; but he that believeth not, shall be damned. (Mark 16: 15, 16.) After these things came Jesus and his disciples into the land of Judea ; and there he tarried with them, and bap- tized. (John 3: 22.) Baptism's Significance. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2: 38.) And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22: 16.) Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death ? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Ro- mans 6: 3, 4.) BAPTISM THE COMPREHENSIVE ANALYSIS BAPTISM 1 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit, (i Corinthians 12: 13.) Else what shall they do, which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (i Corinthians 15: 29.) For as many of you as have been baptized into Christ, have put on Christ. (Galatians 3: 27.) Buried with him in baptism, where- in also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Co- lossians 2: 12.) Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. (Titus 3:5.) The like figure whereunto, even Bap- tism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ, (i Peter 3: 21.) One Lord, one faith, one baptism. (Ephesians 4:5.) Instances of Baptism: Jesus: Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me ? And Jesus answering said unto him. Suffer it to he so now: for thus it be- cometh us to fulfil all righteousness. Then he suffered him. (Matthew 3: 13-15-) Simon: But when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women. Then Simon himself believed also: and when he was baptized, he contin- ued with Philip, and wondered, behold- ing the miracles and signs which were done. (Acts 8: 12, 13.) The Eunuch: And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. (Acts 8:38.) Paul: And Ananias went his way, and en- tered into the house: and putting his hands on him, said, Brother Saul, the Lord (even Jesus that appeared unto thee in the way as thou camest) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he re- ceived sight forthwith, and arose, and was baptized. (Acts 9: 18.) Cornelius: Can any man forbid water, that these should not be baptized, which have re- ceived the Holy Ghost as well as we ? And he commanded them to be bap- tized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10: 47, 48.) Lydia: And a certain woman named Lydia, a seller of purple, of the city of Thya- tira, which worshipped God, heard us: whose heart the Lord opened, that she 90 BARABBAS THE COMPREHENSIVE ANALYSIS BARNABAS attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying. If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts i6: 14, 15.) BARABBAS. Bar-ab'bas — a form of a Hebrew word meaning "the son of Abba." The name of a notorious robber, rebel, and murderer, who was in prison in Jerusalem at the time of the trial of Jesus and under sentence of death. The Jews, however, were so determined to kill Jesus that when offered the pardon of one or the other, they chose Barabbas. References. — Matthew 27: 16; Mark 15: 6 ; Luke 23 : 18 ; John 18 : 40. BARNABAS. Bar'na-bas — a form of a Syro-Chaldaic word meaning "the son of prophecy," but which has also been translated "the son of exhortation" and "the son of consolation." Barnabas is a very familiar figure in the New Testament. He seems to have been a wealthy Jew of Cyprus, and originally named Joses or Joseph. Evidence shows that he was a convert of the stirring days that immediately followed Pentecost. His devotion was such that he sold his property and gave the pro- ceeds to the cause. He soon became asso- ciated with Paul and was with him in the missionary campaign at Antioch. Later a dis- pute seems to have arisen, after which Paul went in one direction and Barnabas in an- other, but there is evidence to show that this disagreement was settled finally and a recon- ciliation effected. He is said to have been a man of dignified and commanding appearance, and it is quite certain that he was wise, schol- arly, and jealous. He is believed to have died about the year 63 or 64 A.D. REFERENCES. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted. The son of consolation,) a Levite, and of the country of Cyprus, Having land, sold it, and brought the money, and laid it at the apostles' feet. (Acts 4: 36, 37.) Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Bar- nabas, that he should go as far as An- tioch. Who, when he came, and had seen the grace of God, was glad, and exhort- ed them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith : and much people was added unto the Lord. Then departed Barnabas to Tarsus, for to seek Saul. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the Church, and taught much people, and the disci- ples were called Christians first in An- tioch. (Acts 11: 22-26.) And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. (Acts 12:25.) Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. (Acts 15: 12.) And some days after, Paul said unto Barnabas, Let us go again and visit our brethren, in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take BARTHOLOMEW THE COMPREHENSIVE ANALYSIS BEATITUDE him with them, who departed from them from Pamphyha, and went not with them to the work. And the contention was so sharp be- tween them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus. (Acts 15: 36-39-) For before that certain came from James, he did eat with the Gentiles : but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision. And the other Jews dissembled like- wise with him, insomuch that Barnabas also was carried away with their dis- simulation. (Galatians2: 12, 13.) BARTHOLOMEW. Bar-thol'o-mew — meaning "the son of Tolmai." Bartholomew was one of the orig- inal twelve apostles. Certain internal evi- dences indicate that his name was really Nathaniel. He was a native of Cana. He was one of those to whom Jesus appeared after His resurrection. He also witnessed the ascension. He worked as a missionary afterwards, although the exact scene of his labors is not known. He is believed to have suffered martyrdom by crucifixion. References. — Matthew 10: 3; Mark 3: 18; Luke 6: 14; Acts i : 13. BARUCH. Ba'ruch — a form of a Hebrew word meaning "blessed." There are several per- sons named Baruch mentioned by the Bible, the most important being Baruch, the friend and amanuensis of the prophet Jeremiah. This man lived about B.C. 600. He wrote Jeremiah's prophecies at the latter's dictation, and after they were destroyed by the wicked Jewish king Jehoiachim re-wrote them in their present form. He shared Jeremiah's Impris- onment and exile. References. — Jeremiah 32: 13; Jeremiah 36; Jeremiah 43; 6; Jeremiah 45. BATH. Bath — a Hebrew prefix meaning "daugh- ter." BATH=SHEBA. (See David, Solomon, Uriah.) Bath-she'ba — a form of a Hebrew word meaning "daughter of the oath ;" also written Bath-shua. Bath-sheba was the wife of Uriah, the Hittite. She and David committed sin, and later David, in order that she might become his wife, procured the assassination of Uriah. After having been wedded to David she became the mother of Solomon. In later years, when her son had succeeded his father on the throne, she is mentioned as interceding for the rebellious Adonijah. References. — 2 Samuel ii; 2 Samuel 12; I Kings i: 15; i Kings 2: 19. BEATITUDE. Be-at'i-tude. This word does not appear in the Bible. It means (i) felicity of the highest kind, and (2) any one of the decla- rations (collectively called The Beatitudes) made by the Master in the opening of His Sermon on the Mount. They are as fol- lows : Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall he filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecu- ted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall re- 92 BEAUTY THE COMPREHENSIVE ANALYSIS BEER vile you, and persecute you, and shall say all manner of evil against you false- ly for my sake. (Matthew 5 : 3-11-) BEAUTY. Beau'ty — such graces and properties as are pleasing to the eye, the ear, the mind, the esthetic faculties, or the moral sense. The Bible is full of references to these various sorts of beauties, pointing out the vanity, danger, and temporary quality of mere per- sonal attractions and calling attention to the higher and more permanent quality of the beauties of mind, character, and tempera- ment. REFERENCES. Vanity of Beauty. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away Hke a moth: surely every man is vanity. Selah. (Psalm 39: II.) Lust not after her beauty in thine heart ; neither let her take thee with her eye-lids. (Proverbs 6: 25.) Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. (Proverbs 31:30-) Like sheep they are laid in the grave ; death shall feed on them; and the up- right shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwell- ing. (Psalm 49: 14.) Danger of Beauty. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes also of Pharaoh saw her, and commended her before Pha- raoh: and the woman was taken into Pharaoh's house. (Genesis 12: 14, 15.) And the men of the place asked him of his wife ; and he said, She is my sis- ter: for he feared to say, She is my wife ; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon. (Genesis 26: 7.) Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. (2 Samuel 12: 10.) Beauty of Holiness. Give unto the Lord the glory due unto his name: bring an offering, and come before him: worship the Lord in the beauty of holiness. ( i Chronicles 16: 29.) And when he had consulted with the people, he appointed singers unto the Lord, and that should praise the beau- ty of holiness, as they went out before the army, and to say. Praise the Lord; for his mercy endureth for ever. (2 Chronicles 20: 21.) Thy people shall b'e willing in the day of thy power, in the beauties of holiness from the womb of the morn- ing: thou hast the dew of thy youth. (Psalm no: 3.) BEELZEBUB. (See Devil, Satan.) Be-el'ze-bub — a form of a Greek word, given as the name of a heathen god, supposed to be the prince or leader of all devils. The name should properly be Beelzebul ; but early commentators confused it with the Philistine god Baalzebub, and except among scholars it has continued to be written Beelzebub. The name is often used as a synonym for Satan. References. — Matthew 12: 24; Mark 3: 22; Luke II : 15. BEER. Be'er — a Hebrew prefix meaning "well," I "spring," or "fountain." 93 BEER-SHEBA THE COMPREHENSIVE ANALYSIS BENJAMIN BEER=SHEBA. Be'er-she'ba — a form of a Hebrew word meaning "the well of the oath." Beer-sheba was on the southern border of Judah. It took its name from the wells dug there by Abra- ham when covenanting with Abimelech. It became a favorite halting-place for travelers, and the town of Beer-sheba grew up in the vicinity. Seven wells exist to this day at the spot. The phrase "from Dan to Beer-sheba" has reference to the fact that Dan is on the northern border of the land and Beer-sheba is on the southern, thus indicating the long stretch of territory between. References. — Genesis 21: 31 ; Genesis 22: 19; Genesis 28: 10; Genesis 21: 14; Genesis 46: i; I Kings 19: 3. BELSHAZZAR. Bel-shaz'zar — a form of a Hebrew and Syro-Chaldaic word meaning "Bel's prince." Belshazzar is the name given in the book of Daniel to the last king of Babylon, to whom came, during a great feast, the handwriting on the wall, which was translated by Daniel. Recent researches show that Belshazzar was the son of Nabonidus and that Nabonidus was still on the throne at the fall of Babylon, Belshazzar being the master of the army and not the actual king, although it is highly prob- able he was associated in the government with his father. It is supposed that Naboni- dus was not in Babylon at the time. Reference. — Daniel 5. BEN. Ben — a Hebrew prefix meaning "son." BENEDICTION. Ben-e-dic'tion — a blessing, or an expres- sion of a blessing; a calling down upon the people of God's goodness. In Numbers 6: 24-26 the following form of the priestly ben- ediction is given: "The Lord bless and keep thee: the Lord make his face shine upon thee and be gracious unto thee; the Lord lift up his countenance upon thee and give thee peace." This blessing was pronounced with uplifted hands, and the people responded by saying "Amen." In Mark 10: 16 and Luke 24: 50 Jesus is spoken of as having blessed little children, and in Matthew 26: 26 He delivered a bless- ing on the occasion of the institution of the Lord's Supper. The apostolic benediction is the universal Christian benediction. It is found in 2 Corin- thians 13: 14: "The grace of our Lord Jesus Christ, and the love of God, and the com- munion of the Holy Ghost, be with you all. Amen." BENJAMIN. (See Jacob, Joseph, Rachel.) Ben'ja-min — a form of a Hebrew word meaning "son of my right hand." The name of the youngest son of Jacob by Rachel, named by his dying mother Benoni, or "son of my sorrow," a name later changed by his fa- ther, because of the support and protection he expected to get from this child of his old age. Benjamin was born about B.C. 1729, near Bethlehem. He was a man of quiet, gen- tle, and retiring temperament, and made little important history for himself. The tribe of Israelites that took his name was always the least important of the twelve, although it gave the Jews some great men. Saul was a Benjamite, and Paul the apostle was proud of his Benjamite lineage. REFERENCES. And it came to pass, as her soul was in departing, (for she died,) that she called his name Benoni: but his father called him Benjamin. (Genesis 35: 18.) And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Jo- seph. (Genesis 43: 15.) And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. (Genesis 46: 21.) Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the 94 BETH THE COMPREHENSIVE ANALYSIS BETHEL number of the names, from twenty years old and upward, all that were able to go forth to war ; Those that were numbered of them, even of the tribe of Benjamin, were thirty and five thousand and four hun- dred. (Numbers i: 36, 37.) And of Benjamin he said, The be- loved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell be- tween his shoulders. (Deuteronomy 33: 12.) Now there was a man of Benjamin whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. And he had a son, whose name was Saul, a choice young man, and a good- ly: and there was not among the chil- dren of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people. ( i Samuel 9: i, 2.) Circumcised the eighth day, of the stock of Israel, of the tribe of Benja- min, an Hebrew of the Hebrews; as touching the law, a Pharisee. ( Philip- pians 3:5.) BETH. Beth — a Hebrew prefix meaning "house." BETHABARA. Beth'ab'a-ra — meaning "the house of the ford." Given to the spot where John bap- tized. Reference. — John i : 28. BETHANY. Beth'a-ny — meaning "the house of dates." The name of one of the most interesting places mentioned in the Bible. It was a few miles outside of Jerusalem, on one of the slopes of the Mount of Olives. Lazarus, who was raised from the dead, lived there; Jesus very often sojourned there, and began his tri- umphal entry to Jerusalem from there. Like- wise it was the scene of the ascension. It is now called El Azariyeh, or the city of Laza- rus. It is almost a heap of ruins. A very old tower is pointed out as the house of Laz- arus. In Christ's time it doubtless was a thriving and populous village. REFERENCES. And he left them, and went out of the city into Bethany, and he lodged there. (Matthew 21 : 17.) Now when Jesus was in Bethany, in the house of Simon the leper. (Mat- thew 26 : 6. ) And when they came nigh to Jeru- salem, unto Bethphage, and Bethany, at the mount of Olives, he sendeth forth two of his disciples, And saith unto them. Go your way into the village over against you: and as soon as ye he entered into it, ye shall Und a colt tied, whereon never man sat; loose him, and bring him. (Mark 11 : 1,2.) Then Jesus, six days before the pass- over, came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. (John 12: I, 2.) And he led them out as far as to Bethany, and he lift up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. (Luke 24: 50 51.) BETHEL. Beth'el — meaning "the house of God." A place about ten miles north of Jerusalem originally known as Luz. There Jacob 95 BETHESDA THE COMPREHENSIVE ANALYSIS BETHSAIDA stopped to rest and had his dream of the heaven-reaching ladder. He built an altar and changed the name to Bethel. A cluster of ruins still marks the site of the town. References. — Genesis 28: 19; Genesis 31: 13 ; Genesis 35:1; Judges i : 22 ; i Kings 12 : 28; 2 Kings 23 : 15. BETHESDA. Be-thes'da — meaning "house of mercy." The name of a noted pool at Jerusalem, the resort of persons for the purpose of bathing in its healing waters. The exact site is lost, but it is supposed to have been what is now a great excavation near St. Stephen's gate, having all the appearance of an ancient pool. Reference. — John 5 : 2. BETHLEHEM. Beth'le-hem — meaning "the place of bread." The name of one of the most fa- mous and sanctified spots in the world — the birthplace of the Lord Jesus Christ. It is a small town about four-and-a-half miles south of Jerusalem. One of the most ancient towns in Palestine, it originally was called Ephrath (fruitful), and sometimes spelled Ephratah. Ruth and Boaz dwelt there, as also did Saul, and David first saw the light there. The lit- tle place has been the goal of many pious pilgrimages and many Christians have visited it. The modern town is a beautiful place, built upon the brow of a hill. Its population is about 3,000. There are some handsome old church and convent buildings in it. A field half a mile to the east of the place is pointed out as the spot where the angels appeared to the shepherds. REFERENCES. David and Bethlehem. And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reign- ing over Israel? fill thy horn with oil, and go, I will send thee to Jesse the Beth-lehemite : for I have provided me a king among his sons, (i Samuel 16: I.) And Samuel did that which the Lord spake, and came to Beth-lehem. And the elders of the town trembled at his coming, and said, Comest thou peacea- bly? (i Samuel 16: 4.) And David longed, and said. Oh that one would give me drink of the water of the well of Beth-lehem, which is by the gate! (2 Samuel 23: 15.) Jesus' Birth at Bethlehem. Now when Jesus was born in Beth- lehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem. ( Matthew 2: I.) And Joseph also went up from Gali- lee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David.) ( Luke 2:4.) Hath not the scripture said, That Christ Cometh of the seed of David, and out of the town of Bethlehem, where David was? (John 7: 42,) Jesus' Birth There Foretold. Until I find out a place for the Lord, an habitation for the mighty God of Jacob. Lo, we heard of it at Ephratah: we found it in the fields of the wood. (Psalm 132: 5, 6.) But thou, Beth-lehem Ephratah, though thou b'e little among the thou- sands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel ; whose goings forth have been from of old, from everlasting. (Micah 5:2.) BETHSAIDA. Beth'sa'ida — meaning "the house of fish." Bethsaida was the name of two places on the Sea of Galilee, one on the west side and the 96 BEZALEEL THE COMPREHENSIVE ANALYSIS BLASPHEMY other on the east. The former was the native place of Peter, Andrew, and Philip, and the frequent stopping-place of Jesus. At the lat- ter place the 5,000 were fed. References. — Matthew 11: 21; Mark 6: 45 ; Mark 8 : 22 ; Luke 9 : 10-17 ; John i : 44; John 12: 21. BEZALEEL. Be-zal'e-el — meaning "in the protection of God." The name of the artisan to whom God trusted the building of the ark of the covenant. References. — Exodus 31: 16; 35: 30. BIRTHRIGHT. Birth'right' — the old Hebrew privilege of the firstborn son to a double share of any inheritance from his father and the descent of the priesthood as well if the family were of the priestly tribe. REFERENCES. If a man have two wives, one be- loved, and another hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated: Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved first-born before the son of the hated, which is indeed the first-born: But he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath : for he is the beginning of his strength ; the right of the first-born is his, (Deu- teronomy 21:15.) And Jacob said, Sell me this day thy birthright. And Esau said. Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said. Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. 7 97 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. (Genesis 25: 31-34.) BLASPHEMY. Blas'phe-my — speaking or uttering evil things concerning God ; an indignity offered to God either in words, writing, or signs. The sin of blasphemy has always been a most serious one. Among the Jews it was pun- ishable with death. The Scriptures at various places speak of the magnitude of the crime, and blasphemy against the Holy Ghost is men- tioned as a sin forever unpardonable. The specific nature of this phase of blasphemy has not been definitely settled, some commenta- tors holding that it is attributing the miracles of Jesus to Satan, while others incline to the belief that it is constant and unalterable op- position to the benign workings of the Holy Spirit. REFERENCES. General. Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his name in vain. (Exodus 20: 7.) And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stran- ger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death. (Leviticus 24: 16.) And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the ene- mies of the Lord to blaspheme, the child also that is born unto thee shall surely die. (2 Samuel 12: 13, 14.) BLASPHEMY THE COMPREHENSIVE ANALYSIS BLASPHEMY Remember this, that the enemy hath reproached, O Lord, and that the fool- ish people have blasphemed thy name. (Psalm 74: 18.) For out of the heart proceed evil thoughts, murders, adulteries, fornica- tions, thefts, false witness, blasphemies. (Matthew 15: 19.) But now you also put off all these, anger, wrath, malice, blasphemy, filthy communication out of your mouth. (Colossians 3:8.) Who was before a blasphemer, and a persecutor, and injurious: but I ob- tained mercy, because I did it ignorant- ly in unbelief, (i Timothy i : 13.) False Accusations of Blasphemy, And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blas- pheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died, (i Kings 21 : 13.) And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus, seeing their faith, said unto the sick of the palsy. Son, he of good cheer; thy sins he forgiven thee. And behold, certain of the scribes said within themselves. This man blas- phemeth. (Matthew 9: 2, 3.) Then the high priest rent his clothes, saying. He hath spoken blasphemy; what further need have we of witness- es? behold, now ye have heard his blas- phemy. (Matthew 26: 65.) The Jews answered him, saying. For a good work we stone thee not ; but for blasphemy, and because that thou, be- ing a man, makest thyself God. Jesus answered them. Is it not written in your law, I said. Ye are gods? If he called them gods, unto whom the word of God came, and the scrip- ture cannot he hroUen; Say ye of him whom the Father hath sanctified, and sent into the world, Thou hlasphemest ; because I said, I am the Son of God? (John 10: 33-36.) And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the syn- agogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said. We have heard him speak blasphemous words against Moses, and against God. (Acts 6: 8-11.) Blasphemy against the Holy Ghost. Wherefore I say unto you, All man- ner of sin and blasphemy shall be for- given unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto me. (Matthew 12: 31.) Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, hut is in danger of eternal damnation. (Mark 3: 28.) And whosoever shall speak a word against the Son of man, it shall be for- given him: hut unto him that hlasphem- eth against the Holy Ghost, it shall not be forgiven. (Luke 12: 10.) 98 BLESS THE COMPREHENSIVE ANALYSIS BLESSED BLESS AND BLESSED. (See Beatitude.) Bless — a word used in the Bible a great number of times and with many different meanings. The more important of them are : (i) to make holy; (2) to confer happiness upon; (3) to grant divine favor to; (4) to express a wish for happiness for some other person; (5) to invoke special attributes upon; (6) to praise or glorify. Bless'ed — hallowed, consecrated, or holy ; enjoying blessings or highly favored ; blissful or joyful ; enjoying spiritual happiness or heavenly felicity. REFERENCES. Generah And I will bless them that bless thee, and curse him that curseth thee : and in thee shall all families of the earth be blessed. (Genesis 12: 3.) And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment : blessed are all they that wait for him. (Isaiah 30; 18.) Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the zvorld. (Matthew 25: 34.) And thou shalt be blessed: for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat with him, heard these things, he said unto him. Blessed is he that shall eat bread in the kingdom of God. (Luke 14: 14, 15.) Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works. Saying, Blessed are they whose in- iquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the un- circumcision also? For we say that faith was reckoned to Abraham for righteousness, (Romans 4: 6-9.) Those Chosen, Called or Chastened by God. Blessed is the man whom thou choos- est, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. ( Psalm 65 : 4. ) Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ : According as he hath chosen us in him, before the foundation of the world, that we should be holy and with- out blame before him in love. (Ephe- sians i : 3, 4. ) Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and in- creased him. (Isaiah 51 : 2.) And he saith unto me. Write, Bless- ed are they which are called unto the marriage-supper of the Lamb. And he saith unto me, These are the true sayings of God. (Revelation 19: 9.) Blessed is the man whom thou chas- tenest, O Lord, and teachest him out of thy law. (Psalm 94: 12.) Those Who Trust, Fear, and Delight in the Lord. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. (Psalm 2: 12.) 99 BLESSED THE COMPREHENSIVE ANALYSIS BLESSED O taste and see that the Lord is good: blessed is the man that trusteth in him. (Psalm 34: 8.) Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. (Psalm 40: 4.) O Lord of hosts, blessed is the man that trusteth in thee. (Psalm 84: 12.) Blessed is the man that trusteth in the Lord, and whose hope the Lord is. (Jeremiah 17: 7.) Behold, that thus shall the man b'e blessed that feareth the Lord. (Psalm 128:4.) Praise ye the Lord. Blessed is the man that feareth the Lord, that delight- eth greatly in his commandments. (Psalm 112: I.) Those Who Hear and Obey. Blessed are they that keep his testi- monies, and that seek him with the whole heart. (Psalm 119: 2.) But blessed are your eyes, for they see: and your ears, for they hear. (Matthew 13: 16.) But he said, Yea, rather blessed are they that hear the word of God, and keep it. (Luke 11: 28.) But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forg'etful hearer, but a doer of the work, this man shall be blessed in his deed. (James i : 25.) Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are writ- ten therein: for the time is at hand. (Revelation 1:3.) Blessed are th'ey that do his com- mandments, that they may have right to the tree of life, and may enter in through the gates into the city. (Rev- elation 22: 14.) Those Who Know, Believe in, and Suffer for Christ. And Jesus answered and said unto him. Blessed art thou, Simon Bar-jona: for -flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (Matthew 16: 17.) And blessed is she that believed : for there shall be a performance of those things which were told her from the Lord. (Luke i : 45.) So then they which be of faith are blessed with faithful Abraham. (Gala- tians 3:9.) Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. (Luke 6: 22.) Blessed are they which are persecu- ted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. (Matthew 5: 10, 11.) other Special Blessings. (See Beatitudes.) Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sit- teth in the seat of the scornful. ( Psalm 1:1.) Blessed are they that dwell in thy house: they will be still praising thee. Selah. Blessed is the man whose strength is in thee ; in whose heart are the ways of them. (Psalm 84: 4, 5.) Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. (James i: 12.) Blessed are the undefiled in the way, 100 BLESSED THE COMPREHENSIVE ANALYSIS BLINDNESS who walk in the law of the Lord. (Psalm 119: I.) Blessed are they that keep judgment, and he that doeth righteousness at all times. (Psalm 106: 3.) Blessings are upon the head of the just: but violence covereth the mouth of the wicked. (Proverbs 10: 6.) The just man walketh in his integ- rity : his children are blessed after him. (Proverbs 20: 7.) For thou, Lord, wilt bless the right- eous; with favour wilt thou compass him as with a shield. (Psalm 5 : 12.) His seed shall be mighty upon earth : the generation of the upright shall be blessed. (Psalm 112: 2.) A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent. (Prov- erbs 28: 20.) Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. (Deuter- onomy 15 : 10.) Blessed is he that considereth the poor : the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive ; and he shall be blessed upon the earth: and thou wilt not de- liver him unto the will of his enemies. (Psalm 41 : i, 2.) He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. (Proverbs 22: 9.) Blessed are they which do hunger and thirst after righteousness: for they shall he filled. (Matthew 5:6.) And he lifted up his eyes on his dis- ciples, and said, Blessed he ye poor; for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be tilled. Blessed are ye that weep now: for ye shall laugh. (Luke 6: 20, 21.) Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. (Psalm 32: 1,2.) And I heard a voice from heaven, saying unto me. Write, Blessed are the dead which die in the Lord from hence- forth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. (Revelation 14: I3-) BLIND AND BLINDNESS. Blind and Blind'ness. Blindness is very- common in Oriental countries, and has been so from the earliest times. This is due to a disease of the eyes which is very contagious, and to the ravages of smallpox. Mosaic law and custom taught that persons suffering from loss of sight should be treated with great humanity ; Christ's example and doc- trine do the same. Blindness is often used in the Bible as a figurative term for ignorance, either in spiritual or general knowledge, or from obstinate purpose not to understand. There are also a number of places wherein blindness is mentioned as having been inflict- ed by divine agency as a punishment, or as a means to accomplish a purpose of God, as in the case of Paul. REFERENCES. Physical Blindness. Laws Concerning the Blind: Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shalt fear thy God : I am the Lord. (Leviticus 19: 14.) Cursed be he that maketh the blind to wander out of the way: and all the people shall say. Amen. (Deuteron- omy 28: 18.) lOI BLINDNESS THE COMPREHENSIVE ANALYSIS BLINDNESS Blindness Inflicted. Upon Syrians: And when they came down to him, EHsha prayed unto the Lord, and said. Smite this people, I pray thee, with bhndness. And he smote them with bhndness, according to the word of Ehsha. (2 Kings 6: 18.) Upon Paul: And Saul arose from the earth; and when his eyes were opened, he saw no man : but they led him by the hand, and brought him into Damascus. And he was three days Avithout sight, and neither did eat nor drink. (Acts 9: 8, 9.) Upon Ely mas: And now behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness, and he went about, seeking some to lead him by the hand. (Acts 13: II.) Healed by Christ. And when Jesus departed thence, two blind men followed him, crying, and saying. Thou son of David, have mercy on us. And when he was come into the house, the blind men came to him : and Jesus saith unto them. Believe ye that I am able to do this? They said unto him. Yea, Lord. Then touched he their eyes, saying, According to your faith, be it unto you. (Matthew 9: 27-29.) Then was brought unto him one pos- sessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. (Matthew 12: 22.) So Jesus had compassion on them, and touched their eyes : and immediate- ly their eyes received sight, and they followed him. (Matthew 20: 34.) And he cometh to Bethsaida ; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town ; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. (Mark 8: 22, 23.) And they came to Jericho: and as he went out of Jericho with his disciples, and a great number of people, blind Bartimeus, the son of Timeus, sat by the highway side begging. And Jesus said unto him. Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. (Mark 10: 46 and 52,) And in that same hour he cured many of their infirmities, and plagues, and of evil spirits; and unto many that were blind he gave sight. (Luke 7: 21.) He answered and said, A man that is called Jesus, made clay, and anointed mine eyes, and said unto me. Go to the pool of Siloam, and wash: and I went and washed, and I received sight. (John 9: II.) Spiritual Blindness. They know not, neither will they un- derstand: they walk on in darkness: all the foundations of the earth are out of course. (Psalm 82: 5.) His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, lov- ing to slumber. (Isaiah 56: 10.) Therefore is judgment far from us, neither doth justice overtake us: we 102 BLOOD THE COMPREHENSIVE ANALYSIS BLOOD wait for light, but behold obscurity; for brightness, but we walk in dark- ness. We grope for the wall like the blind, and we grope as if we had no eyes : we stumble at noon-day. (Isaiah 59: 9, 10.) BLOOD. (See Christ, Lamb, Sacrifice.) Blood — the fluid which circulates in the veins of animals, from tlie lowest orders to the highest, man, carrying nourishment to the various parts of the body and removing waste products. It is mentioned in the Bible in many ways, chiefly with reference to its pro- hibition as an article of food and its appoint- ment, use, and significance in sacrifice. The Jews were forbidden to use it for food, as some of the nations that were their neighbors used it, and it was required to be "poured out" before the carcass of the slaughtered an- imal was fit for use. This shedding of blood being particularly bound up in the religious side of the Jewish life, the life-fluid of beasts was regarded as being a sacrifice to God. The old Jewish sacrificial system of offering the blood of beasts came to an end with the death of Jesus. His blood was shed as a perpetual sacrifice, and what is known in theology as the sacramental system took the place of the sacrificial system. To Christians, therefore, the prohibition of the use of blood as food was removed inferentially. Many references are to be found showing the nature of the sacrifice of Christ's blood. The shedding of human blood is expressly forbidden by divine command, both in the Ten Commandments and in the teachings of Jesus. REFERENCES. General: Blood as Food Forbidden. But flesh with the life thereof, which is the blood thereof, shall ye not eat. (Genesis 9:4.) It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood. (Leviticus 3: 17.) Only ye shall not eat the blood; ye shall pour it upon the earth as water. (Deuteronomy 12: 16.) Human Bloodshedding Forbidden. And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. (Genesis 9: 5> 6.) These six things doth the Lord hate; yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, (Proverbs 6: 16, 17.) And the chief Priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. ( Alatthew 27 : 6.) Sacrifice of Blood. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. (Exodus 29: 12.) For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls : for it is the blood that mak- eth an atonement for the soul. ( Levit- icus 17: II.) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh : How much more shall the blood of Christ, who through the eternal Spirit oft'ered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9: 13.' 14- ) 1 03 BLOOD THE COMPREHENSIVE ANALYSIS BLOOD Christ's Sacrifice of Blood. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (i Corinthians lo: i6.) But now in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ. (Ephesians 2: I3-) But with the precious blood of Christ, as of a Lamb without blemish and with- out spot, (i Peter i: 19.) But if we walk in the light, as he is in the light, we have fellowship one with another, and ' the blood of Jesus Christ his Son cleanseth us from all sin. (i John i: 7.) Salvation by Blood. Neither by the blood of goats and calves, but by his own blood he entered in once into the Holy place, having ob- tained eternal redemption for us. (He- brews 9: 12.) Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Hebrews 13: 12.) And almost all things are by the law purged with blood: and without shed- ding of blood is no remission. (He- brews 9: 22.) And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth: unto him that loved us, and washed us from our sins in his own blood. (Revelation 1:5.) Blood at the Lord's Supper. For this is my blood of the new tes- tament, which is shed for many for the remission of sins. (Matthew 26: 28.) And he said unto them. This is my blood of the new testament, which is shed for many. (Mark 14: 24.) Likewise also the cup after supper, saying. This cup is the new testament in my blood, which is shed for you. (Luke 22: 20.) After the same manner also he took the cup when he had supped, saying. This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. ( i Corinthians 11:25.) Redemption by Blood. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. (Ephesians 1:7.) And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians i : 20.) And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12: 24.) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (i John 1:7.) And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof : for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation. (Rev- elation 5:9.) Redemption by Blood Typified. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be 104 BOASTING THE COMPREHENSIVE ANALYSIS BODY Upon you to destroy you, when I smite the land of Egypt. (Exodus 12: 13.) BOASTING. Boast'ing — vaunting one's self; saying or telling things calculated to give others a high opinion of one's self. The Bible, in a number of places, teaches that boasting is to be shunned. REFERENCES. They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means re- deem his brother, nor give to God a ran- som for him. (Psalm 49: 6, 7.) Why boastest thou thyself in mis- chief, O mighty man? the goodness of God endureth continually. (Psalm 52: I.) How long shall they utter and speak hard things? and all the workers of iniquity boast themselves ? ( Psalm 94 : 4-) It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. (Proverbs 20: 14.) Boast not thyself of to-morrow; for thou knowest not what a day may bring forth. (Proverbs 2'j\ i.) Shall the axe boast itself against him that heweth therewith ? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. (Isaiah 10: 15.) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. (Romans 11: 18.) Even so the tongue is a little mem- ber, and boasteth great things. Behold, how great a matter a little fire kindleth ! (James 3: 5.) But now ye rejoice in your boastings : all such rejoicing is evil. (James 4: 10.) For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God : Not of works, lest any man should boast. (Ephesians 2 : 8, 9.) Where is boasting then ? It is exclud- ed by what law? of works? Nay; but by the law of faith. (Romans 3: 27.) BOAZ. Bo'az — a Hebrew word meaning "alacrity." It was the name of a wealthy Bethlehemite and near kinsman of the first husband of Ruth, whom he married in conformity with the law upon the death of her husband. A son of this marriage was the father of Jesse, the father of David. Thus was Boaz one of the remote ancestors of Jesus. His fine spirit, piety, and manly character make him one of the most interesting and admired personages in the Bible. References. — See Ruth, chapters 2, 3, and 4- BODY. Bod'y — the human frame. The Scriptures allude to the body in many different ways, both directly and with figurative meaning. It speaks of natural, spiritual, and mystical bodies, the latter being a figurative use of the word to show the unity of the entire Church of Christ. REFERENCES. Human Body. To he kept pure and holy: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12: i.) That every one of you should know how to possess his vessel in sanctifica- tion and honour, (i Thessalonians 4: 4.) 1C5 BODY THE COMPREHENSIVE ANALYSIS BODY Holy Ghost's temple: Know ye not that ye are the temple of God, and that the Spirit of God dwell- eth in you? If any man defile the temple of God, him shall God destroy : for the temple of God is holy, which temple ye are. (i Corinthians 3: 16, 17.) What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price ; there- fore glorify God in your body, and in your spirit, which are God's, (i Co- rinthians 6: 19, 20.) And what agreement hath the temple of God with idols ? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. (2 Corinthians 6: 16.) Law on dead bodies: Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead. (Numbers 5:2.) He that toucheth the dead body of any man shall be unclean seven days. (Numbers 19: 11.) Will be raised again: For in the resurrection they neither marry, nor are given in marriage, hut are as the angels of God in heaven. (Matthew 22: 30.) Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrec- tion of the dead? But if there be no resurrection of the dead, then is Christ not risen, (i Co- *'2nthians 15 : 12, 13.) Who shall change our vile body, that it may be fashioned like unto his glo- rious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3: 21.) Christ's Body. General: Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me. (Hebrews 10: 5.) By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10: 10.) He went to Pilate, and begged the body of Jesus. Then Pilate command- ed the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth. (Matthew 27: 58, 59.) The Church so-called: For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another. (Romans 12: 4, 5.) The cup of blessing which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread, (i Corinthians 10: 16, 17.) For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ, (i Corinthians 12: 12.) And hath put all things under his 106 BOLDNESS THE COMPREHENSIVE ANALYSIS BONDAGE feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all. (Ephesians i : 22, 23.) For the perfecting of the saints, for the work of the ministry, for the edify- ing of the body of Christ. (Ephesians 4: 12.) For the husband is the head of the wife, even as Christ is the head of the church: and he is the Saviour of the body. (Ephesians 5: 23.) And he is the head of the body, the church : who is the beginning, the first- born from the dead ; that in all things he might have the pre-eminence. (Colos- sians i : 18.) BOLDNESS. Bold'ness — the state of being bold, brav- ery of a certain type, hardihood ; dauntless- ness. REFERENCES. Boldness through Faith. The wicked flee when no man pur- sueth: but the righteous are bold as a lion. (Proverbs 28: i.) For the Lord God will help me : there- fore shall I not be confounded: there- fore have I set my face like a flint, and I know that I shall not be ashamed. (Isaiah 50: 7.) According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and ac- cess with confidence by the faith of him. (Ephesians 3: 11, 12.) Herein is our love made perfect, that we may have boldness in the day of judgment : because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear : because fear hath torment. He that feareth, is not made perfect in love, (i John 4: 17, 18.) Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled ; and they took knowledge of them, that they had been with Jesus. (Acts 4: 13.) BONDAGE. (See Captivity.) Bond' AGE— a condition similar to slavery. The Israelites were in bondage to the Egyp- tians and to the Babylonians and their suc- cessors. Under Roman rule they occupied the position merely of a conquered race. Thus, there was no complete condition of servitude. Bondage is mentioned a number of times in the Bible in its literal significance, as outlined above, and in its figurative mean- ing with relation to the bondage of man to sin, etc. REFERENCES. Israel's Bondage in Egypt. And the Egyptians made the children of Israel to serve with rigour. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field : all their service wherein they made them serve was with rigour. ( Exodus i: 13, 14.) And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by rea- son of their taskmasters; for I know their sorrows. (Exodus 3:7.) And God spake on this wise. That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. ( Acts 7 : 6. ) Israel's Bondage to Babylon. Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with toy BONDAGE THE COMPREHENSIVE ANALYSIS BOOK the remnant of the multitude, did Neb- uzar-adan the captain of the guard car- ry away. (2 Kings 25: 11.) Since the days of our fathers have we been in a great trespass unto this day ; and for our iniquities have we, our kings, and our priests, been dehvered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. (Ezra 9:7.) Spiritual Bondage. Jesus answered them. Verily, verily, I say unto you. Whosoever committeth sin is the servant of sin. (John 8 : 34. ) For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. (Acts 8: 23.) Know ye not, that to whom ye yield yourselves servants to obey, his serv- ants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? (Romans 6: 16.) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (Romans 7: 23.) And that because of false brethren unawares brought in, who came in priv- ily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage. (Galatians 2:4.) Even so we, when we were children, were in bondage under the elements of the world. (Galatians 4:3.) While they promise them liberty, they themselves are the servants of corrup- tion: for of whom a man is overcome, of the same is he brought in bondage. (2 Peter 2: 19.) Deliverance by Christ. The Spirit of the Lord God is upon me ; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken- hearted, to proclaim liberty to the cap- tives, and the opening of the prison to them that are bound. (Isaiah 61 : i.) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recov- ering of sight to the blind, to set at lib- erty them that are bruised. (Luke 4: 18.) BOOK. Book. Books are mentioned in the Bible in a number of places, both in a direct manner and in a figurative sense. The ancient book was in no sense like the book of the present. It was a written scroll or a large number of loose leaves covered with writing and held together by cords. To the Jews what was known as the Books of the Law were exceed- ingly sacred. They are contained in the mod- ern Bible in the form of the books of Moses. The Book of Life is a figurative expression for the company of heaven and those who shall partake of its glories after the judgment. REFERENCES. Book of the Law. Also every sickness, and every plague which is not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed. (Deuteronomy 28: 61.) And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. (2 Kings 22 : 8.) For as many as are of the works of the law, are under the curse: for it is written, Cursed is every one that con- tinueth not in all things which are writ- 108 BRAZEN SEA THE COMPREHENSIVE ANALYSIS BREAD ten in the book of the law to do them. (Galatians 3: 10.) Book of Life. And the Lord said unto Moses, Who- soever hath sinned against me, him will I blot out of my book. (Exodus 32: 33-) Let them be blotted out of the book of the living, and not be written with the righteous. (Psalm 69: 28.) And I entreat thee also, true yoke- fellow, help those women which la- boured with me in the gospel, with Clement also, and with other my fellow- labourers, whose names are in the book of life. (Philippians 4:3.) He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name be- fore my Father, and before his Angels. (Revelation 3:5.) And all that dwell upon the earth, shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13: 8.) And there shall in no wise enter into it any thing that defileth, neither what- soever worketh abomination, or maketh a lie ; but they which are written in the Lamb's book of life. (Revelation 21: 27-) And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Revelation 22: 19.) BRAZEN SEA. Bra'zen Sea — the name applied to a huge dish or basin made of brass and placed in the priest's court of Solomon's Temple for the accommodation of the priests in performing certain cleansing rites before and after wor- ship. It rested upon twelve brazen oxen. It was destroyed in the destruction of the Tem- ple by the Babylonians. References. — i Kings 7 : 23-26 ; 2 Chroni- cles 4: 2-6; I Kings 25: 13; Jeremiah 52: 17- BREAD. Bread. To the Hebrew the word "bread" had a very broad and significant meaning. It meant not only the article of diet now known by the term, but almost every other foodstuff as well. Naturally it came to be used very often in a figurative sense. The method of making bread was much the same in Biblical times as it is now, and all the ancient nations seem to have used it as a staple article of food. At certain seasons of the year the Jews used it without leavening for the observance of certain religious forms. This custom is still observed in the Passover bread. Figura- tively there were many kinds of bread — of suffering, of adversity and tears, of heaven, of wickedness, deceit, idleness, etc. REFERENCES. General. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3: 19.) Then said the Lord unto Moses, Be- hold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. (Exodus 16: 4.) Bread Miraculously Supplied. And his servitor said, What! should I set this before an hundred men ? He said again. Give the people, that they may eat : for thus saith the Lord, They shall eat, and shall leave thereof. So he set it before them, and they 109 BREAD THE COMPREHENSIVE ANALYSIS BRETHREN did eat, and left thereof, according to the word of the Lord. (2 Kings 4: 43, 44-) And Jesus took the loaves ; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down ; and likewise of the fishes, as much as they would. When they were filled, he said unto his disciples. Gather up the fragments that remain, that nothing he lost. Therefore they gathered them to- gether, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. (John 6: 11-13.) Figurative and as Christ. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; hut my Fa- ther giveth you the true bread from heaven. For the bread of God is he which Cometh down from heaven, and giveth life unto the world. Then said they unto him. Lord, ever- more give us this bread. And Jesus said unto them, / am the bread of life: he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst. (John 6: 32- 35-) This is the bread which cometh down from heaven, that a man may eat there- of, and not die. I am the. living bread which came down from hea'Ven: if any man eat of this bread, he shall live for ever: ajtd the bread that I will give is my flesh, which I will give for the life of the world. (John 6: 50, 51.) Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness ; but with the unleavened bread of sincerity and truth, (i Corinthians 5:8.) The cup of blessing which we bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body; for we are all partakers of that one bread, (i Corinthians 10: 16, 17.) Used in Lord's Supper. And he took bread, and gave thanks, and brake it, and gave unto them, say- ing, This is my body which is given for you: this do in remembrance of me. (Luke 22: 19.) And upon the first day of the week, when the disciples came together to break; bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight. (Acts 20: 7.) For I have received of the Lord, that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread : And when he had given thanks, he brake it, and said. Take, eat : this is my body, which is broken for you: this do in remembrance of me. (Acts 11: 23, 24.) BRETHREN. Breth'ren — literally brothers. This word is used in many places in the Bible. In the New Testament particularly it is often em- ployed to express the family unity that should exist between all kinds of professing Chris- tians, either with reference to strict denomi- national lines or to the whole body of the Church. Regarding the allusions to the brethren of Jesus, and the question as to wheher He had brothers, in Matthew 13 : 55 James, Joses, no BRETHREN THE COMPREHENSIVE ANALYSIS BRETHREN Simon, and Judas are mentioned as the broth- ers of Jesus, and in the following verse sisters are also mentioned. There always has been a great amount of discussion about the mat- ter. The Roman Catholics deny that Jesus had any brothers or sisters ; but the Protestant writers and commentators have held to the other view, preferring to take Matthew's meaning literally. REFERENCES. Duties of Brethren. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. (Genesis 13: 8.) If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother. (Deuteronomy 15 : 7.) Thou shah not oppress an hired serv- ant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. (Deuteronomy 24: 14.) Behold, how good and how pleasant it is for brethren to dwell together in unity! (Psalm 133: i.) But I say unto you, that whosoever is angry zvith his brother without a cause, shall be in danger of the Judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. (Mat- thew 5 : 22.) Moreover, if thy brother shall tres- pass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. (Matthew 18: 15.) Then came Peter to him, and said. Lord, how oft shall my brother sin against me, and I forgive him ? till seven times ? Jesus saith unto him, / say not unto thee. Until seven times: but, Until sev- enty times seven. (Matthew 18: 21, 22.) And the King shall answer and say itnto them, Verily I say unto you. Inas- much as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matthew 25 : 40.) A new commandment I give unto you. That ye love one another; as I have loved you, that ye also love one another. (John 13: 34.) Be kindly affectioned one to another with brotherly love; in honour prefer- ring one another. (Romans 12: 10.) I speak to your shame. Is it so, that there is not a wise man among you ? no, not one that shall be able to judge be- tween his brethren ? But brother goeth to law with broth- er, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suf- fer yourselves to be defrauded ? Nay, ye do wrong, and defraud, and that your brethren, (i Corinthians 6: 5-8.) Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend, (i Corinthians 8: 13.) Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6: i.) But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another, (i Thessalonians 4: 9.) Ill BRIBERY THE COMPREHENSIVE ANALYSIS BRIMSTONE Let brotherly love continue. (He- brews 13: I.) He that saith he is in the light, and hateth his brother, is in darkness even until now. ( i John 2:9.) But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? (i John 3: 17.) BRIBERY. Brib'er-Y' — the act of giving, or talcing bribes ; the influencing of the actions of an- other by corrupt gifts. Bribery is denounced in the Scriptures. REFERENCES. And thou shalt take no gift; for the gift blindeth the wise, and perverteth the words of the righteous. (Exodus 23: 8.) A wicked man taketh a gift out of the bosom to pervert the ways of judg- ment. (Proverbs 17: 23.) The king by judgment establisheth the land: but he that receiveth gifts overthroweth it. (Proverbs 29: 4.) For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery. (Job 15 : 34.) BRIDE AND BRIDEGROOM. Bride and Bride' groom'. In the New Testament John refers to the Church as the bride of Christ, thus showing the loving and close relationship existing between the divine Son and His people on earth. Matthew calls him the Bridegroom, quoting His own words. REFERENCES. And Jesus said unto them. Can the children of the bride chamber mourn, as long as the bridegroom is with themf But the days will come when the bride- groom shall be taken from them, and then shall they fast. (Matthew 9 : 15. ) Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. (Matthew 25: i.) He that hath the bride, is the bride- groom: but the friend of the bride- groom, which standeth and heareth him, rejoiceth greatly, because of the bridegroom's voice: this my joy there- fore is fulfilled. (John 3: 29.) And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (John 21: 2.) And the Spirit and the Bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely. (Revela- tion 22: 17.) BRIMSTONE. Brim'stone — the Jewish name for sulphur, probably given to it for the reason that it was found on the shores or brim of the Dead Sea. It is a favorite symbol for torment and pun- ishment, particularly in the future state. REFERENCES. For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large : the pile thereof is fire and much wood ; the breath of the Lord, like a stream of brimstone, doth kindle it. (Isaiah 30: 33.) By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which is- sued out of their mouths. (Revelation 9: 18.) The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his in- dignation; and he shall be tormented with fire and brimstone in the presence 1 12 BUSYBODIES THE COMPREHENSIVE ANALYSIS CAIAPHAS of the holy angels, and in the presence of the Lamb. (Revelation 14: 10.) And the beast was taken, and with him the false prophet, that wrought miracles before him, with which he de- ceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brim- stone. (Revelation 19: 10.) But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idol- aters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21 : 8.) BUSYBODIES. Bus'y-bod'y — those who meddle in the af- fairs of otlier persons ; those who meddle in affairs in which they have no concern. Vari- ous passages in the Bible censure busybodies. REFERENCES. It is an honour for a man to cease from strife : but every fool will be med- dling. (Proverbs 20: 3.) He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. (Proverbs 20: 17.) And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you. (i Thessalonians 4: 11.) For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such, we com- mand, and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. (2 Thessa- lonians 3: II, 12.) And withal they learn to be idle, 8 1 wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not. ( I Timothy 5 : 13.) But let none of you suffer as a mur- derer, or as a thief, or as an evil-doer, or as a busybody in other men's mat- ters, (i Peter 4: 15.) CAESAR. C^'sAR — a name adopted or conferred upon all the Roman emperors after the death of Julius Caesar, part of whose name it was. It thus became a title like emperor, king, pharaoh. After the third century it became more common, the emperor taking the title of augustus for his special distinction, and sharing csesar with such as were associated with him in royalty. The New Testament is full of references to Caesar, although not al- ways to the same one. The following fall within New Testament times : Augustus B.C. 31 to A.D. 14 Tiberius A.D. 14-37 Caius (Caligula) A.D. 37-41 Claudius A.D. 41-54 Nero A.D. 54-68 Galba A.D. 68-69 Otho A.D. 69 Vitellius A.D. 69 Vespasian A.D. 69-79 Titus A.D. 79-81 Domitian A.D. 81-96 References. — Augustus, Luke 2 : i ; Tibe- rius, Luke 3:1; Luke 20 : 22 ; Claudius, Acts 11: 28 ; Nero, Acts 25 : 8. C^SAREA. C^s-a-re'a — the name of two towns in the Holy Land — Caesarea Palestina, on the Med- iterranean, 70 miles west of Jerusalem, and Csesarea Philippi, near the sources of the Jordan. Both were named in honor of the Roman Caesar. The former is the more im- portant because of the events in Paul's life which occurred there. CAIAPHAS. Cai'a-phas — the high -priest before whom Jesus was taken and who pronounced Him 13 CAIN THE COMPREHENSIVE ANALYSIS CALL guilty of blasphemy. Caiaphas was high-priest for about twelve years, a long term of office, which suggests that he was a man of great power. He was deposed about A.D. 37 or 38. He unconsciously uttered a prophecy concerning Jesus, which is to be found in John 11: 49-52- References. — Matthew 26 : 3 ; Matthew 26 : 65 ; Mark 14: 63; Luke 22: 71 ; John 11 : 49- 52. CAIN. (See Adam, Abel, Creation, Eve.) Cain — a form of a Hebrew word meaning "a lance." Cain is the name given in the Bible to the eldest son of Adam and Eve. The story of his crime, in the murder of his brother, Abel, to be found in Genesis 4, is too well- known to need repetition. It may be said, however, that there is a mystical quality in it not so widely appreciated. The narrative shows Cain as a type of the proud and con- firmed stniier, denying God's right to con- demn him and rejecting the proffered means of grace, a type of which the world always has been full and always will be so. REFERENCES. And Cain talked with Abel his broth- er : and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not : Am I my brother's keeper ? And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid ; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the Lord said unto him, There- fore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. (Genesis 4: 8-15.) Not as Cain, who was of that wicked one, and slew his brother. And where- fore slew he him? Because his own works were evil, and his brother's right- eous, (i John 3: 12.) CALEB. Ca'leb — a form of a Hebrew word mean- ing "dog." He was one of the twelve sent by Moses to spy out the land of Canaan, and with Joshua gave a good report, while the others gave bad ones. For this he and Joshua were the only adults born in Egypt permitted to enter the promised land as conquerors. References. — Numbers 13: 30; Numbers 14: 6; Numbers 26: 65; Numbers 32: 12; Deuteronomy i : 36 ; Joshua 14 : 6 ; Joshua 15: 13; Judges i: 13. CALL. (See Ministry.) Call — to invite or request, to appoint or charge, as for an office or duty. There are various other meanings to the word, but the preceding ones are the chief uses of the word when it is found in the Bible. REFERENCES. Call to Repentance and Salvation. He shall call to the heavens from above, and to the earth, that he may judge his people. (Psalm 50: 4.) Come now, and let us reason togeth- er, saith the Lord : though your sins be as scarlet, they shall be as white as snow ; though they be red like crimson, they shall be as wool. (Isaiah i : 18.) Look unto me, and be ye saved, all 114 CALL THE COMPREHENSIVE ANALYSIS CALL the ends of the earth: for I am God, and there is none else. (Isaiah 45: 22.) Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your la- bour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live ; and I will make an everlasting covenant with you, even the sure mercies of David. (Isa- iah 55: 1-3.) Therefore also now, saith the Lord, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil (Joel 2: 12, 13.) And saying, Repent ye ; for the king- dom of heaven is at hand. (Matthew 3: 2.) Co7ne unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall Und rest unto your souls. For my yoke is easy, and my burden is light. (Matthew 11: 28-30.) In the last day, that great day of the feast, Jesus stood, and cried, saying, // any man thirst, let him come unto me, and drink. He that believeth on me, as the Scrip- ture hath said, out of his belly shall Uozv rivers of living water. (John 7: 37, 38.) Jesus cried, and said, He that believ- eth on me, believeth not on me, but on him, that sent me. And he that seeth me. seeth him that sent me. I am come a light into the world, that whosoever believeth on me, shoidd not abide in darkness. And if any man hear my zvords, and believe not, I judge him not; For I came not to judge the world, but to save the world. (John 12: 44-47.) And we know that all things work together for good, to them that love God, to them who are the called ac- cording to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the firstborn amongst many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified : and whom he justified, them he also glorified. (Romans 8: 28-30.) Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corin- thians 5 : 20. ) And the Spirit and the Bride say. Come. And let him that heareth say. Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revela- tion 22: 17.) Danger of Declining Call. Then shall they call upon me, but I will not answer ; they shall seek me ear- ly, but they shall not find me. (Prov- erbs 1 : 28.) 15 CALL THE COMPREHENSIVE ANALYSIS CALL He that, being often reproved, hard- eneth his neck, shall suddenly be de- stroyed, and that without remedy. (Proverbs 29: i.) I also will choose their delusions, and will bring their fears upon them; be- cause when I called, none did answer; when I spake, they did not hear; but they did evil before mine eyes, and chose that in which I delighted not. (Isaiah 66: 4.) Hear, O earth: Behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. (Jeremiah 6: 19.) Therefore thus saith the Lord God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them; be- cause I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered. (Jeremiah 35: 17.) Then saith he to his servants, The wedding is ready, hut they which were bidden, were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. (Matthew 22: 8, 9.) He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. (John 12: 48.) Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spo- ken to you : but seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gen- tiles. (Acts 13: 46.) And with all deceivableness of un- righteousness in them that perish; be- cause they received not the love of the truth, that they might be saved. (2 Thessalonians 2: 10.) Call to the Ministry. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. (Exodus 4: 12, 13.) The Lord gave the word: great was the company of those that published it. (Psalm 68: 11.) Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God. (Romans 1:1.) Now he which stablisheth us with you in Christ, and hath anointed us, is God. (2 Corinthians i : 24.) For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the savour of death unto death ; and to the other the savour of life unto life. And who is sufficient for these things? For we are not as many, which cor- rupt the word of God: but as of sin- cerity, but as of God, in the sight of God speak we in Christ. (2 Corinthians 2: 15-17.) Do we begin again to commend our- selves ? or need we, as some others, epis- tles of commendation to you, or letters of commendation from you? (2 Corin- thians 3:1.) Now then we are ambassadors for Christ, as though God did beseech you by us : we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5: 20.) ■ Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God 116 CALL THE COMPREHENSIVE ANALYSIS CALL the Father, who raised him from the dead.) (Galatians i: i.) From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. (Galatians 6: 17.) The eyes of your understanding be- ing enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. (Ephesians i : 18.) I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. (Ephesians 4:1.) I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3: 14.) Wherefore also we pray always for you, that our God would count you wor- thy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power; That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ. (2 Thessalonians i: 11, 12.) Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the pres- bytery, (i Timothy 4: 14.) Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world be- gan. (2 Timothy 1:9.) See that ye refuse not him that speak- eth. For if they escaped not who re- fused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. (Hebrews 12: 25.) But ye are a chosen generation, a royal priesthood, an holy nation, a pe- culiar people ; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. ( I Peter 2:9.) But the anointing which ye have re- ceived of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. ( i John 2 : 2^.) We are of God : he that knoweth God heareth us ; he that is not of God hear- eth not tis. Hereby know we the spirit of truth, and the spirit of error, (i John 4:6.) Special Calls to Individuals. To Abraham: Now the Lord had said unto Abram, Get thee out of thy country and from thy kindred, and from thy father's house, unto a land that I will shew" thee : And I will make of thee a great na- tion, and I will bless thee, and make thy name great; and thou shalt be a bless- ing: And I will bless them that bless thee, and curse him that curseth thee : and in. thee shall all families of the earth be blessed. (Genesis 12: 1-3.) To Jacob: And, behold, the Lord stood above it,, and said, I am the Lord God of Abra- ham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. ( Genesis 28 : I3-) To Moses: Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt. (Exodus 3: 10.) 117 CALL THE COMPREHENSIVE ANALYSIS CANAAN To Gideon: And there came an angel of the Lord, a,nd sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite : and his son Gideon threshed wheat by the wine-press, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. (Judges 6: ii, 12.) To Samuel: And the Lord came, and stood and called as at other times, Samuel, Sam- uel. Then Sg-muel answered, Speak; for thy servant heareth. ( i Samuel 3 : 10.) To Elijah: And the word of the Lord came unto him, saying, Get thee hence, and turn thee east- ward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. ( i Kings 17: 2-4.) To E lis ha: So he departed thence, and found Elisha the son of Shaphat, who was ploughing with twelve yoke of oxen be- fore him, and he with the twelfth : and Elijah passed by him, and cast his man- tle upon him. (i Kings 19: 19.) To Isaiah: Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am J; send me. (Isaiah 6:8.) To Jonah: Now the word of the Lord came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it ; for their wickedness is come up before me. (Jonah i : i, 2.) To Peter and Andrew: And Jesus, walking by the sea of Gal- ilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea : for they were fishers. And he saith unto them, Follozv me, and I will make you Ushers of men. (Matthew 4: 18, 19.) To Paul: And he trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. (Acts 9:6.) CALVARY. (See Crucifixion, Golgotha, Jesus, etc.) Cal'va-ry — an Englished form of the Latin word Calvaria, which was a translation of the Hebrew word Golgotha and the Greek word Cranion, by which was known the hill upon which Christ was crucified. It occurs in the Bible only in the gospel of Luke (ch. 23, v. 33), although it is more commonly used by writers and speakers than either of the other two names. CANA. Ca'na — a town of Galilee, a few miles north of Nazareth, noted in the Scriptures as the place where Jesus performed his first mira- cle — that of turning water into wine during a marriage feast. References. — John 2 ; John 4 : 47. CANAAN. Ca'naan — a form of a Hebrew word meaning "flat" or "low." The name of the land promised to the Israelites, and inhab- ited by the descendants of Canaan, the son of Ham and the grandson of Noah. It lay to the westward of the Jordan. It included the country of the Philistines and the Phoenicians and was fruitful and beautiful. The Israelites 118 CAPERNAUM THE COMPREHENSIVE ANALYSIS CAPTIVITY did not succeed in occupying it until after long and bitter warfare with its idolatrous inhabitants. References. — Genesis 12: 7; Genesis 13: 14; Genesis 13: 8; Exodus 15: 15; Joshua 14; Numbers 13; Numbers 27: 12; Deuter- onomy 3: 27; Deuteronomy 34: i. CAPERNAUM. Ca-per'na-um — a city on the northwestern shore of the Sea of Galilee, where Jesus lived for a considerable time and where many of his important works were done. It is now little more than a heap of ruins, fulfilling the doom pronounced against it for its impeni- tence. Matthew was chosen there, and Simon Peter and Andrew were natives of the neigh- borhood. References. — Matthew 4: 13-18; Matthew 8: 5; Matthew 13: 18-24; Matthew 17: 24; Mark i : 21 ; Mark 4; Luke 10: 15; John 2: 12; John 4: 46; John 6: 17. CAPTIVITY. (See Bondage.) Cap-tiv'i-ty. In the Bible this word is chiefly used to indicate the periods when the Israelites were in bonds to a conquering na- tion. The Jews recognize four such captivi- ties — Babylonian, Median, Grecian, and Ro- man, although the word is applicable only in two instances. In the first the flower of the nation was carried captive to Assyria. This bondage lasted 150 years, ending about B.C. 588. About the year 613 B.C. the tribe of Judah was carried away captive by Neb- uchadnezzar. In 535 B.C. a part of the peo- ple started to return, permission having been granted by Cyrus, who had conquered the Babylonians. Streams of Jews, varying in number, flowed back to their native land for the next 145 years, but the majority remained away. The general result of these moves was to disperse the entire Hebrew nation. It soon lost its character as a nation, and the old tribal barriers fell down. They never have been restored completely. REFERENCES. Israel's Captivity Foretold. And I will scatter you among the heathen, and will draw out a sword aft- er you: and your land shall be desolate and your cities waste. (Leviticus 26: 33-) The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. And thou shalt become an astonish- ment, a proverb, and a by-word, among all nations whither the Lord shall lead thee. (Deuteronomy 28: 36, 37.) Israel's Captivity Fulfilled. In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the riv- er of Gozan, and in the cities of the Medes. (2 Kings 17: 6.) And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser king of As- syria, and he carried them away, even the Reubenites, and the Gadites, and the half-tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day. ( I Chronicles 5 : 26. ) Judah's Captivity Foretold. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon : noth- ing shall be left, saith the Lord. (Isa- iah 39 : 6. ) The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive. (Jeremiah 13 : 19.) And them that had escaped from the sword carried he away to Babylon; where they were servants to him and 19 CARE THE COMPREHENSIVE ANALYSIS CHARITY his sons until the reign of the kingdom of Persia. (2 Chronicles 36: 20.) CARE. Care. This word is used in the Bible in almost all of its meanings. The more impor- tant of them are (l) burdensome sense of re- sponsibility, anxiety, concern, solicitude ; and (2) charge, oversight, management. With relation to care itself Scripture con- demns that sort which is the result of world- liness, while approving that which comes from good thoughts or motives and is directed to- ward a proper end. REFERENCES. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on: Is not the life more than meat? and the body than raiment f (Matthew 6: 25.) Take therefore no thought for the morrow: for the morroiv shall take thought for the things of itself: suffi- cient unto the day is the evil thereof. (Matthew 6: 34.) And that which fell among thorns, are they, which, when they have heard, go forth, and are choked zvith cares, and riches, and pleasures of this life, and bring no fruit to perfection. (Luke 8: 14.) Labour not for the meat zvhich per- isheth, but for that meat zvhich endur- eth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6: 27.) Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (Philippians 4:6.) Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, c 120 Casting all your care upon him, for he careth for you. (i Peter 5: 6, 7,) CHARITY. (See Love.) Char'i-ty. This word has quite a num- ber of definite and distinct meanings, almost all of which appear in translation at some point or other in the Bible. The more im- portant of them are ( i ) love, universal benev- olence, good will, especially to our neighbor; (2) the disposition which inclines mankind to put the best construction upon the acts of oth- ers; (3) liberality and generosity to the poor and suffering, otherwise known as almsgiv- ing. REFERENCES. Charity as Love to Neighbors. And to love him with all the heart, and with all the understanding, and with all the soul, and zvith all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. (Mark 12: 33-) And now abideth faith, hope, charity, these three; but the greatest of these is charity, (i Corinthians 13: 13.) But now when Timotheus came from you unto us, and brought us good ti- dings of your faith and charity, and that ye have good remembrance of us al- ways, desiring greatly to see us, as we also to see you. ( i Thessalonians 3:6.) But as touching brotherly love, ye need not that I write unto you: for ye yourselves are taught of God to love one another, (i Thessalonians 4:9.) Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith un- feigned, (i Timothy i: 5.) Let no man despise thy youth, but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. ( i Timothy 4: 12.) i CHARITY THE COMPREHENSIVE ANALYSIS CHARITY But thou hast fully known my doc- trine, manner of life, purpose, faith, long-suffering, charity, patience. (2 Timothy 3: 10.) For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. (Hebrews 6: 10.) If ye fulfil the royal law according to the scripture. Thou shalt love thy neigh- bour as thyself, ye do well. (James 2: 8.) If a man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God, love his brother also. ( i John 4: 20, 21.) I know thy works, and charity, and service, and faith, and thy patience, and thy works ; and the last to be more than the first. (Revelation 2: 19.) Charity as Almsgiving. And if thy brother be waxen poor, and fallen in decay with thee ; then thou shalt relieve him: yea, though he be a stranger, or a sojourner ; that he may live with thee. (Leviticus 25 : 35.) He that hath pity upon the poor, lend- eth unto the Lord; and that which he hath given will he pay him again. (Proverbs 19: 17.) Jesus said unto him, // thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and fol- low me. (Matthew 19: 21.) But rather give alms of such things as ye have; and behold, all things are clean unto you. (Luke 11: 41.) Sell that ye have, and give alms; pro- vide yourselves bags zvhich zvax not old, a treasure in the heavens that faileth not, zuhere no thief approacheth, neither moth corrupteth. (Luke 12: 33.) And when he looked on him, he was afraid, and said. What is it. Lord? And he said unto him. Thy prayers and thine alms are come up for a memorial before God. (Acts 10: 4.) Every man according as he pur- poseth in his heart, so let him give ; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work. (2 Corin- thians 9: 7, 8.) Charity Commanded. Thou shalt not avenge, nor bear any grudge against the children of thy peo- ple, but thou shalt love thy neighbour as thyself: I am the Lord. (Leviticus 19: 18.) But I say unto you, Love your ene- mies, bless them that curse you, do good to them that hate you, and pray for them which despitefidly use you, and persecute you. (Matthew 5: 44.) And the second is like unto it. Thou shalt love thy neighbour as thyself. (Matthew 22: 39.) A new commandment I give unto you. That ye love one another, as I have loved you, that ye also love one another. (John 13: 34.) Signs and Effects of Charity. Now as touching things offered unto idols, we know that we all have knowl- edge. Knowledge puffeth up: but Charity edifieth. ( i Corinthians 8 : I.) Though I speak with the tongues of 121 CHARITY THE COMPREHENSIVE ANALYSIS CHILDREN men and of Angels, and have not char- ity, I am become as sounding brass or a tinkHng cymbal. And though I have the gift of proph- ecy, and understand all mysteries and all knowledge: and though I have all faith, so that I could remove moun- tains, and have not charity, I am noth- ing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not char- ity, it profiteth me nothing. , Charity suffereth long, and is kind: charity envieth not: charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily pro- voked, thinketh no evil, Rejoiceth not in iniquity, but rejoi- ceth in the truth : Beareth all things, believeth all tilings, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away, (i Corinthians 13: 1-8.) And above all these things put on charity, which is the bond of perfect- ness. (Colossians 3: 14.) And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins, (i Peter 4: 8.) Evidences of Charity. Is it not to deal thy bread to the hun- gry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? (Isaiah 58: 7.) For I was an himgred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I zvas sick, and ye visited me: I was in prison, and ye came unto me. (Matthew 25: 35, 36.) By this shall all men know that ye are my disciples, if ye have love one to another. (John 13: 35.) CHILDREN. Chil'dren. Children are mentioned in the Bible in verj^ many ways, both literal and figurative. Scripture teaches that they are the gift of God and that parents are blessed with them. They, on their part, are required to be obedient, and their duties to parents are plainly taught. Figuratively, the human race, especially that part which is good, is made up of the children of God. REFERENCES. Children the Gift of God. And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee ? And he said, The children which God hath gracious- ly given thy servant. (Genesis 33: 5.) Lo, children are an heritage of the Lord. (Psalm 127: 3.) Thy wife shall be as a fruitful vine by the sides of thine house : thy children like olive-plants round about thy table. (Psalm 128: 3.) Children a Blessing. The proverbs of Solomon. A wise son maketh a glad father ; but a foolish son is the heaviness of his mother. (Proverbs 10: i.) Children's children are the crown of old men; and the glory of children are their fathers. (Proverbs 17: 6.) The father of the righteous shall « 122 CHILDREN THE COMPREHENSIVE ANALYSIS CHILDREN greatly rejoice : and he that begetteth a wise child shall have joy of him. (Proverbs 23: 24.) My son, be wise, and make my heart glad, that I may answer him that re- proacheth me. (Proverbs 27: 11.) Duty of Children. Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. (Exodus 20: 12.) Ye shall fear every man his mother and his father, and keep my sabbaths : I am the Lord your God. (Leviticus 19: 3-) Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee. (Deuteronomy 5 : 16.) My son, hear the instruction of thy father, and forsake not the law of thy mother. (Proverbs 1:8.) A wise son heareth his father's in- struction : but a scorner heareth not re- buke. (Proverbs 13: i.) A fool despiseth his father's instruc- tion: but he that regardeth reproof is prudent. (Proverbs 15: 5.) My son, fear thou the Lord and the king: and meddle not with them that are given to change. (Proverbs 24: 21.) Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. (Ecclesiastes 12: i.) Children, obey your parents in the Lord : for this is right. Honour thy father and mother, (which is the first commandment with promise,) That it may be well with thee, and thou mayest live long on the earth. (Ephesians 6: 1-3.) Children, obey your parents in all things: for this is well-pleasing unto the Lord. (Colossians 3: 20.) But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents : for that is good and acceptable before God. (i Timothy 5:4.) Blessed by Christ. Then were there brought unto him little children, that he should put his hands on them, and pray: and the dis- ciples rebuked them. But Jesus said. Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. (Matthew 19: 13, 14.) Children of God and Light. And ye have forgotten the exhorta- tion which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. (Hebrews 12:5.) Be ye therefore followers of God, as dear children. (Ephesians 5: i.) And the Lord commended the unjust Steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. (Luke 16: 8.) While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. (John 12: 36.) For ye were sometimes darkness, but now are ye light in the Lord: walk as children of Hght. (Ephesians 5:8.) Ye are all the children of light, and [33 CHILDREN THE COMPREHENSIVE ANALYSIS CHRIST the children of the day: we are not of the night, nor of darkness. ( i Thessa- lonians 5:5.) Wicked Children. He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy. (Proverbs 17: 21.) He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. (Proverbs 19: 26.) Whoso keepeth the law is a wise son : but he that is a companion of riotous men shameth his father. (Proverbs 28: 7.) Whoso robbeth his father or his mother, and saith, It is no transgres- sion; the same is the companion of a destroyer. (Proverbs 28: 24.) Wicked Children's Punishment. And he that smiteth his father, or his mother, shall be surely put to death. (Exodus 21 : 15.) If a man have a stubborn and rebel- lious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them: Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place ; And they shall say unto the elders of his city. This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you, and all Israel shall hear, and fear. (Deuteronomy 21 : 18-21.) Cursed be he that setteth light by his father or his mother. And all the peo- ple shall say, Amen. (Deuteronomy 22: 16.) And he went up from thence unto Beth-el : and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald-head; go up, thou bald-head. And he turned back, and looked on them, and cursed them in the name of the Lord. And there came forth two she-bears out of the wood, and tare forty and two children of them. (2 Kings 2: 23, 24.) CHRIST. (See God, Jesus, Redeemer, Sav- iour, etc.) Christ — an English version of the official name of Jesus of Nazareth, a Greek word meaning "the anointed one," and sympathetic with the Hebrew word "Messiah." In handling such a vast subject as the life, works, character, and teachings of our Sav- iour it has been found advisable to treat each phase of it under its proper and separate head. This arrangement will do away with any con- fusion that might arise in considering the va- rious relationships of the Master to God and man, and much simplify the whole matter. The present article will deal, then, with Him as Jesus Christ, the Son of God sent to earth for the salvation of mankind through suffer- ing as a man, and will show him as a being with two natures, the one divine and the other human. Under the article God will be found His relationship to the Father and the Holy Spirit and the Trinity as a whole. Under Jesus will be found the story of his life on earth and his teachings, and under other spe- cial heads other special attributes. The coming to earth of a Christ, or Mes- siah, as the Jews expressed it, was heralded by the prophets centuries before Jesus was born. His miraculous birth, the nature of his mission, his rejection by his own people, his suffering, his sacrifice of himself for the sins of all mankind, his glory, and the estab- lishment of his kingdom and its everlasting dominion — all — were foretold by the prophets. The fulfillment came in the birth, life, and 24 « CHRIST THE COMPREHENSIVE ANALYSIS CHRIST works of Jesus of Nazareth, divinely appoint- ed to be the Messiah from everlasting, before the foundation of the world. Summed up the prophecies were that the Messiah should be- long to the highest order of being, since the name of the Eternal One is His ; and he should also be called Wonderful, Counselor, the Mighty God, the Everlasting Father; that he should assume human nature and be born of a virgin of the family of David (Isa- iah II : i), in Bethlehem of Judaea (Micah 5: 2), and his mission should be the salva- tion of his people and all mankind (Isaiah 49: 6) ; that He should be despised and rejected of his people ; be cut off, but not for himself ; be wounded for men's transgressions, bruised for their iniquities ; by His stripes men should be healed (Isaiah 53: 5) ; the Lord should lay on Him the iniquity of men ; He should make his soul an offering for sin ; and should be ex- alted and made very high ; should see of the travail of his soul and be satisfied, and by his knowledge justify many; and Jehovah say to Him, "Sit thou at my right hand, until I make thine enemies thy footstool" (Psalm 105: l); to Him should be given dominion, glory, and a kingdom, and all people should serve Him, — an everlasting dominion which shall not pass away (Daniel 7: 13, 14); all this was by divine will from everlasting (i Peter i : 20; Luke 2: 10). REFERENCES. The Lord Jesus Christ. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. (Luke 2: 11.) He first findeth his own brother Simon, and saith unto him. We have found the Messias, which is, being in- terpreted, the Christ. (John i : 41.) And said unto the woman. Now we beHeve, not because of thy saying: for we have heard him ourseh^es, and know that this is indeed the Christ, the Saviour of the world. (John 4: 42.) Forasmuch then as God gave them the Hke gift as he did unto us, who be- Heved on the Lord Jesus Christ, what was I, that I could withstand God? (Acts II : 17.) But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they. (Acts 15: 11.) And they said. Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16: 31.) Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. (Acts 20: 21.) Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. (Romans 5: i.) And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5: 11.) For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord. (Romans 6: 23-) I thank God through Jesus Christ our Lord. So then, with the mind I my- self serve the law of God: but with the flesh the law of sin. (Romans 7: 25.) But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Romans 13 : 14.) That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. (Romans 15: 6.) Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive togeth- er with me in your prayers to God for me. ( Romans 15: 30. ) Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ. I thank my God always on your be- "5 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST half, for the grace of God which is giv- en you by Jesus Christ ; That in every thing ye are enriched by him, in all utterance, and in all knowledge ; Even as the testimony of Christ was confirmed in you : So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. ( i Corinthians 1:3-9-) Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. (Ephesians 5:20.) For our conversation is in heaven, from whence also we look for the Sav- iour, the Lord Jesus Christ. (Philip- pians 3: 20.) I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality. ( i Timothy 5 : 21.) But is now made manifest by the ap- pearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel. (2 Timothy i: 10.) Grace to you, and peace from God our Father, and the Lord Jesus Christ. (Philemon 1:3.) Jesus Christ the same yesterday, and to-day, and for ever. (Hebrews 13: 8.) Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ ; to whom be glory for ever and ever. Amen. (Hebrews 13: 20, 21.) Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resur- rection of Jesus Christ from the dead, (i Peter 1:3.) For so an entrance shall be minis- tered unto you abundantly into the ever- lasting kingdom of our Lord and Sav- iour Jesus Christ. (2 Peter i: 11.) Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (Jude 1:21.) Jesus Christ, the Son of God. And was there until the death of Herod, that it might be fulfilled which, was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my son. (Matthew 2: 15.) And lo, a voice from heaven, saying. This is my beloved Son, in whom I am well pleased. (Matthew 3: 17.) But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him. Thou hast said: nevertheless, I say unto you. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Matthew 26: 63, 64.) He shall be great, and shall be called the Son of the Highest; and the Lord 126 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST God shall give unto him the throne of his father David. (Luke i: 32.) And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the High- est shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God. (Luke i: 35.) And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said. Thou art my beloved Son ; in thee I am well pleased. (Luke 3: 22.) And devils also came out of many, crying out, and saying. Thou art Christ the Son of God. And he rebuking them, suffered them not to speak: for they knew that he was Christ. (Luke 4: 41.) And I saw and bare record, that this is the Son of God. (John i : 34.) Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. (John i : 49-) For God so loved the zvorld, that he gave his only begotten Son, that who- soever believeth in him shoidd not per- ish, hut have everlasting life. For God sent not his Son into the world to condemn the zvorld, but that the world through him might be saved. He that believeth on him, is not con- demned: but he that believeth not, is condemned already, because he hath not believed in the name of the only begot- ten Son of God. (John 3: 16-18.) The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him. (John 3:35,36.) For the Father judgeth no man: but hath committed all judgment unto the Son : That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him. (John 5: 22, 23.) Verily, verily, I say unto you. The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself. (John 5: 25, 26.) And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have ever- lasting life: and I will raise him up at the last day. (John 6: 40.) And we believe and are sure that thou art that Christ, the Son of the liv- ing God. (John 6: 69.) // any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me^ him will my Father honour. (John 12 : 26.) And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. ( John 14 : 13.) He that hateth me, hateth my Father also. (John 15: 23.) / came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. (John 16: 28.) These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is come; glorify thy Son, that thy Son also may glorify thee. (John 17: i.)^ For if when we were enemies, we were reconciled to God, by the death of 127 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:10.) For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. (Romans 8:3.) For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. (Ro- mans 8: 29.) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8: 32.) God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. ( i Corinthians 1:9.) But when the fulness of the time was come, God sent forth his Son made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father. (Gala- tians 4 : 4-6. ) And to wait for his Son from heaven, whom he raised from the dead, even Jesus which delivered us from the wrath to come. ( i Thessalonians i : 10.) God who at sundry times, and in di- vers manners, spake in time past unto the Fathers by the Prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Who being the brightness of his glorv. and the express image of his per- son, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high, Being made so much better than the Angels, as he hath by inheritance ob- tained a more excellent Name than they. For unto which of the Angels said he at any time. Thou art my son, this day have I begotten thee? (Hebrews i: 1-5;) Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. (Hebrews 4: 14.) Though he were a Son, yet learned he obedience by the things which he suffered. (Hebrews 5:8.) That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. ( i John 1:3.) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. ( I John 1:7.) In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, (i John 4: 9, 10.) And we know that the Son of God is come, and hath given us an understand- ing that we may know him that is true : and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. ( i John 5 : 20.) 128 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST Jesus Christ as Son of Man. And Jesus saith unto him, The fox- es have holes, and the birds of the air have nests: but the Son of man hath not where to lay his head. (Matthew 8: 20.) But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. (Matthew 9:6.) But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel till the Son of man be come. (Matthew 10: 23.) The Son of man came eating and drinking, and they say. Behold, a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. (Matthew 11:19.) For the Son of man is Lord even of the sabbath-day. (Matthew 12: 8.) And whosoever speaketh a word against the Son of man, it shall be for- given him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. (Mat- thew 12: 32.) For as Jonas was three days and three nights in the whale's belly: so shall the Son of man be three days and three nights in the heart of the earth. ( Mat- thew 12: 40.) The Son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. (Matthew 13: 41.) When Jesus came unto the coasts of Cesarea Phihppi, he asked his disciples, saying, Whom do men say that I, the Son of man, amf (Matthew 16: 13.) And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Matthew 17: 9.) And while they abode in Galilee, Jesus said unto them. The Son of man shall be betrayed into the hands of men. (Matthew 17: 22.) For as the lightning cometh out of the East, and shineth even unto the West: so shall also the coming of the Son of man be. (Matthew 24: 27.) And then shall appear the sign of the Son of man in heaven: and then shall all the Tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. (Matthew 24: 30.) Therefore be ye also ready: for in such an hour as ye think not, the Son of man cometh. (Matthew 24: 44.) When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the throne of his glory. (Matthew 25: 31.) The Son of man goeth, as it is writ- ten of him: but wo unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. (Matthew 26: 24.) Then cometh he to his disciples, and saith unto them. Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. ( Matthew 26 : 45. ) Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinfid generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels. (Mark 8: 38.) And he answered and told them, Elias verily cometh first, and restoreth [29 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. (Mark 9: 12.) Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. (Luke 6: 22.) Saying, The Son of man must suffer many things, and be rejected of the eld- ers, and chief priests, and scribes, and be slain, and be raised the third day. (Luke 9: 22.) For the Son of man is not come to destroy men's lives, but to save them. (Luke 9: 56.) Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the An- gels of God. (Luke 12: 8.) For the Son of man is come to s^ek ajtd to save that which was lost. Luke 19: 10.) Watch ye therefore, and pray al- ways, that ye m,ay be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. (Luke 21 : 36.) But Jesus said unto him, Judas, be- tray est thou the Son of man with a kiss? (Luke 22: 48.) And he saith unto him. Verily, verily, I say unto you. Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. (John i : 51.) And hath given him authority to ex- ecute judgment also, because he is the Son of man. (John 5: 27.) Labour not for the meat which per- isheth, but for that meat which endur- eth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6: 27.) Then Jesus said unto them, Verily, verily I say unto you. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. (John 6: 53-) What and if ye shall see the Son of man ascend up where he was before? (John 6: 62.) Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself ; but as my Fa- ther hath taught me, I speak these things. (John 8: 28.) Therefore, when he was gone out, Jesus said. Now is the Son of man glo- rified, and God is glorified in him. (John 13: 31.) And said. Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Acts 7: 56.) And in the midst of the seven candle- sticks, one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. (Revelation i: 13.) Christ as Emmanuel. Therefore the Lord himself shall give you a sign ; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7: 14.) And he shall pass through Judah ; he shall overflow and go over, he shall reach even to the neck ; and the stretch- ing out of his wings shall fill the breadth of thy land, O Immanuel. (Isaiah 8: 8.) Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which 130 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST being interpreted is, God with us. (Matthew i: 23.) Christ as the Word. In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1.) And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John i: 14.) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. ( I John 5:7.) And he was clothed with a vesture dipped in blood : and his name is called The Word of God. (Revelation 19: 13.) Christ as the Lamb. The next day, John seeth Jesus com- ing unto him, and saith. Behold the Lamb of God, which taketh away the sin of the world. (John i : 29.) And every creature which is in heav- en, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying. Blessing, honour, glory, and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. (Revelation 5 : 13.) And I saw when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four beasts, saying, Come and see. (Reve- lation 6: I.) And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. (Reve- lation 6: 16.) And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. (Revelation 12: II.) And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13: 8.) Let us be glad and rejoice, and give honour to him : for the marriage of the Lamb is come, and his wife hath made herself ready. (Revelation 19: 7.) And I saw no Temple therein: For the Lord God Almight}^, and the Lamb, are the Temple of it. And the city had no need of the sun, neither of the moon to shine in it : for the glory of God did lighten it, and the Lamb is the light thereof. (Revela- tion 21 : 22, 23.) And he shewed me a pure river of water of life, clear as crystal, proceed- ing out of the throne of God, and of the Lamb. (Revelation 22: i.) Christ the Mediator. For there is one God, and one Medi- ator between God and men, the man Christ Jesus, (i Timothy 2: 5.) Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7: 25.) But now hath he obtained a more ex- cellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises. (Hebrews 8:6.) And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the trans- gressions that were under the first tes- tament, they which are called might re- CHRIST THE COMPREHENSIVE ANALYSIS CHRIST ceive the promise of eternal inherit- ance. (Hebrews 9: 15.) And to Jesus the mediator of the new Covenant, and to the blood of sprin- kling, that speaketh better things than that of Abel. (Hebrews 12: 24.) By him therefore let us offer the sac- rifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. (Hebrews 13: 15.) Christ Our Righteousness. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23: 5, 6.) But unto you that fear my name, shall the Sun of righteousness arise with healing in his wings ; and ye shall go forth, and grow up as calves of the stall. (Malachi 4:2.) Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained: whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17: 31.) For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to con- demnation, even so by the righteous- ness of one the free gift came upon all men unto justification of life. (Romans 5: 17,18.) Christ as Prophet and Priest. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me ; unto him ye shall hearken. (Deuteronomy 18: How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! (Isaiah 52: 7-) And there was delivered unto him the book of the Prophet Esaias, and when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the brokenhearted, to preach de- liverance to the captives, and recover- ing of sight to the blind, to set at liberty them that are bruised. To preach the acceptable year of the Lord. (Luke 4: 17-19.) Christ as Lord and King. Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. (Matthew 2:2.) Then shall the King say unto them on his right hand. Come ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world. (Matthew 25 : 34.) And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! (John 19: 14.) And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH, THE [32 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST KING OF THE JEWS. (John 19: 19.) The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all). (Acts 10: 36.) Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. ( I Corinthians 2:8.) My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. (James 2:1.) And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19: 16.) Christ's Glory Manifested: As Divine: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life ; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. (John i: 1-5.) Wherefore God also hath highly ex- alted him, and given him a Name which is above every name: That at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: And that every tongue should con- fess, that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2: 9^11.) As God the Son: And there came a voice from heaven, saying. Thou art my beloved Son, in whom I am well pleased. (Mark i: II.) Who is the image of the invisible God, the firstborn of every creature. (Colossians 1:15.) And again, when he bringeth in the firstbegotten into the world, he saith. And let all the Angels of God worship him. (Hebrews 1:6.) As Equal to the Father: I and my Father are one. (John 10 : 30- ) But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me,, and I in him. (John 10: 38.) As Creator: For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or prin- cipalities, or powers: all things were created by him, and for him. (Colos- sians 1 : 16.) As Blessed of God: Thou art fairer than the children of men : grace is poured into thy lips : therefore God hath blessed thee for ever. (Psalm 45: 2.) As Mediator: For there is one God, and one medi- ator between God and men, the man Christ Jesus, (i Timothy 2:5.) As Prophet: The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me ; unto him ye shall hearken. (Deuteronomy 18: I5-) 133 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST For Moses truly said unto the fa- thers, A Prophet shall the Lord your God raise up unto you, of your breth- ren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. (Acts 3: 22.) As Priest: Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (Acts 3: 26.) For we have not an high priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. (Hebrews 4: 15.) As King: These shall make war with the Lamb, and the Lamb shall overcome them: For he is Lord of lords, and King of kings, and they that are with him, are called, and chosen, and faith- ful. (Revelation 17: 14.) As Judge: For the Son of man shall come in the glory of his Father, with his Angels: and then he shall reward every man ■according to his works. (Matthew 16: 27.) As Shepherd: He shall feed his flock like a shep- herd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. (Isaiah 40: 11.) And I will set up one Shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. (Ezekiel 34:23.) / am the good shepherd, and know my sheep, and am knozvn of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. (John 10: 14, 15.) As Foundation and Head of the Church: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. (Isaiah 28: 16.) And hath put all things under his feet, and gave him to be the head over all things to the Church. (Ephesians 1 : 22.) As the True Light: Through the tender mercy of our God; whereby the day-spring from on high hath visited us, To give light to them that sit in dark- ness and in the shadow of death, to guide our feet into the way of peace. (Luke i: 78, 79.) In him was life ; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. (John 1:4,5-) That was the true Light, which light- eth every man that cometh into the world. (John 1:9.) Then spake Jesus again unto them, saying, / am the light of the world: he that followeth m.e shall not walk in darkness, but shall have the light of life. (John 8: 12.) As the Way, Truth, and Life: Jesus saith unto him, / am the Way, the Truth, and the Life: no man com- eth unto the Father but by me. (John 14: 6.) And we know that the Son of God is come, and hath given us an understand- ing, that we may know him that is true ; and we are in him that is true, even in '34 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST his Son Jesus Christ. This is the true God, and eternal hf e. ( i John 5 : 20. ) And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth ; and shutteth, and 10 man openeth. (Revelation 3:7.) Jesus said unto her, / am the resur- rection, and the life: he that believeth in me, though he were dead, yet shall he live. (John 11 : 25.) When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4.) And this is the record, that God hath given to us eternal life: and this life is in his Son. (i John 5: 11.) In Christ's Words and Works: And all bare him witness, and won- dered at the gracious words which pro- ceeded out of his mouth. And they said, Is not this Joseph's son? (Luke 4: 22.) And when he was come into his own country, he taught them in their syna- gogue, insomuch that they were aston- ished, and said. Whence hath this man this wisdom, and these mighty works? (Matthew 13: 54.) This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory, and his disciples be- heved on him. (John 2: 11.) In Sinless Perfection: For such an high priest became us, who is holy, harmless, undefiled, sep- arate from sinners, and made higher than the heavens ; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's : for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, mak- eth the Son, who is consecrated for evermore. (Hebrews 7: 26-28.) In Transfiguration and Exaltation: And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. (Matthew 17: 2.) And said. Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Acts 7: 56.) Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heav- enly places, Far above all principality, and pow- er, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. (Ephesians i : 20, 21.) Christ's Divine Nature Proved. As lehovah: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or prin- cipalities, or powers: all things were created by him, and for him. (Colos- sians 1 : 16.) Behold the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. (Isaiah 40: 10.) Thus saith the Lord the King of Is- rael, and his Redeemer the Lord of hosts ; I am the first, and I am the last ; and besides me there is no God. (Isa- iah 44: 6.) And when I saw him, I fell at his '35 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST feet as dead : and he laid his right hand upon me, saying unto me, Fear not, I am the first, and the last. (Revelation 1:17.) Eternal God, Creator, Judge, Sav- iour: Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. ( Psalm 45 : 6. ) Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt en- dure : yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed : But thou art the same, and thy years shall have no end. (Psalm 102: 25-27.) For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Coun- sellor, The Mighty God, The Everlast- ing Father, The Prince of Peace. (Isa- iah 9:6.) For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. (Ecclesiastes 12: 14.) For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (i Corinthians 4: 4, 5.) In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1.) I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his ap- pearing, and his kingdom. (2 Timothy 4: I.) Equal with God: That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him, (Johns: 23.) All things that the Father hath, are mine: therefore said I that he shall take of mine, and shall shew it unto you, (John 16: 15.) Let this mind be in you, which was also in Christ Jesus : Who, being in the form of God, thought it not robbery to be equal with God. (Philippians 2: 5, 6.) Son of God: But Jesus held his peace. And the high Priest answered, and said unto him, I adjure thee by the living God, that thou tell us, whether thou be the Christ the Son of God. Jesus saith unto him. Thou hast said: Nevertheless I say unto you. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. ( Matthew 26 : 63, 64.) For God so loved the world, that he gave his only begotten Son: that who- soever believeth in him, should not per- ish, but have everlasting life. (John 3: 16.) One with the Father: I and my Father are one. (John 10: 30-) But if I do, though ye believe not me, believe the works: that ye may know and believe that the Father is in me, and I in him. (John 10: 38.) I 136 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST And he that seeth me seeth him that sent me. (John 12: 45.) // ye had known me, ye should have known my Father also: and from hence- forth ye know him, and have seen him, Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip f he that hath seen me hath seen the Father, and how sayest thou then, Shezv us the Father? Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. (John 14: 7-II-) In Raising the Dead: Jesus answered, and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this Temple in building, and wilt thou rear it up in three days ? But he spake of the temple of his body. (John 2: 19-21.) Therefore doth my Father love me, because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again. This commandment have I re- ceived of my Father. (John 10: 17, 18.) Other Divine Properties: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Coun- sellor, The mighty God, The everlast- ing Father, The Prince of Peace. (Isa- iah 9:6.) But thou, Beth-lehem Ephratah, though thou be little among the thou- sands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlast- ing. (Micah 5:2.) Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (John 28: 20.) Now are we sure that thou knowest all things, and needest not that any man should ask thee : by this we believe that thou camest forth from God. (John 16: 30.) Who shall change our vile body, that it may be fashioned like unto his glori- ous body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3: 21.) Christ's Human Nature Proved. By Birth: And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. (Matthew i : 16.) And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger, be- cause there was no room for them in the Inn. (Luke 2: y.) By Human Soul:- Then saith he unto them, My soul is exceedi^ig sorrowfid, even unto death: tarry ye here, and watch with me. And he went a little further, and fell on his face, and prayed, saying, my Father, if it be possible, let this cup pass ^37 CHRIST THE COMPREHENSIVE ANALYSIS CHRIST from me: nevertheless, not as I will, hut as thou wilt. (Matthew 26: 38, 39.) And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: And hav- ing said thus, he gave up the ghost. (Luke 23: 46.) By Natural Means: Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. (Matthew 4: i, 2.) There cometh a woman of Samaria to draw water: Jesus saith unto her. Give me to drink. (John 4:7.) And behold, there arose a great tempest in the Sea, insomuch that the ship was covered with the waves: but he was asleep. (Matthew 8: 24.) By Death: When Jesus therefore had received the vinegar, he said. It is finished, and he bowed his head, and gave up the ghost. (John 19: 30.) By Likeness to Humanity: But made himself of no reputation, and took upon him the form of a serv- ant, and was made in the likeness of men : And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2: 7, 8.) Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faith- ful high Priest, in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2: 17.) Christ's Titles. And so it is written: The first man Adam was made a living soul, the last 1) 1^8 Adam was made a quickening spirit, (i Corinthians 15: 45.) My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. ( i John 2: I.) I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation i: 8.) And unto the Angel of the Church , of the Laodiceans, write, These things ^ saith the Amen, the faithful and true witness, the beginning of the creation of God. (Revelation 3: 14.) Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and high Priest of our profes- sion Christ Jesus. (Hebrews 3:1.) Looking unto Jesus the Author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12: 2.) Which in his times he shall shew, who is the blessed, and only Potentate, the King of kings, and Lord of lords, (i Timothy 6: 15.) For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. (Hebrews 2: 10.) And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. (Ephesians 2: 20.) And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away, (i Peter 5:4-) Through the tender mercy of our CHRIST THE COMPREHENSIVE ANALYSIS CHRIST God, whereby the dayspring from on high hath visited us. (Luke i : 78.) And I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts, (Haggai 2:7.) Behold, a Virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanual, which, being interpreted is, God with us. (Matthew i: 2^.) For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Coun- sellor, The mighty God, The everlast- ing Father, The Prince of Peace. (Isaiah 9:6.) And he is the head of the body, the jchurch : who is the beginning, the first- born from the dead; that in all things he might have the preeminence. (Co- lossians i : 18.) Hath in these last days spoken unto us by his Son, whom he hath appoint- ed heir of all things, by whom also he made the worlds. ( Hebrews i : 2.) Saying, Let us alone, what have we to do with thee, thou Jesus of Naza- reth ? Art thou come to destroy us ? I know thee who thou art, the holy One of God. (Mark i: 24.) And hath raised up an horn of salva- tion for us, in the house of his servant David. (Luke i: 69.) Jesus said unto them, Verily, verily, I say unto you. Before Abraham was, I am. (John 8: 58.) And she shall bring forth a son, and thou shalt call his Name Jesus: for he shall save his people from their sins. (Matthew i: 21.) Which of the Prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the Just one, of whom ye have been now the betrayers and mur- derers. (Acts 7: 52.) Saying, Where is he that is born King of the Jews ? for we have seen his Star in the East, and are come to wor- ship him. (Matthew 2:2.) The next day John seeth Jesus com- ing unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world! (John i : 29.) And one of the elders saith unto me, Weep not : behold, the Lion of the tribe of Juda, the Root of David, hath pre- vailed to open the book, and to loose the seven seals thereof. (Revelation 5: 5.) Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. ( I Corinthians 2:8.) And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (Revelation 15: 3.) In his days Judah shall be saved, and Israel shall dwell safely : and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jeremiah 23: 6.) For there is one God, and one medi- ator between God and man, the man Christ Jesus, (i Timothy 2:5.) Behold, I will send my messenger, and he shall prepare the way before me : and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3:1.) He first findeth his own brother Si- mon, and saith unto him, We have 139 CHRIST THE COMPREHENSIVE ANALYSIS CHURCH found the Messias, which is, being in- terpreted, the Christ. (John i: 41.) Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the Lord am thy Saviour and thy Redeem- er, the mighty One of Jacob. (Isaiah 60: 16.) I Jesus have sent mine Angel, to tes- tify unto you these things in the Churches. I am the root and the off- spring of David, and the bright and morning star. (Revelation 22: 16.) And he came and dwelt in a city called Nazareth, that it might be ful- filled which was spoken by the Proph- ets, He shall be called a Nazarene. (Matthew 2: 2^.) And killed the Prince of life, whom God hath raised from the dead, where- of we are witnesses. (Acts 3: 15.) And he said unto them. What things f And they said unto him. Concerning Jesus of Nazareth, which was a Prophet, mighty in deed and word be- fore God, and all the people. (Luke 24: 19.) Jesus said unto her, / am the resur- rection, and the life: he that helieveth in me, though he were dead, yet shall he live. (John 11: 25.) For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. (2 Peter 2: 20.) Jesus saith unto him, / am the Way, the Truth, and the Life: no man com- eth unto the Father, hut by me. (John 14: 6.) In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1.) False Christs. And Jesus answered, and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ: and shall deceive many. (Matthew 24: 4, 5.) For there shall arise false Christs, and false prophets, and shall shew great signs and wonders: insomuch that (if it were possible,) they shall de- ceive the very elect. (Matthew 24: 24.) And then shall that Wicked be re- vealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his com- ing: Even him, whose coming is after the working of Satan with all power and signs and lying wonders. (2 Thessa- lonians 2 : 8, 9,) CHURCH. Church. "Church" is derived from a Greek word meaning "the lord's house." In English it has three different and distinct definitions: (i) the entire number of men, women, and children, no matter what their denomination, all over the world, who believe in Christ and follow His teachings — in other words, Christendom or all Christianity; (2) a denomination, as The Baptist Church; (3) a particular congregation, as "The church at Philippi," or "The church at Corinth" In the Bible all three meanings can be found, but the one chiefly used is the last. REFERENCES. The Church of God. Take heed therefore unto yourselves, and to all the flock, over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. (Acts 20: 28.) Unto the Church of God which is at 140 CLOUD THE COMPREHENSIVE ANALYSIS CLOUD Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the Name of Jesus Christ our Lord, both theirs and ours, (i Corinthians 1:2.) For if a man know not how to rule his own house, how shall he take care of the Church of God? (i Timothy 3:50 Foundation and Increase. And Simon Peter answered, and said, Thou art Christ the Son of the hving God. And Jesus answered, and said unto him, Blessed art thou Simon Bar-jona: for -flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, that thou art Peter, and upon this rock I will build my Church: and the gates of hell shall not prevail against it. (Matthew 16: 16-18.) Praising God, and having favour with all the people. And the Lord add- ed to the Church daily such as should be saved. (Acts 2: 47,) Authority and Teaching. And if he shall neglect to hear them, tell it unto the Church: But if he neg- lect to hear the Church, let him be unto thee as an heathen man, and a Publi- can. (Matthew 18: 17.) And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, then gifts of healings, helps in governments, diversities of tongues, (i Corinthians 12: 28.) CLOUD. Cloud. References to clouds are quite frequent in the Bible. When it is remem- bered that climatic conditions in the Holy Land and neighboring countries are such that clouds are rarely seen such references assume a larger importance than ordinarily they would to Americans and American readers, who are used to seeing clouds in the sky. The chief references are to the cloud that guided the Israelites and the appearance of the Lord at various times in clouds. REFERENCES. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light: to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (Exo- dus 13: 21, 22.) And the glory of the Lord abode upon mount Sinai, and the cloud cov- ered it six days: and the seventh day he called unto Moses out of the midst of the cloud. (Exodus 24: 16.) And it came to pass, as Moses en- tered into the tabernacle, the cloudy pil- lar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. (Exodus 33: 9.) And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail, before the mercy-seat which is upon the ark ; that he die not : for I will appear in the cloud upon the mercy-seat. (Leviticus 16: 2.) And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that when the spirit rested upon them, they prophesied, and did not cease. (Numbers 11: 25.) And the Lord came down in the pil- lar of the cloud, and stood in the door 141 COLOSSJ!E THE COMPREHENSIVE ANALYSIS COMMANDMENTS of the tabernacle, and called Aaron and Miriam: and they both came forth. (Numbers 12: 5.) While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said. This is my beloved Son, in whom I am well pleased: hear ye him. (Matthew 17: 50 And then shall they see the Son of man coming in a cloud with power and great glory. ( Luke 21:27.) COLOSSI. Co-Los's^ — a city in Asia Minor, some- times spelled Colosse. A church was estab- lished there by Paul while on his third mis- sionary journey. To the members of it Paul wrote his Epistle to the Colossians. COMFORTER. (See Holy Ghost.) Com'fort-er — one of the names given to the Holy Spirit. COMMANDMENTS. (See Decalogue.) Com-mand'ments. The Ten Command- ments, also known as the Law and the Deca- logue, are the ten laws written by God on tablets of stone and given to Moses on Mount Sinai. They comprise commands against the commission of certain great sins, and are the base of all religious and civil law. REFERENCES. And God spake all these words, say- ing, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods be- fore me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and showing mercy unto thousands of them that love me, and keep my com- mandments. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. Remember the sabbath-day to keep it holy. Six days shalt thou labour^ and do all thy work: but the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work, thou,, nor thy son, nor thy daughter, thy man- servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day and hallowed it. Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neigh- bour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neigh- bour's. (Exodus 20: 1-17.) And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. (Exodus 31 : 18.) And it came to pass as soon as he came nigh unto the camp, that he saw [42 COMMUNION THE COMPREHENSIVE ANALYSIS COMMUNION the calf, and the dancing: and Moses' anger waxed hot, and he cast the ta- bles out of his hands, and brake them beneath the mount. (Exodus 33: 19.) And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. (Exodus 34: i.) Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall he called the least in the kingdom of heaven: hut whosoever shall do, and teach them, the same shall he called great in the king- dom of heaven. (jMatthew 5: 19.) And he said unto him, ]Vhy callest thou me good? there is none good hut one, that is God: hut if thou wilt enter into life, keep the commandments. (Matthew 19: 17.) Jesus said unto him. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and zvith all thy mind. This is the first and great Command- ment. And the second is like unto it. Thou shalt love thy neighhour as thyself. On these two Commandments hang all the Law and the Prophets. (Mat- thew 22: 37-40.) COMMUNION. (See Fellowship, Sacra- ment, Supper.) Com-mun'ion — the name widely given to the ordinance originally and properly known as the Lord's Supper. The word means a fellowship or agreement when several persons join and partake of a thing. The ordinance was instituted by Jesus at the meal with his disciples just before his betrayal. It has con- tinued to be one of the most solemn of the Church's rites, tending to the unity of the people and to the spiritual uplift of all those who worthily partake. The word communion is also used in the expression "communion of saints," to express fellowship. This subject will be found treated under its appropriate heading. REFERENCES. Communion of the Body and Blood. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (i Corinthians 10: 16.) Its Institution or Beginning. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the Disciples, and said. Take, eat, this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: For this is my blood of the new tes- tament, which is shed for many for the remission of sins. (]\Iatthew 26: 26- 28.) For I have received of the Lord that which also I delivered unto you. That the Lord Jesus the same night in which he was betrayed took bread : And when he had given thanks, he brake it, and said. Take, eat : this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying. This cup is the new testament in my blood : this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. ( i Corinthians 1 1 : 23-26.) Unworthily Partaken. Ye cannot drink the cup of the Lord, and the cup of devils : ye cannot be par- takers of the Lord's Table, and of the 143 COMPASSION THE COMPREHENSIVE ANALYSIS CONDEMNATION table of devils, (i Corinthians lo: 21.) Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh un- worthily, eateth and drinketh damna- tion to himself, not discerning the Lord's body. ( i Corinthians 1 1 : 27- 29.) COMPASSION. CoM-PAs'siON — sorrow or pity excited by the distress or misfortunes of another or oth- ers. Compassion is regarded in the Bible as a good and holy virtue. REFERENCES. To him that is afflicted pity should be shewed from his friend; but he for- saketh the fear of the Almighty. (Job 6: 14.) But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. (Psalm 35: I3-) Thus speaketh the Lord of hosts, say- ing. Execute true judgment, and shew mercy and compassions every man to his brother. (Zechariah 7:9.) Rejoice with them that do rejoice, and weep with them that weep. (Ro- mans 12: 15.) Put on therefore (as the elect of God, holy and beloved) bowels of mer- cies, kindness, humbleness of mind, meekness, longsuffering. (Colossians 3: 12.) Finally be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous, (i Peter 3:8.) Christ's Compassion. Then Jesus called his disciples unto him, and said, / have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I zvill not send them away fasting, lest they faint in the way. (Matthew 15: 32.) So Jesus had compassion on them, and touched their eyes: and immedi- ately their eyes received sight, and they followed him. (Matthew 20: 34.) For we have not an high Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. (Hebrews 4: 15.) CONCEIT. Con-ceit'— improper pride ; overweening estimate of one's self; excessive vanity. The Bible utters warnings against this insidious vice. REFERENCES. Wo unto them that are wise in their own eyes, and prudent in their own sight! (Isaiah 5: 21.) Be of the same mind one towards an- other. Mind not high things, but con- descend to men of low estate. Be not wise in your own conceits. (Romans 12: 16.) CONDEMNATION. Con'dem-na'tion — (i) the declaration that a thing is unfit; (2) passing sentence upon. In the Bible the chief use of the word is in reference to the sentence of sinners and unbelievers. REFERENCES. Condemnation for Sin. Wherefore, as by one man sin en- tered into the world, and death by sin : 144 CONFESSION THE COMPREHENSIVE ANALYSIS CONFESSION and so death passed upon all men, for that all have sinned. (Hebrews 5: 12.) For the wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord. (Hebrews 6: 23.) He that believeth on him, is not con- demned: but he that believeth not, is condemned already, because he hath not believed in the Nanie of the only begotten Son of God. (John 3: 18.) Woe unto you, Scribes and Phari- sees, hypocrites; for ye devour widows' houses, and for a pretence make long prayer; therefore ye shall receive the greater damnation. (Matthew 23: 14.) And these shall go away into ever- lasting punishment: but the righteous into life eternal. (Matthew 25: 46.) Deliverance from Condemnation. Verily, verily, I say unto you. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemna- tion; but is passed from death unto life. (John 5: 24.) There is therefore now no condemna- tion to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. (Romans 8:1.) CONFESSION. CoN-FEs'siON. This word and its deriva- tives and synonyms is used in many senses in the Scripture ; but more often as follows : ( i ) the act of making known or disclosing, an acknowledgment or an avowal; (2) an ad- mission, the act of yielding, or the act of granting; (3) and chiefly the acknowledg- ment of misdeeds or sins. REFERENCES. Confession of Christ. Whosoever therefore shall confess me before men, him will I confess also 10 before my Father zvhich is heaven. (Matthew 10: t,2.) Nevertheless, among the chief rul- ers also, many believed on him ; but be- cause of the Pharisees they did not con- fess him, lest they should be put out of the Synagogue. (John 12: 42.) That if thou shalt confess with thy mouth the Lord Jecas, and shalt be- lieve in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10: 9.) Whosoever denieth the Son, the same hath not the Father: [but] he that ac- knowledgeth the Son hath the Father also, (i John 2: 23.) Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world, (i John 4: 2, 3-) Confession of Sin. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing. (Leviticus 5:5.) And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him; and tell me now what thou hast done, hide it not from me. (Joshua 7 : I9-) If we confess our sins, he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness. (i John i: 9.) Confess your faults one to another, and pray one for another, that ye may be healed: the effectual fervent prayer H5 CONSCIENCE THE COMPREHENSIVE ANALYSIS CONSCIENCE of a righteous man availeth much. (James 5: 16.) Examples of Confession. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. ( Numbers 2 1 : And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done. (Joshua 7: 20.) And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the Lord, and thy words : because I feared the people, and obeyed their voice, (i Samuel 15 : 24.) And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. (Ezra 9: 6.) CONSCIENCE. Con'science. Conscience is that inward and inborn faculty that enables man to dis- tinguish between right and wrong, judging the moral character of one's actions, and ap- proving or censuring accordingly. REFERENCES. Conscience Convicts of Sin. And he said, I heard thy voice in the garden: and I was afraid, because I was naked ; and I hid myself. ( Genesis 3: 10.) And they said one to another, We are verily guilty concerning our broth- er, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this dis- tress come upon us. (Genesis 42: 21.) And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt, (i Samuel 24: 5-) The spirit of man is the candle of the Lord, searching all the inward parts.. (Proverbs 20: T.y.') Then Judas, which had betrayed him,, when he saw that he was condemned,, repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders. (Matthew 27: 3.) And they which heard it, being con- victed by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. (John 8:9.) Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excus- ing one another. (Romans 2: 15.) Conscience Purified. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God,, purge your conscience from dead works, to serve the living God? (He- brews 9: 14.) ^(B For then would they not have ceased to be offered, because that the wor- shippers once purged should have had no more conscience of sins ? (Hebrews 10: 2.) Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil con- science, and our bodies washed with pure water. (Hebrews 2: 22.) A Good Conscience. Holding faith, and a good con- science, which some having put away, i 146 CONSCIENCE THE COMPREHENSIVE ANALYSIS CONSOLATION concerning faith, have made ship- wreck, (i Timothy i: 19.) Holding the mystery of the faith in a pure conscience. ( i Timothy 3:9.) I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day. (2 Timothy 1:3.) Pray for us: for we trust we have a good conscience in all things, willing to live honestly. (Hebrews 13: 18.) Having a good conscience, that whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ, (i Peter 3: 16.) Effects of Good Conscience. And herein do I exercise myself to have always a conscience void of of- fence toward God, and toward men. (Acts 24: 16.) For our rejoicing is this, the testi- mony of our conscience, that in sim- plicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you- wards. (2 Corinthians i: 12.) For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. (2 Peter 2: 19.) Respect for Another's Conscience. If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you. This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake. The earth is the Lord's, and the fulness thereof. Conscience I say, not thine own, but of the other's: for why is my liberty judged of another man's conscience? (i Corinthians 10: 27-29.) CONSOLATION. Con'so-la'tion — comfort and refresh- ment of spirit in time of distress of mind or body; the alleviation of misery. No other book contains as much consolation for the af- flicted, in either mind, body, or estate, as the Bible. To it men and women have gone ever since it has been possible to do so, and have received comfort. REFERENCES. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. (Deuteronomy 33: 27.) For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. (Job 19: 25.) The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. (Psalm 41 : 3-) Why art thou cast down, O my soul ? and why art thou disquieted in me? hope thou in God : for I shall yet praise him for the help of his countenance. (Psalm 42: 5.) Cast thy burden upon the Lord, and he shall sustain thee : he shall never suf- fer the righteous to be moved. (Psalm 55:22.) Now also when I am old and gray- headed, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come. (Psalm 71 : 18.) Let not your heart he troubled: ye believe in God, believe also in me. In my Father s house are many man- sions; if it were not so, I zuould have [47 CONTENTMENT THE COMPREHENSIVE ANALYSIS CONVERSATION told you: I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. (John 14: 1-3.) For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. (2 Corinthians 1:5.) And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most glad- ly therefore will I rather glory in my in- firmities, that the power of Christ may rest upon me. (2 Corinthians 12: 9.) Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace, Comfort your hearts, and stablish you in every good word and work. (2 Thessalonians 2: 16, 17.) CONTENTMENT. Con-tent'ment — satisfaction with one's lot or position ; a disposition of mind undis- turbed by anxiety or envy. REFERENCES. Contentment and Godliness. Remove far from me vanity and lies ; give me neither poverty nor riches; feed me with food convenient for me. (Proverbs 30: 8.) But godliness with contentment is great gain. ( i Timothy 6:6.) Exhortations to Contentment. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them. Do violence to no man, neither accuse any falsely, and be content with your wages. (Luke 3: I4-) Let every man abide in the same call- ing wherein he was called, (i Corin- thians 7: 20.) And having food and raiment let us be therewith content, (i Timothy 6: 8.) Let your conversation be without covetousness : and be content with such things as ye have. For he hath said, I will never leave thee, nor forsake thee. (Hebrews 13: 5.) CONVERSATION. Con^ver-sa'tion. This word is chiefly used in the Bible in its oldest meaning — cus- tom or manner of life and conduct. In one or two places it is used in its modern form — speech between two or more parties. Paul uses it in Philippians 3 : 20 to indicate citizen- ship. REFERENCES. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. (Psalm 37: 14.) Whoso offereth praise glorifieth me: and to him that ordereth his conversa- tion aright will I shew the salvation of God. (Psalm 50: 23.) Let no man despise thy youth ; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity, (i Timothy 4: 12.) Who is a wise man and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom. (James 3: I3-) Only let your conversation be as it becometh the Gospel of Christ, that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one id8 CONVERSION THE COMPREHENSIVE ANALYSIS CORNELIUS mind, striving together for the faith of the Gospel. (PhiHppians i : 27.) But as he which hath called you is holy, so be ye holy in all manner of con- versation, (i Peter i: 15.) Having your conversation honest among the Gentiles, that whereas they speak against you as evildoers, they may by your good works which they shall behold, glorify God in the day of visitation, (i Peter 2: 12.) CONVERSION. (See Repentance.) Con-ver'sion — literally a turning from one course or state to another. Conversion in its religious sense is the turning of a sinner from sin to God. It must not be confounded with regeneration, which is the motion of God in the creature, while conversion is the motion of the creature to God, although the turning of the creature is inspired by God. It evi- dences itself by love of God, delight in his people, attendance upon his ordinances, con- fidence in his promises, and submission to his authority. REFERENCES. Conversion Coming from God. The law of the Lord is perfect, con- verting the soul: the testimony of the Lord is sure, making wise the simple. (Psalm 19: 37.) No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (John 6: 44.) Call to Conversion. Wash you, make you clean : put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well ; seek judgment, re- lieve the oppressed, judge the father- less, plead for the widow. Come now, and let us reason togeth- er, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isaiah i: 16- 18.) And saying. Repent ye : for the king- dom of heaven is at hand. (Matthew 3: 2.) From that time Jesus began to preach, and to say. Repent, for the kingdom of heaven is at hand. (Mat- thew 4: 17.) Then Peter said unto them. Repent, and be baptized every one of you in the Name of Jesus Christ, for the remis- sion of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2 : 38.) And the times of this ignorance God winked at, but now commanded all men every where to repent. (Acts 17 : 30. ) Draw nigh to God, and he will draw nigh to you : cleanse your hands ye sin- ners, and purify your hearts ye double minded. (James 4: 8.) Prayer for Conversion. Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved. (Psalm 80: 7.) Turn us, O God of our salvation, and cause thine anger toward us to cease. (Psalm 85: 4.) CORINTH. Cor'inth — a celebrated city of Greece, re- nowned for its art and beauty as well as for its commerce and wealth. The town that now occupies its site is called Gortho. A Chris- tian church was planted there early after work began among the Gentiles, and the city was the scene of some of Paul's most important labors. Two of his best epistles are directed to the Corinthians. CORNELIUS. Cor-ne'li-us. Cornelius was a Roman centurion, or commander of 100 men in the Roman army. His family was one of great [49 COUNSEL THE COMPREHENSIVE ANALYSIS COURAGE distinction and he himself was a man of wealth. He was the first Gentile convert. Reference. — Acts lo. COUNSEL. Coun'sel — advice; critical and instructive opinion. The Bible is full of warnings against evil counsel and commands to obey that which is good. ■ REFERENCES. Advantages of Good Counsel. The way of a fool is right in his own eyes : but he that hearkeneth unto coun- sel is wise. (Proverbs 12: 15.) Only by pride cometh contention : but with the well-advised is wisdom. (Proverbs 13: 10.) Ointment and perfume rejoice the lieart : so doth the sweetness of a man's friend by hearty counsel. (Proverbs 27: 9.) Danger of Rejecting Counsel. And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be smit- ten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel. (2 Chronicles 25: 16.) But ye have set at nought all my counsel, and would none oi my reproof : I also will laugh at your calamity: I will mock when your fear cometh. (Proverbs i : 25, 26.) But the Pharisees and Lawyers re- jected the counsel of God against them- selves, being not baptized of him. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they likef (Luke 7: 2,0, 31-) Wicked Counsel Condemned. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. (Job 5: I3-) Lo, their good is not in their hand: the counsel of the wicked is far from me. (Job 21 : 16.) Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sit- teth in the seat of the scornful. ( Psalm 1:1.) Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgres- sions; for they have rebelled against thee. (Psalm 5 : 10.) Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity. (Psalm 64: 2.) COURAGE. Cour'age. Courage is that quality of mind which enables the possessor to encounter danger or difficulties without fear. It is the groundwork of bravery, fortitude, gallantry, intrepidity, all of which are entirely depend- ent upon it. REFERENCES. Exhortations to Courage. Be strong and of a good courage, fear not, nor be afraid of them : for the Lord thy God, he it is that doth go with thee, he will not fail thee, nor forsake thee. (Deuteronomy 31: 6.) Only be thou strong and very cour- ageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. (Joshua 1:7.) Wait on the Lord: be of good cour- ^5° COVENANT THE COMPREHENSIVE ANALYSIS COVENANT age, and he shall strengthen thine heart : wait, I say, on the Lord. (Psalm 27: 14.) Courage through Faith. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went. ( Hebrews 11: 8. ) By faith Abraham when he was tried, offered up Isaac : and he that had received the promises, ofifered up his only begotten son. (Hebrews 11 : 17.) By faith Moses when he was come to years, refused to be called the son of Pharaoh's daughter. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season : Esteeming the reproach of Christ greater riches than the treasures in Egypt : for he had respect unto the rec- ompense of the reward. By faith he forsook Egypt, not fear- ing the wrath of the king: for he en- dured, as seeing him who is invisible. ( Hebrews 1 1 : 24-27. ) COVENANT. Cov'e-nant. Generally speaking a cove- nant is a contract or agreement between two, in that each agrees to do something of benefit to the other. In the Bible, however, the word is applied to the promises made by God to man out of His divine graciousness and love. These covenants are known by various names. "The everlasting covenant" was God's prom- ise to confer salvation upon all who come to him through Jesus Christ. The old Levitical covenant, or the old dispensation, was the ancient covenant with the Israelites, which passed away with the new covenant of which Jesus Christ was the seal, otherwise called the new dispensation. There were also divine covenants with individuals, such as those made with Noah, Abraham, and David. REFERENCES. God's Covenant with Israel. And I have also established my cove- nant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. (Exo- dus 6:4.) Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. (Exodus 19:5,6.) And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee, and with Israel. (Exodus 34: 27.) The word that came to Jeremiah from the Lord, saying. Hear yc the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them. Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying. Obey my voice, and do them, according to all which I com- mand you: so shall ye be my people, and I will be your God : That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then an- swered I, and said, So be it, O Lord. (Jeremiah 11 : 1-5.) 151 COVENANT THE COMPREHENSIVE ANALYSIS COVETOUSNESS The New Covenant. Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah : Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord : But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts ; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord : for I will forgive their iniqui- ty, and I will remember their sin no more. (Jeremiah 31: 31-34.) And so all Israel shall be saved, as it is written. There shall come out of Sion the Deliverer, and shall turn away un- godliness from Jacob. For this is my covenant unto them, when I shall take away their sins. (Ro- mans II : 26, 2y.') Ratified by Christ: Behold, I will send my messenger, and he shall prepare the way before me : and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3: i.) And this I say, that the Covenant that was confirmed before of God in Christ, the law, which was four hun- dred and thirty years after, cannot dis- annul, that it should make the promise ^ of none effect. (Galatians 3: 17.) w But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better . Cove- nant, which was established upon bet- ter promises. (Hebrews 8:6.) The Everlasting Covenant. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. (Isaiah 55: 3.) Nevertheless, I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. (Ezekiel 16: 60.) Moreover I will make a covenant of peace with them ; it shall be an everlast- ing covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. (Ezekiel 37: 26.) Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting Covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen. (Hebrews 13: 20, 21.) COVETOUSNESS. Cov'et-ous-ness — an inordinate desire for the possession of riches or money, or wealth of any sort ; also the inordinate desire for the possession of something of supposed value be- longing to some other person. The Bible holds up covetousness as a very great sin, and constantly warns mankind against falling vic- ^52 COVETOUSNESS ^B a special warning against it. H REFERENCES. Covetousness Described. There is one alone, and there is not a second ; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches : neither saith he. For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail. (Ecclesiastes 4:8.) He that loveth silver shall not be sat- isfied with silver; nor he that loveth abundance with increase: this is also vanity. When goods increase, they are in- creased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? (Ecclesiastes 5: 10, 11.) For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows, (i Timothy 6: 10.) Covetousness Forbidden. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neigh- bour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's. (Exodus 20: 17.) And he said unto them. Take heed and beware of covetousness: for a man's life consist eth not in the abundance of the things which he possesseth. (Luke 12: 15.) Its Evil Consequences. And they lay wait for their own blood; they lurk privily for their own lives. THE COMPREHENSIVE ANALYSIS CREATION So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. (Proverbs i: 18, 19.) He that is greedy of gain troubleth his own house ; but he that hateth gifts shall live. (Proverbs 15: 27.) A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent. (Prov- erbs 28: 20.) Punishment of Covetousness. Wo to him that coveteth an evil cov- etousness to his house, that he may set his nest on high, that he may be deliv- ered from the power of evil ! ( Habak- kuk 2:9.) Nor thieves, nor covetous, nor drunk- ards, nor revilers, nor extortioners, shall inherit the kingdom of God. (i Corinthians 6: 10.) CREATION. (See Adam, Eve, God.) Cre-a'tion — generally, the act of creating or causing to exist ; specifically, the bringing into existence of the world and the living and material things in and around it. The story of the Creation is the first thing in the Bible and one of those oftenest read, and yet it is one of the least understood. In telling of the length of time God employed to effect the Creation Moses used a word which has been translated "day" in the singular and "days" in the plural. The word always has been a source of contention, one party holding to the strict reading of the text as it appears, and the other declaring that science disproves by the indisputable testimony of the world it- self that the Creation was not brought about in six days of twenty-four hours each. Both of these views are erroneous ; for, when rightly understood, God's works, as seen in the earth, and God's word, as read in the Bible, go hand in hand and prove each other's truth. The trouble has been that each side has been too literal, the one forgetting that it was the method of the writers of Moses's time to write in figurative or allegorical lan- 15; CROSS THE COMPREHENSIVE ANALYSIS CROSS guage ; and the other bHndly seeking to break down Scripture at any cost. Gradually, how- ever, these narrow and obstinate views arc being relaxed through the persistent efforts of the best of scholars, scientists, and think- ers; and both sides of the controversy are coming to that point where they can see that scientific truth and religious truth are the chil- dren of The Real Truth, God Himself. Taking the testimony of the Scriptures in the word "day" by giving it a figurative mean- ing as simply an unfixed division of time In- stead of the actual twenty-four hours such as we know, and taking the testimony of the earth itself, both are in complete harmony. Genesis opens with the statement of the be- ginning of creation in the remotest ages and then passes to the preparation of the earth for the coming of man. This took six periods, which Moses, in the figurative language of his time, called days. This is the Bible testi- mony. On the part of the earth, the forma- tion of the globe shows the existence of six distinct geological periods or "days" of un- known extent, but at least thousands of years, from the oldest of the rocks down to those formed in the latter part of the sixth period, when man made his appearance. Each one of 'hese periods has characteristics which agree jv^ith the statements Moses made with regard to the development of creation. A very won- derful evidence of this is to be found in the period wherein coal was made. The rocks belonging to it show many specimens of the wood and trees from which the coal was formed. This wood shows no rings to tell of sudden or halted growth due to the in- crease of heat and light in summer and the decrease in winter, and indicates that there was a uj.i\form temperature and very little or very pale tight, doubtless due to the vast, con- tinuous i\)g& that then covered the earth. Coal was made on the fourth day, since it comes in the fourth period of rocks. Moses's account tells of the lifting of great fogs at the latter part of the fourth day and the final letting-in of sunshine. References. — Genesis i and 2, CROSS. Cross. An upright stake with one or more transverse pieces ; also a burden or an inflic- tion. The use of the cross for the execution of criminals dates from very early times, probably originating with the Egyptians many centuries before the time of Christ, by which period it had come into general vogue among all nations. Crucifixion was regarded as the most terrible of all forms of punishment, and the cross itself was the symbol of extreme pain and ignominy. In Christian times it soon became the S3'mbol of martyrdom and redemp- tion. Death after crucifixion was a matter dependent upon the constitution of the suf- ferer and the nature of the treatment he re- ceived. Often life continued for forty-eight hours, while again a spear-thrust or the break- ing of the legs of the victim ended his misery through the mercy of the executioners. REFERENCES. Christ's Death on the Cross. And when they were come to the place which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. (Luke 23: 33.) And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:8.) Looking unto Jesus the author auu finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12: 2.) Power of Christ's Cross. For Christ sent me not to baptize, but to preach the Gospel ; not with wis- dom of words, lest the Cross of Christ should be made of none effect. For the preaching of the Cross is to them that perish foolishness: but unto us which are saved it is the power of God. (i Corinthians i: 17, 18.) 154 CROWN THE COMPREHENSIVE ANALYSIS CURSE Cross to Be Taken Up. And he that taketh not his cross, and followeth after me, is not worthy of me. (Matthew lo: 38.) Then said Jesus unto his disciples, // any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life, shall lose it: and zvhosoever will lose his life for my sake, shall find it. (Matthew 16: 24, 25.) CROWN. Crown. An emblem of sovereignty worn on the head by kings and queens. The an- cient nations were almost exclusively long- haired, and men and women wore a fillet or band to keep the hair from falling over the eyes. To distinguish rulers from the com- mon people the fillets and bands worn by such individuals were rich in ornament, growth of the custom gradually bringing about the use of heavy metal and jeweled crowns for mon- archs and reigning princes. The Bible is full of references to crowns, both literal and fig- urative. REFERENCES. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe. And said. Hail king of the Jews : and they smote him with their hands. (John 19:2,3.) Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing. (2 Timothy 4:8.) Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. (James i: 12.) Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. (Reve- lation 2: 10.) And every man that striveth for the mastery, is temperate in all things : Now they do it to obtain a corruptible crown, but we an incorruptible. (i Corinthians 9: 25.) CRUELTY. Cru'el-ty — the wilful infliction of injury either physical or otherwise upon others ; in- humanity. The Bible teaches that cruelty is a sin and warns against it. REFERENCES. The merciful man doeth good to his own soul ; but he that is cruel troubleth his own flesh. (Proverbs 11: 17.) A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. (Proverbs 12: 10.) As for his father, because he cruelly oppressed, spoiled his brother by vio- lence, and did that which is not good among his people, lo, even he shall die in his iniquity. (Ezekiel 18: 18.) CURSE. CURSED. CURSING. (See Ac- cursed.) Curse. Curs'ed. . Curs'ing. To curse is to imprecate or wish evil to a person. It is also a solemn invocation of divine vengeance, and that vengeance itself. REFERENCES. The Divine Curse. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying. Thou shalt not eat of it : cursed is the ground '55 CYRUS THE COMPREHENSIVE ANALYSIS DAMNATION for thy sake; in sorrow shalt thou eat of it all the days of thy life. (Genesis 3:17-) And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. (Genesis 4: 11.) Behold, I set before you this day a blessing and a curse: A blessing, if ye obey the command- ments of the Lord your God which I command you this day; And a curse, if ye will not obey the commandments of the Lord your God. ( Deuteronomy 1 1 : 26-28. ) Human Cursing Forbidden. And he that curseth his father or his mother, shall surely be put to death. (Exodus 21 : 17.) As he loved cursing, so let it come unto him: as he delighted not in bless- ing, so let it be far from him. (Psalm 109: 17.) Out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be. (James 3: 10.) But I say unto you, Love your ene- mies, bless them that curse you, do good to them that hate you, and pray for them zvhich despitefully use you, and perse- cute you. (Matthew 5: 44.) Bless them which persecute you, bless, and curse not. (Romans 12: 14.) Additional References. — Deuteronomy 27; Proverbs ii: 26; 27: 14; Matthew 25: 41; Galatians 3 : 10 ; 2 Peter 2 : 14. CYRUS. Cy'rus — a form of a word the exact mean- ing and origin of which is unknown, but prob- ably meaning "Sun"; the name of two kings of Persia, one of whom, Cyrus the Great or Elder, freed the Israelites from the bondage of the Babylonians. This prince lived about 590 B.C., and from the rulership of petty principality raised himself to the throne of the greatest empire of the times. He was very favorable to the Jews, and fulfilled the prophecy of Isaiah as the deliverer of Judah. References. — Isaiah 44 : 28 ; 45 : I ; Daniel 6: 28; 10: I. DAQON. Da'gon — the name of one of the gods of the Philistines, a sort of half-man, half-fish. The principal seat of his worship was Ashdod. His temple was not destroyed until about 150 years before Christ's time. References. — Judges 16: 23; i Samuel 5: 3, 4; I Chronicles 10: 10. DAMASCUS. Da-mas'cus — a famous city of Syria and probably the oldest town in the world. It existed as early as the days of Abraham and is said to have been founded by that patriarch. No mention is made of it in the Bible from the time of Abraham to that of David, a pe- riod of about 800 years, but thereafter men- tion of it is frequent. It is especially notable by reason of the fact that Paul's conversion took place near it. It is still a thriving place and contains about 150,000 inhabitants. Its history since the time of Christ has been a re- markable one, by reason of the magnificence of the princes that have made it their capital and the battles that have been fought for its possession. It always has been noted for the richness and fineness of its silks, linens, em- broideries, and the high quality of the weapons its armories turned out. Its location, climate, and fertility are historical for excellence. DAMNATION. Dam-na'tion — a word often used in Scrip- ture, but with various shades of meaning: (i) eternal punishment and total loss of the soul divinely inflicted for some great sin; (2) judgment; (3) punishment, which may be "greater damnation" or, by inference, damna- tion of a lesser sort. 156 DANIEL THE COMPREHENSIVE ANALYSIS DANIEL REFERENCES. He that believeth and is baptised, shall be saved, hut he that believeth not, shall he damned. (Mark i6: i6.) And shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. (John 5: 29.) And not rather as we be slanderous- ly reported, and as some affirm that we say, Let us do evil, that good may come? whose damnation is just. (Ro- mans 3:8.) Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. (Romans 13: 2.) That they all might be damned who believe not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2: 12.) Having damnation, because they have cast off their first faith, (i Tim- othy 5: 12.) And through covetousness shall they with feigned words make merchandise of you, whose judgment now of a long time lingereth not, and their damna- tion slumbereth not. (2 Peter 2:3.) Woe unto you, scribes and Pharisees, hypocrites! for ye devour zvidows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. (j\Iatthew 23: 14.) DANIEL. Dan'iel — a form of a Hebrew word mean- ing "God is my judge." Daniel was the name of a remarkable Jewish prophet who lived about 550 B.C., and was the author of one of the books of the Bible. He was bom in princely rank in the tribe of Judah, and was one of the noble youths carried away into the Babylonian captivity. From the first he seems to have been a favorite among the Babylonians, doubtless because of his abilities, and was given the name of Belshatzar or Belteshazzar (favorite of Bel). He entered the service of Nebuchadnezzar, and rose to high govern- mental posts. His interpretations of the mon- arch's dreams are well known to readers of the Bible. After the fall of Babylon he still continued in high office under the Persian con- querors of Babylon. He is supposed to have died at Susa at the advanced age of ninety years. REFERENCES. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes ; Children in whom was no blemish, but well favoured, and skilful in all wis- dom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chal- deans. And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourish- ing them three years, that at the end thereof they might stand before the king. Now, among these were of the chil- dren of Judah, Daniel, Hananiah, Mishael, and Azariah. (Daniel i : 3- 6.) As for these four children, God gave them knowledge and skill in all learn- ing and wisdom: and Daniel had un- derstanding in all visions and dreams. (Daniel i : 17.) Then Daniel answered and said be- fore the king, Let thy gifts be to thy- self, and give thy rewards to another; yet I will read the writing imto the 157 DANIEL THE COMPREHENSIVE ANALYSIS DARKNESS king, and make known to him the in- terpretation. (Daniel 5: 17,) And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided and given to the Medes and Persians. Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. (Daniel 5 : 25-31.) It pleased Darius to set over the kingdom an hundred and twenty prin- ces, which should be over the whole kingdom ; And over these three presidents; of whom Daniel was first : that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. (Daniel 6: 1-3.) Then these men assembled, and found Daniel praying and making supplica- tion before his God. Then they came near, and spake be- fore the king concerning the king's de- cree; Hast thou not signed a decree, that every man that shall ask a petition of any god or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. (Daniel 6:11, 12.) Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. (Daniel 6: 16.) Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives ; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. (Daniel 6: 23, 24.) DARKNESS. (See Light.) Dark'ness — absence of light. Darkness in the physical sense is mentioned four times in Scripture: as having been existent at the time of the Creation, having been one of the plagues sent upon Egypt before and during the Exodus, and as having been a part of the convulsions of nature attending the Cruci- fixion. Figuratively, the word is often used to express ignorance or absence of the true religion. It is also used to express sin and misery as opposed to good and happiness. REFERENCES. Darkness on Earth. And the earth was without form, and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters. . And God said, Let there be light : and there was light. '58 DARKNESS THE COMPREHENSIVE ANALYSIS DARKNESS And God saw the light, that it was good: and God divided the Hght from the darkness. (Genesis i: 2-4.) And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven: and there was a thick darkness in all the land of Egypt three days. (Exodus 10: 21, 22.) Now from the sixth hour there was darkness over all the land unto the ninth hour. ( Matthew 27:45.) And the ansrel of God which went be- chains under darkness, unto the judg- ment of the great day. (Jude 1:6.) I Darkness of the Mind and Soul. ' Teach us what we shall say unto him ; for we cannot order our speech by rea- son of darkness. (Job 37: 19.) Who leave the paths of uprightness, to walk in the ways of darkness. (Proverbs 2: 13.) The wise man's eyes are in his head ; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. (Ecclesiastes 2: 14.) The people that walked in darkness fore the camp of Israel, removed, and \ have seen a great light : they that dwell went behind them; and the pillar of the cloud went from before their face, and stood behind them : And it came between the camp of the in the land of the shadow of death, upon them hath the light shined. (Isa- iah 9:2.) To open the blind eyes, to bring out Egyptians and the camp of Israel ; and j the prisoners from the prison, and them it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. (Exodus 14: 19, 20.) Darkness Figurative of Punishment. But the children of the kingdom shall be cast out into outer darkness: there i shall be weeping and gnashing of teeth. (Matthew 8: 12.) Then said the King to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping and gnashing of teeth. (Matthew 22: 13.) For if God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of dark- ness, to be reserved unto judgment. (2 Peter 2:4.) And the Angels which kept not their first estate, but left their own habita- tion, he hath reserved in everlasting that sit in darkness out of the prison house. (Isaiah 42: 7.) , And the light shineth in darkness, and the darkness comprehended it not. (John 1:5.) And this is the condemnation, that light is come into the world, and men loved darkness rather than light, be- cause their deeds were evil. (John 3: 19.) Then spake Jesus again unto them, saying, / am the light of the world: he that followeth nie, shall not walk in darkness, but shall have the light of life. (John 8: 12.) Then Jesus said unto them, Yet a lit- tle while is the light with you: walk while ye have the light, lest darkness come upon you: For he that walketh in darkness, knoweth not whither he go- eth. (John 12: 35.) The night is far spent, the day is at hand : let us therefore cast off the works 159 DAVID THE COMPREHENSIVE ANALYSIS DAVID of darkness, and let us put on the armour of light. (Romans 13: 12.) For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, (i Corinthians 4:6.) Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteous- ness? and what communion hath light with darkness? (2 Corinthians 6: 14.) Powers of Darkness. When I was daily with you in the Temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. (Luke 22: 53-) For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the dark- ness of this world, against spiritual wickedness in high places. ( Ephesians 6: 12.) Who hath delivered us from the pow- er of darkness, and hath translated us into the kingdom of his dear Son. (Colossians i : 13.) DAVID. (See Absalom, Bathsheba, Saul, Solomon, etc.) Da'vid — a form of a Hebrew word mean- ing "beloved." The name of one of the great- est, most human, most romantic, and most in- teresting figures in the Bible. David was the son of Jesse, a leading man of the tribe of Judah, and was born in Bethlehem about the year 1084 B.C., the youngest of a number of sons. In his early life he tended his father's flocks and was anointed as the successor of Saul as king while he was leading this life. Later he went to Saul's court, was a musician there, and during one of the wars with the Philistines performed a great feat of arms in the slaying of Goliath. After this, and be- cause of his deeds, Saul grew jealous of the bravery and popularity of the youth, and he was compelled to flee for his life, becoming the leader of a band of discontented Israelites. For a considerable period he was treated as an outlaw, and hunted by his powerful enemy, the king, to whom he showed the greatest magnanimity. At the death of Saul David became king of Judah. More than seven years later, after wars between the supporters of David and those of Ishbosheth, who had reigned over the other tribes of Israel after Saul's death, David came to the kingship of the entire nation. He reigned over united Israel for thirty- three years, and, as a monarch was almost above reproach. The period was a most crit- ical one for the Jews, marking a sort of a transitional stage from the old to a new civ- ilization. David, with his ability as a soldier and statesman, succeeded in consolidating the people and extending the national prestige and influence. The kingdom he left to his son, Solomon, although it had been threatened by serious foreign wars and the rebellions of his elder sons, Absalom and Adonijah, was compact and powerful, and a splendid foun- dation for the magnificence which later char- acterized it under the great Solomon. David's character, in many ways, was a most remarkable one. Few men have suc- ceeded in doing well even one of the dozen different things that he did. He was a shep- herd, a soldier, a poet, prophet, priest, king, administrator, a statesman, a heroic leader, a staunch friend, and a most devoted father. Into all of these roles he threw his immense energy. It can be imagined that a man who could achieve such things must have been one of strong passions. This is true. David had great faults, largely ones that came from strong passions and impetuous traits of dis- position. But at the same time he had qual- ities of soul that were noDle. His piety was sublime, and when he sinned his remorse and repentance were of the deepest sort. That he struggled against temptation we know from his writings and from the chronicles others have left. From the Psalms that he wrote, baring his whole soul to his Creator, millions of people have received comfort and uplift, and will continue to receive them until the 160 DAVID THE COMPREHENSIVE ANALYSIS DAVID end of time. David appears to us, in all that we can read or learn of him through study, as one of the most human of all characters in the Bible. His devotion to his people and his years of ministry for their good, his depend- ence upon God and his piety, and his con- tinual pointing of the vi^ay to a higher reli- gious life make him a fitting type of the Christ that was to come from his family a thousand years after his death. This occurred when he was seventy years old. He was buried in Jerusalem, in a tomb which afterwards be- came the tomb of the Jewish kings. The only word-picture we have descriptive of him shows that in his youth he was good-looking, short of stature, light in complexion, and that he had red hair and blue eyes. REFERENCES. David's Life. And Jesse begat his first-born Eliab, and Abinadab the second, and Shimma the third, Nethaneel the fourth, Raddai the fifth, Ozem the sixth, David the seventh, (i Chronicles 2: 13-15.) Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day for- ward. So Samuel rose up, and went to Ramah. (i Samuel 16: 13,) And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. (i Samuel 16: 21.) So David prevailed over the Philis- tine with a sling and with a stone, and smote the Philistine, and slew him ; but there was no sword in the hand of David. Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head there- with. And when the Philistines saw 11 16 their champion was dead, they fled. ( i Samuel 17: 50, 51.) Then Jonathan and David made a covenant, because he loved him as his own soul, (i Samuel 18: 3.) And Saul was very wroth, and the saying displeased him; and he said. They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom ? (i Samuel 18: 8-) And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night, (i Samuel 19: 10.) David therefore departed thence, and escaped to the cave Adullam : and when his brethren and all his father's house heard it, they went down thither to him. And every one that was in distress, and every one that was in debt, and every one that was discontented, gath- ered themselves unto him; and he be- came a captain over them: and there were with him about four hundred men. (i Samuel 22: i, 2.) And the men of David said unto him. Behold the day of which the Lord said unto thee. Behold, I will deliver thine enemy into thine hand, that thou may- est do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily. (i Samuel 24: 4.) So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw it, nor knew it, neither awaked : for they were all asleep ; because a deep sleep from the Lord was fallen upon them, (i Sam- uel 26: 12.) And the men of Judah came, and DAVID THE COMPREHENSIVE ANALYSIS DAViD there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabesh-gilead were they that buried Saul. And David sent messengers unto the men of Jabesh-gilead, and said unto them. Blessed be ye of the Lord, that ye have shewed this kindness unto your lord, even unto Saul, and have buried him. (2 Samuel 2: 4, 5.) Now there was long war between the house of Saul and the house of David: but David waxed stronger and strong- er, and the house of Saul waxed weak- er and weaker. (2 Samuel 3:1.) And they brought the head of Ish- bosheth unto David to Hebron, and said to the king, Behold the head of Ish-bosheth the son of Saul thine ene- my, which sought thy life ; and the Lord hath avenged my lord the king this day of Saul, and of his seed. (2 Samuel 4: 8.) So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the Lord: and they anointed David king over Israel. David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. (2 Samuel 5: 3-5.) And it came to pass, when the king sat in his house, and the Lord had given him rest round about from all his ene- mies, That the king said unto Nathan the prophet. See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains. (2 Samuel 7: i, 2.) And it came to pass the same night. that the word of God came to Nathan, saying. Go and tell David my servant, Thus saith the Lord, Thou shalt not build me an house to dwell in. ( i Chronicles 17 : 3, 4-) And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his king- dom. He shall build me an house, and I will establish his throne for ever. ( i Chronicles 17: 11, 12.) And it came to pass in an evening- tide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the wom- an was very beautiful to look upon. And David sent and inquired after the woman. And one said. Is not this Bath-sheba the daughter of Eliam, the wife of Uriah the Hittite? (2 Samuel 11:2,3.) Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. (2 Samuel 12: 9, 10.) And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin ; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the ene- mies of the Lord to blaspheme, the child 162 DAVID THE COMPREHENSIVE ANALYSIS DAVID also that is born unto thee shall surely die. (2 Samuel 12: 13, 14.) And on this manner did Absalom to all Israel that came to the king for judg- ment : so Absalom stole the hearts of the men of Israel. (2 Samuel 15: 6.) But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. (2 Samuel 15: 10.) And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he of- fered sacrifices. And the conspirac}^ was strong; for the people increased continually with Absalom, And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee ; for we shall not else es- cape from Absalom: make speed to de- part, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. (2 Samuel 15: 12-14.) And the king went forth, and all the people after him, and tarried in a place that was far off. (2 Samuel 15:17.) And David numbered the people that were with him, and set captains of thou- sands and captains of hundreds over them. And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also. But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou suc- cour us out of the city. And the king said unto them. What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands. And the king commanded Joab and Abishai and Ittai, saying. Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the cap- tains charge concerning Absalom. So the people went out into the field against Israel: and the battle was in the wood of Ephraim ; Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men. (2 Samuel 18: 1-7- ) And a certain man saw it, and told Joab, and said, Behold, I saw Absa- lom hanged in an oak. (2 Samuel 18: 10.) Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. (2 Samuel 18: 14, I5-) And the king was much moved, and went up to the chamber over the gate, and wept : and as he went, thus he said, O my son Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! (2 Samuel 18: 33.) And again the anger of the Lord was 163 DAVID THE COMPREHENSIVE ANALYSIS DEACON kindled against Israel, and he moved David against them to say, Go, number Israel and Judah, For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and num- ber ye the people, that I may know the number of the people. (2 Samuel 24: Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horse- men, and fifty men to run before him. And his father had not displeased him at any time in saying. Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom, (i Kings i : 5, 6.) Then king David answered and said, Call me Bath-sheba. And she came into the king's presence, and stood before the king. And the king sware, and said. As the Lord liveth, that hath redeemed my soul out of all distress. Even as I sware unto thee by the Lord God of Israel, saying. Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. Then Bath-sheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever, (i Kings i : 28-31.) And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. ( I Kings i : 39. ) Now the days of David drew nigh that he should die ; and he charged Sol- omon his son, saying, I go the way of all the earth : be thou strong therefore, and shew thyself a man; And keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou do- est, and whithersoever thou turnest thy- self, (i Kings 2: 1-3.) So David slept with his fathers, and was buried in the city of David. . And the days that David reigned ! over Israel were forty years : seven years reigned he in Hebron, and thirty and three years reigned he in Jerusa lem. (i Kings 2: 10, 11.) DEACON. Dea'con — an English form of a Greek word meaning "ministrant," "helper," or "as- sistant." In the early days of the Apostolic Church certain officers who were called dea- cons were appointed to assist the apostles and chiefs, by carrying the bread and wine at com- munion, receiving contributions, caring for church property, reading, teaching, and cate- chising. There is no doubt that there was a limit to their work and that certain ministra- tions were denied to them. They were or- dained or set apart, however, by the laying-on of hands. In modern times, the office is pretty much the same as in the early Church. Some of the denominations make the second order of their clergy deacons. The Baptists and allied faiths do not regard the deacon as a separate order of the ministry, but elect lay- men to the office. REFERENCES. And in those days when the number of the Disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the Disciples unto them, and said, L- I i 164 DEAD SEA THE COMPREHENSIVE ANALYSIS DEATH I is not reason that we should leave the word of God, and serve tables. Wherefore brethren, look ye out among you seven men of honest report, full of the Holy Ghost, and wisdom, whom we may appoint over this busi- ness. But we will give ourselves contin- ually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nica- nor, and Timon, and Permenas, and Nicolas a proselyte of Antioch. Whom they set before the Apostles: and when they had prayed, they laid their hands on them. (Acts 6: i-6.) Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre ; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. ( i Tim- othy 3: 8-13.) DEAD SEA, (See Salt Sea.) DEATH. (See Resurrection.) Death — the cessation of life. The Bible has to do with two kinds of life — natural and spiritual — and therefore with two kinds of death — natural and spiritual. Natural dead are those from whom the breath of life has passed ; spiritual dead are those from whom the breath of the spirit has passed — those steeped in wickedness and sin, or void of grace. Christ abolished death in that he arose from the dead and is able to raise mankind from the same state to everlasting life. The Bible is full of references both to the natural and spiritual types of death, and to the nat- ural and spiritual resurrections. REFERENCES. General. There the wicked cease from trou- bling; and there the weary be at rest. (Job 3: 17.)^ So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. (Job 14: 12.) For in death there is no remembrance of thee ; in the grave who shall give thee thanks? (Psalm 6:5.) Then shall the dust return to the earth as it was : and the spirit shall re- turn unto God who gave it. (Ecclesi- astes 12: 7.) For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. (Isaiah 38: 18.) Resurrection of the Dead. And though after my skin worms de- stroy this body, yet in my flesh shall I see God. (Job 19: 26.) But God will redeem my soul from the power of the grave: for he shall receive me. Selah. (Psalm 49: 15.) Thy dead men shall live, together with my dead body shall they arise. Awake and sing", ye that dwell in dust : for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isa- iah 26: 19. ") 165 DEATH THE COMPREHENSIVE ANALYSIS DEATH And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12: 2.) Verily, verily I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. (Johns: 25.) Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead ? But if there be no resurrection of the dead, then is Christ not risen. ( i Corinthians 15: 12, 13.) Persons Raised from the Dead. By Elijah: And the Lord heard the voice of Eli- jah ; and the soul of the child came into him again, and he revived, (i Kings 17: 22.) By Elisha: And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. (2 Kings 4: 34-) And it came to pass, as they were burying a man, that behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet. (2 Kings 13: 21.) By Christ: He said unto them, Give place, for the maid is not dead, hut sleepeth. And they laughed him to scorn. But when the people were put forth, he went in, and took her by the hand: and the maid arose. (Matthew 9: 24, 25-) And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee. Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. (Luke 7: 14, 15.) And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with graveclothes : and his face was bound about with a napkin. Jesus saith unto them. Loose him, and let him go. (John 1 1 : 43, 44-) By Peter: But Peter put them all forth, and kneeled down, and prayed, and turning him to the body, said, Tabitha, arise. And she opened her eyes, and when she saw Peter, she sat up. And he gave her his hand, and lift her up: and when he had called the Saints and widows, presented her alive. (Acts 9: 40, 41.) By Paul: And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him, said. Trouble not yourselves, for his life is in him. When he therefore was come up again, and had broken bread, and eat- en, and talked a long while, even till break of day, so he departed. And they brought the young man 166 DEATH THE COMPREHENSIVE ANALYSIS DEATH alive, and were not a little comforted. (Acts 20: 9-12.) Death Consequence of the Fall. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Genesis 2: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3: 19.) Wherefore, as by one man sin en- tered into the world, and death by sin ; and so death passed upon all men, for that all have sinned. ( Romans 5 : 12.) For the wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6: 23.) For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. ( i Corinthians 15: 21, 22.) Death Universal. Man that is born of a woman is of few days, and full of trouble. He Cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. (Job 14: i, 2.) What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. (Psalm 89: 48.) There is no man that hath power over the spirit to retain the spirit: neither hath he power in the day of death : and there is no discharge in that war; neither shall wickedness deliver those that are given to it. ( Ecclesiastes 8:8.) Death Characterized. Before I go whence I shall not re- turn, even to the land of darkness, and the shadow of death ; A land of darkness, as darkness it- self ; and of the shadow of death, with- out any order, and where the light is as darkness. (Job 10: 21, 22.) When a few years are come, then I shall go the way whence I shall not re- turn. (Job 16: 22.) Yea, though I walk through the val- ley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. ( Psalm 23: 4-) Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou go- est. ( Ecclesiastes 9 : 10.) Death as Punishment. Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of God made he man. (Genesis 9:6.) And set two men, sons of Belial, be- fore him, to bear witness against him, saying-. Thou didst blaspheme God and the king. And then carry him out and stone him, that he may die. ( i Kings 21 : 10.) For God commanded, saying. Hon- our thy father and mother: And he that cursefh father or motUer, let him die the death. (Matthew 15: 4.) Death Vanquished by Christ. Knowing that Christ being raised from the dead dieth no more, death hath no more dominion over him. (Ro- mans 6:9.) But is now made manifest by the ap- [67 DEATH THE COMPREHENSIVE ANALYSIS DEATH pearing of our Saviour Jesus Christ, who hath aboHshed death, and hath brought life and immortahty to Hght through the gospel. (2 Timothy i : 10.) Exhortations Concerning Death. In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. (2 Kings 20: i.) The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. (Psalm 90: 10.) For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof f alleth away. ( i Peter i : 24. ) Persons Exempted from Death. Enoch: And Enoch walked with God : and he was not; for God took him. (Genesis 5:24.) By faith Enoch was translated, that he should not see death, and was not found, because God had translated him : For before his translation he had this testimony, that he pleased God. (He- brews II : 5.) Elijah: And it came to pass, as they still went on, and talked, that behold, there ap- peared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. ( 2 Kings 2 : 11.) Spiritual Death and Deliverance There= from. But Jesus said unto him, Follozv me, and let the dead bury their dead. (Mat- thew 8: 22.) To give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace. (Luke 1 : 79.) Then Jesus said unto them. Verily, verily, I say unto you. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. ( John 6:53-) For if by one man's offence death reigned by one, much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ. (Romans 5 : 17.) Know ye not, that to whom ye yield yourselves servants to obey, his serv- ants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? (Romans 6: 16.) For to be carnally minded, is death: but to be spiritually minded, is life and peace. (Romans 8:6.) And you hath he quickened who were dead in trespasses and sins. (Ephe- sians 2:1.) And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses. (Colos- sians 2: 13.) Verily, verily I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life. (John 5 ••24.) For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves 168 DEATH THE COMPREHENSIVE ANALYSIS DELILAH to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. (Romans 6: lo, ii.) Wherefore he saith: Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. (Ephesians 5 : 14.) Eternal Death. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12: 2.) And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to de- stroy both soul and body in hell. (Mat- thew 10: 28.) Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. (Mat- thew 25: 41.) Salvation from Eternal Death. In a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. ) For this corruptible must put on in- corruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written. Death is swallowed up in vic- tory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory»ihrough our Lord-Jesus Christ, (i Corinthians 15: 52-57.) DEBORAH. Deb'o-rah — a form of a Hebrew word meaning "bee." Deborah was the name of a prophetess and judge of Israel who aided in the overthrow of a Canaanitish attempt to subdue Israel, afterwards writing a song of triumph remarkable for its sublime poetry. References. — Judges 4 and 5. DECALOGUE. (See Commandments.) Dec'a-logue — a form of a Greek name for the Ten Commandments. Used a great deal by modern commentators and writers, as well as ministers and speakers. DECEIT. (See Lying.) De-ceit' — the act of deceiving or mislead- ing; also any underhand practice or act in- tended to mislead. REFERENCES. The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17: 9.) Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man. (Psalm 5:6.) Thefts, covetousness, wickedness, de- ceit, lasciviousness, an evil eye, blas- phemy, pride, foolishness: All these evil things come from, with- in, and defile the man. (Mark 7: 22.) The thoughts of the righteous are right: but the counsels of the wicked are deceit. (Proverbs 12: 5.) Notable instances of deceit, in additional references: Genesis 3; Genesis 12; Genesis 26 ; Genesis 27 ; Judges 4 ; Joshua 2 ; 2 Kings 5 ; Matthew 2 ; Acts 5. DELILAH. (See Samson.) De-li'lah — a form of a Hebrew word meaning "drooping" or "languishing." Deli- lah was the name of the sweetheart of Sam- son, who betrayed him to the Philistines. The bribe she received for the act was an enor- mous one, amounting to about $2,750, a sum 169 DELUGE THE COMPREHENSIVE ANALYSIS DENIAL vastly greater in Biblical times than now. The name of Delilah has come down through the ages as the synonym for woman's treach- ery and baseness. Reference. — Judges i6. DELUGE. (See Flood.) Del'uge — another term for the Flood, used by many writers and speakers in prefer- ence to that term. See Genesis 7 and 8, and full discussion under Flood. DENIAL. De-ni'al — the act of refusing or disown- ing. The word is used in the Bible in both ways, but the more important of the refer- ences belong to the latter form, and chiefly have to do with denial of Christ. REFERENCES. Warnings against Denial. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner, but be thou partaker of the afflictions of the Gospel according to the power of God. (2 Timothy 1:8.) They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate, ( Titus i : 16.) But there were false prophets also among the people, even as there shall be false teachers among you, who priv- ily shall bring in damnable heresies, even denying the Lord that brought them, and bring upon themselves swift destruction. (2 Peter 2: i.) For there are certain men crept in unawares, who were before of old or- dained to this condemnation, tmgodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ, (Jude 1:4.) Punishment of Denial. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (Matthew 10: 33-) Whosoever therefore shall be ashamed of m,e and of my words in this adulterous and sinfid generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. (Mark 8: 38.) If we suffer, we shall also reign with him: if we deny him, he also will deny us. (2 Timothy 2: 12.) Peter's Denial. Now Peter sat without in the palace : and a damsel came unto him, saying, Thou also wast with Jesus in Galilee. But he denied before them all, saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for thy speech bewrayeth thee. Then began he to curse and to swear, saying, I know not the man. And im^- mediately the cock crew. And Peter remembered the words of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. (Matthew 26: 69-75.) Denial by the Jews. Then cried they all again, saying, Not this man, but Barabbas. Now 170 DESPAIR THE COMPREHENSIVE ANALYSIS DEVIL Barabbas was a robber. (John i8: 40.) But they cried out, Away with him, away with him, crucify him. Pilate saith unto them. Shall I crucify your King? The chief Priests answered, We have no king but Caesar. (John 19 : I5-) The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was deter- mined to let him go. (Acts 3 : 13.) DESPAIR. De-spair' — to be hopeless ; a state of com- plete despondency. There are many noble passages in the Bible full of comfort and uplift for those in despair, and Scripture gen- erally teaches the error of abandoning one's self to such moods. REFERENCES. And shall say unto them. Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not trem- ble, neither be ye terrified because of them ; For the Lord your God is he that go- eth with you, to fight for you against your enemies, to save you. (Deuteron- omy 20: 3, 4.) Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. (Psalm 31 : 24.) Why art thou cast down, O my soul ? and why art thou disquieted within me ? hope thou in God : for I shall yet praise him, who is the health of my counte- nance, and my God. (Psalm 42: 11.) But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they walk, and not faint. (Isaiah 40: 31.) And he spake a parable unto them, to this end, that men ought always to pray, and not to faint. (Luke 18: i.) Let not your heart be troubled: ye be- lieve in God, believe also in me. (John 14: I.) We are troubled on every side, yet not distressed; we are perplexed, but not in despair ; Persecuted, but not forsaken; cast down, but not destroyed. (2 Corin- thians 4: 8, 9.) And ye have forgotten the exhorta- tion which speaketh unto you as unto children. My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chas- teneth, and scourgeth every son whom he receiveth. (Hebrews 12: 5, 6.) DEVIL. (See Apollyon, Lucifer, Satan, etc.) Dev'il. This word or one of its synonyms is used in many places in Scripture to indicate the power of evil, either figuratively or as the personified spirit of evil itself, just as it is used commonly in modern thought and speech. Some passages refer to it as "demon," although among the old writers a demon was not necessarily an evil thing, but might be a good disembodied spirit. The majority of references, however, have to do with it in its present accepted sense. The Devil is known by many names — Apollyon, Abaddon, Angel of the Bottomless Pit, Evil One, Beelzebub, Lucifer, Satan, the Adversary, etc. Scrip- ture tells us that he rebelled against God and that there was war in heaven and that he and his angels were expelled. We are also told that he is still in rebellion and that the war- fare between good and evil — God and the Devil — is constantly going on ; but that the Devil finally will be conquered and that he and his angels will be destroyed. The scene of the warfare is now upon earth and the sub- [71 DEVIL THE COMPREHENSIVE ANALYSIS DEVIL jects of it the souls of mankind, God con- stantly striving to win them to Himself, and the Devil seeking to destroy them or bring them into subjection, working in all sorts of ways and under all manner of disgnises. REFERENCES. History. And he said unto them, / beheld Satan as lightning fall from heaven. (Luke lo: i8.) And there was war in heaven, Michael and his Angels fought against the dragon, and the dragon fought and his angels, And prevailed not, neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. (Revelation 12: 7-10.) For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of dark- ness, to be reserved unto judgment. (2 Peter 2:4.) Devil's First Work on Earth. Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said. Ye shall not eat of every tree of the gar- den? And the woman said unto the ser- pent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is E I in the midst of the garden, God hath said. Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the wom- an. Ye shall not surely die : For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, know- ing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her ; and he did eat. (Genesis 3: 1-6.) And the Lord God said unto the ser- pent. Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life : And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. ( Gene- sis 3: 14, 15.) Devil Tempts Christ. Then was Jesus led up of the spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said. If thou be the Son of God, com- mand that these stones be made bread. But he answered and said. It is writ- ten, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 72 DEVIL THE COMPREHENSIVE ANALYSIS DEVIL And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone, Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and shew- eth him all the kingdoms of the world, and the glory of them ; And saith unto him. All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him. Get thee hence, Satan: for it is zvritten, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, be- hold, angels came and ministered unto him. (Matthew 4: i-ii.) Powers and Works. And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. (Zechariah 3: When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catch- eth away that which was sown in his heart: this is he which received seed by the way side. (Matthew 13: 19.) Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a licr, and the father of it. (John 8: 44.) And no marvel, for Satan himself is transformed into an Angel of light. (2 Corinthians 11: 14.) Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. (i Thessalonians 2: 18.) Even him whose coming is after the working of Satan, with all power and signs, and lying wonders. (2 Thessa- lonians 2:9.) Now the Spirit speaketh expressly, that in the latter times some shall de- part from the faith, giving heed to se- ducing spirits, and doctrines of devils, (i Timothy 4: i.) For they are the spirits of devils working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. (Rev- elation 16: 14.) Vanquished by Christ. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. ( i John 3:8.) Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil. (Hebrews 2: 14.) Christians to Resist the Devil. To whom ye forgive any thing, I for- give also : for if I forgave any thing, to whom I forgave it, for your sakes for- gave I it, in the person of Christ, Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2: 10, 11.) 17 73 DIANA THE COMPREHENSIVE ANALYSIS DISCIPLE But I fear lest by any means, as the Serpent beguiled Eve through his sub- tilty, so your minds should be corrupted from the simplicity that is in Christ. (2 Corinthians 11: 3.) Be ye angry and sin not, let not the sun go down upon your wrath : Neither give place to the devil. (Ephesians 4: 26, 2y.) Above all, taking the shield of Faith, wherewith ye shall be able to quench all the fiery darts of the wicked. (Ephe- sians 6: 16.) Submit yourselves therefore to God: resist the devil, and he will flee from you. (James 4:7.) Be sober, be vigilant: because your adversary the devil, as a roaring Lion walketh about, seeking whom he may devour. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. (i Peter 5: 8, 9-) And they overcame him by the blood of the Lamb, and by the word of their Testimony, and they loved not their lives unto the death. (Revelation 12: II.) DIANA. Di-an'a — a celebrated heathen goddess, known to the Greeks, who first worshipped her, as Artemis. One of the most magnificent temples of antiquity was erected in her honor at Ephesus. Her particular symbol was the moon, and her companion deity was Apollo, represented by the sun. DILIGENCE. Dil'i-gence — constancy, earnestness, ap- plication; devoted painstaking and effort to achieve an end. Diligence is one of the many virtues to which the Bible points man- kind. REFERENCES. Diligence to God. And said. If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his com- mandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians : for I am the Lord that heal- eth thee. (Exodus 15: 26.) Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons. (Deuteron- omy 4:9.) Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven : for why should there be wrath against the realm of the king and his sons ? ( Ezra 7: 23.) Or he that exhorteth, on exhorta- tion: he that giveth, let him do it with simplicity: he that ruleth, with dili- gence. (Romans 12: 8.) Diligence in Worldly Affairs. He becometh poor that dealeth with a slack hand; but the hand of the dili- gent maketh rich. (Proverbs 10: 4.) The hand of the diligent shall bear rule: but the slothful shall be under tribute. (Proverbs 12: 24.) The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. (Proverbs 13; 4-) DISCIPLE. (See Apostle.) Dis-ci'PLE — literally, a follower; in a gen- eral sense, a scholar or follower of a certain teaching or teacher. The twelve aoostles 174 DISOBEDIENCE THE COMPREHENSIVE ANALYSIS DIVISION were the original disciples of Christ, but at his death the seventy and all other Christians were given the title. The name is also ap- plied to the followers of John the Baptist and the Pharisees. References. — Matthew 9: 14; 11: 2; Luke 10; Acts 4:4; 19: I. DISOBEDIENCE. Dis'o-be'di-ence — refusal or neglect to carry out a command, especially that of a per- son qualified or empowered to command. The Bible is insistent that those who are diso- bedient shall be punished, as obedience is one of the first of God's laws. Scripture contains numerous instances of punishment overtaking those who are disobedient. REFERENCES. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his com- mandments and his statutes which I command thee this day: that all these curses shall come upon thee, and over- take thee. (Deuteronomy 28: 15.) For the children of Israel walked for- ty years in the wilderness, till all the people that were men of war which came out of Egypt were consumed, be- cause they obeyed not the voice of the Lord: unto whom the Lord sware that he would not shew them the land which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey. ( Joshua 5:6.) Who gave Jacob for a spoil, and Is- rael to the robbers? did not the Lord, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. ( Isa- iah 42 : 24. ) Let no man deceive you with vain words : for because of these things com- eth the wrath of God upon the children of disobedience. (Ephesians 5:6.) They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus i : 16.) For we ourselves also were some- times foolish, disobedient, deceived, serving divers lusts and pleasures, liv- ing in malice and envy, hateful, and hating one another. (Titus 3:3.) For if the word spoken by Angels was stedfast, and every transgression and disobedience received a just recom- pense of reward: How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? (Hebrews 2: 2, 3.) Additional References and Illustrations. — Genesis 3; Exodus 5; Joshua 7; i Samuel 13 and 15; Jonah i. DISPENSATION. (See Covenant.) Dis'pen-sa'tion — the act of giving out, or, that which is given out. In a theological sense dispensations are the systems of rules, promises, and principles laid down at various times by God for his people. There may be said to have been three of these — the Patri- archal, the Jewish, and the Christian, although some writers and commentators recognize only the last two. See Covenant for refer- ences. DIVISION. Di-vi'siON — the separation of a thing into parts ; also discord, disunion. In this latter sense the Bible contains many references call- ing attention to the necessity for avoiding troubles in churches. REFERENCES. Now I beseech you, brethren, mark them which cause divisions and of- fences, contrary to the doctrine which ye have learned, and avoid them. ( Ro- mans 16: 17.) 175 DIVORCE THE COMPREHENSIVE ANALYSIS DIVORCE Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same mind, and in the same judg- ment, (i Corinthians i: lo.) For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men ? ( i Corinthians 3:3.) For first of all when ye come togeth- er in the Church, I hear that there be divisions among you, and I partly be- lieve it. (i Corinthians 11: 18.) DIVORCE. Di-vorce' — literally, any sort of a separa- tion of two things ; specifically, the separation of husband and wife. The law of Moses was loosely interpreted by the later Jews and divorces were frequent for absurd causes. Jesus, when appealed to, said, in substance, that divorce without crime on the part of the one put away was opposed to the original divine idea of marriage, which was the mak- ing of a bond not to be put asunder by man. Of late years the civilized world has fallen into the same error as the Jews, and the di- vorce evil has come to be an enormous one. Through the agency of the various denomina- tions an effort is being made to crush the peril, by preventing indiscriminate divorce and re-marriage, and making the only possible ground for divorce the one ground which Christ recognized — unfaithfulness to the mar- riage vow. REFERENCES. Mosaic Divorce. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her : then let him write her a bill of divorce- ment, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man's wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter hus- band die, which took her to be his wife ; Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance. (Deuteronomy 24: 1-4.) Christ's Law. It hath been said, Whosoever shall put azvay his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put azvay his wife, saving for the cause of fornication, causeth her to com- mit adultery: and whosoever shall mar- ry her that is divorced committeth adul- tery. (Matthew 5: 31, 32.) The Pharisees also came unto him, tempting him, and saying unto him. Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he zvhich made them at the beginning made them male and female. And said. For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh f Wherefore they are no more twain, but one Hesh. What therefore God hath joined together, let not man put asunder. They say unto him. Why did Moses then command to give a writing of di- vorcement, and to put her away? [76 DOCTRINE THE COMPREHENSIVE ANALYSIS DOCTRINE He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it zvas not so. And I say unto you, Whosoever shall put away his wife, except it be for for- nication, and shall marry another, com- mitteth adultery: and whoso marrieth her which is put azvay doth commit adultery. (Matthew 19: 3-9.) And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them. For the hardness of your heart he wrote you this precept. But from the beginning of the crea- tion God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one -flesh. What therefore God hath joined to- gether, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put azvay his wife, and marry an- other, committeth adidtery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery. (Mark 10: 2-12.) DOCTRINE. Doc'trine — any special code of religion, morals, ethics, or principles taught or deliv- ered ; also a system of theology, as Catholic 12 1 doctrine, Presbyterian doctrine, Baptist doc- trine, etc. The doctrine preached by Christ is basic doctrine for all others and the true doctrine. REFERENCES. Doctrine of Christ. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine. For he taught them as one having au- thority, and not as the Scribes. (Mat- thew 7 : 28, 29. ) Jesus answered them. My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. (John 7: 16, 17.) And they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2: 42.) Take heed unto thyself, and unto the doctrine: continue in them: for in do- ing this, thou shalt both save thyself, and them that hear thee, (i Timothy 4: 16.) If any man teach otherwise, and con- sent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to god- liness ; He is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railings, evil surmisings. (i Timothy 6:3»4-) All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruc- tion in righteousness, That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3: 16, 17.) Whosoever transgresseth and abid- 77 DOVE THE COMPREHENSIVE ANALYSIS DRINK eth not in the doctrine of Christ, hath not God : he that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. (2 John i : 9, 10.) False Doctrine. That we henceforth be no more chil- dren, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning crafti- ness, whereby they lie in wait to de- ceive. (Ephesians4: 14.) Now the Spirit speaketh expressly, that in the latter times some shall de- part from the faith, giving heed to se- ducing spirits, and doctrines of devils ; Speaking lies in hypocrisy; having their conscience seared with a hot iron, (i Timothy 4: 1,2.) Preach the word; be instant in sea- son, out of season; reprove, rebuke, ex- hort with all longsuffering and doc- trine. For the time will come when they will not endure sound doctrine; but aft- er their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4: 2-4.) DOVE. (See Holy Spirit.) Dove — a well-known bird of the pigeon family, many times mentioned in the Bible, from the time Noah used it to find dry land to the later references in the New Testament. Doves were used as sacrifices by the Jews. Figuratively, it was known as the symbol of peace. To Christians it is chiefly known as the symbol of the Holy Ghost, as well as the sign of purity, meekness, and the beauties of righteousness. References. — Genesis 8:8; Genesis 15: 9; Psalm 68: 13; Matthew 3: 16; John i: 32. DREAM OR DREAMS. Dream or Dreams. Of all the phenom- ena that are the results of the workings of the brain and mind that known as dreaming is the most remarkable and mysterious. Sci- ence has not yet settled the exact status and causes of the manifestation, but most proba- bly they are caused by the activity of certain functions of the brain and mind while others and the body are asleep, as, for instance, the activity of fancy or imagination during the suspension of judgment or memory or both. Apparently man has been visited by dreams ever since his creation, since we find refer- ences to them in the Bible from the earliest times. The phenomenon was so strange that the ancients often believed they were in com- munication with God during dreams. It is certain that God has transmitted much of his will and revelation to man in them. References and Instances. — Genesis 20 : 3 ; 28: 12; 31: 10; 31: 24; Z7- 5; 40: 5; Judges 7: 13; I Kings 3:5; Daniel 2 and 4; Mat- thew 2 : 12 ; 27 : 19 ; Acts 10. DRINK. DRUNKARDS. (See Temperance.) Drink. Drunk'ards. The sin of drunk- enness has come down through the ages. There is every indication from both sacred and profane history that the making of strong drink is almost as old as the human race itself, and that, in consequence, drunkards were among the first of the sinners. The Bible utters the most threatening warnings against drunkenness, promising woe and punishment to those who fall into its snare. REFERENCES. Drink Forbidden. He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. (Numbers 6:3.) It is not for kings, O Lemuel, it is 178 DRINK THE COMPREHENSIVE ANALYSIS DUST not for kings to drink wine; nor for princes strong drink : Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. (Proverbs 31 : 4, 5.) Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. (Proverbs 20: i.) • Punishments for Drunkenness. Wo unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! (Isaiah 5: 11.) Wo unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for re- ward, and take away the righteousness of the righteous from him ! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rotten- ness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. (Isaiah 5 : 22-24.) Wo to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! (Isaiah 28: II.) And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. ( Luke 2 1 : 34. ) Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (Romans 13: 13.) But now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or cov- etous, or an idolater, or a railer, or a drunkard, or an extortioner: with such a one, no, not to eat. (i Corinthians 5:11-) Nor thieves, nor covetous, nor drunk- ards, nor revilers, nor extortioners, shall inherit the kingdom of God. (i Corinthians 6: 10.) Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Galatians 5 : 21.) DUST. Dust — used in the Scripture very often as a symbol for things that are low, humble, im- pure, contemptuous. It is also used to show the origin of man and the fact that after death man's body must be resolved into its original elements. REFERENCES. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2:7.) In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3: 19.) And Abraham answered and said. Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. (Genesis 18: 27.) Remember, I beseech thee, that thou hast made me as the clay ; and wilt thou bring me into dust again? (Job 10: 9.) All flesh shall perish together, and man shall turn again unto dust. (Job 34: I5-) 179 EASTER THE COMPREHENSIVE ANALYSIS EGYPT EASTER. Eas'ter — the Christian festival commem- orative of the resurrection of Christ. It is celebrated by almost all faiths and denomina- tions. It had its inception in the feast of the Passover by reason of the fact that Christ was typified by the paschal lamb, to be slain at that time, and after Christ's death it became very easy for the Christian to see the connection between the two events. The name, strangely enough, comes from the name of a Teutonic goddess, Ostera, for whom a solemn feast was observed at about the same season of the year, for which feast the early Roman mis- sionaries substituted the paschal feast. The word Easter occurs in only one place in the Bible — Acts 12 : 4 — all the other places where it might be used the word "Passover" taking its place. The cause of this is rather peculiar. "Easter" was the word used in the earlier translations of the Bible, but in the 161 1 or Authorized Version the oversight of the translators caused them to miss it, and it never has been altered. EBENEZER. Eb'en-e'zer — a form of a Hebrew word meaning "stone of help." It was the name given to the stone set up by Samuel in com- memoration of the help secured from God in giving a victory over the Philistines. EDEN. (See Adam and Eve.) E'den — the home of Adam and Eve before the Fall. The word is doubtless derived from a very ancient word (edin) meaning "a plain." It now has come to mean "delights," or "pleas- antness." The exact location of the Garden of Eden never has been fixed, some authorities placing it in the Euphrates-Tigris valley, while others place it further to the north, in the highlands of Armenia. EDIFICATION. Ed'i-fi-ca'tion — literally, a building up. When applied to spiritual things the word means advancing, improving, adorning, or comforting the mind and spiritual nature. We receive edification through prayer, hearing the gospel, attending to the Lord's business, read- ing the Scriptures, and meditation. Much store is set in it by New Testament writers. REFERENCES. Let us therefore follow after the things which make for peace, and things wherewith one may edify an- other. (Romans 14: 19.) Let every one of us please his neigh- bour for his good to edification. (Ro- mans 15 : 2.) Now as touching things ofifered unto idols, we know that we all have knowl- edge. Knowledge puffeth up, but char- ity edifieth. (i Corinthians 8: i.) He that speaketh in an unknown tongue, edifieth himself: but he that prophesieth, edifieth the Church. I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may re- ceive edifying, (i Corinthians 14: 4, 5-) Let no corrupt communication pro- ceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. (Ephesians 4: 29.) EGYPT. E'gypt. This remarkable and mysterious land figures to a large extent in the Bible, as it has in the whole of the world's history. Where its people came from and when are questions the answers to which are lost in the mists of time. It is known, however, that Egypt was a powerful, rich, populous, and civilized nation at the time Abraham began his wanderings. It had huge cities and it was noted for the vast size of its buildings, tem- ples, and monuments. Some of these still ex- ist. To-day, at least five thousand years since they were built, the Pyramids and the Sphinx stand as mute testimonies of the greatness of the ancient people that inhabited the country at that time and was on the decline as a nation even then. The country is long and shaped somewhat 180 ELEAZAR THE COMPREHENSIVE ANALYSIS ELECT like a lily. It stretches for many hundred miles along the banks of the Nile. Only the presence of the river makes it inhabitable. Once a year the stream overflows, irrigating the surrounding country and depositing a rich black soil that makes the land a veritable gar- den. The ruler of Egypt was called pharaoh instead of king. It was the policy of the early pharaohs to keep out of Egypt all foreigners. So long as this policy was followed Egypt was a great nation and extended its conquests in many directions. The influx of Jews, Greeks, and other alien people gradually brought the country to its doom, and it was successively conquered by the Assyrians, Persians, Greeks, and Romans before the time of Christ. Since then it has been the plaything of half-a-dozen nations and conquerors, and nothing is left of its might and power save the memories its ruins can recall. The Egyptians were, as may be supposed, a nation of idol-worshipers. Their religion was a mixture of nature and beast worship. The priesthood was very learned. Modern scholars have suspected that the Egyptian priests understood and used many of the nat- ural secrets that the wonderful progress of the last century has dragged to light for men of these times. It is believed that some of them had a knowledge of electricity and mag- netism as well as hypnotism, employing such knowledge in the conduct of their religious rites. The name of the pharaoh in whose reign the Exodus took place is believed to have been Rameses II. He reigned more than sixty years. ELEAZAR. E'le-a'zar — a form of a Hebrew word meaning "God is helper.'" Eleazar was a very common given name among the Jews. . The most important one of the title found in the Bible is the Eleazar who was the son and successor in the high-priesthood of Aaron. He held office in Joshua's time, and seems to have worked in thorough harmony with him. ELECT AND ELECTION. E-lect' and E-lec'tion. These two terms figure to a large extent in Scripture. The former means "chosen" or "selected ;" the latter means the act of choosing or selecting. i8] REFERENCES. Elect: Christ and God's Chosen. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my Spirit upon him : he shall bring forth judgment to the Gentiles. (Isaiah 42: i.) And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall in- herit it, and my servants shall dwell there. (Isaiah 65 : 9.) Wherefore it is contained in the Scripture, Behold, I lay in Sion a chief corner stone, elect, precious, and he that believeth on him shall not be confound- ed, (i Peter 2:6.) Elect under the QospeL And except those days should be shortened, there shoidd no Uesh he saved: hut for the elect's sake those days shall he shortened. ( Matthew 24 : 22.) And shall not God avenge his own elect, which cry day and night unto him, though he hear long with themf (Luke 18:7.) Who shall lay any thing to the charge of God's elect? It is God that justifieth. (Romans 8: 33.) Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works : otherwise grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work. What then? Israel hath not ob- tained that which he seeketh for, but the election hath obtained it, and the rest were blinded. ( Romans 1 1 : 5-7. ) Put on therefore, as the elect of God, holy and beloved, bowels of mercies, ELI THE COMPREHENSIVE ANALYSIS ELIJAH kindness, humbleness of mind, meek- ness, longsuffering. (Colossians 3: 12.) Therefore I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory. (2 Timothy 2: 10.) Election. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many no- ble are called. But God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world, to confound the things which are mighty: And base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are. ( i Corinthians i : 26-28. ) Knowing, brethren beloved, your election of God. ( i Thessalonians i : 4-) Wherefore, the rather, brethren, give diligence to make your calling and elec- tion sure: for if ye do these things, ye shall never fall. For so an entrance shall be minis- tered unto you abundantly into the ever- lasting kingdom of our Lord and Sav- iour Jesus Christ. (2 Peter i : 10, 11.) ELI. (See Samuel.) E'li — a form of a Hebrew word meaning "summit," "height," or "raised up." Eli was the high-priest and judge of Israel immedi- ately before Samuel. He was a descendant of Aaron, and, though a good and devout man, permitted his sons Hophni and Phinehas to do things that brought down upon them the wrath of God. Samuel warned Eli of the doom that was to overtake his house for this, and later it was realized. References. — i Samuel i ; 2 ; 3 ; 4. ELIJAH. (See Elisha.) E-Li'jAH — a form of a Hebrew word meaning "God-Jehovah." Elijah was the name of one of the most wonderful characters in the Old Testament. Scripture is absolute- ly silent as to his family and early history, and he is suddenly introduced to the reader with- out any mention concerning his past. His first utterance is a terrible demmciation of the sins of King Ahab and the prophecy of a three-year drought ; and this part of prophet- reformer he consistently carries out to the end of his days, his career being one long struggle against the wickedness of the people. Fleeing from Ahab's wrath, Elijah took refuge near the brook Cherith, there being miracu- lously cared for by God. Later he went to Zarephath, where he dwelt with a widow, whose dead child he restored to life. Ordered by God to confront Ahab, he obeyed and the result of their meeting was the destruction of the priests of Baal by fire and the end of the drought that had almost ruined Israel. Forced again to flee because of Jezebel, Ahab's wicked wife, Elijah went to the wilder- ness around Horeb, and there received God's order to anoint Hazael king in Ahab's place and make Elisha his own successor. From this time on he is seen to work almost in con- junction with Elisha. At last, when his work is finished, he is taken off to Heaven in a fiery chariot, his beloved Elisha watching him go- While the character of Elijah is painted in the Old Testament as unbendingly stern and rigid in its great moral sublimity and ' won- derful faith, nevertheless there are sidelights upon the man that show him to have been a most lovable character as well. He was hard, and stern, and cold to the sinful, but generous, winning, and loving to the good, and the poor, and the afflicted. REFERENCES. Elijah's Life and Works. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word, (i Kings 17: i.) [82 ELIJAH THE COMPREHENSIVE ANALYSIS ELIJAH So he went and did according unto the word of the Lord: for he went and dwelt by the brook Cherith, that is be- fore Jordan. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook, (i Kings 17: 5, 6.) And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. ( i Kings 17:8,9-) And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I so- journ, by slaying her son? And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again. And the Lord heard the voice of Eli- jah; and the soul of the child came into him again, and he revived, (i Kings 17: 20-22.) And Elijah said unto them. Take the prophets of Baal; let not one of them escape. And they took them: and Eli- jah brought them down to the brook Kishon, and slew them there. And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain, (i Kings 18: 40, 41 •) So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen be- fore him, and he with the twelfth : and Elijah passed by him, and cast his man- tle upon him. And he left the oxen, and ran after Elijah, and said. Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him. Go back again: for what have I done to thee? And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instru- ments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and min- istered unto him. (i Kings 19: 19- 21.) And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he said. Thou hast asked a hard thing : nevertheless, if thou see me when I am taken from thee, it shall be so ynto thee ; but if not, it shall not be so. And it came to pass, as they still went on, and talked, that, behold, there ap- peared a chariot of fire, and horses of fire, and parted them both asunder ; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried. My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan. (2 Kings 2: 9-13.) Elijah at Transfiguration. And behold, there appeared unto them Moses, and Elias, talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: [83 ELISABETH THE COMPREHENSIVE ANALYSIS ELISHA If thou wilt, let us make here three tab- ernacles: one for thee, and one for Moses, and one for Elias. (Matthew 17:3.4-) Forerunner of John the Baptist. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (Mal- achi 4: 5, 6.) For all the Prophets and the Law prophesied until John. And if ye ivill receive it, this is Elias which was for to come. ( Matthew 1 1 : 13, H-) And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people pre- pared for the Lord. (Luke i : 17.) ELISABETH. (See John the Baptist, Zach- arias.) E-lis'a-beth — a form of a Hebrew word meaning "God her oath." Elisabeth was the wife of Zacharias, the mother of John the Baptist, and the cousin of Mary the mother of Jesus. Reference.— 'Lnkt i. ELISHA. (See EHjah.) E-Li'sHA — a form of a Hebrew word meaning "God the deliverer." Elisha was the successor of Elijah as Israel's prophet. His whole life, after the translation of Elijah, seems to have been spent in doing good. His character is essentially a different one from that of his predecessor. While we see Elijah's lovableness only occasionally because of the stern things he had to do, we find in every- thing that Elisha does gentleness and that win- ning disposition that made him an object of reverence. In this the earnest student can see God's hand. What Elijah began in tumult and stress, fire and blood, solitude and awe- inspiring visions, Elisha carried to completion in gentleness, healing acts, and loving, peace- ful intercourse. Both men worked as God directed and with the means that He gave. Elisha was prophet for about sixty years. In that time we find him aiding the Israelites m to overthrow their enemies and laboring to " build up a higher spiritual state, and doing many deeds for the comfort of the poor and the afflicted. He died lamented by all Israel. God, after his death, honored him by permit- ting the touch of his bones to raise a man from the dead. REFERENCES. And the Lord said unto him, Go, re- turn on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria : And Jehu the son of Nimshi shalt thou anoint to be king over Israel : and Elisha the son of Shaphat of Abel- meholah shalt thou anoint to be prophet in thy room, (i Kings 19: 15, 16.) And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? And when he also had smit- ten the waters, they parted hither and thither: and Elisha went over. And when the sons of the prophets which were to view at Jericho saw him, they said. The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him. (2 Kings 2: 14, 15.) Now Elisha was fallen sick of his sickness whereof he died. And Joash the king of Israel came down unto him, and wept over his face, and said, O my father, my father ! the chariot of Israel, and the horsemen thereof ! And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows. [84 I ENEMIES THE COMPREHENSIVE ANALYSIS ENEMIES And he said to the king of Israel, Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands. And he said, Open the window east- ward. And he opened it. Then EHsha said. Shoot. And he shot. And he said. The arrow of the Lord's dehver- ance, and the arrow of dehverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them. And he said. Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst con- sumed it : whereas now thou shalt smite Syria but thrice. And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. (2 Kings 13: 14-20.) Additional References, Including Miracles. —2 Kings 2: 22; 2: 24; 3: 16; 4: 4; 4: 32; 4:4o;4:44;5: I4;6:5;6: 18; 7: i;9: i; 13:21. ENEMIES. En'e-mies — those who are unfriendly or hostile to us ; those who wish us evil or do evil to us. The Bible is very explicit as to the way in which we should treat enemies, the New Testament particularly telling us that we should love them and to return good for evil — to do which is the surest test of the Christian character. REFERENCES. Treatment of Enemies. If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and would- est forbear to help him, thou shalt sure- ly help with him. (Exodus 23: 4, 5.) And David said to Saul, Wherefore hearest thou men's words, saying, Be- hold, David seeketh thy hurt ? Behold, this day thine eyes have seen how that the Lord had delivered thee to-day into mine hand in the cave: and some bade me kill thee; but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the Lord's anointed, (i Samuel 24: 9, 10.) Rejoice not when thine enemy fall- eth, and let not thine heart be glad when he stumbleth. (Proverbs 24: 17.) If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, and the Lord shall reward thee. (Proverbs 25: 21, 22.) Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you. Love your ene- mies, bless them, that curse you, do good to them that hate you, and pray for them which despitefidly use you, and persecute you. (Matthew 5: 43, 44.) But love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the un- thankful, and to the evil. (Luke 6 : 35. ) God Delivers from Enemies. He delivereth me from mine enemies : yea, thou liftest me up above those that rise up against me : thou hast delivered me from the violent man. (Psalm 18: 48.) i8s ENEMIES THE COMPREHENSIVE ANALYSIS ENVY For thou hast been a shelter for me, and a strong tower from the enemy. (Psalm 6i : 3.) God's Enemies Punished. Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. ( Exodus 15: 6. ) Let God arise, let his enemies be scat- tered: let them also that hate him flee before him. (Psalm 68: i.) For lo, thine enemies, O Lord, for lo, thine enemies shall perish ; all the work- ers of iniquity shall be scattered. (Psalm 92: 9.) Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies. (Isaiah i: 24.) And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty Angels, In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. (2 Thessalonians i : 7, 8.) Enmity between God and Man. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (Romans 8: 6, 7.) For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us: Having abolished in his flesh the en- mity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace. (Ephesians 2: 14, I5-) And (having made peace through the blood of his cross) by him to recon- cile all things unto himself, by him, I say, whether they be things in earth, or things in heaven. And you that were sometimes alien- ated, and enemies in your mind by wick- ed works, yet now hath he reconciled. (Colossians i : 20, 21.) ENOCH. E'noch — a form of a Hebrew word mean- ing "initiated" or "teacher." The Bible men- tions a number of persons of this name, as well as a city. The first was the son of Cain, who built a town which he called after him- self. The next was the Enoch who "walked with God." He was the son of Jared and the father of Methuselah. We are told that he lived 365 years. E[e was born about 3,500 B.C. He was such a good man that, accord- ing to Moses, he was removed to Heaven with- out the experience of death. References. — Genesis 5 ; Hebrews 11: 5 ; Jude 1 : 14. ENVY. (See Covetousness.) En'vy. Envy is that feeling of discontent or uneasiness which makes us covet the good fortunes or possessions of another. The Bible regards envy as a sin, and the whole teaching of the Book, both in the Old and New Testa- ments, is against it as a stumbling-block to the person who seeks to pursue the religious life. REFERENCES. General. A sound heart is the life of the flesh : but envy the rottenness of the bones. (Proverbs 14: 30.) Wrath is cruel, and anger is out- rageous; but who is able to stand be- fore envy? (Proverbs 27: 4.) Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also 186 ENVY THE COMPREHENSIVE ANALYSIS ESAU vanity and vexation of spirit. (Eccle- siastes 4:4.) Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barab- bas, or Jesus, which is called Christ? For he knew that for envy they had delivered him. (Matthew 27: 17, 18.) And the Patriarchs, moved with envy, sold Joseph into Egypt: but God was with him. (Acts 7:9.) And even as they did not like to re- tain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient : Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, de- bate, deceit, malignity, whisperers. ( Romans i : 28, 29. ) For ye are yet carnal : for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men ? ( i Corinthians 3:3.) For I fear lest when I come, I shall not find vou such as I would, and that I shall be found unto you such as ye would not, lest there be debates, en- vyings, wraths, strifes, backbitings, whisperings, swellings, tumults. (2 Corinthians 12: 20.) He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings. ( i Timothy 6:4.) Envy Forbidden. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. (Psalm 37: i.) Envy thou not the oppressor, and choose none of his ways. (Proverbs 3-- 3I-) Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (Romans 13: 13.) Wherefore laying aside all malice, and all guile, and hypocrisies, and en- vies, and evil speakings, (i Peter 2:1.) Consequences of Envy. For wrath killeth the foolish man, and envy slayeth the silly one. (Job 5:2.) Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them. (Isaiah 26: 11.) For where envying and strife is, thwe is confusion, and every evil work. (James 3: 16.) EPHESUS. Eph'e-sus — a city of Asia jNIinor, famous in tlie time of Christ and for some several centuries later. Ephesus was founded some centuries before the Christian era by the Greeks, and at the time of Christ's birth was one of the largest and finest cities of the East, being noted for its commerce, its art, and its magnificent buildings. Like all Greek cities in their prime, it was most evil and licentious. It possessed one of the wonders of the world in the shape of a great and beautiful temple to the goddess Diana, which was noted for the richness of its priesthood and the number of its worshipers. After the death of Jesus much missionary work was carried on in the place and Paul fotmded a strong church there. But, like the others of the "seven churches of Asia," it fell into wickedness and was wiped out. To-day nothing is left of Ephesus save heaps of ruins, in which can be found only a trace of its former greatness. References. — Acts 19 and 20; i Corin- thians 15: 32; I Corinthians 16: 8. See also Paul's Epistle to the Ephesians. ESAU. (See Isaac, Jacob, Rebekah.) E'sAU — a form of a Hebrew word mean- ing "hairy." Esau was the eldest son of Isaac [87 ESTHER THE COMPREHENSIVE ANALYSIS EVE by Rebekah. His warfare with his twin- brother, Jacob, was foretold before their birth. Esau was strong, sturdy, and addicted to the outdoor hfe of a hunter; Jacob was of a less powerful mold, and given to study. Through craftiness he deprived Esau of his birthright. Esau later lost his father's bless- ing through being less shrewd than Jacob. After his marriage he became a rich and pow- erful chieftain in Edom. References. — Genesis 25 ; 2j; 33 ; 36. ESTHER. Es'ther — a form of a Hebrew word de- rived from the Persian word sitareh, meaning "star." She was the child of Hebrew parents, born in the vicinity of Babylon during the Exile, and her Hebrew name was Hadassah, Esther being given to her when she became the bride of King Ahasuerus. Her histor}- and what she did for her people will be found in the Bible in the book of Esther, to which the reader is referred. EUPHRATES. Eu-phra'tes — the Biblical name for the largest and most important river of Western Asia. It is now called the Phrat. It is a stream about 1,800 miles long and navigable for steamers a large part of the distance. It figures in the Bible a very great deal, having been one of the streams that flowed near Eden. Many notable events occurred on or near its banks. EVE. (See Adam, Fall.) Eve — an Englished form of the feminine style of the Hebrew noun meaning "life." It is the name by which the first woman, Adam's helpmeet, is known. Genesis gives a double account of her creation. After the birth of Seth she disappears from Scripture. Nothing is said concerning when or where she died, or at what age. REFERENCES. So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis i : 27.) And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said. This is now bone of my bones, and flesh of my flesh : she shall be called Woman, because she was taken out of Man. (Genesis 2: 21-23.) And Adam called his wife's name Eve; because she was the mother of all living. (Genesis 3: 20.) Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman. Yea, hath God said. Ye shall not eat of every tree of the gar- den? And the woman said unto the ser- pent. We may eat of the fruit of the trees of the garden : But of the fruit of the tree which is in the midst of the garden, God hath said. Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the wom- an, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, know- ing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her ; and he did eat. (Genesis 3: 1-6.) And the Lord God said unto the woman. What is this that thou hast done? And the woman said. The ser- pent beguiled me, and I did eat. (Gen- esis 3: 13.) 188 EVIL THE COMPREHENSIVE ANALYSIS FAITH Unto the woman he said, I will great- ly multiply thy sorrow and thy concep- tion; in sorrow thoit shalt bring forth children : and thy desire shall be to thy husband, and he shall rule over thee. (Genesis 3: 16.) EVIL. (See Sin.) EZEKIEL. E-ze'ki-el — a form of a Hebrew word meaning "whom God will strengthen." Eze- kiel was one of the greater prophets, and lived about the same time as Jeremiah and Daniel. We know that his prophecies were made in captivity; but beyond that fact little is known about him. It is judged from the character of his writings that he was a man of immense energy and vigor, as well as deeply religious and highly spiritual. Reference. — The book of Ezekiel. EZRA. Ez'ra — a form of a Hebrew word mean- ing "help." The Bible mentions several per- sons named Ezra. The one of chief impor- tance, however, is the noted priest and scribe who led the second expedition of Israelites back to the fatherland from the Babylonian exile, about the year 458 B.C. This was but a portion of his work. He founded the Great Synagogue at Jerusalem, collected and revised the books of the Old Testament, wrote Chron- icles and Ezra himself, and probably Nehe- miah and Esther, and set down the basis for the canon of the Old Testament. He died at a very advanced age, said by some to have been 120 years. FAITH. Faith — literally, belief or trust. In the religious sense, faith is the unqualified assent of the mind to the truths of God, either re- vealed or concealed. The actual word itself occurs but a few times in the Old Testament, but its place is taken by other terms having the same, or almost the same, meaning. In the New Testament its use is very much more frequent and marked, and the presence of faith in the human breast is indicated as an essen- tial to salvation. Paul often refers to it as one of the greatest of human attributes and one of the chief links between God and man. REFERENCES. The Nature of Faith. Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. (Hebrews 11 : 1-3.) Its Power to Justify, Purify, Sanctify. Therefore we conclude that a man is justified by faith without the deeds of the law. (Romans 3: 28.) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ : By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5 : 1,2.) Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justi- fied by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2 : 16.) And put no difference between us and them, purifying their hearts by faith. (Acts 15: 9.) To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and in- heritance among them which are sanc- tified by faith that is in me. (Acts 26: 18.) 189 FAITH THE COMPREHENSIVE ANALYSIS FAITH Godhead Object of Faith. And Jesus answering, saith unto them, Have faith in God. For verily I say unto you, that who- soever shall say unto this mountain, Be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass: he shall have whatsoever he saith. (Mark ii: 22, 23-) Let not your heart be troubled: ye believe in God, believe also in me. (John 14: I.) But these are written, that ye might believe that Jesus is the Christ the Son of God, and that beheving ye might have Hfe through his Name. (John 20: 31.) Faith Given by the Spirit. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power : That your faith should not stand in the wisdom of men, but in the power of God. (i Corinthians 2: 4, 5.) To another faith, by the same spirit : to another the gifts of healing, by the same spirit, (i Corinthians 12: 9.) Unity of Faith. One Lord, one Faith, one Baptism. (Ephesians 4:5.) Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. (Ephesians 4: 13.) Beloved, when I gave all diligence to write unto you of the common salva- tion : it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints. (Judei:3.) Faith and Salvation. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16: 16.) But as many as r'^ceived him, to them gave he power to become the sons of God, even to them that believe on his Name. (John i : 12.) For God so loved the world, that he gave his only begotten Son, that who- soever believeth in him shoidd not per- ish, but have everlasting life. (John 3: 16.) He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him. (John 3:36.) But that no man is justified by the law in the sight of God, it is evident: for. The just shall live by faith. ( Gala- tians 3:11.) Eor by grace are ye saved, through faith, and that not of yourselves: it is the gift of God. ( Ephesians 2:8.) And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (2 Timothy 3: 15.) But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. ( Hebrews 11: 6. ) Faith Works by Love. And though I have the gift of proph- ecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove moun- IQO FAITH THE COMPREHENSIVE ANALYSIS FAITH tains, and have not charity,* I am noth- ing, (i Corinthians 13: i.) And now abideth faith, hope, chari- ty,* these three; but the greatest of these is charity.* (i Corinthians 13: I3-) ... For in Jesus Christ neither circum- cision availeth any thing, nor uncircum- cision, but faith which worketh by love. (Galatians 5:6.) Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith un- feigned, (i Timothy 1:5.) Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently. ( i Peter i : 22. ) Faith without Works. Even so faith, if it hath not works, is dead being alone. Yea, a man may say. Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God, thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? (James 2: 17-20.) Brings Peace and Joy. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. (Romans 5: i.) Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. (Romans 15: 13.) That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and hon- our, and glory, at the appearing of Jesus Christ: Whom having not seen, ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeak- able, and full of glory. ( i Peter i : 7, 8.) Blessings from Faith. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have ever- lasting life: and I ivill raise him up at the last day. (John 6: 40.) Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed ; not to that only which is of the law, but to that also which is of the faith of Abraham ; who is the father of us all. ( Romans 4 : 16.) According to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and ac- cess with confidence by the faith of him. (Ephesians 3: 11, 12.) Neither give heed to fables and end- less genealogies, which minister ques- tions, rather than godly edifying which is in faith. ( i Timothy 1:4.) Miracles through Faith. But Jesus turned him about, and when he saw her, he said. Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour. (Matthew 9: 22.) But when Jesus heard it, he answered him, saying. Fear not, believe only, and she shall be made whole. (Luke 8: 50.) And his name through faith in his * Charity in this sense means love. 191 FAITH THE COMPREHENSIVE ANALYSIS FAITH name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. (Acts 3: 16.) Power of Faith. And Jesus said unto them, Because of your vmbelief: for verily I say unto you. If ye have faith as a grain of mus- tard seed, ye shall say unto this moun- tain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. (Matthew 17: 20.) Jesus said unto him, // thou canst be- lieve, all things are possible to him that believeth. (Mark 9: 23.) For whatsoever is born of God, over- cometli the world, and this is the vic- tory that overcometh the world, even our faith, (i John 5:4.) Faith's Trials. So that we ourselves glory in you in the churches of God for your patience and faith in all your .persecutions and tribulations that ye endure. (2 Thes- salonians 1:4.) By faith Abraham, when he was tried, offered up Isaac : and he that had received the promises offered up his only begotten son. ( Hebrews 11: 17.) Knowing this, that the trying of your faith worketh patience. (James 1:3.) That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ, (i Peter i : 7.) In Christian's Armor. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. (Ephe- sians 6: 16.) But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet, the hope of salvation, (i Thessalonians 5:8.) Constancy in Faith. Watch ye, stand fast in the faith, quit you like men: be strong. (i Corinthians 16: 13.) Examine yourselves, whether ye be in the faith: prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? (2 Corinthians 13: 5.) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel. (Philippians i : 27.) As ye have therefore received Christ Jesus the Lord, so walk ye in him : Rooted and built up in him, and stab- lished in the faith, as ye have been taught, abounding therein with thanks- giving. (Colossians 2: 6, 7.) This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare ; Holding faith, and a good con- science; which some having put away concerning faith have made shipwreck, (i Timothy i: 18, 19.) Faithfulness in God's Service. Who then is a faithfid and wise serv- ant, whom his Lord hath made ruler over his household, to give them meat in due season? (Matthew 24: 45.) But have renounced the hidden things of dishonesty, not walking in IQ2 FAITH THE COMPREHENSIVE ANALYSIS FALL craftiness, nor handling the word of God deceitfully, but b)^ manifestation of the truth commending ourselves to ev- ery man's conscience in the sight of God. (2 Corinthians 4:2.) Beloved, thou doest faithfully what- soever thou doest to the Brethren, and to strangers: Which have borne witness of thy ^charity before the Church: whom if thou bring forward on their journey after a godly sort, thou shalt do well. (3 John i: 5, 6.) Faithfulness toward Men. A tale-bearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. (Proverbs 11: 13.) A wicked messenger falleth into mis- chief: but a faithful ambassador is health. (Proverbs 13: 17.) A faithful witness will not lie : but a false witness will utter lies. ( Proverbs 14: 5-) He that is faithful in that zvhich is least, is faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not been faith- ful in the unrighteous Mammon, who will commit to your trust the true rich- es? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? (Luke 16: 10-12.) Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful, (i Co- rinthians 4: I, 2.) And they that have believing mas- ters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort, (i Timothy 6: 2.) FALL. (See Adam, Creation, Eve.) Fall. The Fall of Man is a theological term which indicates the loss of that state of sinless perfection in which God made his greatest creation, man. God's positive com- mand was transgressed and the disobedience thereby entailed upon succeeding humanity the penalty of sin and suffering and death ; salvation only being accorded through the goodness of God and the sacrifice of His Son as the Redeemer of the World. REFERENCES. The Command. And the Lord God commanded the man, saying. Of every tree of the gar- den thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Genesis 2: 16, The Fall and Judgment. Now the serpent was more subtile than any beast of the field which the Lord God had made. And he said unto the woman. Yea, hath God said. Ye shall not eat of every tree of the gar- den? And the woman said unto the ser- pent. We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said. Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the wom- an, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be FALL THE COMPREHENSIVE ANALYSIS FALL Opened, and ye shall be as gods, know- ing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves to- gether, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day : and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the gar- den. And the Lord God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. And he said. Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the Lord God said unto the woman. What is this that thou hast done? And the woman said. The ser- pent beguiled me, and I did eat. And the Lord God said unto the ser- pent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children: and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said. Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying. Thou shalt not eat of it : cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life ; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: In the sweat of th}^ face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3: 1-19.) And the Lord God said. Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever : Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man: and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. (Genesis 3: 22-24.) Wherefore, as by one man sin en- tered into the world, and death by sin; and so death passed upon all men, for that all have sinned. ( Romans 5 : 12.) For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive, (i Co- rinthians 15 : 21.") 194 FATHER THE COMPREHENSIVE ANALYSIS FATHER FATHER. (See Children; for fatherhood of God see God.) Fa'ther. This word is applied in the Scriptures in many senses, the most important of which are : ( i ) to God as the Father of Christ and of all men; (2) to a male parent; (3) to an ancestor; (4) to a chief or ruler; (5) to the author or source of anything. With relation to its second meaning the Bible is very explicit. It teaches love and veneration for one's parent, as well as obedience and re- spect. It is equally explicit as to the duty of fathers toward their children, setting forth the needs of love, care, and guidance in the family and religious relations. It also teaches that God is especially watchful for the fatherless. These sentiments, so beautiful and righteous, are an outgrowth of the old Jewish patri- archal system, under which the father of a family was all-powerful. REFERENCES. The Duty of Fathers. For whom the Lord loveth he cor- recteth; even as a father the son in whom he deHghteth. ( Proverbs 3 : 12.) He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. (Proverbs 13: 24.) Chasten thy son while there is hope, and let not thy soul spare for his cry- ing. (Proverbs 19: 18.) FooHshness is bound in the heart of a child; but the rod of correction shall drive it far from him. ( Proverbs 22 : Withhold not correction from the child : for if thou beatest him with the rod, he shall not die. (Proverbs 23: 13.) Correct thy son, and he shall give thee rest ; yea, he shall give delight unto thy soul. (Proverbs 29: 17.) And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the : Lord. (Ephesians 6:4.) Fathers, provoke not your children to anger, lest they be discouraged. (Colossians 3 : 21.) Duty to Fathers. Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee. (Deuteronomy 5: 16.) Cursed be he that setteth light by his father or his mother : and all the people shall say, Amen. (Deuteronomy 27: 16.) Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the Lord your God. (Leviticus 19: 3-) The Fatherless. Ye shall not afflict any widow, or fa- therless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your chil- dren fatherless. (Exodus 22: 22-24.) He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and rai- ment. (Deuteronomy 10: 18.) Cursed be he that perverteth the judgment of the stranger, fatherless, and widow : and all the people shall say. Amen. (Deuteronomy 2^: 19.) Thou hast sent widows away empty, and the arms of the fatherless have been broken. Therefore snares are round about thee, and sudden fear troubleth thee. (Job 22: 9, 10.) A father of the fatherless, and a 195 FAULT THE COMPREHENSIVE ANALYSIS FEAR judge of the widows, is God in his holy habitation. (Psahn 68: 5.) FAULT. Fault — a deviation from the right or a neglect of duty through carelessness or a lack of knowledge rather than through purpose ; some error not necessarily a sin. REFERENCES. Moreover, if thy brother shall tres- pass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thovi hast gained thy brother. (.Matthew 18: 15.) Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering- thyself lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ. (Galatians 6: I, 2.) Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. (James 5: 16.) FEAR. Fear — apprehension or dread of impending danger or trouble. All sorts of fears are noted in the Bible, both as to degree and cause. Great stress is laid upon the fear of God as a necessary adjunct to the relations between man and Deity. In the Old Testa- ment this is particularly true ; but in the New Testament the degree of fear is reduced and it becomes more of awe and reverence for His greatness and His manifold mercies than of terror. REFERENCES. General. And unto man he said. Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. (Job 28: 28.) ■ The fear of the Lord is the beginning of wisdom : a good understanding have all they that do his commandments : his praise endureth for ever. (Psalm 11 1 : 10.) The fear of the Lord is the begin- ning of knowledge: but fools despise wisdom and instruction. ( Proverbs i : /•) The fear of the Lord is the begin- ning of wisdom : and the knowledge of the Holy is understanding. (Proverbs 9: 10.) Commanded to Fear God. Thou shalt fear the Lord thy God, and serve him, and shalt sweai by his name. (Deuteronomy 6: 13.) Therefore thou shalt keep the com- mandments of the Lord thy God, to walk in his ways, and to fear him. (Deuteronomy 8:6.) And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul. (Deuteronomy 10: 12.) Only fear the Lord, and serve him in truth with all your heart: for con- sider how great things he hath done for you. (i Samuel 12: 24.) But the Lord, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice. (2 Kings 17: 36.) But the Lord your God ye shall fear ; and he shall deliver you out of the hand of all your enemies. (2 Kings 17: 39-) Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. (Psalm 33: 8.) I 196 FEAR THE COMPREHENSIVE ANALYSIS FELLOWSHIP And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forezvarn you whom ye shall fear: Fear him, zvhich after he hath killed hath power to cast into hell: yea, I say unto you, Fear him,. (Luke 12: 4, 5-) Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God ac- ceptably with reverence and godly fear. (Hebrews 12: 28.) Blessedness of Fearing God. And Moses said unto the people, Fear not : for God is come to prove you, and that his fear may be before your faces, that ye sin not. (Exodus 20: 20.) That thou mightest fear the Lord thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. (Deuterono- my 6: 2.) What man is he that feareth the Lord? him shall he teach in the way that he shall choose. His soul shall dwell at ease; and his seed shall inherit the earth. The secret of the Lord is with them that fear him; and he will shew them his covenant. (Psalm 25: 12-14.) Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; To deliver their soul from death, and to keep them alive in famine. (Psalm 33: 18, 19.) O fear the Lord, ye His saints: for there is no want to them that fear him. (Psalm 34: 9.) FELLOWSHIP. (See Communion.) Fel'low-ship — the companionship of per- sons on equal terms ; the association together of persons with mutual aims and interests. This is the strict and literal meaning of the word, and comes nearest to realization, in the religious sense, in the fellowship which ex- ists in a church. With relation to the fellow- ship of God or Christ with the saints, the saints, out of the benign grace of God and through the sufferings of Christ for them, are permitted the joy of God's and Christ's com- panionship and association. This is a state better expressed by the word communion. REFERENCES. Fellowship of Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. ( i Corinthians 1:9.) That I may know him, and the pow- er of his resurrection, and the fellow- ship of his sufferings, being made con- formable unto his death. (Philippians 3: 10.) Fellowship of the Spirit. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies. Fulfil ye my joy, that ye be likemind- ed, having the same love, being of one accord, of one mind. (Philippians 2: I, 2.) Fellowship of the Saints. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2: 42.) Praying us with much intreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the Saints. (2 Corinthians 8:4.) And when James, Cephas, and John, 197 FILTHINESS THE COMPREHENSIVE ANALYSIS FIRE who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen, and they unto the circumcision. (Galatians 2:9.) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. ( i John 1:3.) Fellowship with Evil Forbidden. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God : and I would not that ye should have fellowship with devils, (i Corinthians 10: 20.) Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteous- ness? and what communion hath light with darkness? (2 Corinthians 6: 14.) And have no fellowship with the un- fruitful works of darkness, but rather reprove them. (Ephesians 5: 11.) FILTHINESS. (See Sin.) Filth'i-ness. This word, its source-nottn, "filth," and its adjective, "filthy," are used in the Bible in a number of places as figurative of sin. In the original Hebrew and Greek texts the words rendered in English as "filthi- ness" meant "foul matter" or "anything that soils or defiles." REFERENCES. Filthiness of Sin. How much more abominable and filthy is man, which drinketh iniquity like water? (Job 15: 16.) They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. (Psalm 14: 3-) But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64: 6.) In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee. (Ezekiel 24: 13.) Purification from Filthiness. ^^i When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning." (Isaiah 4:4.) And I will scatter thee among the heathen, and disperse thee in the coun- tries, and will consume thy filthiness out of thee. (Ezekiel 22: 15.) Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. (Ezekiel 36: 25.) And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. ( i Corinthians 6: 11.) Having therefore these promises (dearly beloved) let us cleanse our- selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7: i.) FIRE. Fire. Fire is mentioned in many ways in the Bible, since the Hebrews used it for the various domestic purposes, for warmth, and in their worship of God. Fire was not to be kindled on the Sabbath, and for burnt offer- ings none could be used except the supernat- urally-lighted altar fire. There are a number [98 FIRE THE COMPREHENSIVE ANALYSIS FIRE of instances where fire accompanied divine appearances. The Bible is particularly ex- plicit regarding the use of fire as an instru- ment of God's judgment and in the place of everlasting torment. REFERENCES. God Appears by Fire. To Moses: And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. (Exodus 3: 2.) To Israelites: And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light: to go by day and night. ( Exodus 13: 21.) And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. (Exodus 19: 18.) To Ezekiel: And I looked, and behold, a whirl- wind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. (Ezekiel 1:4.) To Daniel: I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool : his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:90 Christ to John: His head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire. And his feet like unto fine brass, as if they burned in a furnace: and his voice as the sound of many waters. (Revelation i: 14, 15.) Holy Ghost at Pentecost: And there appeared unto them cioven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave them utter- ance. (Acts 2: 3, 4.) Fire Emblem of God's Word. Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces? (Jeremiah 23: 29.) Fire as Instrument of Judgment. Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven. (Genesis 19: 24.) And Moses stretched forth his rod toward heaven, and the Lord sent thim- der and hail, and the fire ran along upon the ground: and the Lord rained hail upon the land of Egypt. (Exodus And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. (Leviticus 10: i, 2.) [99 FIRE THE COMPREHENSIVE ANALYSIS FLATTERY And when the people complained, it displeased the Lord: and the Lord heard it: and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. (Numbers ii : i.) And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. (Numbers i6: 35.) And Elijah answered and said to the captain of fifty. If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. (2 Kings 1 : 10.) And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty Angels, In flaming fire, taking- vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. (2 Thessalonians i: 7, 8.) Everlasting Fire. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her in- crease, and set on fire the foundations of the mountains. (Deuteronomy 32: 22.) The sinners in Zion are afraid; fear- fulness hath surprised the hypocrites. Who among us shall dwell with the de- vouring fire? Who among us shall dwell with everlasting burnings? (Isaiah 33: 14.) And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet, to he cast into hell, into the lire that never shall he quenched. (Mark 9: 45.) FLATTERY. Flat'ter-y — the act of pleasing another by artful, insincere, and often untruthful, praise. The practice of flattery is a dangerous one, teaching insincerity and leading to lying. The Scriptures utter a number of warnings against it. REFERENCES. He that speaketh flattery to his friends, even the eyes of his children shall fail. (Job 17: 5.) Let me not, I pray you, accept any man's person; neither let me give flat- tering titles unto man. For I know not to give flattering titles; in so doing my Maker would soon take me away. (Job 32: 21, 22.) They speak vanity every on'e with his neighbour : with flattering lips and with a double heart do they speak. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things. (Psalm 12: 2, 3.) For he flattereth himself in his own eyes, until his iniquity be found to be hateful. (Psalm 36: 2.) Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. (Psalm 78: He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him. (Prov- erbs 24: 24.) A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin. (Proverbs 26: 28.) He that rebuketh a man, afterwards shall find more favour than he that flattereth with the tongue. (Proverbs 28: 23.) A man that flattereth his neighbour spreadeth a net for his feet. (Proverbs 29: 5-) 200 FLESH THE COMPREHENSIVE ANALYSIS FLOOD I FLESH. Flesh. This word appears many times in the Scriptures and with a number of different meanings, the more important of which are ( I ) the whole of the animal creation, whether man or beast; (2) mankind; (3) the opposite to soul, as modern persons would say, body and soul ; (4) the actual fiesh or tissues of man or beast. REFERENCES. Flesh Contrasted with Spirit. For when we were in the flesh, the motions of sins which were by the law did work in our members, to bring forth fruit unto death. (Romans 7:5.) There is therefore now no condemna- tion to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. (Romans 8: i.) Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Galatians 3:3.) For the flesh lusteth against the Spir- it, and the spirit against the flesh: and these are contrary the one to the other : so that ye cannot do the things that ye would. (Galatians 5: 17.) For he that soweth to his flesh, shall of the flesh reap corruption : but he that soweth to the spirit, shall of the spirit reap life everlasting. (Galatians 6:8.) Flesh to Be Subdued. Having therefore these promises (dearly beloved) let us cleanse our- selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1.) This I say then, Walk in the spirit, and ye shall not fulfil the lust of the flesh. (Galatians 5: 16.) In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ. (Colossians 2: 11.) Forasmuch then as Christ hath suf- fered for us in the flesh, arm yourselves likewise with the same mind : for he that hath suffered in the flesh, hath ceased from sin: That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. ( i Peter 4: I, 2.) For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world, (i John 2: 16.) God Manifest in Flesh. And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John i: 14.) And without controversy, great is the mystery of godliness : God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory, (i Timothy 3: 16.) For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, (i Peter 3: 18.) FLOOD. Flood. The Flood is the term commonly given to the great cataclysm described in Gen- esis 7 and 8, sent by God as a punishment for sin and destroying every living thing on earth except Noah and his family of seven and specimens of the various members of the ani- mal kingdom. There has been a tendency upon the part of some critics and commenta- tors to deny that such a thing as the Flood ever took place upon the ground that science ^ot FOOL THE COMPREHENSIVE ANALYSIS FOOL shows no evidence of it in buried remains of the persons, animals, places, and things over- whelmed by it ; but such statements are not borne out by facts and reason. In the first place, the Jews are by no means the only race 'that possess the tradition of a great flood. The Egyptians and Assyrians, both older na- tions than the Jews, told of such an event. The Hindu races had and still have such a tradition, and so did the ancient Greeks, the Celts, and the Scythians. Strange to say, too, the Chinese possess a legend somewhat similar to the Jewish account, while on this continent the Peruvians, the Aztecs, and some of the North American aborigines, had a flood tra- dition. What is stranger still, many of the tribes of the South Sea Islands tell similar stories. The investigation of such a tradition thus resolves itself down to an investigation of the extent of the flood rather than to wheth- er or not it happened, which fact seems to be proved by the widespread character of the tradition. If science shows no evidence of a great cataclysm, covering the whole earth, and yet different peoples, separated by vast dis- tances and by oceans, have some knowledge of one, there must have been something of the sort at a time and place from which these dif- ferent nations could have picked up the tra- dition. The logical deduction from this is that all of mankind had its origin in one place and from one common stock, and that this place was the scene and the people the victims of a local inundation. This fits in very well with the theory that the cradle of the human race was in Southwestern Asia, that there was a great flood there, and that it happened be- fore the dispersion of the tribes that resulted in the peopling of the world. This is the solution of the problem that has been accepted by the more advanced thinkers among theo- logians and scientists. References. — Genesis, chapters 7 and 8. FOOL. Fool. The Bible uses the word "fool" usually to describe a person lacking in moral qualifications rather than intellectual ones ; in other words, the Biblical fool is not an idiot or a person of weak mind, but a person who rea- sons wrong or whose conduct is actuated by other things than right or religion, or a per- son who through perverseness of will does and says foolish things. REFERENCES. Fools Described. It is as sport to a fool to do mischief : but a man of understanding hath wis- dom. (Proverbs 10: 23.) A prudent man concealeth knowl- edge : but the heart of fools proclaimeth foolishness. (Proverbs 12: 23.) The desire accomplished is sweet to the soul : but it is abomination to fools to depart from evil. (Proverbs 13: 19.) The wisdom of the prudent is to un- derstand his way: but the folly of fools is deceit. Fools make a mock at sin : but among the righteous there is favour. (Prov- erbs 14: 8, 9.) A wise man feareth, and departeth from evil: but the fool rageth, and is confident. (Proverbs 14: 16.) Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known. (Proverbs 14: 33.) The tongue of the wise useth knowl- edge aright: but the mouth of fools poureth out foolishness. (Proverbs 15: 2.) _ The lips of the wise disperse knowl- edge: but the heart of the foolish doeth not so. (Proverbs 15: 7.) The heart of him that hath under- standing seeketh knowledge : but the mouth of fools feedeth on foolishness. (Proverbs 15: 14.) Understanding is a wellspring of life unto him that hath it: but the instruc- tion of fools is folly. (Proverbs 16: 22.) Wherefore is there a price in the hand of a fool to get wisdom, seeing he I 202 FOOL THE COMPREHENSIVE ANALYSIS FORBEARANCE hath no heart to it? (Proverbs 17: 16.) Wisdom is before him that hath un- derstanding; but the eyes of a fool are in the ends of the earth. (Proverbs 17 : 24.) The fool foldeth his hands together, and eateth his own flesh. (Ecclesiastes 4:50 The words of wise men are heard in quiet more than the cry of him that ruleth among fools. (Ecclesiastes 9: 17.) Yea also, when he that is a fool walk- eth by the way, his wisdom faileth him, and he saith to every one that he is a fool. (Ecclesiastes 10: 3.) Treatment and Punishment. Speak not in the ears of a fool: for he will despise the wisdom of thy words. (Proverbs 23: 9.) A whip for the horse, a bridle for the ass, and a rod for the fool's back. Answer not a fool according to his folly, lest thou also be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit. (Proverbs 26: 3-5.) Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him. (Proverbs 27: 22.) For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. ( Proverbs i : 32.) The wise in heart will receive com- mandments: but a prating fool shall fall. (Proverbs 10: 8.) He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. (Prov- erbs II : 29.) He that walketh with wise men shall be wise: but a companion of fools shall be destroyed. (Proverbs 13: 20.) The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself. (Ecclesiastes 10: 12.) FORBEARANCE. (See Longsuffering.) For-bear'ance — patience with another un- der trying circumstances. God's people are taught to have forbearance one with another, just as God has forbearance. REFERENCES. Forbearance Commended. I therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. With all lowliness and meekness, with longsufifering, forbearing one an- other in love. (Ephesians 4: 1,2.) And ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven, neither is there respect of per- sons with him. (Ephesians 6:9.) Put on therefore ( as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meek- ness, longsufifering. Forbearing one another, and forgiv- ing one another, if any man have a quarrel against any : even as Christ for- gave you, so also do ye. (Colossians 3: 12, 13.) Forbearance of God. Or despisest thou the riches of his goodness, and forbearance, and long- suffering, not knowing that the good- ness of God leadeth thee to repentance? (Romans 2:4.) Being justified freely by his grace, through the redemption that is in Jesus Christ: 203 FOREKNOWLEDGE THE COMPREHENSIVE ANALYSIS FORGIVENESS Whom God hath set forth to be a pro- pitiation, through faith in his blood, to declare his righteousness for the remis- sion of sins that are past, through the forbearance of God. (Romans 3: 24, 25-) FOREKNOWLEDGE. Fore-knowl'edge. Foreknowledge is knowledge of a thing before it happens. In the Scriptural sense foreknowledge is one of the attributes of God, since He knows all things, past, present, and future, and is the Supreme Intelligence. REFERENCES. Him, being delivered by the determi- nate counsel and foreknowledge of God, ye have taken, and b}^ wicked hands have crucified and slain. (Acts 2: 2^.) For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the firstborn amongst many brethren. (Romans 8: 29.) God hath not cast away his people which he foreknew. (Romans 11 : 2.) FOREORDINATION. (See Predestination.) FORGIVENESS. For-give'ness. The words of the Lord's Prayer embody the gospel of forgiveness — "Forgive us our trespasses as we forgive those who trespass against us." As we forgive so are we forgiven. It is a prerogative of God only to forgive sins, and forgiveness is offered full and free to all those who truly believe. Man is taught to have the forgiving spirit irrespective of repentance of the other party interested. REFERENCES. Mutual Forgiveness Commanded. So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil : and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. ( Gen- esis 50: 17.) Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. (Matthew 5 : 23, 24.) For, if ye forgive men their tres- passes, your heavenly Father zvill also forgive you. But, if ye forgive not men their tres- passes, neither will your Father forgive your trespasses. (Matthew 6: 14, 15.) Then came Peter to him, and said. Lord, how oft shall my brother sin against me, and I forgive him? till sev- en times? Jesus saith unto him, / say not unto thee. Until seven times: but. Until sev- enty times seven. (Matthew 18: 21, 22.) So likezvise shall my heavenly Fa- ther do also unto you, if ye from your hearts forgive not every one his broth- er their trespasses. (Matthew 18: 35.) And forgive us our sins: for we also forgive every one that is indebted to us. And lead us not into temptation, but deliver us from evil. (Luke 11: 4.) So that contrariwise, ye ought rath- er to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. (2 Corin- thians 2: 7.) And be ye kind one to another, ten- der-hearted, forgiving one another, even as God for Christ's sake hath for- given you. (Ephesians 4: 32.) 20A FORGIVENESS THE COMPREHENSIVE ANALYSIS FORGIVENESS Forbearing one another, and forgiv- ing one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. (Colos- sians 3: 13.) Forgiveness Prayed for. And Moses returned unto the Lord, and said. Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin : and if not, blot me, I pray thee, out of thy book which thou hast written. (Exodus 32: 31, 32.) And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place : and hear thou in heaven thy dwelling place: and when thou hearest, forgive. ( I Kings 8 : 30. ) Look upon mine affliction and my pain; and forgive all my sins. (Psalm 25: 18.) I acknowledged ni)^ sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah. (Psalm 32:50 Llave mercy upon me, O God, ac- cording to thy loving-kindness : accord- ing unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgres- sions: and my sin is ever before me. (Psalm 51 : 1-3.) Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. (Psalm 79: 9.) If thou. Lord, shouldest mark iniqui- ties, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. (Psalm 130: 3. 4-) And forgive us our debts, as we for- give our debtors. (Matthew 6: 12.) Forgiveness Promised. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. (2 Chronicles 7: 14.) Let the wicked forsake his way, and the unrighteous man his thoughts : and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. (Isaiah 55: 7.) Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage ? he retaineth not his anger for ever, because he delighteth in mercy. (Micah 7: 18.) And that repentance and remission of sins should be preached in his Name, among all nations, beginning at Jeru- salem. (Luke 24: 47.) Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and for- giveness of sins. (Acts 5: 31.) To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and in- heritance among them which are sanc- tified by faith that is in me. (Acts 26: 18.) In whom we have redemption through his blood, even the forgiveness of sins. (Colossians i: 14.) And the prayer of Faith shall save 205 FRIENDS THE COMPREHENSIVE ANALYSIS FRIENDS the sick, and the Lord shall raise him up : and if he have committed sins, they shall be forgiven him. (James 5 : 15.) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. ( I John 1:9.) FRIENDS. Friends. Friends and friendship are often mentioned in the Bible, which teaches the beauty and value of good and true friends. The instance of David and Jonathan is one of the most noted examples of this condition of mutual love between persons. The Bible also teaches that certain dangers may arise from evil friends. Men and women are or- dered to avoid friendship with the world. REFERENCES. Value of Friends. A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother. (Proverbs 18: 24.) As in water face answereth to face, so the heart of mg,n to man. ( Proverbs 27: 19.) Can two walk together, except they be agreed? (Amos 3:3.) A friend loveth at all times, and a brother is born for adversity. (Prov- erbs 17: 17.) Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. (Proverbs 2y: 6.) Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calam- ity: for better is a neighbour that is near than a brother far off. (Proverbs 27: 10.) Two are better than one; because they have a good reward for their la- bour. For if they fall, the one will lift up his fellow : but woe to him that is alone when he f alleth ; for he hath not anoth- er to help him up. Again, if two lie together, then they have heat: but how can one be warm alone ? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. (Ecclesi- astes 4: 9-12.) Evil Friends. The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes. (Proverbs 21: 10.) Make no friendship with an angry man ; and with a furious man thou shalt not go; Lest thou learn his ways, and get a snare to thy soul. (Proverbs 22: 24, 25-) Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint. (Proverbs 25 : 19.) Friendship of David and Jonathan. And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house. Then Jonathan and David made a covenant, because he loved him as his own soul, (i Samuel 18: 1-3.) Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. ( i Samuel 20: 4.) I am distressed for thee, my brother Jonathan : very pleasant hast thou been unto me : thy love to me was wonderful, passing the love of women. (2 Samuel i: 26.) 206 FUTURE THE COMPREHENSIVE ANALYSIS GATE FUTURE. (See Immortality, Life.) GABRIEL. Ga'bri-el — a form of a Hebrew word meaning "tlie mighty one of God." Gabriel is the name given in the Scriptures to an angel sent by God to communicate certain expres- sions of His will, notably the birth of Jesus to the Virgin Mary and the birth of John the Baptist to Zacharias. Jewish and Christian writers give Gabriel high rank in the angelic host, both by reason of the importance of his missions and from his own statement that he stood in the presence of God. Scripture, however, is silent as to his rank. References. — Daniel 8: i6; 9: 21 ; Luke i : 19; 1 : 26.) GALATIA. Ga-la'tia — a province of the Roman Em- pire in Asia Minor. The people came of a mixed race. The gospel was introduced into Galatia by Paul, and he wrote to the Gala- tians the epistle which bears their name. GALILEE. Gal'i-lee — a form of a Hebrew word meaning "a circle." Galilee was the name of one of the three main divisions of Palestine. It lay furthest to the north. It was and is a very pleasant and fruitful countr3^ It is chiefly remarkable, however, because it was the country of Jesus, who was born in one of its chief cities and spent almost the whole of his life there. All of his disciples except the traitor Judas were Galileans. It was in Galilee, too, that He made His first appear- ance after the Resurrection. The Romans did not look with favor upon the natives of Gali- lee, for the province was noted for its turbu- lence and readiness to break into revolt against the Roman rule whenever opportunity offered. Many of its inhabitants were hardy fishermen of the Sea of Galilee. GAMALIEL. Ga-ma'li-el — a form of a Hebrew word meaning "reward of God." There are two men of the name of Gamaliel mentioned in the Bible, but the one of importance is that Gamaliel under whom the apostle Paul studied in his youth and early manhood. He was a man of profound erudition and great schol- arship, a Pharisee, a rabbi, and a high mem- ber of the Sanhedrin for many years, and probably the president of that body. He was noted as a theologian and authority on the re- ligion of the Hebrews. Through his inter- ference in their behalf the apostles were saved from death (see Acts 5: 34). It has been argued from this that he was a convert to Christianity, but the weight of evidence is very much against such a presumption. The act was due probably to his recognition of the fact that if Christian doctrines were true it would be useless to combat them, and that if false they wovild leave no lasting impression, while to fight them would only be to repeat religious history which shows that religious opinions only gain strength by opposition. GATE. Gate. Gates figure to a large extent in the Bible. Ancient cities, being walled, gates of great strength and size were almost al- ways before the eye of mankind, and there- fore came largely into speech, both directly and figuratively. In this last sense we find a number of important references to gates in the Scriptures. REFERENCES. Gates of Heaven. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. (Psalm 24: 7.) Open ye the gates, that the righteous nation which keepeth the truth may en- ter in. (Isaiah 26: 2.) Gates of Death and Hell. Have mercy upon me, O Lord: con- sider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death. (Psalm 9: I3-) I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. (Isaiah 38: 10.) 207 GENNESARET THE COMPREHENSIVE ANALYSIS GIFT And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew i6: i8.) Straight and Wide Gates. Enter ye in at the strait gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and nar- row is the way which leadeth unto life, and few there be that Und it. (Mat- thew 7: 13, 14.) Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. (Luke 13: 24.) GENNESARET. Gen-nes'a-ret. The Sea of Galilee was also known as the Sea of Tiberias and Sea of Gennesaret, from a town of the same name on its shore, the site of which is now lost. It is about 13 miles long and 6 wide. In Christ's time there were nine cities on its shores. Of these only one remains, Tiberias, and it is al- most in ruins. GENTILES. Gen'tiles — a form of a Latin word which the Jews used to describe certain non-Jewish races. It was applied to all individuals or communities not under the Mosaic law and worshiping Jehovah. GENTLENESS. Gen'tle-ness — the state of being gentle. The Bible is clear as to the beauty of gentle- ness as one of the virtues, and all righteous persons are exhorted to cultivate it. REFERENCES. But the fruit of the spirit is love, joy, peace, longsuffering, gentleness, good- ness, faith. (Galatians 5: 22,) And the servant of the Lord must not strive: but be gentle unto all men, apt to teach, patient. (2 Timothy 2: 24.) To speak evil of no man, to be no brawlers, but gentle, shewing all meek- ness unto all men. (Titus 3:2.) GIDEON. Gid'e-on — a form of a Hebrew word mean- ing "destroyer." Gideon was the name of the fifth judge of Israel. He lived about iicx) B.C., and was regarded as one of the race's great heroes. His chief work was the defeat of a vast Midianitish army and the overthrow o£ the galling Midianite power. References. — Judges 6, 7, and 8. GIFT. Gift — anything voluntarily transferred from one person to another; also some power, talent, or ability given by God to men in gen- eral or to an individual. REFERENCES. Spiritual Gifts. The Lord will give strength unto his people; the Lord will bless his people with peace. (Psalm 29: 11.) Thou hast ascended on high, thou hast led captivity captive : thou hast re- ceived gifts for men; yea, for the re- bellious also, that the Lord God might dwell among them. (Psalm 68: 18.) For the Lord God is a sun and shield: the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. (Psalm 84: 11.) For the Lord giveth wisdom: out of his mouth cometh knowledge and un- derstanding. ( Proverbs 2:6.) And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. (Ezekiel 11: 19.) Forasmuch then as God gave them 208 r GIFT THE COMPREHENSIVE ANALYSIS GILGAL the like gift as he did unto us, who be- lieved on the Lord Jesus Christ: what was I that I could withstand God? (Acts II : 17.) Having then gifts, differing accord- ing to the grace that is given to us, whether prophecy, let us prophesy ac- cording to the proportion of faith. (Romans 12: 6.) So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ, (i Corinthians 1:7.) Now there are diversities of gifts, but the same Spirit. And there are differences of adminis- trations, but the sam^e Lord. And there are diversities of opera- tions, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit ; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another dis- cerning of spirits; to another divers kinds of tongues ; to another the inter- pretation of tongues, (i Corinthians 12: 4-10.) Follow after charity, and desire spir- itual gifts, but rather that ye may prophesy, (i Corinthians 14: i.) Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James i: 17.) Temporal Gifts. And God said. Let us make man in our image, after our likeness: and let H 209 them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Genesis 1:26.) Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. (Genesis 27: 28.) The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. (Psalm 34: 10.) Gift of God and Holy Ghost. Jesus answered, and said unto her, // thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wotddest have asked of him, and he zvoidd have given thee living zvater. (John 4: 10.) Then Peter said unto them. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2 : 38. ) But Peter said unto him. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. (Acts 8: 20.) Thanks be unto God for his unspeak- able gift. (2 Corinthians 9: 15.) GILBOA. (See Saul.) Gil-bo'a — meaning "bubbling fountain" — • the place where Saul met defeat at the hands of the Philistines and took his own life. Reference — i Samuel 31:1. GILGAL. Gil'gal — meaning "circle" or "wheel." Gilgal was the name of the place where the Israelites first encamped after entering Pales- tine. It was their headquarters for a part of the time they were engaged in conquering the GLUTTONY THE COMPREHENSIVE ANALYSIS GOI> land. There are several other Gilgals men- tioned in Scripture, but none of importance. Reference. — Joshua 4: 19. GLUTTONY. Glut'ton-y — excess in eating and ex- travagant indulgence in food. Scripture de- clares gluttony to be a practice not to be in- dulged in by the righteous, and condemns it in a number of passages. REFERENCES, When thou sittest to eat with a ruler, consider dihgently what is before thee: And put a knife to thy throat, if thou be a man given to appetite. (Proverbs 23: 1,2.) Be not among wine-bibbers; among riotous eaters of flesh: For the drunkard and the g-lutton shall come to poverty: and drowsiness shall clothe a man with rags. (Prov- erbs 23: 20, 21.) Hast thou found honey ? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. (Prov- erbs 25: 16.) For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in las- civiousness, lusts, excess of wine, revel- lings, banquetings, and abominable idolatries. (i Peter 4:3.) But the end of all things is at hand : be ye therefore sober, and watch unto prayer, (i Peter 4: 7.) GOD. (See Christ, Gospel, Holy Ghost, Jesus, etc.) God. God is that infinitely great, intelli- gent, and perfect Being who created the uni- verse and all things in it, and is its supreme ruler and governor. He was neither created nor made, but existed of Himself from all eternity. He is perfect in all ways. He is all mighty in power, all complete in wisdom and knowledge, and all holy in goodness and grace. His attributes are spirituality, infinity, eternity, immutability, self-sufficiency, perfec- tion, freedom, omnipotence, omniscience, om- nipresence, justice, truth, love, mercy, and grace. He is incomprehensible to man in the sense that man cannot come to a full and complete understanding of Him, but He has made sufficient revelations of Himself to man to enable man to know Him. This knowledge of God is innate in man, and it also is ac- quired. The fullest disclosure of His nature so far made by Him was in the sending of His Son, Jesus the Christ, the god-man, to earth to be a free, living, and acceptable sac- rifice and atonement for the sins of the world. God is God the Father, God the Son, and God the Holy Ghost, three persons and one god, equal in power and co-eternal. This doc- trine is not taught in the Old Testament for the reason that God the Son and God the Holy Ghost had not yet been revealed to man, the latter especially not being fully revealed until after the death, resurrection, and ascen- sion of God, the Son. In the New Testament, although not named as the doctrine of the Trinity, the doctrine is clearly and lucidly set forth in the gospels and in the teachings of the personal representatives of Jesus, the apos- tles. For God the Jews had two names — Jehovah and Elohim. Elohim was more of an abstract title, signifying pretty much the same as the English word "deity." Jehovah, however, was a more direct and meaningful appella- tion, signifying the manifest, personal, re- vealed Elohim. REFERENCES. God Described. As the Lord God Almighty: And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God ; walk before me, and be thou perfect. (Genesis 17: i.) And I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty, but by my name JEHO- VAH was I not known to them. ( Ex- odus 6:3.) 210 GOD THE COMPREHENSIVE ANALYSIS GOD I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation i: 8.) As the Creator: In the beginning God created the heaven and the earth. (Genesis i : i.) So God created man in his own image, in the image of God created he him; male and female created he them. ( Genesis i : 2^.) Thou, even thou, art Lord alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou pre- servest them all ; and the host of heaven worshippeth thee. (Nehemiah 9:6.) The heavens declare the glory of God; and the firmament sheweth his handy work. (Psalm 19: i.) The heavens are thine, the earth also is thine: as for the world, and the ful- ness thereof, thou hast founded them. (Psalm 89: II.) O Lord of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. (Isaiah 37: 16.) Drop down, ye heavens, from above, and let the skies pour down righteous- ness: let the earth open, and let them bring forth salvation, and let righteous- ness spring up together; I the Lord have created it. (Isaiah 45: 8.) All things were made by him, and without him was not anything made that was made. (John 1:3.) For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or prin- cipalities, or powers: all things were created by him, and for him. (Colos- sians i : 16.) As the Father: At that time Jesus answered, and said, / thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Matthew 11: 25.) Go ye therefore, and teach all nations, baptizing them in the Name of the Fa- ther, and of the Son, and of the holy Ghost. (Matthew 28: 19.) And he said, Abba, Father, all things are possible unto thee, take away this cup from me: Nevertheless, not that I zvill, but what thou wilt. (Mark 14: Then said Jesus, Father, forgive them, for they know not zvhat they do: And they parted his raiment, and cast lots. (Luke 23: 34.) And when Jesus had cried with a loud voice, he said. Father, into thy hands I commend my spirit: And hav- ing said thus, he gave up the ghost. (Luke 23: 46.) And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth, (John i: 14.) That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. (Acts 15: 6.) But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. (i Corinthians 8:6.) Then cometh the end, when he shall have delivered up the kingdom to God even the Father, when he shall have 211 GOD THE COMPREHENSIVE ANALYSIS GOD ' put down all rule, and all authority and power. ( I Corinthians 15 : 24.) Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort. (2 Corinthians 1:3.) And if ye call on the Father, who without respect of persons judgeth ac- cording to every man's work, pass the time of your sojourning here in fear, (i Peter i : 17.) God's Attributes. Eternal: And Abraham planted a grove in Beer-sheba, and called there on the name of the Lord, the everlasting God. (Genesis 21 : 33.) For I lift up my hand to heaven, and say, I live for ever. (Deuteronomy 32 : 40.) The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. (Deuteronomy 33: 27.) But the Lord shall endure for ever: he hath prepared his throne for judg- ment. (Psalm 9:7.) Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from ever- lasting to everlasting, thou art God. (Psalm 90: 2.) Thy throne is established of old: thou art from everlasting. ( Psalm 93 : 2.) But thou, O Lord, shalt endure for ever; and thy remembrance unto all generations. (Psalm 102: 12.) Thy name, O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations. (Psalm 135: 13-) The Lord shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the Lord. (Psalm 146: 10.) For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy ; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. (Isaiah 57: 15.) Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer : thy name is from everlasting. (Isaiah 62,: 16.) But the Lord is the true God, he is the living God; and an everlasting King: at his wrath the earth shall || tremble, and the nations shall not be able to abide his indignation. (Jere- miah 10: 10.) Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and the Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. (i Timothy 6: 15- 16.) But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. (2 Peter 3: 8.) John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne. ( Revelation 1:4.) I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:8.) 312 n GOD THE COMPREHENSIVE ANALYSIS GOD Immutable: God is not a man, that he should He; neither the son of man, that he should repent : hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? (Numbers 23: 19.) And also the Strength of Israel will not lie nor repent : for he is not a man, that he should repent. ( i Samuel 1 5 : 29-) But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. (Job 23: 13.) The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. (Psalm 33: 11.) For ever, O Lord, thy word is settled in heaven. ( Psalm 119: 89. ) For I am the Lord, I change not; therefore ye sons of Jacob are not con- sumed. (Micah 3:6.) Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James 1:7.) Omniscient: He discovereth deep things out of darkness, and bringeth out to light the shadow of death. (Job 12: 22.) Hell is naked before him, and destruc- tion hath no covering. (Job 36: 6.) The Lord looketh from heaven; he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth. (Psalm 33: 13, 14.) If I say, Surely the darkness shall cover me ; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. (Psalm 139: 11, 12.) Great is our Lord, and of great pow- er: his understanding is infinite. (Psalm 147: 5-) The eyes of the Lord are in every place, beholding the evil and the good. (Proverbs 15 : 3.) Though they dig into hell, thence shall mine hand take them ; though they climb to heaven, thence will I bring them down. And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. (Amos 9: 2, 3-) Known unto God are all his works from the beginning of the world. (Acts 15: 18.) For if our heart condemn us, God is greater than our heart, and knoweth all things. ( I John 3 : 20. ) Omnipresent : But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have build- ed? (i Kings 8: 27.) But who is able to build him a house, seeing the heaven and heaven of heav- ens cannot contain him? who am I then, that I should build him a house, save only to burn sacrifice before him? (2 Chronicles 2:6.) Whither shall I go from thy Spirit? or whither shall I flee from thy pres- ence? If I ascend up into heaven, thou art there : if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; '13 GOD THE COMPREHENSIVE ANALYSIS ■ GOD Even there shall thy hand lead me, and thy right hand shall hold me. (Psalm 139: 7-10.) Thus saith the Lord, The heaven is my throne, and the earth is my foot- stool: where is the house that ye build unto me? and where is the place of my rest? (Isaiah 66: i.) Am I a God at hand, saith the Lord, and not a God afar off? (Jeremiah 23: 23.) That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from ev- ery one of us. (Acts 17: 2'j.') Omnipotent: And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God ; walk before me, and be thou perfect. (Genesis 17: i.) And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by my name JE- HOVAH was I not known to them. (Exodus 6:3.) Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty. (Job 5:17-) V/hen the Almighty scattered kings in it, it was white as snow in Salmon. (Psalm 68: 14.) But Jesus beheld them, and said unto them. With men this is impossible; but with God all things are possible. (Mat- thew 19: 26.) And Jesus looking upon them saith, IVith men it is impossible, but not with God: for with God all things are possi- ble. (Mark 10: 27.) I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. ( Revelation i : 8.) And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. (Rev- elation 19: 6.) Invisible: And he said. Thou canst not see my face : for there shall no man see me, and live. (Exodus 33: 20.) No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John i : 18.) And the Father himself, which hath sent tne, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. (John 5 : 37,) Now unto the King eternal, immor- tal, invisible, the only wise God, be hon- our and glory for ever and ever. Amen. (i Timothy i : 17.) Who only hath immortality, dwelling in the light which no man can approach unto ; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. (i Timothy 6: 16.) Unsearchable: Canst thou by searching find out God? canst thou find out the Almighty unto perfection? (Job 11 : 7.) Lo, these are parts of his ways; but how little a portion is heard of him? but the thunder of his power who can understand? (Job 26: 14.) Great is the Lord, and greatly to be praised; and his greatness is unsearch- able. (Psalm 145 : 3.) Then I beheld all the work of God, that a man cannot find out the work I that is done under the sun: because 214. GOD THE COMPREHENSIVE ANALYSIS GOD though a man labour to seek it out, yet he shall not find it ; yea, further ; though a wise man think to know it, yet shall he not be able to find it. (Ecclesiastes 8: 17.) O the depth of the riches both of the wisdom and knowledge of God ! , how unsearchable are his judgments, and his ways past finding out ! ( Romans 1 1 : 23-) Unknown : Behold, God is great, and we know him not, neither can the number of his years be searched out. (Job 36: 26.) God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend. (Job 37: 5.) Many, O Lord my God, are thy won- derful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee : if I would declare and speak of them, they are more than can be numbered. (Psalm 40: 5.) He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. (Ecclesiastes 3: II.) Verily thou art a God that hidest thy- self, O God of Israel, the Saviour„ (Isaiah 45: 15.) Yet Revealed: All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. ( Matthew 11: 27. ) Because that which may be known of God is manifest in them, for God hath shewed it unto them. For the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without excuse. (Romans i: 19, 20.) But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him ? even so the things of God know- eth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spirit- ually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. ( i Corin- thians 2 : 10-16.) And we know that the Son of God is come, and hath given us an understand- ing, that we may know him that is true ; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. ( i John 5 : 20. ) Holy: For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. (Leviticus 11: 45.) Speak unto all the congregation of the children of Israel, and say unto them. Ye shall be holy: for I the Lord your God am holy. (Leviticus 19: 2.) There is none holy as the Lord: for 21! GOD THE COMPREHENSIVE ANALYSIS GOD there is none besides thee: neither is there any rock Hke our God. ( i Samuel 2: 2.) For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. ( Psalm 5:4.) But thou art holy, O thou that in- habitest the praises of Israel. (Psalm 22:3.) Rejoice in the Lord, ye righteous; and give thanks at the remembrance of his holiness. (Psalm 97: 12.) But the Lord of hosts shall be ex- alted in judgment, and God that is holy shall be sanctified in righteousness. (Isaiah 5: 16.) And one cried unto another, and said. Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. (Isaiah 6:3.) I am the Lord, your Holy One, the Creator of Israel, your King. (Isaiah 43: I5-) Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. (James i: 13.) But as he which hath called you is holy, so be ye holy in all manner of con- versation ; Because it is written, Be ye holy; for I am holy, (i Peter i : 15, 16.) And the four beasts had each of them six wings about him ; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy. Lord God Almighty, which was, and is, and is to come. (Revelation 4:8.) Just: He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. (Deuteronomy 32: 4.) Doth God pervert judgment? or doth the Almighty pervert justice? (Job 8:3.) For thou hast maintained my right and my cause ; thou satest in the throne judging right. (Psalm 9:4.) For the righteous Lord loveth right- eousness; his countenance doth behold the upright. ( Psalm 11: 7. ) He loveth righteousness and judg- ment: the earth is full of the goodness of the Lord. (Psalm 33: 5.) Thy righteousness also, O God, is very high, who hast done great things : O God, who is like unto thee ! ( Psalm 71: 19.) Justice and judgment are the habi- tation of thy throne: mercy and truth shall go before thy face. (Psalm 89: 14.) Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. (Psalm 97: 2.) The king's strength also loveth judg- ment; thou dost establish equity, thou executest judgment and righteousness in Jacob. (Psalm 99: 4.) Righteous art thou, O Lord, and up- right are thy judgments. (Psalm 119: I37-) The Lord is righteous in all his ways, and holy in all his works. (Psalm 145 : 17.) Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? (Ezekiel 18: 29.) The just Lord is in the midst there- of ; he will not do iniquity : every morn- ing doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. (Zephaniah 3:5.) But we are sure that the judgment of God is according to truth against them which commit such things. !l6 GOD THE COMPREHENSIVE ANALYSIS GOD And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? (Romans 2: 2, 3-) But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man,) God forbid: for then how shall God judge the world? (Romans 3: 5, 6.) And I heard another out of the altar say. Even so. Lord God Almighty, true and righteous are thy judgments. (Revelation 16: 7.) Impartial, Faithful, True: For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regard- eth not persons, nor taketh reward. (Deuteronomy 10: 17.) Then Peter opened his mouth, and said. Of a truth I perceive that God is no respecter of persons. (Acts 10: 34.) For there is no respect of persons with God. (Romans 2: 11.) But of those who seemed to be some- what, whatsoever they were, it maketh no matter to me: God accepteth no man's person: for they who seemed to be somewhat in conference added noth- ing to me. (Galatians 2:6.) Knowing that whatsoever good thing any man doeth, the same shall he re- ceive of the Lord, whether he be bond or free. (Ephesians 6:8.) But he that doeth wrong shall receive for the wrong which he hath done : and there is no respect of persons. (Colos- sians 3: 25.) Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his command- ments to a thousand generations. (Deuteronomy 7:9.) Who hast kept with thy servant Da- vid my father that thou promisedst him : thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day. (i Kings 8: 24.) Loving, Good, Merciful: For God so loved the world, that he gave his only begotten Son, that who- soever believeth in him shoidd not per- ish, hut have everlasting life. (John 3: 16.) Finally, brethren, farewell. Be per- fect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. (2 Corinthi- ans 13: II.) The grace of the Lord Jesus Christ, and the love of God, and the commun- ion of the Holy Ghost, be with you all. Amen. (2 Corinthians 13: 14.) Lie that loveth not, knoweth not God ; for God is love. ( i John 4:8.) And we have known and believed the love that God hath to us. God is love ; and he that dwelleth in love dwelleth in God, and God in him. (i John 4: 16.) O give thanks unto the Lord; for he is good; for his mercy endureth for ever, (i Chronicles 16: 34.) O taste and see that the Lord is good : blessed is the man that trusteth in him. (Psalm 34: 8.) For thou. Lord, art good, and ready to forgive ; and plenteous in mercy unto all them that call upon thee. (Psalm 86: 5.) O give thanks unto the Lord; for he is good: for his mercy endureth for ever. (Psalm 118: 29.) O give thanks unto the Lord; for he 31' GOD THE COMPREHENSIVE ANALYSIS GOD is good: for his mercy endureth for ever. (Psalm 136: i.) They shall abundantly utter the mem- ory of thy great goodness, and shall sing of thy righteousness. (Psalm 145 : 7.) That ye may he the children of your Father which is in heaven: for he mak- eth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Matthew 5 : 45.) And Jesus said unto him, Why call- est thou me good? there is none good but one, that is, God. (Mark 10: 18.) Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them ; for thou art a gracious and merciful God. (Nehe- miah 9 : 31.) Also unto thee, O Lord, belongeth mercy : for thou renderest to every man according to his work. ( Psalm 62 : 12.) The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide: neither will he keep his anger for ever. (Psalm 103: 8, 9.) It is of the Lord's mercies that we are not consumed, because his compas- sions fail not. (Lamentations 3: 22.) To the Lord our God belong mercies and forgiveness, though we have re- belled against him. (Daniel 9:9.) Jealous: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. (Exodus 20: 5.) For thou shalt worship no other god : for the Lord, whose name is Jealous, is a jealous God. (Exodus 34: 14.) For the Lord thy God is a consuming fire, even a jealous God. (Deuterono- my 4: 24.) They have moved me to jealousy with that which is not God; they have pro- voked me to anger with their vanities: and I will move them to jealousy with those which are not a people ; I will pro- voke them to anger with a foolish na- tion. (Deuteronomy 32: 21.) For they provoked him to anger with their high places, and moved him to jealousy with their graven images. (Psalm 78: 58.) How long, Lord? wilt thou be angry for ever? shall thy jealousy burn like fire? (Psalm 79: 5.) God's Characters. Searcher of Hearts: And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind : for the Lord searcheth all hearts, and understandeth all the imag- inations of the thoughts: if thou seek, him, he will be found of thee; but if thou forsake him, he will cast thee ofif for ever, (i Chronicles 28: 9.) Shall not God search this out ? for he knoweth the secrets of the heart. ( Psalm 44 : 21.) I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17: 10.) And they prayed, and said. Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen. (Acts i : 24.) And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. (Romans 8: 27.) !l8 GOD THE COMPREHENSIVE ANALYSIS GOD Disposer of Events: It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. (Genesis 31 : 29.) And God sent me before you to pre- serve you a posterity in the earth, and to save your Hves by a great dehver- ance. So now it was not you that sent me hither, but God : and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. (Genesis 45 : 7, 8.) And Joseph said linto them, Fear not : for am I in the place of God ? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. (Genesis 50: 19,20.) A man's heart deviseth his way: but the Lord directeth his steps. (Proverbs 16: 9.) There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand. (Proverbs 19: 21.) Man's goings are of the Lord; how can a man then understand his own way? (Proverbs 20: 24.) There is no wisdom nor understand- ing nor counsel against the Lord. ( Proverbs 21: 30. ) Then they sought to take him: but no man laid hands on him, because his hour was not yet come. (John 7: 30.) Supreme Judge: He is the Lord our God; his judg- ments are in all the earth, (i Chroni- cles 16: 14.) Shall any teach God knowledge? seeing he judgeth those that are high. (Job 21 : 22.) There the righteous might dispute with him; so should I be delivered for- ever from my judge. (Job 23: 7.) The Lord shall judge the people: judge me, O Lord, according to my righteousness, and according to mine integrity that is in me. (Psalm 7:8.) And he shall judge the world in righteousness, he shall minister judg- ment to the people in uprightness. (Psalm 9: 8.) He shall call to the heavens from above, and to the earth, that he may judge his people. (Psalm 50: 4.) But God is the judge: he putteth down one, and setteth up another. (Psalm 75: 7.) Before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. (Psalm 96: 13.) For I know nothing by myself; yet am I not hereby justified: but he that, judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of dark- ness, and will make manifest the coun- sels of the hearts : and then shall every man have praise of God. (i Corin- thians 4: 4, 5-) God's Glory. Exhibited in Power, Holiness, Maj- esty, Etc.: Because T will publish the name of the Lord : ascribe ye greatness unto our God. (Deuteronomy 32: 3.) Glory and honour are in his pres- ence; strength and gladness are in his place, (i Chronicles 16: 27,) 219 GOD THE COMPREHENSIVE ANALYSIS GOD But thou, Lord, art most high for evermore. (Psalm 92: 8.) The Lord reigneth, he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. (Psalm 93: I-) The Lord is great in Zion; and he is high above all the people. (Psalm 99:2.) Bless the Lord, O my soul. O Lord my God, thou art very great; thou art clothed with honour and majesty. (Psalm 104: I.) Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. (Isaiah 12: 6.) Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. (Isa- iah 40: 15.) But Jesus beheld them, and said unto them, With men this is impossible ; but with God all things are possible. (Mat- thew 19: 26.) And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possi- ble. (Mark 10: 27.) For with God nothing shall be impos- sible. (Luke I : ^i^y.) And he said, The things which are impossible with men are possible with God. (Luke 18: 27.) Exhibited in Christ: And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John i: 14.) For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4: 6.) Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds ; Who being the brightness of his glo- ry, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. (He- brews 1 : 2, 3.) Exhibited in His Goodness: For a multitude of the people, even many of Ephraim, and Manasseh, Issa- char and Zebulun, had not cleansed themselves, yet did they eat the pass- over otherwise than it was written. But Hezekiah prayed for them, saying, The good Lord pardon every one That prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the puri- fication of the sanctuary. (2 Chroni- cles 30: 18, 19.) Good and upright is the Lord : there- fore will he teach sinners in the way. (Psalm 25: 8.) Oh how great is thy goodness, which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee before the sons of men! (Psalm 31: 19.) He loveth righteousness and judg- ment: the earth is full of the goodness of the Lord. (Psalm 33: 5.) Thy congregation hath dwelt there- in: thou, O God, hast prepared of thy goodness for the poor. (Psalm 68: 10.) 220 GOD THE COMPREHENSIVE ANALYSIS GOD Thou art good, and doest good; teach me thy statutes. (Psalm 119: 68.) And he said unto him, Why callest thoiL me good? there is none good hut one, that is, God: hut if thou wilt enter into life, keep the commmidments. (Matthew 19: 17.) Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. (Acts 14: 17.) Or despisest thou the riches of his goodness, and forbearance, and long- suffering, not knowing that the good- ness of God leadeth thee to repentance ? ( Romans 2:4.) God's Gifts. General: If the Lord delight in us, then he will bring us into this land, and give it us ; a land which floweth with milk and honey. (Numbers 14: 8.) For God giveth to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. (Ecclesiastes 2: 26.) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8: 32.) For I would that all men were even as I myself. But every man hath his proper gift of God, one after this man- ner, and another after that, (i Corin- thians 7:7.) Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turn- ing. (James i : 17.) Spiritual: The Lord will give strength unto his people; the Lord will bless his people with peace. (Psalm 29: 11.) Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. (Psalm 68: 18.) I the Lord have called thee in right- eousness, and will hold thine hand, and will keep thee, and give thee for a cove- nant of the people, for a light of the Gentiles. (Isaiah 42: 6.) And I will give them one heart, and I will put a new spirit within 3^ou; and I will take the stony heart out of their flesh, and will give them an heart of flesh. (Ezekiel 11: 19.) // ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7: 11.) Come unto me, all ye that labour and are heavy laden, and I zvill give you rest. (Matthew 11: 28.) For God so loved the zvorld, that he gave his only begotten Son: that who- soever helieveth in him, should not per- ish, but have everlasting life. (John 3: 16.) Jesus answered, and said unto her, // thou knewest the gift of God, and who it is that saith to thee. Give me to drink; thou woiddest have asked of him, and he wotdd have given thee living water. (John 4: 10.) And the glory zvhich thou gavest me I have given them; that they may be one, even as we are one. (John 17: 22.) But Peter said unto him, Thy money perish with thee, because thou hast 221 GOD THE COMPREHENSIVE ANALYSIS GOD thought that the gift of God may be purchased with money. (Acts 8: 20.) When they heard these things, they held their peace, and glorified God, say- ing, Then hath God also to the Gentiles granted repentance unto life. (Acts 11: 18.) And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation: but the free gift is of many offences unto justification. For if by one man's offence death reigned by one, much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ. (Romans 5: 16, I7-) For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6: 23-) For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. (Ephesians 2: 8, 9.) But he giveth more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4: 6.) Temporal: And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. (Leviti- cus 26 : 6. ) Thus saith God the Lord, he that cre- ated the heavens, and stretched them out ; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein. (Isaiah 42: 5.) Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. (Acts 14: 17.) For every creature of God is good, and nothing to be refused, if it be re- ceived with thanksgiving: For it is sanctified by the word of God, and prayer, (i Timothy 4: 4, 5.) Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, (i Timothy 6: 17.) Qod's Names. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. (Genesis 14: 18.) And God said unto Moses, I AM THAT I AM : And he said. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. (Exodus 3- H-) And I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty, but by my name JEHO- VAH was I not known to them. (Ex- odus 6:3.) For thou shalt worship no other god : for the Lord, whose name is Jealous, is a jealous God. (Exodus 34: 14.) For who is there of all flesh that hath heard the voice of the living God speak- ing out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say : and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. (Deuteronomy 5: 26, 2y.) Whom hast thou reproached and blasphemed? and against whom hast 222 GOD THE COMPREHENSIVE ANALYSIS GODLINESS thou exalted thy voice, and Hfted up thine eyes on high? even against the Holy One of Israel. (2 Kings 19: 22.) And said, I beseech thee, O Lord God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his com- mandments. (Nehemiah 1:5.) Then should I yet have comfort ; yea, I would harden myself in sorrow : let him not spare ; for I have not concealed the words of the Holy One. (Job 6: 10.) The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down thereof. (Psalm 50: i.) O Lord God of hosts, how long wilt thou be angry against the prayer of thy people? (Psalm 80: 4.) Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. (Psalm 81: i.) Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. (Ecclesiastes 12: i.) Therefore saith the Lord, the Lord of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies. (Isaiah i: 24.) Let your light so shine before nwn, that they may see your good works, and glorify your Father which is in heaven. (Matthew 5: 16.) And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrah. ( Romans 9 : 29. ) Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James i: 17.) And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19: 16.) False Gods. Thou shalt have no other gods before me. (Exodus 20: 3.) And it shall be, if thou do at all for- get the Lord thy God, and walk after other gods, and serve them, and wor- ship them, I testify against you this day that ye shall surely perish. (Deuteron- omy 8: 19.) But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. ( Deu- teronomy 18: 20.) GODLINESS. God'li-ness — piety caused by knowledge and love of God, and leading to complete, constant, and cheerful obedience to His com- mands. It is a virtue many passages in Scrip- ture tell Christians to acquire. REFERENCES. I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and hon- esty. For this is good and acceptable in the sight of God our Saviour. ( i Timothy 2: 1-3.) But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little, 523 GOLGOTHA THE COMPREHENSIVE ANALYSIS GOSPEL but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. ( I Timothy 4 : 7, 8. ) If any man teach otherwise, and con- sent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to god- liness ; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings. Perverse disputings of men of cor- rupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain, (i Timothy 6: 3-6.) But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meek- ness. ( I Timothy 6 : 11.) According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. (2 Peter 1:3.) Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness. (2 Peter 3: 11.) GOLGOTHA. Gol'go-tha — a form of a Hebrew word meaning "the place of a skull." Golgotha was the name given by the Jews to tke hill upon which Christ was crucified. The origin of the word is unsettled, some commentators think- ing the hill was a knoll shaped like a skull and others thinking the fact that executions took place there gave it the name. The exact location of it is also unsettled, several sites answering in part the descriptions of Golgo- tha. References. — Matthew 27: 2)2>) Mark 15: 22.; John 19: 17. GOLIATH. Go-li'ath — a form of a Hebrew word meaning "exile." Goliath was the name of the Philistine giant whose defeat and death at the hands of the youth David gave such glory to his early career. Goliath is believed to have been more than eleven feet tall. References. — i Samuel 17, 21, and 22. GOMORRAH. (See Sodom.) GOSHEN. Go'sHEN — a Hebrew word given as a name to that one of the provinces of Egypt in which the Israelites dwelt. See article on Egypt. GOSPEL. Gos'pEL. The word "gospel" comes to us from the Old English word "Godspel," mean- ing "God story" or "narrative of God." It was early confused with the Anglo-Saxon phrase "god spell," meaning "good story" or "good tidings." So apt was this meaning when the good tidings nature of the gospel, with its message of salvation for all mankind, was considered that the translators of the Authorized Version adopted it, and the com- pilers of the Revised Version have done the same. This meaning is now generally accept- ed as the correct one, the central thought of the gospel being that Christ came into the world as its Saviour, certainly the best piece of good tidings and joyful intelligence that could have been brought to mankind. The word "gospel" naturally became pre- fixed to each one of the accounts of Christ embodied in the Bible. Of these there are four — Matthew's, Mark's, Luke's, and John's. The distinctive features of these are that Mat- thew shows Jesus as the promised King of the kingdom of God, Mark depicts Him as the great Prophet, Luke as the special Sav- iour of sinners, and John as the marvelous Son of God, deity and humanity in one. REFERENCES. Its Scope and Power. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and 224 GOSPEL THE COMPREHENSIVE ANALYSIS GOSPEL all manner of disease among the peo- ple. (Matthew 4: 23.) And this Gospel of the kingdom shall be preached in all the world, for a wit- ness unto all nations, and then shall the end come. (Matthew 24: 14.) Now after that John was put in prison, Jesus came into Galilee, preach- ing the gospel of the kingdom of God, And saying. The time is fulfilled, and the kingdom of God is at hand : repent ye, and believe the gospel. (Mark i: 14, I5-) And the angel said unto them, Fear not: for, behold, I bring you good ti- dings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (Luke 2: 10, 11.) Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. (Acts 13: 26.) Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. (Acts 14: 3-) Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. ( Romans i:i-3-) For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers. (Romans 1:9.) 15 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believ- eth; to the Jew first, and also to the Greek. (Romans i: 16.) For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (i Corinthians i: 18.) Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teach- eth, but which the Holy Ghost teach- eth; comparing spiritual things with spiritual. (i Corinthians 2: 12, I3-) Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain, (i Corinthians 15: i, 2.) But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which be- lieve not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. (2 Corinthians 4: 3-5.) In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise. (Ephe- sians i : 13.) And your feet shod with the prepa- 32 = GOSPEL THE COMPREHENSIVE ANALYSIS GOSPEL ration of the gospel of peace. (Ephe- sians 6: 15.) Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. (Philippians 2: 16.) For the hope which is laid up for you in heaven, whereof ye heard before in the vv^ord of the truth of the gospel ; Which is come unto you, as it is in all the world ; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. (Colossians i : 5, 6.) Let the word of Christ dwell in you richly in all wisdom; teaching and ad- monishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. ( Co- lossians 3: 16.) For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance ; as ye know what manner of men we were among you for your sake, (i Thessalonians 1:5.) So being affectionately desirous of you, we were willing to have impart- ed unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. ( i Thessa- lonians 2:8.) For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it, (Hebrews 4:2.) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now re- ported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into, (i Peter i : 12.) But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. ( i Peter i : 25.) For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (i Peter 4: 17.) To Whom Preached. And the scripture, foreseeing that God would justify the heathen through, faith, preached before the gospel unto Abraham, saying, In thee shall all na- tions be blessed. (Galatians 3:8.) The blind receive their sight, and the lame ivalk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. (Matthew 11: 5.) And the gospel must first he pub- lished among all nations. (Mark 13: 10.) And he said unto them. Go ye into all the world, and preach the gospel to every creature. (Mark 16: 15.) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recov- ering of sight to the blind, to set at lib- erty them that are bruised. (Luke 4: 18.) For Christ sent me not to baptize, but to preach the gospel : not with wis- dom of words, lest the cross of Christ should be made of none effect. ( i Co- rinthians i: 17.) For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! (i Corin- thians 9: 16.) 226 GOSPEL THE COMPREHENSIVE ANALYSIS GRACE And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputa- tion, lest by any means I should run, or had run, in vain. (Galatians 2:2.) And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. (Rev- elation 14: 6.) Its Admonition to Christians. For whosoever will save his life shall lose it; hut whosoever shall lose his life for my sake and the gospel's, the same shall save it. (Mark 8: 35.) And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. (Romans 15 : 29.) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel. (Philippians i: 27.) If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister. (Colossians i : 23.) Rejected by Jews. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers. Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand ; and seeing ye shall see, and not perceive. (Acts 28: 25, 26.) For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touch- ing the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not be- lieved God, yet have now obtained mer- cy through their unbelief : Even so have these also now not be- lieved, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. (Romans 11: 27-32.) From Whom Hid. But if our Gospel be hid, it is hid to them that are lost : In whom the God of this world hath blinded the minds of them which be- lieve not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. (2 Co- rinthians 4: 3, 4.) GRACE. Grace. Grace will be found in the Scrip- tures conveying a number of different mean- ings, including (i) physical beauty; (2) the goodness of God toward man or man toward fellow-man; (3) the forgiving mercy of God as opposed to merit; (4) the gospel gener- ally; (5) certain of God's gifts to man; (6) certain Christian virtues; (7) the future glory or eternal life. REFERENCES. Grace of God and Christ. For the Lord God is a sun and shield : the Lord will give grace and glory; no good thing will he withhold from 227 GRACE THE COMPREHENSIVE ANALYSIS GRACE them that walk uprightly. (Psalm 84: II.) And the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him. (Luke 2: 40.) And of his fulness have all we re- ceived, and grace for grace. For the Law was given by Moses, but grace and truth came by Jesus Christ. (John i: 16, 17.) But none of these things move me, neither count I my life dear unto my- self, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God. (Acts 20: 24.) Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. (Romans 11: 5, 6.) But by the grace of God I am what I am: and his grace which was be- stowed upon me, was not in vain: But I laboured more abundantly than they all, yet not I, but the grace of God which was with me. (i Corinthians 15: 10.) For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9.) Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world be- gan. (2 Timothy 1:9.) Likewise, ye younger, submit your- selves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resist- eth the proud, and giveth grace to the humble, (i Peter 5:5.) Grace and Salvation. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (Acts 15: 11.) Being justified freely by his grace through the redemption that is in Christ Jesus. (Romans 3: 24.) Now to him that worketh, is the re- ward not reckoned of grace, but of debt. (Romans 4: 4.) But God, who is rich in mercy, for his great love wherewith he loved us. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus : That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. (Ephesians 2: 4-7.) Grace's Effects. For our rejoicing is this, the testi- mony of our conscience, that in sim- plicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you- ward. (2 Corinthians i: 12.) And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most glad- ly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. (2 Corinthians 12: 9-) For the grace of God that bringeth salvation hath appeared to all men, 221 GRACE THE COMPREHENSIVE ANALYSIS HAM Teaching us that, denying ungodli- ness and worldly lusts, we should live soberly, righteously, and godly, in this present world. (Titus 2: 11, 12.) As every man hath received the gift, even so minister the same one to anoth- er, as good stewards of the manifold grace of God. (i Peter 4: 10.) Abusing Grace. What shall we say then? Shall we continue in sin, that grace may abound ? God forbid. How shall we, that are dead to sin, live any longer therein? (Romans 6: i, 2.) For sin shall not have dominion over you : for ye are not under the law, but under grace. What then ? shall we sin, because we are not under the law, but under grace ? God forbid. (Romans 6: 14, 15.) For there are certain men crept in unawares, who were before of old or- dained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 1:4.) Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:4.) Exhortations to Grace. Follow peace with all men, and holi- ness, without which no man shall see the Lord: Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled. (He- brews 12: 14, 15.) Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God ac- ceptably with reverence and godly fear. (Hebrews 12: 28.) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suf- fered a while, make you perfect, stab- lish, strengthen, settle you. (2 Peter 3: 10.) HABAKKUK. Ha-bak'kuk — a form of a Hebrew word the exact meaning of which is somewhat un- certain. Habakkuk was one of the minor Jewish prophets and flourished about 610 B.C. Little is known of his life. The literary qual- ity of his prophecy is high. Reference. — The book of Habakkuk. HAGAR. Ha'gar — a form of a Hebrew word mean- ing "stranger." Hagar was one of the slave- women presented to Abraham by the Egyp- tian pharaoh, and in turn given to Sarah, to be her handmaid. Sarah raised her to the dignity of secondary wife to Abraham and she became the mother of Ishmael. Later, after the birth of Isaac, she and Ishmael gave ofifense to Sarah and they were both ordered to leave the household. Their wandering and distress are recorded in Scripture. Ishmael became the founder of an extensive tribe. References. — Genesis 16 and 21. HAGGAI. . Hag'gai — a form of a Hebrew word mean- ing "festive." Haggai was one of the minor prophets. He lived about 535 B.C. Little is- known of his personal history. Reference. — The book of Haggai. HALLELUJAH. Hal'le-lu'jah — a form of a Hebrew phrase meaning "Praise ye Jah," Jah being one of the forms of the Hebrew word Jeho- vah, or God. HAM. Ham — a form of a Hebrew word meaning "warm," "hot," or "swarthy." Ham was the. $29 HAMAN THE COMPREHENSIVE ANALYSIS HANDS third son of Noah, and was cursed by his fa- ther to the effect that he and his descendants should be slaves and servants to his brothers and their descendants. Ham's sons and their children peopled Egypt, Palestine, Africa, Arabia, and Southwestern Asia generally. References. — Genesis 9 and 10. HAMAN. Ha'man — the name of the prime minis- ter of King Ahasuerus. He was a foreigner who had been elevated to great rank in the Persian kingdom and conspired against the Jews. The plot, its discovery. Queen Esther's part in the thwarting of it, and the subsequent hanging of Haman on the same gallows he had intended for Mordecai, are graphically told in the book of Esther, to which the read- er is referred. HAND AND HANDS. Hand and Hands. The hand figures to a considerable extent in the Bible. It is often quoted as an indication or symbol of the pow- er of God. The laying-on of hands is shown by the Scripture to have been in use as a means of setting apart men to particular offices or ministries. A ceremonial washing of the hands was an ancient declaration of innocence, especially of blood-guiltiness. REFERENCES. Qod's Hand=BIessing. Also in Judah the hand of God was to give them one heart to do the com- mandment of the king and of the princes, by the word of the Lord. (2 Chronicles 30: 12.) For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. ( Ezra 7:9.) Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work. (Nehemiah 2: 18.) God's Hand=Chastisement. For indeed the hand of the Lord was against them, to destroy them from among the host, until they were con- sumed. (Deuteronomy 2: 15.) Would ye tarry for them till they were grown? would ye stay for them from having husbands ? nay, my daugh- ters; for it grieveth me much for your sakes, that the hand of the Lord is gone out against me. (Ruth i : 13.) But he said unto her. Thou speakest as one of the foolish women speaketh. What! shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. (Job 2: 10.) Have pity upon me, have pity upon me, O ye my friends ; for the hand of God hath touched me. (Job 19: 21.) Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. ( i Peter 5:6.) Laying=on of Hands. And thou shalt bring the Levites before the Lord: and the children of Israel shall put their hands upon the Levites : And Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may exe- cute the service of the Lord. (Num- bers 8: 10, II.) And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; And set him before Eleazer the priest, and before all the congregation: and give him a charge in their sight. And thou shalt put some of thine !30 HANDS THE COMPREHENSIVE ANALYSIS HATRED honour upon him, that all the congre- gation of the children of Israel may be obedient. (Numbers 2j\ 18-20.) And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nica- uor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles : and when they had prayed, they laid their hands on them. (Acts 6: 5, 6.) Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery, (i Timothy 4: 14.) Wherefore I put thee in remem- brance that thou stir up the gift of God, which is in thee by the putting on of my hands. (2 Timothy 1:6.) Washing of Hands. And all the elders of that city that are next unto the slain man, shall wash their hands over the heifer that is be- headed in the valley: And they shall answer and say. Our hands have not shed this blood, neither have our eyes seen it. (Deuteronomy 21: 6.) I will wash mine hands in innocency : so will I compass thine altar, O Lord. (Psalm 26: 6.) When Pilate saw that he could pre- vail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person : see ye to it. (Matthew 27 : 24.) Hands in Prayer. Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. (Psalm 28: 2.) . Thus will I bless thee while I live: I will lift up my hands in thy name. (Psalm 63: 4.) Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. (Psalm 141 : 2.) I stretch forth my hands unto thee : my soul thirsteth after thee, as a thirsty land. Selah. (Psalm 143: 6.) I will therefore that men pray every where, lifting up holy hands without wrath and doubting. (i Timothy 2: 8.) HATRED. Ha'tred — hate ; strong aversion, intense dislike. The emotion of hatred toward one's fellow is one of the passions forbidden in the Bible. REFERENCES. If thou see the ass of him that hateth thee lying under his burden, and would- est forbear to help him, thou shalt surely help with him. (Exodus 23: 5.) Thou shalt not hate thy brother in thine heart: thou shalt in any wise re- buke thy neighbour, and not suffer sin. upon him. (Leviticus 19: 17.) Hatred stirreth up strifes: but love covereth all sins. (Proverbs 10: 12.) He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. (Proverbs 10: 18.) Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. (Proverbs 15: 17.) Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your ene- mies, bless them that curse you, do good to them that hate you, and pray for them which despitefuUy use you, and persecute you. (Matthew 5: 43, /(4.) 23] HAUGHTINESS THE COMPREHENSIVE ANALYSIS HEART Idolatry, witchcraft, hatred, vari- ance, emulations, wrath, strife, sedi- tions, heresies, Envyings, murders, drunkenness, revellings, and such Hke: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Galatians 5: 20, 21.) For we ourselves also were some- times foolish, disobedient, deceived, serving divers lusts and pleasures, liv- ing in malice and envy, hateful, and hating one another. (Titus 3:3.) He that saith he is in the light, and hateth his brother, is in darkness even until now. ( i John 2:9.) Whosoever hateth his brother is a murderer: and ye know that no mur- derer hath eternal life abiding in him. (i John 3: 15.) HAUGHTINESS. (See Pride.) Haugh'ti-ness — disdainful and contemp- tuous pride ; arrogance due to excessive pride. Haughtiness is placed by the Bible among the forbidden things. It is unrighteous and lack- ing in the true Christian spirit. REFERENCES. And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down. (2 Samuel 22: 28.) Pride goeth before destruction, and an haughty spirit before a fall. ( Prov- erbs 16: 18.) The lofty looks of man shall be hum- bled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. (Isaiah 2: II.) And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. (Isaiah 13: II.) HEART. Heart — the organ in the human body which by its motion keeps the blood in cir- culation — consequently, the seat of life. It is a common thought with mankind that the heart is the seat of all human affections and passions as well as that of life. The ancients, particularly the Jews, also had the idea that the intellect resided in the heart, and, when references to it occur in the Bible, the reader must not lose sight of this fact. REFERENCES. Heart of Man. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (Genesis 6:5.) And the Lord smelled a sweet sa- vour; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagina- tion of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done. (Genesis 8: 21.) Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, (Ecclesiastes 8: II.) This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. (Ecclesiastes 9:3.) The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17: 9.) O generation of vipers, how can ye. 232 HEART THE COMPREHENSIVE ANALYSIS HEART being evil, speak good things? for out of the abundance of the heart the mouth speaketh. (Matthew 12: 34.) But those things which proceed out of the mouth come forth from, the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornica- tions, thefts, false witness, blasphemies. (Matthew 15: 18, 19.) A good man out of the good treasure of his heart bringeth forth that zvhich is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. (Luke 6:45-) But after thy hardness, and impeni- tent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgment of God. (Romans 2:5.) Searched and Tried by God. And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever, (i Chronicles 28: 9.) I know also, my God, that thou triest the heart, and hast pleasure in upright- ness. As for me, in the uprightness of mine heart I have willingly offered all these things : and now have I seen with joy thy people, which are present here, to offer willingly unto thee. ( i Chron- icles 29: 17.) Shall not God search this out ? for he knoweth the secrets of the heart. (Psalm 44: 21.) Search me, O God, and know my heart: try me, and know my thoughts. (Psalm 129: 23.) Every way of a man is right in his own eyes: but the Lord pondereth the hearts. (Proverbs 21: 2.) If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it ? and shall not he render to every man according to his works? (Proverbs 24: 12.) Made Better by God. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6.)_ Wait on the Lord: be of good cour- age, and he shall strengthen thine heart: wait, I say, on the Lord. (Psalm 27: 14.) The preparations of the heart in man, and the answer of the tongue, is from the Lord. (Proverbs 16: i.) To the end he may stablish your hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ with all his Saints, (i Thessalonians 3: 13.) Promise of a New Heart. And I will give them an heart to know me, that I am the Lord : and they shall be my people, and I will be their God : for they shall return unto me with their whole heart, (Jeremiah 24: 7.) And I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them. (Jeremiah 32: 39-) A new heart also will I give you, and a new spirit will I put within you: and 233 HEAVEN THE COMPREHENSIVE ANALYSIS HEAVEN I will take away the stony heart out of your flesh, and I will give you an heart of flesh. (Ezekiel 36: 26.) HEAVEN. Heav'en — a word used in the Bible to in- dicate a number of different things and con- ditions, the more important of which are (i) the sky, or firmament above the earth; (2) the dwelHng-place of God, the angels, and the blessed; (3) the abode of the blessed after death ; (4) the assembly of God and the blessed collectively; (5) any place or condi- tion of supreme happiness or comfort. The Bible paints in no uncertain colors the delights of Heaven, but the pen of man is quite in- capable of telling all that Heaven must be, so we can have no distinct conception of it. REFERENCES. The Firmament as Heaven. In the beginning God created the heaven and the earth. (Genesis 1:1.) And God called the firmament Heaven, And the evening and the morning were the second day. (Gen- esis 1:8.) O Lord our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. (Psalm 8: i.) It is he that sitteth upon the circle of the earth, and the inhabitants there- of are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. (Isaiah 40: 22.) God's DwelHng=Place. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place : and hear thou in heaven thy dwelling- place: and when thou hearest, forgive. (i Kings 8: 30.) He that sitteth in the heavens shall F 234 laugh: the Lord shall have them in de- rision. (Psalm 2:4.) But our God is in the heavens; he hath done whatsoever he hath pleased. (Psalm 115: 3.) Unto thee lift I up mine eyes, O thou that dwellest in the heavens. (Psalm 123: I.) Thus saith the Lord, The heaven is my throne, and the earth is my foot- stool: where is the house that ye build unto me? and where is the place of my rest? (Isaiah 66: i.) After this manner therefore pray ye: Our Father which art in heaven, Hal- lowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. (IMat- thew 6: 9, 10.) Heaven is my throne, and earth is my footstool : What house will ye build me, saith the Lord? Or what is the place of my rest? (Acts 7: 49.) Now of the things which we have spoken, this is the sum: we have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens. (Hebrews 8: i.) Happiness in Heaven. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for ever- more. (Psalm 16: II.) They shall not hunger nor thirst, neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. (Isaiah 49: 10.) Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. (Matthew 5: 12.) Then shall the righteous shine forth ni HEAVEN THE COMPREHENSIVE ANALYSIS HEAVEN as the sun in the kingdom of their Fa- ther. Who hath ears to hear, let him hear. (Matthew 13: 43.) In my Father's house are many man- sions: if it were not so, I zvould have told you. I go to prepare a place for you. (John 14: 2.) But as it is written, Eye hath not seen, nor ear heard, neither have en- tered into the heart of man, the things which God hath prepared for them that love him. ( i Corinthians 2:9.) To an inheritance incorruptible, and imdefiled, and that fadeth not away, re- served in heaven for you. ( i Peter i : 4-) They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of wa- ters : and God shall wipe away all tears from their eyes. (Revelation 7: 16, 17.) And I heard a voice "from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from hence- forth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them. (Revelation 14: I3-) And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Revelation 21 : 4.) Those Who Enter Heaven. Blessed are the poor in spirit: for theirs is the kingdom of heaven. ( Mat- thew 5 : 3.) Not every one that saith unto me, Lord, Lord, shall enter into the king- dom of heaven; but he that doeth the will of my Father which is in heaven. (Matthew 7: 21.) Then shall the King say unto them on his right hand. Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world. (Matthew 25 : 34.) And if children, then heirs, heirs of God, and joint-heirs with Christ: if so be that we suffer with him, that we may be also glorified together, (Romans 8: 17.) But ye are come unto mount Sion, and unto the city of the living God the heavenly Jerusalem, and to an innu- merable company of Angels: To the general assembly, and Church of the firstborn which are written in heaven, and to God the Judge of all, and to the spirits of just men made per- fect. (Hebrews 12: 22, 23.) After this I beheld, and lo, a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. (Revelation 7:9.) And I said unto him. Sir, thou know- est. And he said to me. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Rev- elation 7: 14.) Those Who Enter Not. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many zvonderfid works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7: 22, 23-) F 235 HEBREW THE COMPREHENSIVE ANALYSIS HELL Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungered, ar,d ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. (Matthew 25: 41-43.) . Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I knoiv you not whence ye are ; depart from me, all ye workers of iniquity. ( Luke 1 3 : 26, 27.) But the fearful, and unbeHeving, and the abominable, and murderers, and whoremongers, and sorcerers, and idol- aters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21 : 8.) Heaven a Secure Abode. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. (Matthew 16: 20.) But now they desire a better country, that is, a heavenly: wherefore God is not ashamed to be called their God : for he hath prepared for them a city. (He- brews II : 16.) HEBREW. (See Israel, Israelites.) He'brew. The appellation of Hebrew is really the name given to the Israelites by oth- er nations and not the people's own distinctive name for themselves. The origin of the term is not known definitely, some ascribing it to a word meaning "ancestor" and others to a word meaning "to pass over." It is now gen- erally applied to all members of the race as sons of Abraham. It is also specially applied to the language of the Jews. HELL. (See Devil, Satan, etc.) Hell. "Hell" came to the English lan- guage from the Anglo-Saxon. In old English it was used to designate the world of the dead generally, or the place of departed spirits, with all the sad and painful associations of the dark beyond. Modern English, however, has given it a more specific meaning — the place to which impenitent and damned spirits go final- ly ; the abode of Satan, and the condition of punishment reserved for outcast sinners and wrongdoers. In the Bible the word Hell is often used in this sense. The other words meaning about the same thing are Hades, which comes from the Greek ; Sheol, which was the Hebrew term, and Gehenna. REFERENCES. Hell as the Grave. He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. (Acts 2: 31.) O death, where is thy sting? O grave, where is thy victory ? ( i Corin- thians 15: 55.) And the sea gave up the dead which were in it : and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire: this is the second death. (Revelation 20: 13, 14.) Hell Place of Torment. And thou, Capernaum, which art ex- alted unto heaven, shalt be brought down to hell: for if the mighty zvorks, which have been done in thee, had been done in Sodom, if would have remained until this day. (Matthew 11 : 23.) 236 HELL THE COMPREHENSIVE ANALYSIS HERESY And shall cast them into a furnace of Hre: there shall he wailing and gnash- ing of teeth. (Matthew 13: 42.) And in hell he lifted up his eyes, be- ing in torments, and seeth Abraham afar off, and Lazarus in his bosom. (Luke 16: 23.) For if God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of dark- ness, to be reserved unto judgment. (2 Peter 2: 4.) The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his in- dignation, and he shall be tormented with fire and brimstone, in the pres- ence of the holy Angels, and in the pres- ence of the Lamb: And the smoke of their torment ascendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (Revelation 14: 10, 11.) And the devil that deceived them, was cast into the lake of fire and brim- stone, where the beast and the false prophet are, and shall be tormented day and night, for ever and ever. (Revela- tion 20: 10.) And whosoever was not found writ- ten in the book of life, was cast into the lake of fire. (Revelation 20: 15.) Those Sent to Hell. The wicked shall be turned into hell, and all the nations that forget God. (Psalm 9: 17.) But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judg- ment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell tire. (Matthew 5: 22.) Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. (Mat- thew 23: 15.) And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. (Revelation 6: 7, 8.) HERESY. Her'e-sy — an opinion held in opposition to the estabhshed or authorized doctrine of a church or sect or denomination, especially when it is of a nature likely to cause a divi- sion or separation; a lack of orthodox or sound belief. Scripture teaches the serious and dangerous nature of heresy, showing that it tends to subvert the religion of the Lord Jesus Christ, and warns against it. REFERENCES. For first of all, when ye come togeth- er in the church, I hear that there be divisions among you; and I partly be- lieve it. For there must be also heresies among you, that they which are ap- proved may be made manifest among you. (i Corinthians ii: 18, 19.) Now the works of the flesh are man- ifest, which are these, adultery, fornica- tion, uncleanness, lasciviousness. Idolatry, witchcraft, hatred, vari- ance, emulations, wrath, strife, sedi- tions, heresies. (Galatians 5: 19, 20.) =37 HEROD THE COMPREHENSIVE ANALYSIS HOLINESS But there were false prophets also among the people, even as there shall be false teachers among you, who priv- ily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2: i.) Now I beseech you, brethren, mark them which cause divisions and of- fences contrary to the doctrine which ye have learned; and avoid them. (Ro- mans 16: 17.) Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you : but that ye be perfectly joined together in the same mind, and in the same judgment, (i Corinthians i : 10.) For God is not the author of confu- sion, but of peace, as in all churches of the saints, (i Corinthians 14: 33.) HEROD. Her'od. The large number of Herods mentioned in the gospels often causes some confusion to the reader. The name Herod was the family name of a line of bad but pow- erful rulers of Judea under the authority of Rome. They enjoyed the title of king, al- though they were responsible to the Roman Caesar for all their acts. With one or two exceptions, the Herodian family was thor- oughly bad. At the same time they were thor- oughly capable. The head and founder of the family, Herod the Great, was a monster of iniquity, his whole reign being one series of murders and bloodshed. His only good work was the rebuilding of the temple at Jerusa- lem. Even this, however, was not destined to stand, despite the fact that the Master walked and talked within its walls. It was destroyed in the sack of Jerusalem by the troops of the Roman Emperor Titus. This Herod was the one who tried to bring about the death of the infant Jesus by killing the children in Beth- lehem. His son, Herod Antipas, was on the throne when Jesus went up to Jerusalem for the last time, and sent Jesus to Pilate for trial. Herodias, the woman who brought about the death of John the Baptist, was his wife. References. — Matthew 2 (for Herod the Great) ; Matthew 14 (for Herod Antipas). HEZEKIAH. Hez'e-ki'ah — a form of a Hebrew word meaning "strength of Jehovah." Hezekiah was the twelfth king of Judah and one of the best of Judah's kingly line, although he was the son of the idolater Ahaz. He was born about 726 B.C., ascended the throne when about twenty-five years old, and reigned twen- ty-nine years. One of the first acts of his reign was to do away with the idol-worship that had grown up under his father and re- store the true faith. He then turned his at- tention to win back the cities captured by the Philistines. His success in these military op- erations led him to refuse tribute to Assyria, which nation had already destroyed the king- dom of Israel and led away the ten tribes cap- tive. This act brought to his doors an Assyr- ian army, and Hezekiah was forced to make terms by despoiling the Temple of gold to give to the Assyrians, who promptly broke faith, and were just as promptly punished by God, who in a night destroyed 180,000 of |ji them by plague. Hezekiah fell ill, and, after earnest prayer, was told by the prophet Isaiah that God would spare his life for fifteen years. The remainder of his reign appears to have been peaceable and prosperous. References. — 2 Kings 16; 18; 19; 20. HOLINESS. Ho'li-ness — moral purity; freedom from sin; purity; high state of religious feeling. The Bible mentions two sorts of holiness — that of God, which is perfect, and that of man, which is man's attempt to follow in the way of God. It is a grace that the Scripture en- joins man, in a number of places, to acquire. REFERENCES. ^1 For I am the Lord your God : ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any man- 238 HOLINESS THE COMPREHENSIVE ANALYSIS HOLY GHOST ner of creeping thing that creepeth upon the earth. ( Leviticus 1 1 : 44. ) Sanctify yourselves therefore and be ye holy : for I am the Lord your God. And ye shall keep my statutes, and do them: I am the Lord which sanctify you. (Leviticus 20: 7.) That ye may remember, and do all my commandments, and be holy unto your God. (Numbers 15: 40.) In holiness and righteousness before him, all the days of our life. (Luke i : 75-) I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, accepta- ble unto God, which is your reasonable service. (Romans 12: i.) Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spir- it, perfecting holiness in the fear of God. (2 Corinthians 7: i.) According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love. (Ephesians 1:4.) And that ye put on that new man, which after God is created in righteous- ness, and true holiness. (Ephesians 4: 24.) Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meek- ness, longsuffering. (Colossians 3: 12.) Follow peace with all men, and holi- ness, without which no man shall see the Lord. (Hebrews 12: 14.) But as he which hath called you is holy, so be ye holy in all manner of con- versation ; Because it is written. Be ye holy, for I am holy, (i Peter i : 15, 16.) Seeing then that all these things shall be dissolved, What manner of persons ought ye to be in all holy conversation, and godliness? (2 Peter 3: 11.) He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still : and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22: II.) HOLY GHOST. (See Christ, God, Jesus, Trinity.) Ho'ly Ghost — the third person of the Trinity of God the Father, God the Son and God the Holy Ghost, also called the Holy Spirit. The orthodox doctrine of Christianity teaches that the Holy Ghost is a part of the Godhead, co-equal and co-eternal ; in other words, that as God the Son is God by reason of eternal affiliation, so God the Holy Ghost is God by reason of procession, the doctrine holding that God the Holy Ghost proceeds from the Father and the Son. This is set forth in the three great creeds — generally in the Apostles', and specifically in the Nicene and Athanasian. The divinity and office of the Holy Ghost are clearly taught in the New Tes- tament, but in the Old Testament we find ref- erences only by prophecy and inference, al- though the Spirit of God is often mentioned. Complete revelation of the Holy Ghost did not come until after the death and ascension of Jesus Christ, therefore that which is now thor- oughly understood by Christianity was but imperfectly grasped by the people of patri- archal times. With the present light enjoyed by Christianity it is clear that many things from the time of Samuel were direct opera- tions of the Holy Ghost. We also find mani- festations of the Holy Ghost in events im- mediately prior to the birth of Jesus, and dur- ing His life and work with His disciples, and we also find the Master making references to the Spirit, as well as giving the promise to send the Comforter after His passing. This was fulfilled after His ascension, at which time the dispensation of the Holy Ghost to man may be said to have begun. All this was fore- shadowed by the Master, chiefly, perhaps, in 539 HOLY GHOST THE COMPREHENSIVE ANALYSIS HOLY GHOST the command to baptize in the name of the Father, Son, and Holy Ghost. REFERENCES. Attributes. Eternal: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? (He- brews 9: 14.) Omnipresent: Whither shall I go from thy Spirit? or whither shall I flee from thy pres- ence ? If I ascend up into heaven, thou art there : if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. (Psalm 139: 7-12.) Omniscient: But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (i Corinthians 2 : 10.) Omnipotent: The Spirit of God hath made me, and the breath of the Almighty hath given me Hfe. (Job 33: 4.) And the Angel answered and said unto her. The holy Ghost shall come upon thee, and the power of the High- est shall overshadow thee. Therefore also that holy thing which shall be born of thee, shall be called the son of God. (Luke i: 35-) Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. (Romans 15: 19.) Proceeds from Father and Son: But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14: 26.) But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. (John 15: 26.) And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. (John 20: 22.) For it is not ye that speak, but the Spirit of your Father which speaketh in you. (Matthew 10: 20.) Howbeit zuhen he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but zvhatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall re- ceive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. (John 16: 13-15.) If ye be reproached for the Name of Christ, happy are ye, for the spirit of 240 HOLY GHOST THE COMPREHENSIVE ANALYSIS HOLY GHOST glory, and of God resteth upon you: on dieir part he is evil spoken of, but on your part he is glorified, (i Peter 4: 14.) Offices, Etc. Author of New Birth: Jesus answered, Verily, verily, I say unto thee. Except a man he born of zva- ter and of the Spirit, he cannot enter into the kingdom of God. That zvhich is born of the flesh is flesh; and that which is born of the Spir- it is spirit. (John 3 : 5, 6.) Appointing and Directing Ministers: As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. (Acts 13: 2.) So they, being sent forth by the Holy Ghost, departed unto Seleucia, and from thence they sailed to Cyprus. (Acts 13: 4-) Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. (Acts 20: 28.) Now when they had gone through- out Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. (Acts 16: 6, 7.) Can Be Vexed, Resisted, Tempted: But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them. (Isaiah 63: 10.) Ye stiftnecked and uncircumcised in 16 24 heart, and ears, ye do always resist the Holy Ghost : as your fathers did, so do ye. (Acts 7: 51.) Then Peter said unto her, How is it that ye have agreed together, to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. (Acts 5:9.) Comforter, Sanctifier, Helper: The Spirit of the Lord God is upon me ; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken- hearted, to proclaim liberty to the cap- tives, and the opening of the prison to them that are bound ; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn. (Isaiah 61 : i, 2.) And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of trutli; wJiom the world cannot receive, because it seeth him not, neither knoweth him: hut ye know him; for lie diuelletJi with you, and shall he in you. (John 14: 16, 17.) But zvhen the Comforter is come, whom I zvill send unto you from the Father, even the Spirit of truth, wJtich proceedeth from the Father, he shall testify of me. (John 15: 26.) And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37: 28.) That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. ( Romans 15: 16.) HOLY GHOST THE COMPREHENSIVE ANALYSIS HOLY GHOST Then had the churches rest through- out all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied, (Acts 9- 3I-) Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings which cannot be ut- tered. (Romans 8: 26.) And hope maketh not ashamed, be- cause the love of God is shed abroad in our hearts, by the Holy Ghost, which is given unto us. (Romans 3 : 5.) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost, (Romans 14: 17.) For we through the spirit wait for the hope of righteousness by faith. (Galatians 5:5.) But the fruit of the spirit is love, joy, peace, longsuffering, gentleness, good- ness, faith. (Galatians 5: 22.) Dwells with Saints: Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: hut ye know him; for he dwelleth with you, and shall be in you. (John 14: 17.) What ? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own ? ( i Corinthians 6 : 19.) Has Own Power and Will: Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. (Romans 15: 13.) But all these worketh that one and the selfsame spirit, dividing to every man severally as he will. ( i Corin- thians 12: II.) Inspiring Scripture: Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. (Acts i: 16.) Of which salvation the Prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified be- forehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now re- ported unto you by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven, which things the Angels desire to look into, (i Peter i: 10-12.) For the prophecy came not in old time by the will of man : but holy men of God spake as they were moved by the Holy Ghost. (2 Peter i : 21.) Source of Wisdom and Power: And the Spirit of the Lord shall rest upon him, the spirit of wisdom and un- derstanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. (Isaiah 11 : 2.) But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remem- brance, whatsoever I have said unto you. (John 14: 26.) For to one is given by the spirit the J 242 HOLY GHOST THE COMPREHENSIVE ANALYSIS HOLY GHOST word of wisdom, to another the word of knowledge, by the same spirit, (i Co- rinthians 12: 8.) ^ But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12: 28.) Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. (Romans 15: 19.) Strives with and Convinces Sinners: And the Lord said. My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. (Genesis 6:3-) And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. ( John 16: 8- 1 1 . ) The Witness: Whereof the Holy Ghost also is a witness to us : for after that he had said before. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. (Hebrews 10: 15- 17.) If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testi- fied of his Son. ( I John 5:9.) Gift of the Holy Ghost. By the Father: Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. (Nehe- miah 9: 20.) By the Son: And when he had said this, he breathed on them, and saith unto them. Receive ye the Holy Ghost. (John 20: 22.) After the Ascension : (But this spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7: 39.) In Ansiver to Prayer: If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask himf (Luke 11 : 13.) After Repentance and Baptism: Then Peter said unto them. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2: 38.) While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as manv as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. (Acts 10: 44, 45.) Holy Ghost's Qualities: Until the Spirit be poured upon us ' from on high, and the wilderness be a 243 HOLY GHOST THE COMPREHENSIVE ANALYSIS HOLY GHOST fruitful field, and the fruitful field be counted for a forest. (Isaiah 32: 15.) As for me, this is my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from hence- forth and for ever. (Isaiah 59: 21.) Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God. (Ezekiel 39: 29.) Now he which stablisheth us with you in Christ, and hath anointed us, is God, Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians 1:21, 22.) That the blessing of Abraham might come on the Gentiles, through Jesus Christ : that we might receive the prom- ise of the Spirit through faith. (Gala- tians 3: 14.) And he that keepeth his command- ments dwelleth in him, and he in him: and hereby we know that he abideth in us, by the spirit which he hath given us. ( I John 3 : 24. ) Symbols and Emblems of Holy Ghost. Dove: And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God de- scending like a dove, and lighting upon him. (Matthew 3: 16.) Fire: I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall bap- tize you with the Holy Ghost, and with fire. (Matthew 3: 11.) Oil: But the anointing which ye have re- ceived of him, abideth in you: and ye need not that any man teach you: But, as the same anointing teacheth you of all things, and is truth, and is no lie: and even as it hath taught you, ye shall abide in him. ( i John 2 : 27.) Rain and Dew: And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. (Ezekiel 34: 26.) Seal: Who hath also sealed us, and given the earnest of the Spirit in our hearts. (2 Corinthians i : 22.) Tongues: And there appeared unto them clo- ven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utter- ance. (Acts 2: 3, 4.) Voice: Also I heard the voice of the Lord, saying. Whom shall I send, and who will go for us? Then said I, Here am I; send me. (Isaiah 6:8.) Water: Jesus answered. Verily, verily, I say unto thee, Except a man he born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5.) Sin against Holy Ghost: Wherefore I say unto you. All man- ner of sin and blasphemy shall be for- 244 HOLY GHOST THE COMPREHENSIVE ANALYSIS HONESTY given unto men: hut the blasphemy against the Holy Ghost shall not be for- given unto men. And whosoever speaketh a zvord against the Son of man, it shall be for- given him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. (Mat- thew 12: 31, 32.) Verily I say unto you. All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme : But he that shall blaspheme against the Holy Ghost hath never forgiveness, hut is in danger of eternal damnation. (Mark 3: 28, 29.) A7id whosoever speaketh a zvord against the Son of man, it shall be for- given him: but whosoever speaketh against the Holy Ghost it shall not he forgiven. (Luke 12: 10.) If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (i John 5: 16.) For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them, again unto repentance ; seeing they cru- cify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6: 4-6.) For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacri- fice for sins. (Hebrews 10: 26.) HONESTY. Hon'es-ty — the state of being honest ; in- tegrity, sincerity, truthfulness, straightfor- wardness of speech or conduct. No man can be a Christian or follow the Master's teaching unless he is honest. The Bible contains many exhortations to honesty. REFERENCES. Better is a little with righteousness, than great revenues without right. (Proverbs 16: 8.) Seest thou a man diligent in his busi- ness? he shall stand before kings; he shall not stand before mean men. (Proverbs 22: 29.) Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee. (Proverbs 3: 27, 28.) The wicked borroweth and payeth not again: but the righteous sheweth mercy, and giveth. (Psalm 37: 21.) Recompense to no man evil for evil. Provide things honest in the sight of all men. (Romans 12: 17.) Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (Romans 13: 13.) Providing for honest things, not only in the sight of the Lord, but in the sight of men. (2 Corinthians 8: 21.) Now I pray to God that ye do no evil,, not that we should appear approved, but that ye should do that which is hon- est, though we be as reprobates. (2 Corinthians 13: 7.) Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good 245 HONOR THE COMPREHENSIVE ANALYSIS HONOR report: if there be any virtue, and if there be any praise, think on these things. (Philippians 4:8.) That ye may walk honestly toward them that are without, and that ye may liave lack of nothing. ( i Thessalonians 4: 12.) I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: For Kings, and for all that are in au- thority, that we may lead a quiet and peaceable life in all godliness and hon- esty, (i Timothy 2: i, 2.) Pray for us : for we trust we have a good conscience in all things, willing to live honestly. (Hebrews 13: 18.) HONOR. (Spelled "honour" throughout the Bible.) Hon'or — used chiefly in the Bible to mean respect, esteem, reverence, deference. The Scriptures teach that honor should be paid to God, that parents should be honored, that the ruler or rulers of a country should receive honor, that all persons in authority should re- ceive the honor due their rank and position. REFERENCES. Honor Due to God. Give unto the Lord the glory due unto his name ; worship the Lord in the beauty of holiness. (Psalm 29: 2.) Let my mouth be filled with thy praise and with thy honour all the day. (Psalm 71 : 8.) I will speak of the glorious honour •of thy majesty, and of thy wondrous works. (Psalm 145: 5.) A son honoureth his father, and a servant his master: if then I be a fa- ther, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? (Malachi 1:6.) Now unto the king eternal, immor- tal, invisible, the only wise God, be honour and glory for ever and ever. Amen, (i Timothy i: 17.) Thou art worthy, O Lord, to receive glory, and honour, and power : for thou hast created all things, and for thy pleasure they are, and were created. (Revelation 4: 11.) And every creature which is in heav- en, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory, and power be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. (Revelation 5: 13.) Honor Granted by God. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days, (i Kings 3: 13.) The Jews had light, and gladness, and joy, and honour. (Esther 8: 16.) Length of days is in her right hand; and in her left hand riches and honour. (Proverbs 3 : 16.) Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. (Prov- erbs 4:8.) Riches and honour are with me ; yea, durable riches and righteousness. (Proverbs 8: 18.) By humility and the fear of the Lord are riches, and honour, and life. (Proverbs 22: 4.) A man's pride shall bring him low: but honour shall uphold the humble in spirit. (Proverbs 29: 23.) O thou king, the most high God gave 246 HOPE THE COMPREHENSIVE ANALYSIS HOPE Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour. (Daniels: i8.) // any man serve me, let him folloiv me; and where I am, there shall also my servant he: if any man serve me, him will my Father honour. (John 12 : 26.) Honor Due to Parents. Honour thy father and thy mother ; that thy days may be long upon the land which the Lord thy God giveth thee. (Exodus 20: 12.) For God commanded, saying, Hon- our thy father and mother: and. He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother. It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye 'made the commandment of God of none effect by your tradition. (Matthew 15 : 4-6.) Honor to the Aged. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God : I am the Lord. (Leviticus 19: 32.) Honor to Rulers, Etc. Honour all men. Love the brother- hood. Fear God. Honour the King, (i Peter 2: 17.) HOPE. Hope. Hope is one of the most uplifting emotions of which man is capable. It is the desire for some good, with the expectation of obtaining it ; pleasing expectancy ; the cher- ishing of an aim with the thought of attaining it. With it there is alwavs a certain amount of joy or pleasvire. It is one of man's most natural passions, given him by God for the purpose of making him better, since it en- ables him to bear better his burdens and in- fuses strength when he is weak or worn. REFERENCES. Good Hope. Therefore my heart Is glad, and my glory rejoiceth: my flesh also shall rest in hope. (Psalm 16: 9.) Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. (Psalm 31 : 24.) And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. (Acts 24: 15.) Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. (Romans 15: 13.) Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace. (2 Thessalonians 2: 16.) Hopes of Wicked Perish. So are the paths of all that forget God ; and the hypocrite's hope shall per- ish. (Job 8: 13.) But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost. ( Job 11: 20. ) That at that time ye were without Christ, being aliens from the common- wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. (Ephesians 2: 12.) Hope's Comfort. And thou shalt be secure, because there is hope ; yea, thou shalt dig about 247 HOPE THE COMPREHENSIVE ANALYSIS HOPE thee, and thou shah take thy rest in safety. (Job ii : i8.) Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God. (Psalm 146: 5.) Blessed is the man that trusteth in the Lord, and whose hope the Lord is. (Jeremiah 17: 7.) Rejoicing in hope, patient in tribu- lation, continuing instant in prayer. (Romans 12: 12.) For whatsoever things were written aforetime, were written for our learn- ing, that we through patience and com- fort of the Scriptures might have hope. (Romans 15 : 4.) And now abideth faith, hope, charity, these three, but the greatest of these is charity, (i Corinthians 13: 13.) There is one body, and one spirit, even as ye are called in one hope of your calling. (Ephesians 4:4.) For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel. (Colossians 1:5.) But Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. (Hebrews Hope's Encouragement. Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God : for I shall yet praise him for the help of his countenance. (Psalm 42: 5.) Let Israel hope in the Lord : for with the Lord there is mercy, and with him is plenteous redemption. (Psalm 130: 7-) It is good that a man should both hope and quietly wait for the salvation of the Lord. (Lamentations 3: 26.) Turn you to the strong hold, ye pris- oners of hope : even to-day do I declare that I will render double unto thee. (Zechariah 9: 12.) If ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven, whereof I Paul am made a Minister, i (Colossians i : 2t,.) Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. (Titus 2: 13.) And we desire, that every one of you do shew the same diligence, to the full assurance of hope unto the end. (He- brews 6:11.) Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ, (i Peter i : 13.) Hope's Effects. ^ And hope maketh not ashamed; be- cause the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us, (Romans 5:5.) For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for ? But if we hope for that we see not, then do we with patience wait for it. (Romans 8: 24, 25.) Hope God's Gift. For we through the Spirit wait for the hope of righteousness by faith. (Galatians 5:5.) Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting 248 I HOREB THE COMPREHENSIVE ANALYSIS HOSPITALITY consolation, and good hope through grace. (2 Thessalonians 2: 16,) In hope of eternal life, which God that cannot lie, promised before the world began. (Titus 1:2.) Blessed be the God and Father of our Lord Jesus Christ, which accord- ing to his abundant mercy hath begot- ten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, (i Peter 1:3.) HOREB. (See Sinai.) HOSANNA. Ho-san'na — a very ancient Hebrew ex- clamation meaning "Save now!" or "Succor now !" It was used as an exclamation of praise to the Lord or for the calling down of blessings. The shouts of "Hosanna" raised at the Master's public entr}' into Jerusalem may be taken to mean : "Lord, preserve this Son of David and give him many favors and blessings !" References. — Matthew 21: 9; Mark 11: 9, 10; John 12: 13. HOSEA. Ho-se'a — a form of a Hebrew word mean- ing "deliverer." Hosea was one of the most remarkable of the minor prophets. He lived about 785 B.C. Little is known with exact- ness of his birth and parentage and the name of the tribe to which he belonged. That his life must have been filled with tragedy may be gathered from his book and the terrible and bloody history of the time in which he wrote. Reference. — The book of Hosea. HOSHEA. Ho-she'a — a form of a Hebrew word meaning "God is help." Hoshea was the last king of Israel. He conspired against his predecessor, Pekah, and slew him, later usurp- ing the throne. His reign was bloody and wicked. Shalmaneser, the Assyrian king, at- tacked him about the year 720 B.C., defeated the Israelite armv, and sent the ten tribes composing the kingdom into captivity beyond the Euphrates river. References. — 2 Kings 15 and 17. HOSPITALITY. Hos-pi-tal'i-ty — the act or practice of be- ing hospitable ; the reception or entertainment of persons — either friends or strangers — without reward. Hospitality was a very com- mon virtue in Biblical times, and indeed it continues to be in most Eastern countries. The Bible teaches it as a Christian trait. REFERENCES. Be not forgetful to entertain stran- gers : for thereby some have entertained angels unawares. (Hebrews 13: 2.) Use hospitality one to another with- out grudging. As every man hath received the gift, even so minister the same one to an- other, as good stewards of the mani- fold grace of God. (i Peter 4:9, 10.) Beloved, thou doest faithfully what- soever thou doest to the brethren, and to strangers; Which have borne witness of thy charity before the church : whom if thou bring forward on their journey after a godly sort, thou shalt do well : Because that for his name's sake the}"- went forth, taking nothing of the Gen- tiles, We therefore ought to receive such, that we might be fellow helpers to the truth. (3 John i: 5-8.) If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed : For he that biddeth him God speed is partaker of his evil deeds. (2 John i : 10, II.) I wrote unto the church: but Diot- rephes, who loveth to have the preem- inence among them, receiveth us not. Wherefore, if I come, I will remem- 249 HUMILITY THE COMPREHENSIVE ANALYSIS HUMILITY ber his deeds which he doeth, prating against us with maHcious words: and not content therewith, neither doth he himself receive the brethren, and for- biddeth them that would, and casteth them out of the church. ( 3 John i : 9, 10.) For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. (Mark 9: 41.) HUMILITY. Hu-mil'i-ty — the state of being humble ; freedom from pride and arrogance ; a modest estimate of one's worth, or a sense of un- worthiness through imperfection or sinful- ness ; lowliness ; meekness. Humility, as a characteristic of the Christian, is one of the effects of the divine grace upon the human mind and soul. It is by no means to be re- garded as meanness or baseness, but it is a medium between foolish and ignominious self- effacement and pride and vainglory. When we are humble we do not attribute to our- selves any goodness or virtue that we do not have, we do not overrate ourselves, we do not take immoderate delight in ourselves, we real- ize our imperfections, and we ascribe all our goodness and good works to God. The Bible teaches that humility is pleasing to God, and we have, as a pattern of humility, the Master Himself. REFERENCES. Humility Becoming. And Abraham answered and said. Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. (Genesis 18: 27.) Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. (Psalm 131 : i.) Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. (Proverbs 30:2,3.) Humility Commanded. At the same time came the disciples unto Jesus, saying. Who is the greatest in the kingdom of heaven ? And Jesus called a little child unto him, and set him in the midst of them. And said, Verily I say unto you, Ex- cept ye be converted, and become as lit- tle children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. (Matthew 18: 1-4.) But Jesus called them unto him, and said. Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise author- ity upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant. (Mat- thew 20: 25-27.) But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall hum- ble himself shall be exalted. ( Matthew 23: II, 12.) And he put forth a parable to those which were bidden, w^hen he marked how they chose out the chief rooms; saying unto them. When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; And he that bade thee and him come and say to thee, Give this man place; 250 HUMILITY THE COMPREHENSIVE ANALYSIS HUMILITY and thou begin with shame to take the Jowest room. But zvhen thou art bidden, go and sit thou in the lowest room; that when he \that bade thee cometh, he may say unto thee. Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalt eth himself shall }^e abased; and he that humbleth him- self shall be exalted. ( Luke 14 : 7- 1 1 . ) For I say, through the grace given lunto me, to every man that is among you, not to think of himself more high- ly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12: 3.) And if any man think that he know- eth any thing, he knoweth nothing yet as he ought to know, (i Corinthians 8: 2.) Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than them- selves. (Philippians 2:3.) My brethren, be not many masters, knowing that we shall receive the great- er condemnation. (James 3: i.) Humble yourselves in the sight of the Lord, and he shall lift you up. (James 4: 10.) Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. ( i Peter 5:6.) Humility Rewarded. Seest thou how Ahab humbleth him- self before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house, (i Kings 21 : 29.) Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the Lord. (2 Chronicles 34: 27.) Though the Lord be high, yet hath he respect unto the lowly : but the proud he knoweth afar off. (Psalm 138: 6.) When pride cometh, then cometh shame: but with the lowly is wisdom. (Proverbs 11 : 2.) The fear of the Lord is the instruc- tion of wisdom; and before honour is humility. (Proverbs 15: 33.) Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. (Proverbs 16: 19.) Before destruction the heart of man is haughty ; and before honour is humil- ity. (Proverbs 18: 12.) By humility and the fear of the Lord are riches, and honour, and life. (Prov- erbs 22: 4,) But he giveth more grace. Where- fore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4:6.) Likewise, ye younger, submit your- selves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resist- eth the proud, and giveth grace to the humble, (i Peter 5:5.) And he spake this parable unto cer- tain which trusted in themselves that they were righteous, and despised oth- ers: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, 251 HYPOCRITE THE COMPREHENSIVE ANALYSIS HYPOCRISY unjust, adulterers, or even as this pub- lican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke i8: 9-14.) HYPOCRITE AND HYPOCRISY. Hyp'o-crite and Hy-poc'ri-sy. a hypo- crite is one who seems or professes to be what he is not, especially in the matter of religion. Hypocrisy is the act or practice of being a hypocrite. It is a deadly sin, since it is a pro- fession of religion where none is felt or where none exists. It has been used from time im- memorial by men and women for the basest kinds of purposes, and almost always with some personal and selfish aim. The Scrip- tures are full of warnings against hypocrisy and show that the hypocrite has little hope of reaching the kingdom of Heaven. REFERENCES. Hypocrisy Condemned. Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite. (Job 17: 8.) For there is no faithfulness in their mouth; their inward part is very wick- edness; their throat is an open sepul- chre; they flatter with their tongue. (Psalm 5:9.) Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men : Therefore, behold, I will proceed to do a marvellous work among this peo- ple, even a marvellous work and a won- der: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. (Isaiah 29: 13, 14.) The vile person shall be no more called liberal, nor the churl said to be bountiful. For the vile person will speak vil- lany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry; and he will cause the drink of the thirsty to fail. (Isaiah 32: 5. 6.) And they come unto thee as the peo- ple Cometh, and they sit before thee as my people, and they hear thy words, but they will not do them : for with their mouth they shew much love, but their heart goeth after their covetousness. (Ezekiel 33: 31.) No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Matthew 6: 24.) Ye hypocrites, zvell did Esaias proph- esy of you, saying, This people draweth nigh unto me zvith their mouth, and honoureth me zvith their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the command- ments of men. (Matthew 15: 7-9.) But woe unto you, scribes and Phar- isees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' 2i;2 HYPOCRISY THE COMPREHENSIVE ANALYSIS HYPOCRISY houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. (Matthew 23: 13, 14.) Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the zveightier matters of the lazu, judgment, r.iercy and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallozv a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the out- side of the cup and of the platter, but within they are full of extortion and ex- cess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, zvhich indeed appear beau- tiful outzvard, but are within full of dead men's bones, and of all unclean- fiess. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepul- chres of the righteous, And say. If zve had been in the days of our fathers, we would not have been partakers zvith them in the blood of the prophets. Wherefore ye be witnesses unto your- selves, that ye are the children of them which killed the prophets. (Matthew 23:23-31.) An instructor of the fooHsh, a teach- er of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest an- other, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishon- ourest thou God? (Romans 2: 20-23.) They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus i: 16.) Hypocrisy's Punishment. So are the paths of all that forget God; and the hypocrite's hope shall per- ish: Whose hope shall be cut ofif, and whose trust shall be a spider's web. (Job 8: 13, 14.) Knowest thou not this of old, since man was placed upon earth. That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds ; Yet he shall perish for ever like his own dung: they which have seen him shall say. Where is he ? He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night. The eye also which saw him shall see him no more ; neither shall his place any more behold him. His children shall seek to please the poor, and his hands shall restore their goods. His bones are full of the sin of his 253 IDLE THE COMPREHENSIVE ANALYSIS IDLE youth, which shall lie down with him in the dust. (Job 20: 4-1 1.) For what is the hope of the hypocrite, though he hath gained, when God tak- eth away his soul? (Job 27: 8.) But the hypocrites in heart heap up wrath: they cry not when he bindeth them. They die in youth, and their life is among the unclean. (Job 36: 13, 14.) But unto the wicked God saith. What hast thou to do to declare my statutes, or that thou shouldest take my cove- nant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee, (Psalm 50: 16, 17.) IDLE. (See Diligence.) I'dle — unemployed ; not turned to appro- priate or good use ; thoughtless, unprofitable ; slothful or sluggish. The Bible shows idle- ness to be all of the preceding things and cau- tions mankind against falling into such a state. REFERENCES. Idleness Reproved. Go to the ant, thou sluggard; con- sider her ways, and be wise : Which having no guide, overseer, or ruler, Provideth her meat in the summer, and gathereth her food in the harvest. How long wilt thou sleep, O slug- gard? when wilt thou arise out of thy sleep ? Yet a little sleep, a little slumber, a little folding of the hands to sleep : So shall thy poverty come as one that travelleth, and thy want as an armed man. (Proverbs 6: 6-1 1.) He also that is slothful in his work is brother to him that is a great waster. (Proverbs 18: 9.) I went by the field of the slothful, and by the vineyard of the man void of un- derstanding; And lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. (Proverbs 24: 30, 31.) Not slothful in business: fervent in spirit, serving the Lord. (Romans 12: II.) And that ye study to be quiet, and to do your own business, and to work with your own hands, (as we commanded you), (i Thessalonians 4: 11.) For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. (2 Thessalonians 3: 10, 11.) That ye be not slothful, but followers of them who through faith and patience inherit the promises. (Hebrews 6: 12.) Idleness a Poverty Producer. He becometh poor that dealeth with a slack hand; but the hand of the dili- gent maketh rich. He that gathereth in summer is a wise son : but he that sleepeth in harvest is a son that causeth shame. (Proverbs 10: 4, 5.) The hand of the diligent shall bear rule: but the slothful shall be under tribute. (Proverbs 12: 24.) The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. (Proverbs 13: 4-) Slothfulness casteth into a deep sleep ; and an idle soul shall suffer hun- ger. (Proverbs 19: 15.) The sluggard will not plough by rea- son of the cold; therefore shall he beg 254 IDLE THE COMPREHENSIVE ANALYSIS IMMORTALITY in harvest, and have nothing. (Prov- erbs 20: 4.) Love not sleep, lest thou come to pov- erty; open thine eyes, and thou shalt be satisfied with bread. (Proverbs .20: By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. (Ecclesiastes 10: 18.) Idleness a Source of Evil=Speaking. And withal they learn to be idle, wan- dering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not. (i Timothy 4: 13.) . Idleness a Cause of Ignorance. The sluggard is wiser in his own con- ceit than seven men that can render a reason. (Proverbs 26: 16.) All ye beasts of the field, come to de- vour, yea, all ye beasts in the forest. His watchmen are blind : they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, lov- ing to slumber. (Isaiah 56: 9, 10.) Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth. (Ro- sea 6:3.) IGNORANCE. Ig'no-rance — the condition of being with- out knowledge, either in general or as to a particular object or for a particular reason. The word "ignorance" is often used by mod- ern people to denote illiteracy, or lack of edu- cation. This, however, is only one of the word's meanings, and where it is encoun- tered in the Bible, should be given to it only after much thought and examination of the references. Ignorance often can be willful and obstinate. REFERENCES. For I bear them record, that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to es- tablish their own righteousness, have not submitted themselves unto the righteousness of God. (Romans 10: 2, 3-) For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water. Whereby the world that then was, being overflowed with water, perished. (2 Peter 3: 5,6.) Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea. (i Corin- thians 10: I.) Now concerning spiritual gifts, brethren, I would not have you igno- rant, (i Corinthians 12: i.) But I would not have you to be igno- rant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. ( i Thes- salonians 4: 13.) But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. (2 Peter 3:8.) IMMORTALITY. (See Death.) Im'mor-tal'i-ty — the quality or state of being immortal or exempted from death or annihilation ; unending existence. Christians pretty generally believe in the doctrine of im- mortality, although some hold that only those who accept Christ will be fortunate enough to win immortality. As a matter of fact, im- mortality is one of 'the doctrines of modern natural religion, it being held that the body is distinct from the soul, and at death when the =55 INCARNATION THE COMPREHENSIVE ANALYSIS INDUSTRY bod}^ passes away the soul is not affected by the change. Many of the ancients held the same view of the deathlessness of the soul. It was taught by the Old Testament writers, but not so clearly as those of the New Testa- ment, as Jesus set it forth in language not to be misunderstood. REFERENCES. Immortality of God. Now unto the King eternal, immor- tal, invisible, the only wise God, be hon- our and glory for ever and ever. Amen, (i Timothy i: 17.) Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen, (i Timothy 6: 16.) Immortality of Man. But after thy hardness, and impeni- tent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgment of God: Who will render to every man ac- cording to his deeds : To them, who by patient continuance in well doing seek for glory, and hon- our, and immortality, eternal life. (Romans 2: 5-7.) For this corruptible must put on in- corruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written. Death is swallowed up in victory, (i Corinthians 15: 53, 54.) INCARNATION. In'car-na'tion — the act of clothing with flesh; the state of being in a human form. "Incarnation" is the word applied to the un- ion of the second person of the Godhead with a human form; in other words, the coming to earth as a man of God the Son. REFERENCES. But while he thought on these things, behold, the Angel of the Lord appeared unto him in a dream, saying, Joseph thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his Name Jesus: for he shall save his people from their sins. (Matthew i : 20, 21,) But when the fulness of the time was come, God sent forth his Son made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4: 4, 5.) For I came dozvn from heaven, not to do mine ozvn will, but the will of him that sent me. (John 6: 38.) INDUSTRY, (See Diligence, Idle.) In'dus-try — diligence in any employment or pursuit, either mental or physical. The Bible is full of references to industry and the need for it. Industry is made almost a part of religion, on the basis that what God has given to us we should use to the best of our abilities, REFERENCES. General. Much food is in the tillage of the poor: but there is that is destroyed for want of judgment, (Proverbs 13: 23.) Not slothful !n business; fervent in spirit; serving the Lord. (Romans 12: II.) Let him that stole steal no more : but rather let him labour, working with his hands the thing which is good, that J56 INDUSTRY THE COMPREHENSIVE ANALYSIS irJJUSYICE he may have to give to him that nced- eth. (Ephesians 4: 28.) And that ye study to be quiet, and to do your own business, and to work with your own hands, as we command- ed you; That ye may walk honestly toward them that are without, and that ye may have lack of nothing. ( i Thessalonians 4: II, 12.) For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are bus3^bodies. Now them that are such we com- mand and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. (2 Thessa- lonians 3: 10-12.) The husbandman that laboureth must be first partaker of the fruits. (2 Tim- othy 2:6.) The Blessings and Rewards of Industry. And the man Jeroboam was a mighty man of valour : and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph, ( i Kings 1 1 : 28.) Wealth gotten by vanity shall be di- minished: but he that gathereth by la- bour shall increase. (Proverbs 13: 11.) In all labour there is profit: but the talk of the lips tendeth only to penury. (Proverbs 14: 23.) Pie that laboureth, laboureth for him- self; for his mouth craveth it of him. (Proverbs 16: 26.) Love not sleep, lest thou come to pov- erty: open thine eyes, and thou shalt be satisfied with bread. (Proverbs 20: I3-) The thoughts of the diligent tend only to plenteousness ; but of every one that is hasty only to want, (Proverbs 21: 5-) Be thou diligent to know the state of thy flocks, and look well to thy herds : For riches are not for ever : and doth the crown endure to every generation? The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered. The lambs are for thy clothing, and the goats are the price of the field. And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens. (Proverbs 27: 23- 27.) Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. (Ecclesiastes 5: 18.) INJUSTICE, In-jus'tice — lack of justice and equity; violation of the right of another or others ; wrong; unfairness. Scripture warns us against doing injustice, showing us that we always should be careful of the rights of oth- ers and that we should deal fairly in every- thing we do. REFERENCES. Warnings against Injustice. Thou shalt neither vex a stranger, nor oppress him : for ye were strangers in the land of Egypt. (Exodus 22: 21,) Thou shalt not wrest the judgment of thy poor in his cause. ( Exodus 23 : Ye shall do no unrighteousness in judgment; thou shalt not respect the 17 257 INJUSTICE THE COMPREHENSIVE ANALYSIS INTEGRITTT person of the poor, nor honour the per- son of the mighty : but in righteousness shalt thou judge thy neighbour. (Le- viticus 19: 15.) Thou shalt not wrest judgment ; thou shalt not respect persons, neither take a gift : for a gift doth blind the eyes of the wise, and pervert the words of the righteous. That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee. (Deuteronomy 16: 19, 20.) Thou shalt not pervert the judgment of the stranger, nor of the fatherless, nor take a widow's raiment to pledge. (Deuteronomy 24: 17.) If I did despise the cause of my man- servant or of my maid-servant, when they contended with me; What then shall I do when God ris- eth up ? and when he visiteth, what shall I answer him? (Job 31 : 13, 14.) Thus saith the Lord; Execute ye judgment and righteousness, and de- liver the spoiled out of the hand of the oppressor : and do no wrong, do no vio- lence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. (Jeremiah 22: 3.) He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. (Luke 16: 10.) Results of Injustice. When a wicked man dieth, his expec- tation shall perish: and the hope of un- just men perisheth. (Proverbs 11 : 7.) He that by usury and unjust gain in- creaseth his substance, he shall gather it for him that will pity the poor. (Proverbs 28: 8.) That no man go beyond and defraud his brother in any matter, because that the Lord is the avenger of all such; as we also have forewarned you, and tes- tified, (i Thessalonians 4:6.) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished. (2 Peter 2:9.) INSPIRATION. In'spi-ra'tion — the supernatural divine influence on the prophets, apostles, etc., by which they were qualified to communicate religious truth, either by word of mouth or by writings ; also the power at any time, even now, for man to receive religious truth. The word is also used to denote that truth itself. REFERENCES. Inspiration of Scripture. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruc- tion in righteousness, That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3: 16, 17.) As he spake by the mouth of his holy Prophets, which have been since the world began. ( Luke i : 70. ) Knowing this first, that no prophecy of the Scripture is of any private Inter- pretation : For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Lloly Ghost. (2 Peter i : 20, 21.) God who at sundry times, and in di- vers manners, spake in time past unto the Fathers by the Prophets. (Hebrew i: I.) INTEGRITY. In-teg'ri-ty — the state of being morally sound or whole; freedom from corrupting J58 INTEGRITY THE COMPREHENSIVE ANALYSIS INTERCESSION influence or motive ; honesty ; uprightness ; rectitude. The Bible regards integrity in the same light as it does honesty — as a necessity for the living of the Christian life. REFERENCES. Behold, here I am: witness against me before the Lord, and before his anointed; whose ox have I taken? or whose ass have I taken ? or whom have I defrauded? whom have I oppressed? or of whose hand have I received an}^ bribe to bhnd mine eyes therewith? and I will restore it you. ( i Samuel 12 : 3.) Moreover, they reckoned not with the men, into whose hand they deliv- ered the money to be bestowed on workmen: for they dealt faithfully. (2 Kings 12: 15.) Howbeit, there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. (2 Kings 22: 7.) And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, al- though thou movedst me against him, to destroy him without cause. (Job 2: 3-) The Lord shall judge the people: judge me, O Lord, according to my righteousness, and according to mine integrity that is in me. (Psalm 7:8.) Judge me, O Lord ; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide. (Psalm 26: I.) And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever. (Psalm 41 : 12.) The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. ( Proverbs 11: 3. ) Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. (Proverbs 19: The just man walketh in his integ- rity: his children are blessed after him. (Proverbs 20: 7.) INTERCESSION. In'ter-ces'sion — the act of mediating be- tween two persons for the purpose of effect- ing a reconciliation or for making a prayer or petition to one for the other. Sometimes the intercessor is against the second party, although rarely. One of the great offices of Christ Jesus is that of intercession, when in His Capacity of Mediator he intercedes with God the Father for mankind, serving to illus- trate the power and majesty of the Father and the grace and wisdom of the Son. The Bible also teaches us that the Holy Ghost makes intercession for us. Mankind also can intercede when they go to God the Father with their prayers for their fellows. REFERENCES. Intercession of Christ. Then said Jesus, Father, forgive them; for they know not zvhat they do. And they parted his raiment, and cast lots. (Luke 23: 34.) Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh interces- sion for us. (Romans 8: 34.) Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25.)^ My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the ^S9 mTERCESSION THE COMPREHENSIVE ANALYSIS ISAAC Father, Jesus Christ the righteous, (i John 2:1,) Christ's Intercession. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53: 12.) Holy Ghost's Intercession. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with' groanings which cannot be ut- tered. (Romans 8: 26.) Intercession for All Men. I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ; For kings, and for all that are in au- thority; that we may lead a quiet and peaceable life in all godliness and hon- esty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth, (i Timothy 2: 1-4.) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. (Ephesians 6: 18.) Requests for Intercession. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive togeth- er with me in your prayers to God for me. (Romans 15: 30.) You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. (2 Corinthians i: 11.) Withal, praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds. (Colossians 4:3-) Brethren, pray for us. (i Thessa- lonians 5: 25.) Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you. (2 Thessalonians 3: i.) Pray for us : for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner. (Hebrews 13: 18, 19.) ISAAC. (See Abraham, Esau, Jacob, Is- raelites, Sarah.) I'sAAc — a form of a Hebrew word mean- ing "mocking laughter." Isaac was the only son of Abraham and Sarah and was born about the year 1896 B.C., while his parents were in their old age. Abraham had been promised a child by God, and for a long time Ishmael, the son of Hagar, was supposed to be the fulfillment of the divine word, but later God showed Abraham that such was not the case. In the early part of his life Isaac al- most became a human sacrifice to God through his father's great faith. At forty he wedded his beautiful cousin Rebekah. He seems to have entertained great fear that she would be carried off from him. At sixty Esau and Jacob were born, the latter being his mother's favorite. Because of his failed eyesight Jacob managed to secure the old man's blessing after he had succeeded in de- priving Esau of his birthright. He died very wealthy at a very advanced age. Isaac's character has been the subject of much argument as well as criticism. His J 60 ISAAC THE COMPREHENSIVE ANALYSIS ISAAC memory has sometimes been reviled for his denial of his wife and for permitting Jacob to enjoy the proceeds of his deceptions in which his brother Esau was the loser. These objections, however, do not seem to weigh with the consistent and patient fortitude with which Isaac bore his many griefs and troubles. He was a dutiful son, a loving husband, and the father of a household where he could not al- ways make order reign, because of the war- ring elements within it. Unquestionably, Isaac was a man who suffered and bore his sufferings heroically. There is no doubt but that he won respect and esteem from the men of his times, while in the Hebrew mind he is inseparably linked with Abraham and Jacob, his father and his son. REFERENCES. And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hun- dred years old ? and shall Sarah, that is ninety years old, bear? (Genesis 17: 15-17-) And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. (Genesis 21 : 3-) And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said. Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of. (Genesis 22 : 1,2.) And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar tipon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said. Here am I. And he said. Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. (Genesis 22: 9- I3-) And Isaac brought her into his moth- er Sarah's tent, and took Rebekah, and she became his wife ; and he loved her : and Isaac was comforted after his mother's death. (Genesis 24: 6y.) And Jacob went near unto Isaac his father ; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau. And he discerned him not, because his hands were hairy, as his brother Esau's hands : so he blessed him. And he said. Art thou my very son Esau ? And he said, I am. And he said. Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. And his father Isaac said unto him. Come near now, and kiss me, m}'- son. And he came near, and kissed him: and he smelled the smell of his raiment. 261 ISAIAH THE COMPREHENSIVE ANALYSIS ISRAELITES and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed: Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine : Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee : cursed be every one that curseth thee, and blessed be he that blesseth thee. And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. (Genesis 2y\ 22-30.) And the days of Isaac were an hun- dred and fourscore years. And Isaac gave up the ghost and died, and was gathered unto his people, being old and full of days ; and his sons Esau and Jacob buried him. (Genesis 35: 28, 29.) ISAIAH. I-sa'iah (pronounced Izayah or Izay-yah) — a form of a Hebrew word meaning "Jah is helper." The name is often written Esaias. Isaiah was one of the greatest of all the prophets, and certainly the greatest of those who wrote their prophecies in the form of a book. Of his personal history we know very little. He appears to have been born about the year 765 B.C. He is said to have been of the Hebrew royal family. The period of his life was in times that were exceedingly trou- bled, the Hebrews suffering from the com- "bined ill effects of bad kings and the dangers arising from the cruel and warlike Assyrians, who were then at the height of their power as a nation of conquerors. His prophecies were threefold in character — to condemn the sins of his people, to call them to repentance, and to foretell the coming of the Messiah. In this latter respect he was the chief of the prophets, for to him God revealed much of the advent, character, ministry, teaching, suf- ferings, and death of Jesus, as well as the ex- tension and glory of His kingdom. His thought and language are always lofty and dignified, stamping his work with the highest mark of literary excellence. There is a tradi- tion that Isaiah suffered martyrdom in the reign of King Manasseh by being sawn in half, but there is no definite proof to show that such was the case. Reference. — The entire book of Isaiah. ISCARIOT. (See Judas Iscariot.) ISHMAEL. Ish'ma-el (pionounced Ishmale) — a form of a Hebrew word meaning "God hears." Ishmael was the son of Abraham and Hagar, and was born about fovtrteen years before Isaac. Not long thereafter he and his mother were cast off from the family by reason of the anger of Sarah, Abraham's wife, and wan- dered through the wilderness into what is now Arabia. Ishmael's descendants became a part of the Arabian race and remain so to this day. The pure Arabs are descendants of Joktan, son of Eber, great-great-grandson of Shem. References. — Genesis, chapters 16, 17, 21, and 25. ISRAEL. (See Israelites. Jacob, Jews, Ju- dah.) Is'ra-el — a form of a Hebrew vvord mean- ing "a prince with God" or "soldier of God." Israel was the name given to Jacob by God after wrestling with the angel. (See Genesis 2)2: 22-30.) It also became the racial name of the Hebrews (see Israelites and Jews), as well as the name of the combined nation and the name of one of the two kingdoms founded after the split of the tmited twelve tribes. (See Israelites for history of the kingdom of Israel ; see Jews for history of the Israelites as a race.) ISRAELITES. Is'ra-el-ites — the name given to the de- scendants of Abraham, Isaac, and Jacob, as well as to one of the two kingdoms set up after the nation was divided. This division was caused by the rivalry that always had ex- 262 ISRAELITES THE COMPREHENSIVE ANALYSIS JACOB isted between the tribes of Judah and Ephraim from the time of the conquest of Canaan. The twelve tribes composing the nation always were more or less unsettled by this rivalry. The influence of Samuel and Saul, who were of the tribe of Benjamin, acted as a balance of power for a considerable time, but at Saul's death the trouble between Judah and Ephraim broke out afresh. David's brilliant and mas- terful rule, together with the peaceful and yet splendid reign of his son Solomon, brought the two wings of the nation together in re- union, but after the death of Solomon the national bond again became sundered. In the year 975 B.C. Solomon's son, Rehoboam, found himself confronting a revolt headed by Jeroboam, an Ephraimite. He was too weak to put it down, with the result that Jeroboam was able to take away from him all the nation save the tribe of Judah, the Levites, and a part of Benjamin. Rehoboam clung to his part which became the kingdom of Judah, and Jeroboam set up for himself a kingdom which came to be called the kingdom of Israel. (See Judah for history of kingdom of Judah.) Jeroboam's kingdom, possessing the ma- jority of the Hebrew race and the greater part of the land, rose rapidly in power and for fifty years or more maintained a considerable de- gree of power and influence, although the peo- ple gave themselves over to idolatries of all sorts. The act, however, was a fatal one, and foreshadowed the downfall of the race, for as soon as the period of prosperity had passed the doom of the kingdom was apparent. Wars and troubles of many kinds set in, while on the East the growing might of Assyria and its warlike and cruel people showed how the fortunes of Israel were to end. In 250 years no less than nineteen kings occupied the throne and finally, in 721 B.C., the Assyrians, under their conqueror king, Shalmaneser, invaded Israel, took Samaria, destroyed the kingdom, and carried the ten tribes away into captivity beyond the river Euphrates. Here the old tribal formation soon became lost, and the peo- ple, already far departed from the worship of Jehovah, fell under the influence of the idol- atrous Assyrian religion. At the end of the Captivity some of the Jews went back to Palestine, and made an effort to begin a na- tional life anew, but with no success, for there never again was a united Hebrew nation. JACOB. (See Abraham, Isaac, Joseph, Re- bekah, Leah, Rachel, etc.) J.\.'coB — a form of a Hebrew word mean- ing "heel-catcher" or "supplanter." Jacob was the younger of twin sons born about 1836 B.C. to Isaac by his wife Rebekah, the other being Esau. He was his mother's favorite. Through ^ stratagem he bought his elder brother's birth- right and secured his father's blessing in ma- terial things. Later, when he left home to seek a wife, Isaac confirmed this blessing, add- ing to it that of the spiritual promises made by God to Abraham and Isaac. Jacob fell in love with Rachel, the daughter of Laban, who shrewdly made Jacob serve fourteen years for the woman of his choice and marry her sister Leah as well. Late in life he migrated to Egy-pt because of famine in his own land, and died there. The change of his name from Jacob to Israel occurred before the journey to Eg}'pt. Jacob had decided to leave Laban, with whom he had been for a number of years after he had married, and who had become jealous of his son-in-law's prosperity. To re- turn to his own land he had to go through that of his brother Esau, of whom he was afraid and sought to appease by presents. The night before meeting Esau he wrestled with an un- known antagonist, who proved to be an angel. The angel overcame him and then gave him his new name of Israel. The character of Jacob has been a subject of great discussion. It leaves a much less favorable impression than that of any other of the patriarchs, be- cause of the deceit practiced upon his father and the defrauding of Esau of his birthright. Many commentators are inclined to cast the entire blame for both of these acts upon the maternal favoritism of Rebekah. Taking an- other view, it may be said that Jacob's earlier life, with its imquestionable sin, was but pre- paratory to the splendid and exalted faith and goodness of his latter days. His service for Rachel shows him to have been a man capable of immense and unswerving devotion and loy- alty, while his treatment of his children indi- cates that he was a good father. All of his later life gives proof of his deep piety and faith and tntst in God. 263 JACOB THE COMPREHENSIVE ANALYSIS OB REFERENCES. Jacob's Youth. And the boys grew : and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. (Genesis 25 : 2y, 28.) Obtains Birthright. And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said. Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said. Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. (Gen- esis 25: 30-33.) Obtains Blessing. And he came unto his father, and said. My father : and he said. Here am I ; who art thou, my son ? And Jacob said unto his father, I am Esau thy firstborn ; I have done accord- ing as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me. And Isaac said unto his son. How is it that thou hast found it so quickly, my son? And he said, Because the Lord thy God brought it to me. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau. And he discerned him not, because his hands were hairy, as his brother Esau's hands : so he blessed him. (Gen- esis ^y. 18-23.) The Dream and Promise. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the an- gels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abra- ham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed ; And thy seed shall be as the dust of the earth: and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the fami- lies of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou go- est, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. (Genesis 28: 12-15.) And Jacob was left alone; and there Avrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said. Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him. What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a 164 — »TT»Trr( ■ .t JAH THE COMPREHENSIVE ANALYSIS JAPHETH prince hast thou power with God and with men, and hast prevailed. (Gene- sis 32: 24-28.) Jacob's Children. The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun: The sons of Rachel ; Joseph, and Ben- jamin : And the sons of Bilhah, Rachel's handmaid ; Dan, and Naphtali : And the sons of Zilpah, Leah's hand- maid; Gad, and Asher. These are the sons of Jacob, which were born to him in Padanaram. (Genesis 35 : 23-26.) Blesses His Sons and Dies. And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. (Genesis 49: i, 2.) All these are the twelve tribes of Is- rael: and this is it that their father spake unto them, and blessed them; ev- ery one according to his blessing he blessed them. (Genesis 49: 28.) And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his peo- ple. (Genesis 49: 23.) JAH. (See Jehovah.) Jah — a form of a Hebrew word meaning "Lord." Jah is a short forni of the word "Jehovah." It is chiefly used in making up Hebrew proper names. JAMES. James — a name derived from the name "Jacob" through changes made in passing from one language to another. There are three persons named James mentioned in the Bible. They appear only in the New Testa- ment and are : 1. James, the son of Zebedee — a Galilean fisherman and one of the first four of the dis- ciples. He was a brother of the evangelist John and was almost always singled out by Jesus when there was some special duty to be done. He appears to have been a man of high resolution and determined character. He was the first of the disciples to die a martyr's death, and indeed the only one the manner of whose death is exactly known. (See Mat- thew 4: 21; Acts 12: 2.) 2. James, the son of Alphceus — also called James the Less. Little is known regarding him. (See Matthew 10: 3.) 3. James, "the brother of the Lord." There is much confusion over this James, due to the difiference in opinion which exists over the question as to whether or not the Lord had any brothers. Certain passages in Matthew and Mark indicate that He had (Matthew 13: 55; Mark 6:3), but certain critics think that the somewhat lax nature of stating relation- ship which was in vogue in the time of Jesus is responsible for the opinion, and that in real- ity the brothers and sisters mentioned were first cousins of the Lord. This theory makes the name of the mother of James the same as the mother of Jesus, which also was not an uncommon thing in the case of sisters in the days of the Master. There is also an opinion to the effect that this James was the son of Joseph by a marriage prior to that with Mary, the belief being held by some that Joseph was a widower at the time he wedded the mother of our Lord. This would give strong basis for James being called "the brother of the Lord." But on the whole, the matter is very much unsettled. The Epistle of James comes in for its share of uncertainty also in respect to the identity of its author, its authorship being credited, by various thinkers, either to one of the three men of the name mentioned above, or to an unknown James. JAPHETH. Ja'pheth — a form of a Hebrew word meaning "widespread." Japheth was one of the sons of Noah. He is understood to have 205 JEALOUSY THE COMPREHENSIVE ANALYSIS JEHOVAH been the progenitor of the races which settled Europe and Western Asia. References. — Genesis 9: 2y ; Genesis 10: I ; I Chronicles i : 4. JEALOUS AND JEALOUSY. Jeal'ous-y — a word used in the Bible to express several types of a certain emotion : (i) uneasiness from the fear that some one may rob us of the affections or regard of a loved one; (2) God's sensitiveness for the re- gard of His people that they do not turn astray to other gods; (3) God's sensitiveness for the faith of his people. The Bible teaches that there are two sorts of jealousy — one righteous, such as God's and man's when it is aroused by proper motives of concern for the loved ones ; and the other unrighteous, the latter based upon the selfish desire of the one entertaining it. REFERENCES. God's Jealousy. Thou shalt not bow down thyself to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. (Exodus 20: 5.) The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. (Deuteronomy 29: 20.) For they provoked him to anger with their high places, and moved him to jealousy with their graven images. (Psalm 78: 58.) Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath ; but the whole land shall be devoured by the fire of his jeal- ousy: for he shall make even a speedy riddance of all them that dwell in the land. (Zephaniah i: 18.) Do we provoke the Lord to jealousy ? are we stronger than he? (i Corin- thians 10: 22.) Human Jealousy. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance. He will not regard any ransom; neither will he rest content, though thou givest many gifts. (Proverbs 6: 34, 35-) Set me as a seal upon thine heart, as a seal upon thine arm : for love is strong as death ; jealousy is cruel as the grave : the coals thereof are coals of fire, which hath a most vehement flame. ( Song of Solomon 8:6.) And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. (Ezekiel 16: 38.) JEHOSHAPHAT. Je-hosh'a-phat — a form of a Hebrew word meaning "Jehovah judged." Jehosha- phat was the fourth king of the kingdom of Judah and is reckoned to have been one of the best of the Hebrew monarchs. He reigned twenty-five years. He did away with much of the idolatry that infested the people and by his good and wise government contributed much to the advancement of the little kingdom and the fact that it long outlived the kingdom of Israel. He enjoyed much of the good counsel of Elisha. His greatest fault seems to have been a somewhat fiery temper. References. — i Kings 15: 24; i Kings 22: 50; 2 Chronicles 17 and 21. JEHOVAH. (See God.) Je-ho'vah — a form of a Hebrew wo^d meaning "the existing one," or, as more freely translated, "The Lord." The exact pronun- ciation of the word in the Hebrew has been lost, the Jews having always avoided uttering it, using some other word meaning the same thing or some derivative. This was a custom brought about originally by reverence for 266 HUHfrrt JEHU THE COMPREHENSIVE ANALYSIS JERUSALEM God, to whom the name of Jehovah was given. Leviticus 24: 16 was the apparent basis for the custom, which seems to have degenerated into a superstition. JEHU. Je'hu — a form of a Hebrew word meaning "Jah is he." Jehu was the eleventh king of Israel and was noted for the energetic and determined manner in which he set about stamping out idolatry in his kingdom. Anointed king by the order of Elisha, Jehu began rebellion against the monarch then on the throne, Joram. He put Joram to death, had his wicked mother, Jezebel, killed, and exterminated what was left of the line of Ahab in fulfillment of an old prophecy. But Jehu, despite his energy, fell short of doing away with all of Israel's idolatry, and there- fore fell under divine displeasure. References. — 2 Kings 9 and 10. JEPHTHAH. Jeph'thah — a form of a Hebrew word meaning "he will open." Jephthah was the ninth judg^e of Israel. Before reaching this dignity he was the leader of a band of free- lance soldiers. As svich he was summoned by the tribes to overthrow the yoke of the Ammonites. Before departing upon the cam- paign he made a vow to God to give Him as an oflfering, if he should be victorious, what- ever should come forth first from his house on his return. He defeated the Ammonites, and the first to come from his house was his own daughter. It formerly was supposed that the girl was given as a burnt-oiTering, but latter-day commentaries are inclined to doubt this, inclining to the belief that she became vowed to virginity. Reference. — Judges 11. JEREMIAH. Jer'e-mi'ah — a form of a Hebrew word meaning "Jah will rise" or "J ah throws." Jeremiah was the name of one of the fore- most of the Hebrew prophets. He was born about 650 B.C. and was the son of a priest. His work was done in the days when the king- dom of Judah was falling and during the time of the early Babylonian captivity. He told the people what would happen to them for their wickednesses and was thrown into prison for it, being actually a prisoner when Jeru- salem was taken. The Babylonian conquerors permitted him to go back to his native land and continue his work. It was fruitless, and he is said to have died in exile in Egypt. His literary style is exceedingly high. His two contributions to the Bible are the book of Jeremiah and Lamentations. References. — The book of Jeremiah and Lamentations. JERICHO. Jer'i-cho — a form of a Hebrew word prob- ably meaning "a fragrant place." Jericho was the name of a noted place in the Jordan valley at the point where the river enters the Dead Sea. It was the first city taken by the Israelites after crossing the Jordan. The miraculous manner of its fall is related in Joshua 6: 20. At that time it was large and populous, and the center of a spot of great abundance and fertility. A squalid little village now occu- pies a part of the old site of the place, and it seems to have lived up to the curse pronounced upon it by the Israelites. JERUSALEM. (See David, Jesus, Jews, Judah, Solomon, Titus.) Je-ru'sa-lem — a form of a Hebrew word meaning "founded peaceful," or "the founda- tion of peace." Jerusalem is the name of the most famous city of the world — the City of David, the Holy City, the city just outside of which Jesus the Christ died, the city for which such a vast amount of human blood has been shed since by Christian and Crusader, and In- fidel and Moslem. It is located about thirty- five miles east of Joppa and the Mediterra- nean Sea, on a high tableland, which, in real- ity, is the crest of a range of splendid hills. The place itself is built upon a cluster of hills, which include Mount Zion, the Mount of Olives, Mount Moriah, and one or two others. Just when it was founded is not known, but it must have been at a very ancient time, for the place was known in the days of Abraham as the city of Salem. Years afterward, the Israelites, making- their conquering way through the land of Canaan, under Joshua, took a part of it. This was about 1,444 years 267 JERUSALEM THE COMPREHENSIVE ANALYSIS JERUSALEM before the birth of Christ. Little is heard about it thereafter until David's time, when he made himself the master of it, and thence- forth one of its titles was "the city of David." Under the sway of David and Solomon it rose rapidly in beauty, splendor, and power, and even after the division of the race of the Jews into two kingdoms it continued to be the great Jewish city. When the decline of Hebrew power set in, the magnificent place attracted the eye of the Babylonians and Assyrians, although it fell first to the Egyp- tians. After this event (B.C. 970) it went through various fortunes, and in B.C. 588 it was captured after a three years' siege by the forces of Nebuchadnezzar, the king of Baby- lon, who almost destroyed it. After the fall of the Babylonian empire, at the hands of the conquering Persians, Jerusalem began to see better days. The Persian kings permitted such of the exiled Jews as desired to return to their holy city, the Temple was rebuilt, and it seemed that the place was well on its way to recover its glory. Even under Alexander the Great it was permitted to go unmolested, although that conqueror originally intended to destroy it for its loyalty to the Persians, whom he had defeated. Following Alexander there ensued another period of varying fortunes. In about B.C. 167 Antiochus Epiphanes captured the city, plundered it, razed its walls, and set up the worship of Jupiter in the Temple. The Mac- cabean revolt changed the ownership of the city to the Jews once more and they enjoyed it for almost a century. Then the Roman general, Pompey, took the city, no less than 12,000 Jews falling in a massacre that re- sulted from the capture. Pompey left the Temple treasure untouched, but a few years later another Roman general, Crassus, re- moved them. Shortly after, the Herodian family appeared upon the scene, as kings un- der the authority of Rome, and once again Jerusalem began to take on an air of splendor. Under Herod the Great, the Temple was re- built even more magnificent in style than it had been in Solomon's day, and when Jesus was a youth the city was at the very height of its grandeur. It might almost seem that God permitted Jerusalem to grow magnificent beyond its for- mer beauty so that its shame and sorrow might be the greater. After the rejection of Jesus by His own people and His crucifixion the vials of the divine wrath were preparing. In A.D. 70, about thirty-eight years after the tragedy of Golgotha, the Roman general, Ti- tus, laid siege to the city. It held out for forty-two months — until the inhabitants and defenders actually were forced to eat their own children for food. Then it fell, and Titus, in his wrath, almost wiped it off the face of the earth. With this practical destruction of the city and the attendant horrors of the siege were fulfilled two great prophecies. The first (Deuteronomy 38: 57 et seq.) came from the lips of Moses more than 1,500 years before, and the second Christ's own prophecy that the place should be destroyed (Matthew 24 and Luke 19: 41-44). How wonderfully this all was carried out we see when we learn that even the old foundations of the Temple, that had stood for more than eleven hundred years, were overturned, stone for stone, by the treasure-hunting Romans. No one ever will know how many persons perished in the siege and the assault and the butchery which fol- lowed. It was the end of Jerusalem as the holy city of the Jews. The city's modern history is very eventful. For fifty years after the capture of the place by Titus it was hardly more than a heap of ruins. Then the Romans partially rebuilt it, and the Jews made an effort to restore the Temple. But God's hand was against such a restoration. We are credibly informed that mysterious fires broke out at nights and de- stroyed such work as had been done and that fires even manifested themselves in the founda- tions and drove the workmen away. An earth- quake also seems to have added its "Thou shalt not" to the rebuilding of the edifice Christ said should be destroyed. The history of the city is almost a blank from the time of Titus to that of Emperor Constantine. This prince, his interest awakened by his ex- ceedingly pious mother, the Empress Helena, gave the place much attention, and in A.D. 335 a magnificent church was built on the supposed site of the Holy Sepulchre. During the following three hundred years the city gradually reassumed some of its old glory and beauty. In A.D. 614 the Persians captured 268 JESUS THE COMPREHENSIVE ANALYSIS JESUS it, and in 6^6 the Arabians obtained posses- sion. From this date onward to the year looo Jerusalem enjoyed a period of quiet and peace. Then the wars known as the Crusades broke out. On one side were the Christians from Europe fighting for the recovery of the Holy Sepulchre, while on the other were the Mos- lems, or followers of Mohammed. In 1099, after a siege of forty days, the Christians, imder Godfrey of Bouillon, took the city by storm and a dreadful massacre followed. A kingdom was set up, with Godfrey as king. This monarchy lasted eighty-eight years. Then the Moslems got possession again, and since then they have managed to retain it, save for one or two short periods which are of little historical importance. The present population of the city is about 60,000, about half of which are Jews. It is only a ghost of the splendid city which it was in its glory. Yet thousands of Christians visit it yearly to make pious pilgrimages to the place wherein the Master once trod. JESUS. (See Christ, God, Holy Ghost, Trinity, etc.) Je'sus — the ordinary- designation of the incarnate Son of God and Saviour of man- kind, being the English form of the Greek version of the Hebrew name Joshua or Jeshua. This name originally was Jehoshua, meaning "Saviour" or "Help of Jehovah," but was ab- breviated to the forms given above. Jesus was the Lord's proper name, just as David, or Paul, or John, or Mark were the proper names of the men who bore them. Christ is an official title, just as are the titles "the Bap- tist," "the Apostle," or "the King." To dis- tinguish Him from other persons who bore the same name, it not being an uncommon one among the Hebrews, He is often called Jesus of Nazareth. The present article will deal with His human life, teachings, and work. They are the subjects of the New Testament, and form the historical and doctrinal founda- tions of Christianity. The gospels of Mat- thew, Mark, Luke, and John do not tell all of His life in detail, but seek to give a general picture. Each writer viewed it from a dif- ferent point, and one often saw things others did not. John, for instance, devotes a great amount of his gospel to the last three months of His life. So far as is known the order in which they were written is ( i ) Mark's — about 66 A.D. ; (2) Matthew's — about 70-80 A.D. ; (3) Luke's — about 80 A.D. ; (4) John's — about 85-96 A.D. We cannot be absolutely sure of the date of either Jesus' birth or death, because of certain confusion which exists regarding the years. The most modern research and thought gives the probable year of His birth as B.C. 4 and that of His death A.D. 30 or 31. The same doubt exists as to the duration of His min- istry, opinion being divided as to whether it was one, two, or three years. After all, these things are entirely immaterial and unimpor- tant, since it is what He taught and how He taught that are the things to be considered, rather than the mere questions of months, or days, or years. Of His family we have almost complete record. Joseph and Mary were of the best blood of the race of Israel. Yet Joseph was not only a poor man but a hard-working one. They were of Nazareth in Galilee, where the religious air Vv'as much purer than in Judea and Jerusalem, where Pharisaism was the ruling doctrine. His coming had been proph- esied from away back in the past, but the Jews, beaten, cowed, and dispersed by their powerful enemies, looked not for a Prince of Peace. What they expected was a great and wonderful soldier and conqueror, who would set his heel upon the necks of their foes in- stead of winning the world by love and self- sacrifice. This was the attitude of a majority of the Jevv's up to the very hour of Jesus' death, thus fulfilling the Scripture that He should be despised and rejected by His own people. Jesus was born in Bethlehem, a Judean town, for the reason that Joseph and Mary had gone there to meet the tax-gatherer to be enrolled, Joseph being taxed in that town because he was of the line of David, and therefore accredited to Bethlehem, although his place of residence was Nazareth. The announcement of God's angel to Mary and Joseph of His coming birth took place in Naz- areth. No sooner was the babe born that trouble began. Three wise men from the East appeared before Herod the King, asking 269 JESUS THE COMPREHENSIVE ANALYSIS JESUS where they could find the new-born King of the Jews that the}^ might do homage to him. This and the stories of the shepherds about the celestial music which had greeted the Sav- iour's birth — stories that doubtless had reached Herod's ears — caused the wicked king to wish to slay the babe, in whom he could only see a pretender to the throne. To escape Herod, Joseph was divinely ordered to take Jesus into Egypt until Herod died. Of the first thirty years of the Master's life we do not know much save the little that Luke tells us of His boyhood. After He was twelve years old we know nothing with authority ex- cept what is inferred in those beautiful words of strength and promise in Luke 2: 51 and 52 : "And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favour with God and man." These few words mean without doubt that in His home relations He was a dutiful, obedient son and a kind and loving brother, and that out- side of His home life He was a good neighbor and friend ; that in business relations He was faithful ; that as a worker at His trade He was skilled, capable, and industrious ; that with respect to the state and the political govern- ment under which He lived He was a well- informed, intelligent, and law-abiding citizen, and that He was a close student of the reli- gious history and doctrine of the time. His habits of Sabbath observance while a boy and during His early manhood were doubtless similar to those of the good Sunday-school scholar and Christian of the present time. There is also little doubt but that He fol- lowed Joseph's trade of carpenter and sup- ported His mother after Joseph's death, which seems to have occurred during His later youth. All the years concerning which the gospels are silent were years of preparation for the ministry which was to end in the Great Sac- rifice upon Calvary. Whether He knew what His mission Avas to be we know not. It may have been that He knew ; it may have been that it was revealed to Him on the coming of John the Baptist. Either way, His obedience to the will of His Father is a beautiful thing to contemplate. With His baptism began the work for which He was sent. First He was tempted. Put to the proof He proved steadfast. Then He called His first disciples and set about that marvelous work of which it is said : "He went about doing good." His first miracle was performed at Cana in Galilee, where, at a wedding feast, He turned water into wine. Following this was a season of healing and preaching, but His first great utterance of which we have a complete account was the Sermon on the Mount. Wonderful as it was, still greater things were to come in the para- bles. Next came the choice of the twelve and their sending forth to preach the word. This led up to the feeding of the thousands and the breaking of the news to the disciples that He was to sufifer death, with which was coupled the announcement of the founding of His Church. Six days later came the Transfigu- ration, and then the disciples, if indeed they needed proof, knew that the Man they fol- lowed was truly the Son of God. But much more was to come before He was to be sac- rificed. Twice more was He to foretell his passion, many more parables was He to utter, many more sick were to feel His healing touch, and much more good was he to do. At last came the time. He and His dis- ciples went up to Jerusalem to the Passover knowing what was to happen. He entered the holy city in triumph ; only seven days later He departed from it carrying His cross to the place where He was to die. During that time He was not idle. There was much to be done and little time in which to do it. But it was done, and at last the departing Master sat in a little upper room eating a farewell meal with His followers. There he instituted the beautiful ordinance by which Christians partake symbolically of His body and blood in memory of Him and to their spiritual sustenance, and promised to send them the Comforter. Events now trod upon each other's heels. The betrayal, Peter's de- nial, the trials before the Sanhedrin and Pilate, the condemnation, and finally the agony on Calvary succeeded each other. Dead — but living in the sense that His sacrifice of Him- self for man was never to perish and to ben- efit the human race for all time — they laid Him in the sepulchre, from which on the third day He arose. Ten times thereafter He ap- I II 270 JESUS THE COMPREHENSIVE ANALYSIS JESUS peared to His people and forty days after His resurrection He ascended into Heaven, leav- ing the work He had begun and the Church He had founded to be carried on by the de- voted band of men He had left behind. Considering Jesus simply in His character as a man and a teacher we cannot but be as- tounded at the marvelous character of His work. In the course of a ministry which cer- tainly could not have extended over a longer period than thirty months, we find that he overturned a system of ethics that had en- dured for nearly two thousand years, revised and purified the world's old and diseased code of morals, gave the death-blow to paganisms, and set up His own ethics, morals, and reli- gion to the extent that they will stand for all time without change. And these three things — ethics, morals, and religion — are of such a character that they are not only good for one race of men but for all races, and not only intended for yesterday but for to-morrow as well as for to-day. By the old systems men could live or they could die. By the systems that Jesus laid down men can do both equally well, for beyond the grave they have the hope of everlasting life and the promise of salva- tion by remission of sin through His blood. Strange as it may seem, every tangible evi- dence of Him has passed from the world. Nothing of Him has endured save His re- demption of us. His promises to tis. His com- mands to us, and the Church He gave us. We do not know what His face looked like ; we do not know the actual spot of His birth- place ; His home in Nazareth is gone ; we are not sure just where Calvary is ; we do not know whether the sepulchre in which He was laid still exists. All these things are hidden from us — doubtless by divine intention. God would have us know alone that His Son loved and died for us. REFERENCES. Birth and Infancy. Annunciation to Mary: And the Angel said unto her, Fear not, Mary, for thou hast found favour with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. (Luke i : 30-33.) Annunciation to Joseph: And Joseph also went up from Gali- lee, out of the city of Nazareth, into Judsea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David,) To be taxed with Mary his espoused wife, being great with child. And so it was, that while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger, be- cause there was no room for them in the Inn. (Luke 2: 4-7.) Annunciation to the Shepherds: And the Angel said imto them. Fear not: For behold, I bring you good ti- dings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you ; ye shall find the babe wrapped in swad- dling clothes lying in a manger. And suddenly there was with the Angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the Angels were gone away from them into heav- 271 JESUS THE COMPREHENSIVE ANALYSIS JESUS en, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary and Joseph, and the babe lying in a manger. (Luke 2: 10-16.) Annunciation to the Wise Men: Now when Jesus was born in Beth- lehem of Judaea, in the days of Herod the king, behold, there came Wise men from the East to Jerusalem, Saying, Where is he that is born King of the Jews ? for we have seen his Star in the East, and are come to wor- ship him. (Matthew 2: i, 2.) And when they were departed, be- hold, the Angel of the Lord appeareth to Joseph in a dream, saying. Arise and take the young child, and his mother, and flee into Egypt, and be thou there until I bring thee word : for Herod will seek the young child, to destroy him. Wlien he arose, he took the young child and his mother by night, and de- parted into Egypt : And was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the Prophet, saying. Out of Egypt have I called my son. (Matthew 2: 13-15.) Boyhood. Now his parents went to Jerusalem every year, at the feast of the Passover. And when he was twelve years old, they went up to Jerusalem, after the custom of the feast. (Luke 2 : 41, 42.) And it came to pass, that after three days they found him in the Temple, sit- ting in the midst of the Doctors, both hearing them, and asking them ques- And all that heard him were aston- ished at his understanding, and an- swers. And when they saw him, they were amazed : and his mother said unto him, Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing. And he said unto them, How is it that ye sought me? Wist ye not that I must he about my Father's business? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them : but his mother kept all these say- ings in her heart. And Jesus increased in wisdom and stature, and in favour with God and man. (Luke 2: 46-52.) Baptism and Ministry. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me ? And Jesus answering said unto him, Suffer it to he so nozv: for thus it he- comet h us to fulfil all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God de- scending like a dove, and lighting upon him: And lo a voice from heaven, saying. This is my beloved Son, in whom I am well pleased. (Matthew 3: 14-17.) And he came to Nazareth, where he had been brought up: and, as his cus- tom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And 272 JESUS THE COMPREHENSIVE ANALYSIS JESUS I when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recov- ering of sight to the blind, to set at lib- erty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. (Luke 4: 16-21.) First Disciples Chosen. And so was also James, and John, the sons of Zebedee, which were part- ners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and fol- lowed him. (Luke 5: 10, 11.) Opposition Begins. As they went out, behold, they brought to him a dumb man possessed with a devil. And when the devil was cast out, the dumb spake: and the multitudes mar- velled, saying, It was never so seen in Israel. But the Pharisees said. He casteth out devils through the prince of the devils. (Matthew 9: 32-34.) Preaching and Healing. And Jesus went about all the cities and villages, teaching in their syna- gogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scat- tered abroad, as sheep having no shep- herd. Then saith he unto his disciples. The harvest truly is plenteous, but the la- bourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labour- ers into his harvest. (Matthew 10: 35-38.) Disciples Sent Forth. And when he had called unto him his twelve disciples, he gave them pow- er against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. (Matthew 11: I.) Church Established. And Simon Peter answered and said. Thou art the Christ, the Son of the liv- ing God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for Hesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee. That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16: 16-18.) Death and Suffering Foretold. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer 18 273 JESUS THE COMPREHENSIVE ANALYSIS JESUS many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. (Mat- thew i6: 20, 21.) The Transfiguration. And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high moun- tain apart. And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. (Matthew 17: i, 2.) And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man he risen again from the dead. (Matthew 17: 9.) Last Journey to Jerusalem and Triumphal Entry. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him, to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. (Matthew 20: 17-19.) On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm trees, and went forth to meet him, and cried, Ho- sanna : Blessed is the King of Israel that Cometh in the name of the Lord. (John 12: 12, 13.) Indicates Judas as Traitor. And as they did eat, he said. Verily I say unto you, that one of you shall he- tray me. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I ? And he answered and said. He that dippeth his hand with me in the dish, the same shall betray me. The Son of man goeth as it is writ- ten of him: hut woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been horn. Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him. Thou hast said. (Mat- thew 26: 21-25.) Institutes Lord's Supper. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying. Drink ye all of it; For this is my blood of the new tes- tament, which is shed for many for the remission of sins. (Matthew 26: 26- 28.) The Agony in the Garden. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples. Sit ye here, while I go and pray yonder. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch zvith me. And he went a little farther, and fell on his face, and prayed, saying, my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 274 JESUS THE COMPREHENSIVE ANALYSIS JESUS And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is will- ing, but the flesh is weak. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass azvay from me, except I drink it, thy will be doite. And he came and found them asleep again : for their eyes were heavy. And he left them, and went away again, and prayed the third time, say- ing the same words. (Matthew 26: 36-44-) The Betrayal. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said. Hail, master; and kissed him. (Matthew 26: 47-49.) Trial and Condemnation. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; But found none : yea, though many false witnesses came, yet found they none. At the last came two false wit- nesses, And said. This fellow said, I am able to destroy the temple of God, and to build it in three days. And the high priest arose, and said unto him, Answer est thou nothing? G 2 what is it which these witness against thee? But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him. Thou hast said : nevertheless I say unto you. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Matthew 26: 59-64-) And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. (Mat- thew 27: 2.) Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him. Let him be crucified. And the governor said. Why, what evil hath he done? But they cried out the more, saying. Let him be crucified. When Pilate saw that he could pre- vail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person : see ye to it. Then answered all the people, and said. His blood be on us, and on our children. (Matthew 2"/: 22-25.) The Crucifixion. And they crucified him, and parted his garments, casting lots : that it might be fulfilled which was spoken by the prophet. They parted my garments among them, and upon my vesture did they cast lots. (Matthew 27: 35.) Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, say- 75 JESUS THE COMPREHENSIVE ANALYSIS JESUS ing, Truly this was the Son of God. (Matthew 27: 54.) The Burial. When the even was come, there came a rich man of Arimathsea, named Jo- seph, who also himself was Jesus' dis- ciple : He went to Pilate, and begged the body of Jesus. Then Pilate command- ed the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth. And laid it in his own new tomb, which he had hewn out in the rock : and he rolled a great stone to the door of the sepulchre, and departed. (Mat- thew 27: 57-60.) The Resurrection. And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves. Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not af- frighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. (Luke 16: 1-6.) Appearances After Resurrection and Be=» fore Ascension. 1. To Mary Magdalene: Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. (Mark 16: 9.) (See also John 20: 11-18.) 2. To Other Women: And as they went to tell his disciples, behold Jesus met them, saying. All hail. And they came and held him by the feet, and worshipped him. Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me. (Matthew 28: 9, 10.) 3. To Two Disciples Near Emmaus: After that he appeared in another form unto two of them, as they walked, and went into the country. (Mark 16: 12.) (See also Luke 24: 13-28.) 4. To Simon: Saying, The Lord is risen indeed, and hath appeared to Simon. (Luke 24: 34.) 5. To Ten Apostles: And as they thus spake, Jesus him- self stood in the midst of them, and saith unto them, Peace he unto you. (Xuke 24: 36.) (See also John 20: 19-23.) 6. To Eleven Apostles: Afterward he appeared unto the eleven as they sat at meat, and up- braided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. J76 JESUS THE COMPREHENSIVE ANALYSIS JESUS And he said unto them, Go ye into all the world, and preach the gospel to ev- ery creature. He that believeth and is baptised shall he saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with nezv tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. (Mark i6: 14-18.) (See also John 20: 26-29.) 7. To Disciples at Sea of Tiberias: After these things Jesus shewed him- self again to the disciples at the sea of Tiberias; and on this wise shewed he himself. (John 21 : i.) (See remainder of chapter.) 8. To Disciples on a Mount in Galilee: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they wor- shipped him: but some doubted. And Jesus came and spake unto them, saying. All power is given unto me in heaven and in earth. Go ye therefore, and teach all na- tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. (Matthew 28: 16-20.) 9. To joo at Once: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep, (i Corin- thians 15 : 6.) 10. To James: After that, he was seen of James; then of all the apostles, (i Corin- thians 15:7.) The Ascension. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. (Luke 24: 50, 5I-) Appearances After Ascension. 1. To Stephen: But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus stand- ing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Acts 7: 55. 56.) 2. To Paul: And last of all he was seen of me also, as of one born out of due time. (i Corinthians 15: 8.) 3. To John: And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candle- sticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. (Revelation i: 12, 13.) Jesus' Teaching. Preaches repentance at Galilee, Matthew 4: 17; at Nazareth. Luke 4: 16-19. 277 JESUS THE COMPREHENSIVE ANALYSIS JESUS Preaches the gospel of the kingdom, Mat- thew 4: 23; Mark i : 14. Testimony concerning John the Baptist, Matthew 11: 7; Luke 7: 24; 20: 4. Preaches respecting the Father and the Son to the Jews, John 5; 8: 18, 42; 10: 15; 12: 2;^ ; on the bread of Hfe, John 6 : 26 ; on the seed of Abraham, John 8: 21; on the tradi- tions of the elders, Matthew 15: i ; Mark 7:1. Answers Pharisees, Matthew 12: 38; 16: i; Mark 8: 11; Luke 11: 16; 12: 54; John 2: 18. Lesson to disciples on humility, John 13: 14-16. Teaches Scribes and Pharisees, Matthew 2^; Mark 12; Luke 11: 37; 20: 45. Prophesies destruction of Jerusalem, etc., Matthew 24; Mark 13; Luke 13: 34; 17: 20; 19: 41; 21. Invites weary to rest, Matthew 11 : 23. Talks on suffering for the Gospel, Matthew 10 : 27 '' Luke 14 : 26. Talks on marriage, Matthew 19; Mark 10. riches, Matthew 19: 16; Mark 10: 17; Luke 12: 13; 18: 18. tribute, Matthew 22: 15; Mark 12: 13 ; Luke 20 : 20. resurrection, Matthew 22 : 23 ; Mark 12: 18. two great commandments, Mat- thew 22 : 35 ; Mark 12 : 28. widow's mite, Mark 12 : 41 ; Luke 21 : I. watchfulness, Matthew 24 : 42 ; Mark 13: 33; Luke 12: 35; 21: 34- last judgment, Matthew 25: 31. faith, Matthew 8. those who follow him, Luke 9 : 2y 57- fasting, Matthew 9: 14; Mark 2: 18; Luke 5: 32. blasphemy, Matthew 12: 31; Mark 3: 28; Luke II : 15. His brethren, Matthew 12: 46; Mark 3: 31 ; Luke 8: 19. Sermon on the Mount — Matthew 5, 6, and 7. Contains — The Beatitudes (those who are blessed), 5: 5-1 1; salt of the earth, 5: 13; light of the world, 5: 14; righteousness of the Scribes and Pharisees, 5 : 20 ; anger, 5 : 22 ; "thou fool," 5 : 22 ; reconciliation, 5 : 24 ; adul- tery, 5 : 27 ; the hand and the eye, 5 : 29, 30 ; divorce, 5 : 32, 33 ; oaths, 5 : 33 ; eye for an ^y^> 5 • 38 ; love to neighbor and enemy, 5 : 43 ; perfection, 5 : 48 ; almsgiving, 6 : i ; prayer, 6: 5-7; Lord's Prayer, 6: 9-13; fast- ing, 6: 16; treasure on earth and in heaven, 6: 19-21 ; evil eye, 6: 23; two masters, 6: 24; God and Mammon, 6 : 24 ; taking thought, 6 : 25-33; seeking kingdom of God, 6: 231 judg- ing not, 7: 1-3; ask, seek, find, 7: 7-1 1; straight gate, 7: 13; false prophets, 7: 15; grapes, thorns, figs, thistles, 7: 16-20; good and bad trees, 7: 17; hearers and doers, 7: 23, 24 ; house on sand and house on rock, 7 : 24-27. Jesus' Parables. Of wise and foolish builders, Matthew 7 : 24- 27. children of the bridechamber, Matthew 9: 15; Luke 5: 34, 35. new cloth and old garment, Matthew 9: 13; Luke 5: 26. new wine and new bottles, Matthew 9 : 17. unclean spirit, Matthew 12 : 43. sower, Matthew 13: 3-9, 18-23; Luke 8: 5-15- the tares, Matthew 13: 24-43. mustard seed, Matthew 13: 31, 32; Luke 13: 19. leaven, Matthew 13: 23- hidden treasure, Matthew 13: 44. pearl of great price, Matthew 13 : 45, 46. net cast into the sea, Matthew 13 : 47-50. meats defiling not, Matthew 15: 10-15. unmerciful servant, Matthew 18: 23-35. hired laborers, Matthew 20: 1-16. the two sons, Matthew 21 : 28-32. the wicked husbandmen, Matthew 21 : 33-45- marriage of the king's son, Matthew 22 : 2-14. the fig tree, Matthew 24: 32-34. man of the house watching, Matthew 24: 43- faithful and evil servants, Matthew 24: 45-51- the ten virgins, Matthew 25 : 1-13. the talents, Matthew 25: 14-30. kingdom divided against itself, Mark 3 : 24. 278 JESUS THE COMPREHENSIVE ANALYSIS JESUS Jesus' Parables (continued). Of house divided against itself, Mark 3: 25. strong man armed, Mark 3 : 27 ; Luke 1 1 : 21. seed growing secretly, Mark 4: 26-29. the lighted candle, Mark 4: 21 ; Luke 11 : 33-36. man taking a far journey, Mark 13: 34- blind leading the blind, Luke 6 : 39. the beam and the mote, Luke 6: 41, 42. the tree and its fruit, Luke 6: 43-45. creditor and debtors, Luke 7: 41-47. the good Samaritan, Luke 10: 30-37. the friend at midnight, Luke 11 : 5-9. the rich fool, Luke 12: 16-21. the cloud and the wind, Luke 12: 54-57. the barren fig tree, Luke 13 : 6-9. chief seats at the feast, Luke 14: 7-1 1. builder of a tower, Luke 14: 28-30, 2iZ- the king going to war, Luke 14: 31-33. the savor of salt, Luke 14: 34, 35. the lost sheep, Luke 15: 3-7. the lost piece of silver, Luke 15: 8-10. the prodigal son, Luke 15: 11-32. the unjust steward, Luke 16: 1-8. the rich man and Lazarus, Luke 16: 19-31. unprofitable servant, Luke 17: 7- importunate widow, Luke 18: 1-8. the Pharisee and the Publican, Luke 18 : 9-14. the pounds, Luke 19: 12-27. the Bread of Life, John 6: 47. the Good Shepherd, John 10: 1-6. the Vine and the branches, John 15: 1-5. Jesus' Miracles. Water turned into wine, John 2 : 6-10. Nobleman's son healed, John 4: 46-53. Centurion's servant healed, Matthew 8: 5- 13- Draughts of fishes, Luke 5 : 4-6; John 21 : 6. Devils cast out, Matthew 8: 28-32; 9: 32, 33; 15: 22-28; 17: 14-18; Mark i: 23-27. Peter's mother-in-law healed, Matthew 8 : 14, 15- Lepers cleansed, Matthew 8:3; Luke 17 : 14. Paralytic healed, Mark 2: 3-12. Withered hand restored, Matthew 12 : 10- 13- Impotent man healed, John 5 : 5-9. Dead raised to life, Matthew 9: 18, 19; 9: 23-25; Luke 7: 12-15; John 11: 11-44. Issue of blood stopped, Matthew 9: 20-22. Blind restored to sight, Matthew 9: 27-30; Mark 8: 22-25; John 9: 1-7. The deaf and dumb cured, Mark 7: 32-35. The multitude fed, Matthew 14: 15-21 ; 15: 32-38. Walking on the sea, Matthew 14 : 25-27. The tribute money, Matthew 17: 27. The tempest stilled, Matthew 8: 23-26; Mark 4 : 37 ; Luke 8 : 23. Sudden arrival of ship, John 6; 21. Woman healed of infirmity, Luke 13: 11-13. Dropsy cured, Luke 14: 2-4. Fig tree blighted, Matthew 21 : 19. Malchus healed, Luke 22: 50, 51. Miracles performed before the messengers of John, John 7: 21, 22. Different diseases healed, Matthew 4: 23, 24; 14: 14; 15 : 30; Mark i : 34; Luke 6: 17, 19. Character of Jesus. Holy: And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the High- est shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke i: 35.) For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. (Acts 4: 27.) And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth ; and shutteth, and no man openeth. (Revelation y. J.^ Righteous: He shall see of the travail of his soul, and shall be satisfied : by his knowledge shall my righteous servant justify !79 JESUS THE COMPREHENSIVE ANALYSIS JESUS many; for he shall bear their iniquities. (Isaiah 53: 11.) Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (Hebrews i: 9.) Good: And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? (Matthew 19: 16.) Faithful: And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. (Isaiah 11 : 5.) Faithful is he that calleth you, who also will do it. ( i Thessalonians 5 : 24.) True: And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John i: 14.) He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. (John;: 18.) And we know that the Son of God is come, and hath given us an under- standing, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. ( i John 5: 20.) Just: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: be- hold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9.) / can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father zvhich hath sent me. (John 5: 30.) And he said. The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. (Acts 22: 14.) Guileless: And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (Isaiah 53:9-) Who did no sin, neither was guile found in his mouth. ( i Peter 2 : 22. ) Sinless: For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5: 21.) Spotless: But with the precious blood of Christ, as of a lamb without blemish and with- out spot, (i Peter i: 19.) Innocent: Saying, I have sinned in that I have betrayed the innocent blood. And they said. What is that to us? see thou to that. (Matthew 27: 4.) Undeiiled: For such an high priest became us, who is holy, harmless, undefiled, sep- arate from sinners, and made higher than the heavens. (Hebrews 7: 26.) Obedient to the Father: Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 14: 34.) \\ 280 JESUS THE COMPREHENSIVE ANALYSIS JESUS // ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments , and abide in his love. (John 15: 10.) Subject to Earthly Parents: And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. (Luke 2: 51.) Zealous: And he said unto them. How is it that ye sought m,e? wist ye not that I must be about my Father's business f (Luke 2:49.) Meek and Lowly: He was oppressed, and he was afflict- ed, yet he opened not his mouth : he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. (Isaiah 53: 7-) Take my yoke upon you, and learn of me: for I am meek and lowly in heart: and ye shall Und rest unto your souls. (Matthew 11 : 29.) Resigned: Saying, Father, if thou be willing, remove this cup from, me: nevertheless not my will, but thine, be done. (Luke 22: 42.) L ongsu ifering : Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should here- after believe on him to life everlasting, (i Timothy i : 16.) Compassionate : He shall feed his flock like a shep- herd : he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. (Isaiah 40: 11.) Then Jesus called his disciples unto him, and said, / have compassion on the multitude, because they continue with me now three days, and have nothing to cat: and I will not send them azvay fast- ing, lest they faint in the way. (Mat- thew 15: 32.) And when the Lord saw her, he had compassion on her, and said unto her, Weep not. (Luke 7: 13.) And when he was come near, he be- held the city, and wept over it. (Luke 19:41.) « Benevolent: And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the peo- ple. (Matthew 4: 23.) How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and heal- ing all that were oppressed of the devil ; for God was with them. (Acts 10: 38.) Loving: Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. (John 13: I-) Greater love hath no man than this, that a man lay down his life for his friends. (John 15: 13.) Humble: For whether is greater, he that sit- teth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. ( Luke 22 : 27. ), 28] JEWS THE COMPREHENSIVE ANALYSIS JEWS And being found in fashion as a man, He humbled himself, and became obe- dient unto death, even the death of the cross. (Philippians 2:8.) Self-denying: And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. (Matthew 8: 20.) For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8: 9.) Forgiving: Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23: 34.) JEWS. (See Israel, Israelites, Judah, etc.) Jews. The word "]tW is a corruption of the word "Judah" and seems to have been applied first to the people of the tribe of Judah, and thence to the Israelite race in general. It is first found in the Bible in 2 Kings 16: 6. The history of the Jews, as a people, is of very great interest. It may be said to have begun with the emigation of Abraham from Ur about the year 2000 B.C. He went into Palestine, leading a nomadic life, which was followed by his descendants for several gen- erations, a very numerous tribe being finally built up. About the year 1700 B.C. the race removed itself to Egypt, and promptly fell under the yoke of the Egyptians, although at first their condition was extremely good by reason of the power exercised by Joseph. The Pharaoh finally turned the Jews into a race of slaves, forcing them to various sorts of la- bor, chief of which was work on the vast build- ings he was erecting. But a deliverer was raised up for them in the person of Moses. About the year 1400 B.C. they succeeded in escaping from the land of their oppression. By this time they numbered several millions of people and were divided into twelve tribes. Led by Moses, they marched forth into the wilderness to the east of Egypt, receiving at Sinai the law of the Ten Commandments and a statement of the general policy that was to be pursued by them as a nation. A sacrificial system was set up and a priesthood developed, the whole forming a theocratic government of the strongest kind. For a period of forty years the race kept to the wilderness, devel- oping itself for the career of conquest it was to enter upon in Palestine. This large and fine country was in possession of many war- like tribes, and the business of turning them out occupied a long period of years. Moses having died before this period, the leadership was in the hands of Joshua, a soldier of great capabilities. The conquest, however, was not completed by arms entirely, for the original inhabitants managed to retain a number of cities. The tribes settled down to a rather loose confederacy under tribal chiefs, grad- ually absorbing the alien races, and trusting for general government to leaders who were called judges. Samuel, the last judge, gave the Jews their first king in Saul, and from that time to the dispersion the government was a monarchy. Under David and Solomon the nation reached its greatest strength and power. At the latter's death tribal jealousy brought about troubles which ended in the formation of a second monarchy, the race be- ing known as the kingdom of Israel and the kingdom of Judah. National unity having been lost, the Jews fell an easy prey to the neighboring powerful and warlike peoples. First the Egyptian and then the Assyrian and Babylonian kings subdued the Jews, the latter carrying the conquered Israelites into captiv- ity. The overthrow of the Babylonian empire by the Persians gave the Jews a chance to be- come a nation again, but there was no strong leader to profit by the opportunity. One conqueror after another brought the race under subjection, and finally the Roman domination destroyed the last hope that a new Jewish nation might arise. Other great na- tional influences rose, and gradually the Jews became dispersed over the face of the earth — a people without a land, without a home, and driven here and there by persecution, yet al- ways believing that the promised Messiah 282 JEZEBEL THE COMPREHENSIVE ANALYSIS JOB would come and deliver them from bondage. Jesus as a Messiah they could not understand because He was a deliverer by peace and gen- tleness, whereas they had been taught to look for a soldier of the Joshua or David type. Therefore they rejected Him. The dispersion of the race continued throughout the years of the Roman domination and afterwards. Now there is not a nation upon earth that does not have its Jews. No national race is so old as the Jewish people, yet none is so widely separated. Through it all, however, they have maintained their customs and traditions, and, to a certain extent, their religion, for the feasts, fasts, and rites celebrated in an orthodox Jewish syna- gogue to-day are pretty much the same as they were twenty-five centuries ago, while they still await the coming of the Messiah. The Israelites, as a race, have exercised a great amount of influence upon the history of the world. Not a little of this has been due to the persecutions they have endured — and probably no other race has suffered so much from other races. In all lands and in all ages they have been at the mercy of some stronger people. This can be noticed even in the pres- ent, although most countries now permit the Jew full and free citizenship and common rights with other subjects or citizens. They have given some great men to the world in all departments of civilization — science, the arts, literature, and especially to commerce, business, and finance. In Europe Jewish financiers are in almost complete control through the great family of the Rothschilds, while in this country a vast amount of power, political, social, and commercial, is wielded by men of the race of Abraham, Isaac, and Jacob. But that they ever will become a reunited na- tion, with a land and home for themselves, is beyond the hopes of the most sanguine and optimistic of the race. JEZEBEL. Jez'e-bel — a form of a Hebrew word meaning "chaste." Jezebel was the daughter of a king of Tyre and wife of the wicked Israelite king, Ahab. She succeeded easily in leading him to set up the licentious worship of the Tyrian gods, and the pair brought down upon Israel the wrath of God. After Ahab's death Jezebel assumed the regency for her son Joram and later gave him the benefit of her wicked counsel. After Joram's death at the hands of Jehu she taunted the latter and he put her to death. Her name has become a by- word for all that is bad and vicious in woman. References. — i Kings i6, i8, 19, 21 ; 2 Kings 9 : 30. JOAB. Jo'ab — a form of a Hebrew word meaning "Jehovah the father." Joab was a nephew of David and commander of David';5 army. He slew Abner in consequence of a blood-feud and later was appointed to the chief command of the Jewish forces for bravery displayed at the storming of Mount Zion. He was devoted to David and showed his loyalty at the most critical times. David proved ungrateful, and while he lay upon his deathbed Joab cast his lot with Adonijah. On the collapse of Adoni- jah's rebellion Solomon had Joab killed, de- spite the fact that he had taken refuge at the temple altar. He was a splendid soldier, but most unscrupulous, save where the interests of the people and the king were at stake. References. — 2 Samuel 3, 8, 14, 18, 19, 20, 24; I Kings I and 2. JOB. Job — a form of a Hebrew word meaning "returning." Job is the hero of one of the most remarkable books of the Bible. He is pictured as having been a most devout and good man, sorely afflicted by Satan with the permission of God as a test of his faith. Job complains and takes issue with God. There is lengthy argument between Job and his friends, the subject of which is how the afflic- tions of the righteous and the prosperity of the wicked can be consistent with God's jus- tice. Job several times challenges God to set- tle the question. Another friend, Elihu, takes a part in the discussion, showing Job the error of his way, and God Himself speaks to Job out of a whirlwind. Job sees the enormity of his wrongdoings in complaining against the Almighty and repents sincerely and fully, whereupon God restores him to health and riches. There has been much debate among Bible scholars and students as to the character of 583 JOHN THE COMPREHENSIVE ANALYSIS JONATHAN this book, chiefly as to whether Job was an historical personage and what was the period in which he lived, and what was the period in which the work was written. These things are not definitely settled and are of small mo- ment beside the splendid truths that the book itself conveys. There is no question concern- ing the high literary character of the book, which would be a monument to the literary ability of any age. As a work teaching true and great lessons and pointing a sublime re- ligious moral, Job takes its place among the very foremost of Scripture. JOHN. John — a corruption of the Hebrew name Jehohanan, meaning "favored by Jehovah." The Bible mentions a number of persons named John, chief of whom are John the Bap- tist, who, so far as we know, wrote nothing that remains to this day ; John the disciple, who wrote the gospel and epistles bearing his name and the book of Revelation ; and Mark, who wrote the Gospel by Mark, and whose surname was John. I. John the Baptist, "the forerunner of Jesus Christ," was the son of Zacharias and Elisabeth, who was a cousin of Mary, the mother of Jesus. He was six months older than his Master. His parents were informed by the angel Gabriel of his forthcoming birth. He was trained in the most pious and devout manner for the remarkable and holy office he was destined to fill. In the fullness of time he came forth from the desert to take up his ministry, garbed like the ancient prophets in skins and exhibiting all their austerity of life and manner. He called upon the Jews to repent, thus preparing the way for the work of the Lord. He soon gathered around him a number of disciples and went about bap- tizing all who came to him. There is no question but that John could have given Jesus much trouble in the beginning of His min- istry had he chosen to assume the higher of- fice, but he was faithful to his divine trust, and always showed in his talks that he was but the messenger of another higher and more holy than he. This is clearly set forth when he met Jesus, asking baptism at the Master's hands in preference to giving it. The re- mainder of John's ministry is somewhat ob- scure. It is likely, however, that he continued in his work subordinate to Jesus. The man- ner of his death is well known. He took Herod the king to task for marrying his brother Philip's wife, Herodias, and the lat- ter, in revenge, claimed his head as a reward for her daughter's shame in dancing before the king and his drunken and debauched court. John was forthwith executed by order of Herod. 2. John the disciple, often called "the be- loved disciple" because of the special favor shown to him by Jesus, was a Galilean fisher- man of a well-to-do family. With James and Peter he seems to have been chosen for many particular and delicate tasks. For a long time he seems to have misunderstood the nature of the Lord's mission, expecting like other Jews that the Master would set up some sort of political government or military king- dom. The Master loved John for his mild and affectionate disposition, although we know that at times he could show great zeal and impetuosit3\ as, for example, when he want- ed to call down fire from heaven. After the Ascension he continued to live in Jerusalem, and about A.D. 65 he went to Ephesus. From there he was exiled to Patmos, but seems to have returned to Ephesus before his death. All of his writings show a very high degree of spirituality and imagination, in strict keep- ing with the character of the man as we know it from the testimony of others. JONAH. Jo'nah — a form of a Hebrew word mean- ing "dove." Jonah was one of the minor prophets. He lived about 840 B.C. Reference. — The book of Jonah. JONATHAN. Jon'a-than — a form of a Hebrew word meaning "God-given." Jonathan was the eld- est son of Saul and heir to the throne. The nobility of his character is shown clearly by the readiness with which he surrendered this heirship to David, whom he believed to have been chosen by God for the kingly dignity. A friendship of the most devoted type existed between him and David, enduring through the terrible days when Saul was seeking David's life. After Jonathan's death, David sang his 284 JORDAN THE COMPREHENSIVE ANALYSIS JOSEPH eulogy in terms that are unmatched for ex- quisite dignity and pathos, and he declared that his affection was "wonderful, passing the love of women." References. — i Samuel 13, 18, 31 ; 2 Sam- uel I. JORDAN, Jor'dan — a form of a Hebrew word mean- ing "the descender." Jordan is the name of Palestine's chief river, which the Scriptures have made one of the most famous streams in the world, an importance which is chiefly his- toric, for the river itself is neither beautiful nor commercially of much value. It rises on the slopes of Mount Hermon and flows about 200 miles, emptying into the Dead Sea. In its waters Jesus was baptized, while centuries before it marked the end of the wanderings of the Israelites, who crossed it to begin the con- quest of Canaan. It is mentioned 180 times in the Old Testament and 15 times in the New Testament. JOSEPH. Jo'sEPH — a form of a Hebrew word mean- ing "he will increase." The Bible contains records of ten persons named Joseph, only three of whom, however, are of importance : (i) Joseph, the son of Jacob; (2) Joseph, the husband of Mary, the mother of Jesus; (3) Joseph of Arimathea. I. Joseph was the first child Rachel bore to Jacob. He came into the world about B.C. 1726, near Damascus. Up to the age of sev- enteen we have little or nothing of his history. At that time he excited the envy and jealousy of his brothers by reason of his father's love, and they secretly sold him as a slave to a band of Ishmaelites, who took him to Egypt. The brothers deluded Jacob into believing the boy dead. The Ishmaelites, on reaching Egypt, sold Joseph to Potiphar, a high official of the government, and he rose to power and influ- ence in Potiphar's household. Incurring the deep displeasure of Potiphar's wife, Joseph was cast into prison, but through the interpre- tation of dreams for the governor of the prison and for the pharaoh himself, he was released and raised to the position of viceroy. Not long after this Joseph's brethren came to Egypt, and during the course of their stay he made himself known to them. The pharaoh, through favor to Joseph, told him to invite his family to settle in the land, which was done, thus laying the foundation for the future bondage of the Israelites. He lived many years, taking care of his aged father and showering favors upon his brothers. The character of Joseph is, next to that of Jesus, the most lovable and beautiful in the Bible. In all the record of him there is nothing to justify a word of reproach or crit- icism. He had great faith, he was steadfast in resistance to temptation, and he constantly returned good for evil. Unquestionably he is nearer the type of Jesus than any other Bible character. 2. Joseph, the husband of Mary, was the son of Heli (or Jacob), and a descendant of David. Tradition says that he was well ad- vanced in years when Jesus was born, but there is no means of verifying this. After the birth of Jesus and the return from Egypt, Joseph gradually disappears, the last mention of him being with reference to the trip to Jerusalem, upon which Jesus was found dis- puting with the doctors. He is supposed to have died a considerable time prior to the crucifixion. 3. Joseph of Arimathea was a wealthy He- brew, secretly one of the followers of Jesus. After the crucifixion he begged the body of the Master from the government and buried it in his new private tomb. REFERENCES. Joseph, the Son of Jacob. And she called his name Joseph ; and said, The Lord shall add to me another son. (Genesis 30: 24.) Now Israel loved Joseph more than all his children, because he was the son of his old age : and he made him a coat of many colours. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. (Genesis Z7- 3> 4-) Then there passed by Midianites, 285 JOSEPH THE COMPREHENSIVE ANALYSIS JOSEPH merchantmen ; and they drew and hf ted up Joseph out of the pit, and sold Joseph to the Ishmaehtes for twenty pieces of silver: and they brought Joseph into Egypt. (Genesis 37: 28.) And Joseph was brought down to Egypt : and Potiphar, an officer of Pha- raoh, captain of the guard, an Egyp- tian, bought him of the hands of the Ishmaelites, which had brought him down thither. (Genesis 39: i.) And it came to pass, when his master heard the words of his wife, which she spake unto him, saying. After this man- ner did thy servant to me; that his wrath was kindled. And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison. But the Lord was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison. (Genesis 39: 19-21.) And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the spirit of God is? And Pharaoh said unto Joseph, For- asmuch as God hath shewed thee all this, there is none so discreet and wise as thou art : Thou shalt be over my house, and ac- cording unto thy word shall all my peo- ple be ruled: only in the throne will I be greater than thou. (Genesis 41 : 38-40.) And the sons of Israel came to bu'y corn among those that came: for the famine was in the land of Canaan. And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down them- selves before him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them. Whence come ye? And they said, From the land of Canaan to buy food. And Joseph knew his brethren, but they knew not him. (Genesis 42 : 5-8.) Then Joseph could not refrain him- self before all them that stood by him; and he cried. Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. (Genesis 45 : i.) And Pharaoh said unto Joseph, Say unto thy brethren. This do ye; lade your beasts, and go, get you unto the land of Canaan; And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. (Genesis 45: 17, 18.) And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived a hundred and ten years. And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. And Joseph said unto his brethren, I die ; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. (Genesis 50: 22-24.) Joseph, the Husband of Mary. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. (Matthew i: 16.) Then Joseph, her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, 286 JOSEPH THE COMPREHENSIVE ANALYSIS JOY behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. (Matthew i : 19, 20.) Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife. (Mat- thew 1 : 24. ) And when they were departed, be- hold, the angel of the Lord appeareth to Joseph in a dream, saying. Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word : for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and de- parted into Egypt. (Matthew 2: 13, 14.) But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, Saying, Arise, and take the young child and his mother, and go into the land of Israel : for they are dead which sought the young child's life. And he arose, and took the young child and his mother, and came into the land of Israel. (Matthew 2: 19-21.) Joseph of Arimathea. When the even was come, there came a rich man of Arimathsea, named Jo- seph, who also himself was Jesus' dis- ciple : He went to Pilate, and begged the body of Jesus. Then Pilate command- ed the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. (-.Mat- thew 27: 57-60.) JOSHUA. Josh'u-a — a form of the Hebrew word "Jehoshua" and one of the earlier forms of the name "Jesus." Joshua was the son of Nun and the successor of Moses as the leader of the Israelites. He was a soldier of un- common ability as well as a man eminently fitted for the leadership of a people like the Jews. He was one of the twelve spies sent out to examine the land of Canaan and, with Caleb, reserved to enter the land. He led a life almost entirely free from blemish, and Is regarded as having been of the type of Christ He died at a very advanced age. References. — Exodus 17, 24, 32, 33 ; Nurr>- bers 13, 2j, 34; Deuteronomy i, 3, 34; Joshcta 1.3-4. 5. 6, 7, 8, 10, 12, 14, 22, 23, 24. JOY. Joy — that passion or emotion excited by the acquisition or the expectation of gobd^ pleasure caused by good fortune, or the like^ gladness, delight. REFERENCES. General. Then he said unto them, Go yojir way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared : for this day is holy unto our Lord : neither be ye sorry ; for the joy of the Lord is your strength. (Nehemiah 8: 10.) Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for ever- more. (Psalm 16: II.) In thy name shall they rejoice all the day : and in thy righteousness shall they be exalted. (Psalm 89: 16.) Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. (Psalm 149: 2.) It shall blossom abundantly, and re- joice, even with joy and singing: the 287 JOY THE COMPREHENSIVE ANALYSIS JOY •glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God. (Isaiah 35 : •2.) Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excel- lency, a joy of many generations. (Isa- iah 60: 15.) I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jew- els. (Isaiah 61 : 10.) Notwitlistanding in this rejoice not, that the spirits are subject unto you; hut rather rejoice, because your names are written in heaven. (Luke 10: 20.) These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. (John 15 : II.) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (Ro- mans 14: 17.) And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost, (i Thessalonians 1:6.) Joy of Wicked Is Folly. That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. (Job 20: 5.) Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly. ( Proverbs 15: 21.) And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart re- joiced in all my labour: and this was my portion of all my labour. (Eccle- siastes 2: 10.) And gladness is taken away, and joy out of the plentiful field ; and in the vine- yards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses ; I have made their vintage shouting to cease. (Isaiah 16: 10.) Be afflicted, and mourn, and weep: let your laughter be turned to mourn- ing, and your joy to heaviness. (James 4:9-) Joy Follows Grief. For his anger endureth but a mo- ment ; in his favour is life : weeping may endure for a night, but joy cometh in the morning. (Psalm 30: 5.) They that sow in tears shall reap in joy- He that goeth forth and weepeth, bearing" precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. (Psalm 125: 5,6.) And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads : they shall obtain joy and gladness, and sorrow and sighing shall flee away. (Isaiah 35: 10.) To appoint unto them that mourn in Zion, to give unto them beauty for ash- es, the oil of joy for mourning, the gar- ment of praise for the spirit of heavi- ness; that they might be called Trees of righteousness, The planting of the Lord, that he might be glorified. (Isa- iah 61 : 3.) Rejoice ye with Jerusalem, and be glad with her, all ye that love her: re- joice for joy with her, all ye that mourn for her. (Isaiah 66: 10.) !88 JOY THE COMPREHENSIVE ANALYSIS JUDAS Then shall the virgin rejoice in the dance, both young men and old togeth- er, for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. (Jer- emiah 31 : 13.) Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowfid, hut your sorrow shall be turned into joy. (John 16: 20.) As sorrowful, yet alway rejoicing; as poor, yet making many rich ; as hav- ing nothing, and yet possessing all things. (2 Corinthians 6: 10.) My brethren, count it all joy when ye fall into divers temptations. (James i : 2.) Joy Over Repenting Sinner. / say unto you, that likewise joy shall he in heaven over one sinner that re- penteth, more than over ninety and nine just persons, which need no repentance. (Luke 15: 7.) Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. (Luke 15: 10.) Joy in Hymns. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. (Ephesians 5: 19.) Let the word of Christ dwell in you richly in all wisdom; teaching and ad- monishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Co- lossians 3: 16.) Is any among you afflicted? let him pray. Is any merry? let him sing psalms. (James 5: 13.) JUDAH. (See David, Israel, Israelites, Jews, etc.) Ju'dah — a form of a Hebrew word mean- ing- "celebrated." Judah was the name of the fourth son of Jacob and Leah. It also be- came the name of one of the twelve Hebrew tribes as well as one of the two kingdoms of the Israelites. Judah, Jacob's son, is better known to Bible readers than any of the other sons of the patriarch except Joseph. He act- ed a very manly part in the dealings of the brethren with Joseph in Egypt, and took a high place in the affairs of the nation. From his line descended David and Jesus. The kingdom of Judah had its inception with the revolt of the ten tribes, but it was really a continuation of the kingdom of Saul and David. It lasted 487 years, and 133 years longer than its larger neighbor, Israel. It was more compact and wealthier than Israel and should have lasted even longer, but decay was caused by the contest between church and state, the priesthood gradually depriving the king of power. Twice the royal line was al- most destroyed in the factional wars. Jeru- salem was several times plundered by con- querors before the kingdom eventually fell into the hands of the Babylonians. JUDAS OR JUDE. Ju'das or Jude. Judas is the Greek form of the Hebrew name Judah, and is borne by a number of persons named in the New Testa- ment — Judas Lebbeus or Thaddeus, one of the apostles ; Judas, surnamed Barsabas ; Judas or Jude, named as one of the brothers of the Lord ; and Judas Iscariot, who betrayed the Lord. We know little about any of them save Iscariot. He was a native of Kerioth, a village of Judah. He seems to have been a man of much ability and strong passions and emotions. Just what were the motives that led him to the betrayal mankind has never been able to solve definitely. We know that he was the treasurer of the little company of disciples and that he had been guilty of steal- ing from the funds. We also know that he loved money for the sake of its increase. For these reasons it has long been thought that be delivered Jesus to the Jews for the double sake of hiding his theft and for the reward he might gain. On the other hand the price of 19 289 JUDGE THE COMPREHENSIVE ANALYSIS JUDGE betrayal was small — about equal to $19 in modern money — and Judas' repentance and suicidal remorse are not in consonance with the character of a man who would do such a deed for the sake of money. We are told that Jesus knew who was to betray Him and we are also told that He ordered Judas to do the thing that he was to do quickly. Many critics have thought that Judas held to the belief that Jesus should manifest His power in some great and miraculous way and become the sort of Messiah all Israel expected, that he was angry at the meekness and peaceful character of the Master and that the whole betrayal was a sudden, mad, and impetuous act, bitterly regretted when the traitor saw the full fruits of it. This view is supported in a great measure by the subsequent acts of Judas as well as his words. And on the whole, we must not forget that the tragedy was des- tined by divine will to take place, and that in God's infinite wisdom some one had to be the instrument for the carrying out of the plan for the salvation of the world. References. — Matthew 26: 14, 47; Mark 14: 10, 43; Luke 22: 3, 47; John 13: 26; 18: 2. JUDGE AND JUDGES. Judges are frequently mentioned in the Bible. In the first place, men who were given such a title governed Israel for a period of more than 400 years before the days of the kings. The system was introduced by Moses. They were, for the most part, men of strong and upright character and were given wide magisterial and military powers. Secondly, the Scriptures call attention to the fact that judges must exercise the duties of their office in becoming manner, that they must not be unjust, etc. REFERENCES. Judges' Functions. And let them judge the people at all seasons : and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. (Ex- odus 18: 22.) Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honour the per- son of the mighty: but in righteousness shalt thou judge thy neighbour. (Le- viticus 19: 15.) And I charged your judges at that time, saying. Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. (Deuter- onomy 1 : 16.) And said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you ; take heed and do it : for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. (2 Chronicles 19: 6, 70 Unjust Judges. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. (i Samuel 16: 3.) Thy princes are rebellious, and com- panions of thieves: every one loveth gifts, and f olloweth after rewards : they judge not the fatherless, neither doth the cause of the widow come unto them. (Isaiah i : 23.) He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. (Proverbs 17: 15.) He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him. (Prov- erbs 24: 24.) Woe unto them that decree unright- eous decrees, and that write grievous- ness which they have prescribed; 290 JUDGMENT THE COMPREHENSIVE ANALYSIS JUDGMENT To turn aside the needy from judg- ment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! (Isaiah lo: i, 2.) Cautions Respecting Judging. Judge not, that ye he not judged. For with what judgment ye judge, ye shall be judged: and with what meas- ure ye mete, it shall he measured to you again. (Matthew 7: i, 2.) Judge not, and ye shall not he judged: condemn not, and ye shall not he con- demned: forgive, and ye shall he for- given. (Luke 6: 37.) Judge not according to the appear- ance, hut judge righteous judgment. (John 7: 24.) Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God ? ( Romans 2 : 1-3- ) Speak not evil one of another, breth- ren. He that speaketh evil of his broth- er, and judgeth his brother, speaketh evil of the law, and judgeth the law : but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? (James 4: 11, 12.) JUDGMENT, THE LAST. (See Millen- nium, Resurrection, etc.) Judgement. The Last Judgment or The Day of Judgment or The Great Day or The Last Day is the time when, according to the teaching of the Bible, Christ will judge the world. The character of the occasion as well as the nature of Christ's judgment are fully set out in Scripture, although not so fully un- derstood by mankind, different denominations and different minds drawing many different conclusions from the references. REFERENCES. The Last Judgment Foretold. Then shall the trees of the wood sing out at the presence of the Lord, because he Cometh to judge the earth. (i Chronicles 16: 33.) But the Lord shall endure for ever : he hath prepared his throne for judg- ment. And he shall judge the world in right- eousness, he shall minister judgment to the people in uprightness. (Psalm 9: 7,8.) Before the Lord; for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. (Psalm 96:13.) I said in mine heart, God shall judge the righteous and the wicked : for there is a time there for every purpose and for every work. (Ecclesiastes 3: 17.) For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. (Ecclesiastes 12: 14.) Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17: 31.) In the day when God shall judge the secrets of men by Jesus Christ accord- ing to my gospel. (Romans 2: 16.) For we must all appear before the 29] JUDGMENT THE COMPREHENSIVE ANALYSIS JUDGMENT judg-ment seat of Christ ; that every one may receive the things done in his body, according to that he hath done, wheth- er it be good or bad. (2 Corinthians 5: 10.) And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (He- brews 9: 27, 28.) But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of un- godly men. (2 Peter 3:7.) The Last Judgment Described. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness: for God is judge him- self. Selah. (Psalm 50: 3-6.) I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool : his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. (Daniel 7: 9, 10.) When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall he gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, hut the goats on the left. (Matthew 25: 31-33.) In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. (2 Thessalonians 1:8.) And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon be- came as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her un- timely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together ; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb : For the great day of his wrath is come; and who shall be able to stand? (Revelation 6: 12-17.) And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great. 293 JUDGMENT THE COMPREHENSIVE ANALYSIS JUSTICE [ Stand before God; and the books were opened: and another book was opened, which is the book of Hfe: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it ; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found writ- ten in the book of life was cast into the lake of fire. (Revelation 20: 11-15.) Hope of Christians in Last Judgment. Who shall lay any thing to the charge of God's elect? It is God that justi- fieth. (Romans 8: 33.) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. ( i Co- rinthians 4:5.) For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day : and not to me only, but unto all them also that love his appear- ing. (2 Timothy 4: 6-8.) And now, little children, abide in him ; that when he shall appear, we may have confidence, and not be ashamed before him at his coming. ( i John 2 : 28.) Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world, (i John 4: 17.) JUSTICE. Jus'tice — the rendering to every one of his or her due right, reward, or punishment; conformity to the principles of righteousness and rectitude ; conformity to truth and reality in thoughts or opinions and conduct. The Bi- ble contains many injunctions looking toward the establishment of justice in the thoughts, actions, and motives of mankind. Justice in- deed is one of the foundation principles of the Ten Commandments, the Golden Rule, while in the doctrines of Christianity it holds a com- manding position. God's justice is that perfection whereby He is infinitely righteous and just in all His prin- ciples and acts and wise, good, and perfect in His treatment of man. His justice is of two sorts : remunerative, by which He gives rewards for goodness, and punitive, by which He deals out punishment for evil. REFERENCES. God's Justice. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. (Deuteronomy 32: 4.) Shall mortal man be more just than God ? shall a man be more pure than his Maker? (Job 4: 17.) Doth God pervert judgment? or doth the Almighty pervert justice? (Job 8: 3-) Yea, surely God will not do wicked- ly, neither will the Almighty pervert judgment. (Job 34: 12.) The just Lord is in the midst there- of ; he will not do iniquity : every morn- ing doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. (Zephaniah 3:5.) If we confess our sins, he is faithful and just to forgive us our sins, and to 293 JUSTICE THE COMPREHENSIVE ANALYSIS JUSTIFICATION cleanse us from all unrighteousness. (I John i: 9.) And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works. Lord God Almighty; just and true are thy ways, thou King of saints. (Revelation 15: 3.) Man Commanded to Do Justice. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin shall ye have: I am the Lord your God, which brought you out of the land of Egypt. (Leviti- cus 19: 35, 36.) Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes : and they shall judge the people with just judgment. (Deuteronomy 16: 18.) Defend the poor and fatherless: do justice to the afflicted and needy. (Psalm 82: 3.) The curse of the Lord is in the house of the wicked : but he blesseth the habi- tation of the just. ( Proverbs 3 : 33. ) Thus saith the Lord; Execute ye judgment and righteousness, and deliv- er the spoiled out of the hand of the op- pressor: and do no wrong, do no vio- lence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. (Jeremiah 22: 3.) He hath shewed thee, O man, what is good; and what doth the Lord re- quire of thee, but to do justly, and to love mercy, and to walk humbly with thy God? (Micah 6:8.) Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. (Matthew 7: 12.) Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (Philippians 4: 8.) Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no man anything, but to love one another : for he that loveth another hath fulfilled the law. (Romans 13: 7, 8.) Masters, give unto your servants that' which is just and equal; knowing that ye also have a Master in heaven. (Co- lossians 4:1.) JUSTIFICATION. Jus'ti-fi-ca'tion — the act of justifying or the state of being justified. This word is used in the Bible to indicate the judicial act of God by which the sinner is declared innocent or without sin or the effects of sin. This is not the result of the justified one's works but by the righteousness of Christ, and the faith of the justified one in Him. By the d^'^ds of the law — that is, obedience to the law — there shall be no justification in God's sight. The faith that brings about the working of Christ's jus- tifying righteousness is a full and living one. These facts are the bases for the doctrine of justification. Different denominations take more or less different views of the matter, but none leaves the essential groundwork. REFERENCES. Behold, his soul which is lifted up, is not upright in him: but the just shall live by his faith. ( Habakkuk 2:4.) And by him all that believe are justi- , fied from all things, from which ye could not be justified by the law of Moses. (Acts 13: 39.) 294 JUSTIFICATION THE COMPREHENSIVE ANALYSIS KINDNESS For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith, (Romans i : 17.) Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets ; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus : Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the re- mission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is ex- cluded. By what law ? of works ? Nay : but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. (Romans 3: 20-28.) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5 : i, 2.) But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith : but. The man that doeth them shall live in them. (Galatians 3:11, 12.) KEDAR. Ke'dar — a form of a Hebrew word mean- ing "black." Kedar was the second son of Ishmael and became the founder of a famous tribe of Arabians. It is through descent from the tribe of Kedar that Mohammed, the cele- brated prophet and leader of the Moslems, traced his descent from Abraham. KINDNESS. Kind'ness — the state or quality of being kind ; beneficence ; benevolence ; goodness of heart or disposition. The Bible enjoins us to kindness. This means not only to our fel- low-man, but to animals as well. Kindness is regarded as one of the jewels of the Christian crown. REFERENCES. The desire of a man is his kindness: and a poor man is better than a liar. (Proverbs 19: 22.) She openeth her mouth with wisdom ; and in her tongue is the law of kind- ness. ( Proverbs 31: 26. ) Be kindly affectioned one to another with brotherly love; in honour prefer- ring one another. (Romans 12: 10.) Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up. (i Corin- thians 13: 4.) By pureness, by knowledge, by long- sufifering, by kindness, by the Holy Ghost, by love unfeigned. (2 Corin- thians 6: 6.) And be ye kind one to another, ten- der-hearted, forgiving one another, even as God for Christ's sake hath for- given you. (Ephesians 4: 32.) Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meek- 295 KING THE COMPREHENSIVE ANALYSIS KING ness, longsuffering. (Colossians 3: 12.) And to godliness brotherly kindness; and to brotherly kindness charity. (2 Peter 1:7.) KING. King — a chief ruler or sovereign; a per- son who rules a nation, usually one of a fam- ily that has given other sovereigns to the throne. In the Old Testament we find nu- merous examples of kings who ruled over a single city instead of a country. This form of government had its origin in the lands of which we read in the Bible. With relation to the Hebrews it was the original idea of Moses never to have a king in Israel save God, who would be represented in the government by priests. This form of government is called a theocracy. Later he foresaw that a visible king would be needed and arranged for it (Deuteronomy 17: 14). The custom of anointing with oil the head of the monarch seems to have had its origin in Egypt, from whence Moses doubtless borrowed it, giving it a much higher and spiritual meaning. From this custom springs the phrase that a king is one of "the Lord's anointed." REFERENCES. Kings Chosen by God. When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me. (Deuteronomy 17: 14.) And when Samuel saw Saul, the Lord said unto him, Behold the man whom I spake to thee of ! this same shall reign over my people, (i Samuel 9: 17.) And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehem- ite: for I have provided me a king among his sons, (i Samuel 16: i.) But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. ( i Kings 1 1 : 35.) And the Lord said unto him. Go, re- turn on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria. (I Kings 19: 15.) Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel. ( i Chronicles 28:4.) And he changeth the times and the seasons: he removeth kings, and set- teth up kings; he giveth wisdom unto the wise, and knowledge to them that know understanding. (Daniel 2: 21.) Duties and Admonitions. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. {Psalm 2: 10.) It is the glory of God to conceal a thing: but the honour of kings is to search out a matter, The heaven for height, and the earth for depth, and the heart of kings is un- searchable. (Proverbs 25: 2, 3.) It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink : Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. (Proverbs 31 : 4, 5.) Honor Due to Kings. My son, fear thou the Lord and the king: and meddle not with them that f 296 ■ I I KINGDOM THE COMPREHENSIVE ANALYSIS KINGDOM are given to change. (Proverbs 24: 2i.y Put not forth thyself in the presence of the king, and stand not in the place of great men. (Proverbs 25: 6.) I counsel thee to keep the king's com- mandment, and that in regard of the oath of God. (Ecclesiastes 8:2.) Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. (Ecclesi- astes 10: 20.) KINGDOM OF GOD, CHRIST, HEAVEN. King'dom. The kingdom of God is God's universal dominion over all things, and in it He preserves, protects, gives laws, and regu- lates all things, dispensing favors or judg- ments as pleases Him. The kingdom of Christ is His Church as well as that blessed state in which He will rule with His Father. The kingdom of Heaven is that state of glory wherein God and Christ rule and shall rule, and to which the blessed will be called to their reward as citizens. REFERENCES. The Kingdom of God. Thine, O Lord, is the greatness, and the power, and the glory, and the vic- tory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. (i Chronicles 29: 11.) For the kingdom is the Lord's: and he is the governor among the nations. (Psalm 22: 28.) Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. ( Psalm 45 : 6. ) They shall speak of the glory of thy kingdom, and talk of thy power ; To make known to the sons of men his mighty acts, and the glorious maj- esty of his kingdom. Thy kingdom is an everlasting king- dom, and thy dominion endureth throughout all generations. (Psahn 145: II-I3-) Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously. (Isaiah 24: 23.) And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed : and the kingdom shall not be left to other peo- ple, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. (Daniel 2: 44.) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (Ro- mans 14: 17.) Kingdom of Christ. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Fa- ther, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his king- dom to order it, and to establish it with judgment and with justice from hence- forth even for ever. The zeal of the Lord of hosts will perform this. (Isa- iah 9 : 6, 7. ) Behold, a King shall reign in right- eousness, and princes shall rule in judg- ment. (Isaiah 32: i.) Verily I say unto you, There he some standing here, which shall not taste of death, till they see the Son of man com- ing in his kingdom. (Matthew 16: 28.) 297 KINGDOM THE COMPREHENSIVE ANALYSIS KISS Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants ■fight, that I should not be delivered to the Jews: hut now is my kingdom not from hence. (John i8: 36.) For so an entrance shall be minis- tered unto you abundantly into the ever- lasting kingdom of our Lord and Sav- iour Jesus Christ. (2 Peter i : 11.) Kingdom of Heaven. In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye : for the king- dom of heaven is at hand. (Matthew 3:1,2.) And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. (Matthew 8: 11.) Verily I say imto you. Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. (Matthew 11: 11.) He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 13: II-) Who Shall Enter the Kingdom of Heaven. Blessed are the poor in spirit: for theirs is the kingdom of heaven. (Mat- thew 5: 3.) Not every one that saith unto me, Lord, Lord, shall enter into the king- dom of heaven; but he that doeth the will of my Father which is in heaven. (Matthew 7: 21.) And Jesus said unto him. No man, having put his hand to the plow, and looking back, is Ht for the kingdom of God. (Luke 9: 62.) Jesus answered and said unto him, Verily, verily, I say unto thee. Except a man be born again, he cannot see the kingdom of God. (John 3:3.) Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (Acts 14: 22.) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (Ro- mans 14: 17.) Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. (i Corinthians 15: 50.) Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you. (2 Thessalonians i : 5,6.) KISS. Kiss. The kiss has been known as the token of love and affection from time imme- morial. The ancients used it to symbolize various things — affection, salutation, respect, veneration, submission, homage, and even worship and the end of enmity. Many ref- erences to it and its various uses are to be found in the Bible. REFERENCES. Kiss a Holy Salute. Salute one another with an holy kiss. The churches of Christ salute you. (Romans 16: 16.) All the brethren greet you. Greet ye 298 KISS THE COMPREHENSIVE ANALYSIS KNOWLEDGE I tone another with an holy kiss. ( i Co- rinthians i6: 20.) Greet one another with an holy kiss. (2 Corinthians 13: 12.) Kiss a Mark of Affection. And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed. (Genesis 2y. 27.) ^\nd Jacob kissed Rachel, and lifted up his voice, and wept. (Genesis 29: II.) Moreover, he kissed all his brethren, and wept upon them : and after that his brethren talked with him. (Genesis 45 : I5-) Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said. Is it not because the Lord hath anointed thee to be captain over his in- heritance? (i Samuel 10: i.) And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. ( i Samuel 20: 41.) And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. (Luke 7: 38.) And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compas- sion, and ran, and fell on his neck, and kissed him. (Luke 15 : 20.) And they all wept sore, and fell on Paul's neck, and kissed him. (Acts 20: 37-) Treacherous Kiss. And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him. But Amasa took no heed to the sword that was in Joab's hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri. (2 Samuel 20: 9, 10.) Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he : hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. (Matthew 26: 48, 49.) KNOWLEDGE. Knowl'edge — ^the act or state of knowing; clear understanding of fact, truth, or duty ; enlightenment; learning; scholarship. The word "knowledge" is used in the Bible to de- note the foregoing definitions and is also used in a religious sense to indicate the perfect wis- dom of God and the lesser religious wisdom of man and his more or less complete under- standing of God and divine truths. REFERENCES. Knowledge Given by God. And I have filled him with the spirit of God, in wisdom, and in understand- ing, and in knowledge, and in all man- ner of workmanship. (Exodus 31 : 3.) And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wis- dom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king : Wisdom and knowledge is granted 299 KNOWLEDGE THE COMPREHENSIVE ANALYSIS KNOWLEDGE unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any aft- er thee have the like. (2 Chronicles i : II, 12.) Teach me good judgment and knowl- edge : for I have believed thy command- ments. (Psalm 119: 66.) For the Lord giveth wisdom: out of his mouth cometh knowledge and un- derstanding. (Proverbs 2:6.) For God giveth to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit. (Ecclesiastes 2: 26.) Whom shall he teach knowledge ? and whom shall he make to understand doc- trine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. (Isaiah 28: 9, 10.) And he changeth the times and the seasons : he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that know understanding. (Daniel 2: 21.) At that time Jesus answered and said, / thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Mat- thew II : 25.) He answered and said unto them, Because it is given unto you to knozv the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 13: II.) Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teach- eth, but which the Holy Ghost teacheth ; comparing spiritual things with spirit- ual, (i Corinthians 2 : 12, 13.) For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit, (i Corinthians 12: 8.) Benefits of Knowledge. The fear of the Lord is the begin- ning of knowledge: but fools despise wisdom and instruction. (Proverbs 1:7.) _ Get wisdom, get understanding: for- get it not; neither decline from the words of my mouth. Forsake her not, and she shall pre- serve thee : love her, and she shall keep thee. Wisdom is the principal thing; there- fore get wisdom: and with all thy get- ting get understanding. (Proverbs 4: 5-7.) Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. The fear of the Lord is the beginning of wisdom: and the knowledge of the Holy is understanding. (Proverbs 9: 9, 10.) Wise men lay up knowledge: but the mouth of the foolish is near destruc- tion. (Proverbs 10: 14.) Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. (Proverbs 12: i.) Every prudent man dealeth with knowledge: but a fool layeth open his folly. (Proverbs 13: 16.) For wisdom is a defence, and money is a defence: but the excellency of 300 KNOWLEDGE THE COMPREHENSIVE ANALYSIS KNOWLEDGE knowledge is, that wisdom giveth life to them that have it. (Ecclesiastes 7: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. (Ephesians 4: 13.) Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. (James 3: For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. (2 Peter 2: 20.) Lack of Knowledge. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowl- edge? (Proverbs i : 22.) Also, that the soul be without knowl- edge, it is not good ; and he that hasteth with his feet sinneth. ( Proverbs 19:2.) For my people is foolish, they have not known me; they are sottish chil- dren, and they have none understand- ing; they are wise to do evil, but to do good they have no knowledge. (Jere- miah 4: 22.) My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. ( Hosea 4: 6.) And even as they did not like to re- tain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. (Romans i : 28.) Awake to righteousness, and sin not ; for some have not the knowledge of God: I speak this to your shame. (Ro- mans 15: 34.) Knowledge Prayed for and Sought. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. (Colossians i : 9, 10.) But grow in grace, and in the knowl- edge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen:, (2 Peter 3: 18.) Knowledge's „ Responsibility. Professing themselves to be wise, they became fools. (Romans i: 22.) Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, be- ing instructed out of the law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teach- er of babes, which hast the form of knowledge and of the truth in the law. (Romans 2: 17-20.) Therefore to him that knoweth to do good, and doeth it not, to him it is sin. (James 4: 17.) Imperfection of Man's Knowledge. For there is a man whose labour is in wisdom, and in knowledge, and in 301 LABAN THE COMPREHENSIVE ANALYSIS LABOR equity; yet to a man that hath not la- boured therein shall he leave it for his portion. This also is vanity and a great evil. (Ecclesiastes 2: 21.) That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and mak- eth their knowledge foolish. (Isaiah 44: 25.) For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the pru- dent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world ? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe, (i Corinthians i: 19-21.) Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is fool- ishness with God. For it is written. He taketh the wise in their own craftiness. And again. The Lord knoweth the thoughts of the wise, that they are vain, (i Corinthians 3: 18-20.) LABAN. La'ban — a form of a Hebrew word mean- ing "white." Laban was the brother of Re- bekah and the father of the two wives of Jacob, Rachel and Leah. By a shrewd trick he forced Jacob to serve him fourteen years for the privilege of marrying the two women. References. — Genesis 24, 29, 30, 31. LABOR. (Spelled "labour" throughout the ■ Bible.) La'bor — ^physical toil or bodily exertion ; work ; hard muscular effort directed toward some useful end. After the sin of Adam and Eve labor was set forth by God as the prime- val curse, man being condemned to earn his bread by the sweat of his brow, a ph'-ase which aptly illustrates the character of labor. But labor is by no means an everlasting curse, nor is it degrading nor without its blessing, as the Scriptures definitely show it to be pleasing to God. REFERENCES. Labor Ordained for Man. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou re- turn. (Genesis 3: 19.) Man goeth forth unto his work and to his labour until the evening. (Psalm 104: 23.) Labor Blessed by God. The labour of the righteous tendeth to life: the fruit of the wicked to sin. (Proverbs 10: 16.) Wealth gotten by vanity shall be di- minished: but he that gathereth by la- bour shall increase. (Proverbs 13: II.) There is nothing better for a man than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. (Ecclesi- astes 2: 24.) The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. ( Ecclesiastes 5 : 12.) Every man also to whom God hath given riches and wealth, and hath giv- en him power to eat thereof, and to take his portion, and to rejoice in his labour ; this is the gift of God. (Ecclesiastes 5: 19.) 302 LABOR TOE COMPREHENSIVE ANALYSIS LAW Sabbath Labor Forbidden. Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor th}^ daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates : For in six days the Lord made heav- en and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. (Exodus 20: 8- II.) Lawful to Labor for Good on Sabbath. And the ruler of the synagogue an- swered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him azuay to watering f (Luke 13: 14, 15.) And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawfid to heal on the sabbath dayf And they held their peace. And he took him, and healed him, and let him go; And answered them, saying. Which of you shall have an ass or an ox fallen into a p-it, and will not straightway pull him out on the sabbath dayf And they could not answer him again to these things. (Luke 14: 3-6.) The Laborer's Hire. And in the same house remain, eat- ing and drinking such things as they give: for the labourer is zvorthy of Ms hire. Go not from house to house. (Luke 10: 7.) For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward, (i Timothy 5: 18.) LAW. Law — a rule of conduct enforced by a higher authority than the persons to whom it is given. In the Bible we find God's law. The Old Testament is often called the Law. It originally was laid down to the Hebrews through Moses ; and while it had special ap- plication to them and special requirements they were bound to observe, the fundamentals of it were universal. In later Jewish times rigid observance of the law brought into ex- istence the hard, cold sect of the Pharisees, who gave greater attention to splitting hairs over the commands of God than they did to giving Him honor and worship, thus develop- ing a degree of hypocrisy without an equal. The statement that Christ abolished the law must not be taken literally. What He did was to indicate that by the law no man could be justified ; that rigid and hypocritical adher- ence to it was worth nothing to a man without the love of God in his heart; that He came to shed His blood to secure forgiveness of transgressions and to pave with His body and blood the way for the coming of the Holy Ghost, who should give guidance to all who were His true disciples. Thus does it come about that for Christians certain features of the old Mosaic ceremonial law, with special references to rites and sacrifices, are abolished. God's fundamental Law, the Ten Command- ments, were not abolished and continue to be the basis, along with the two new command- ments that Jesus gave, of right Christian liv- ing. REFERENCES. Law Given to Adam and Noah. And the Lord God commanded the man, saying. Of every tree of the gar- den thou mayest freely eat : But of the tree of the knowledge of 303 LAW THE COMPREHENSIVE ANALYSIS LAW good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Genesis 3: 16, And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of God made he man. (Genesis 9 : 5,6.) Law Proclaimed Through Moses. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the chil- dren of Israel ; . Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people : for all the earth is mine : And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel. (Exodus 19:3-6.) And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep and do them, f Deuteronomy 5: I-) Entire Obedience Demanded. Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen. (Deu- teronomy 27: 26,) For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that con- tinueth not in all things which are writ- ten in the book of the law to do them. (Galatians 3 : 10.) For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2: 10.) The Law Good. The law of the Lord is perfect, con- verting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. (Psalm 19: 7, 8.) Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7: 12.) AH Men Guilty Under the Law. Now we know that what things so- ever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3: 19, 20.) Fulfilled in Christ. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. H For verily I say unto you. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all he fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whoso- 304 LAW THE COMPREHENSIVE ANALYSIS LAW Kver shall do and teach them, the same hall be called great in the kingdom of eaven. (Matthew 5: 17-19.) Therefore as by the offence of one judgment came upon all men to con- demnation ; even so by the righteous- ness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obe- dience of one shall many be made right- eous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound : That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5: 18- 21.) Abolished in Christ. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying. Ye must be circum- cised, and keep the law: to whom we gave no such commandment. (Acts 15: 24.) Knowing that a man is not justified by the works of the law, but b)'- the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justi- fied by the faith of Christ, and not by the works of the law : for by the works of the law shall no flesh be justified. (Galatians 2: 16.) And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hun- dred and thirty years after, cannot dis- annul, that it should make the promise of none effect. For if the inheritance be of the law. it is no more of promise : but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made ; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given which could have giv- en life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our school- master to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. (Ga- latians 3: 17-25.) But now in Christ Jesus ye who some- times were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the en- mity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so mak- ing peace ; And that he might reconcile both unto God in one body by the cross, hav- ing slain the enmity thereby. (Ephe- sians 2: 13-16.) Blotting out the handwriting of ordi- nances that was against us, which was contrary to us, and took it out of the 20 305 LAW THE COMPREHENSIVE ANALYSIS LAW way, nailing it to his cross. (Colos- sians 2: 14.) For the law made nothing perfect, but the bringing in of a better hope did ; by the which we draw nigh unto God. And inasmuch as not without an oath he was made priest : (For those priests were made with- out an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchise- dec:) By so much was Jesus made a surety of a better testament. (Hebrews 7: 19-22.) Christians Redeemed. For the law was given by Moses, but grace and truth came by Jesus Christ. (John i: 17.) And by him all that believe are justi- fied from all things, from which ye could not be justified by the law of Moses. (Acts 13: 39.) For Christ jg the end of the law for righteousness 'to every one that believ- eth. For Moses describeth the righteous- ness which is of the law. That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart. Who shall ascend into heav- en? (that is, to bring Christ down from above : ) Or, who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it ? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt be- lieve in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10: 4-9.) O foolish Galatians, who hath be- witched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth^ crucified among you? This only would I learn of you, Re- ceived ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain ? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith ? Even as Abraham believed God, and it was accounted to him for righteous- ness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all na- tions be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that con- tinueth not in all things which are writ- ten in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith : but. The man that doeth them shall live in them. Christ hath redeemed us from the 306 LAZARUS THE COMPREHENSIVE ANALYSIS LIBERALITY curse of the law, being made a curse for us : for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the prom- ise of the Spirit through faith. (Gala- tians 3: 1-14.) LAZARUS. Laz'a-rus — a Greek form of the Hebrew name "Eleazar," meaning "God is his helper." The name of Lazarus is mentioned in two connections in the Scriptures — as the name of the brother of Martha and Mary, whom Jesus raised from the dead, and again as the chief character of one of the Master's most noted parables, the rich man and the beggar, Laza- rus. References. — John 11 and 12; Luke 16 (parable). LEAH. (See Jacob, Laban, Rachel.) Le'ah — a form of a Hebrew word mean- ing "wearied." Leah was one of the wives of Jacob. She had little share in his affec- tions, however. Her life seems to hjve been a sad one. References. — Genesis 29, 30, 31, ^^, 49. LEBANON. Leb'a-non — a form of a Hebrew word meaning "white from snow." Lebanon is the name of two ranges of mountains of Pales- tine, noted for their remarkable beauty and the magnificent cedars that grew upon them. LEPROSY. Lep'ro-sy — the name of a peculiar diseaf of the skin. Leprosy seems to have had its origin as a disease in Asia Minor or the sur- rounding country many ages ago. Persons afflicted with it were regarded as unclean and were forced to keep themselves away from healthy persons. To be a leper was to be an outcast and eventually to suft'er a lonely and terrible death. In almost all times there has been a tendency to confuse with leprosy a very much more horrible and deadly disease that should be known as elephantiasis. The true leprosy is rareh- contagious except by long association with a diseased person and has none of the sickening features of ele- phantiasis. Most modern so-called leper colo- nies are composed of persons suffering with the latter disease. LEVL Le'vi — a form of a Hebrew word meaning "joining" or "adhering." Levi was the third son of Jacob and Leah. His descendants, the Levites, became the Hebrew priesthood. LIBERALITY. Lib'er-al'i-ty — the act, quality, or state of being liberal ; generosity ; also candor and charity. The Bible contains many injunctions to the faithful to cultivate the grace of lib- erality, not only in giving to God and the poor but in our relations to our fellow-men. • REFERENCES. If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother : But thou shalt open thine hand wide unto him, and shalt surely lend him suf- ficient for his need, in that which he wanteth. Bew^are that there be not a thought in thy wicked heart, saying. The sev- enth year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thv works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land: therefore I command thee, 307 LIBERTY THE COMPREHENSIVE ANALYSIS LIBERTY saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. And if thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress : of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing to- day. (Deuteronomy 15: 7-15.) The liberal soul shall be made fat: and he that watereth shall be watered also himself. (Proverbs 11 : 25,) But the liberal deviseth liberal things; and by liberal things shall he stand. (Isaiah 32: 8.) LIBERTY. Lib'er-ty — the state of being free ; ex- emption from the will of another person claiming ownership of services or person. Liberty is one of the most valuable heritages of modern man. In the past, few men en- joyed it; under present conditions there are few who do not enjoy it. It is one of the re- sults of advancing civilization. Where there is no liberty there can be no progress. This is especially true of religious affairs. It has only been since the right of man to worship God according to the dictates of his conscience has been recognized that evangelical religion has made definite and distinct headway. The old policy of combining the Church and the State gave men narrow views and resulted in persecutions and troubles. Nowadays this yoke is almost entirely thrown off. REFERENCES. Liberty Bestowed by the Gospel. Because the creature itself also shall be delivered from the bondage of cor- ruption into the glorious liberty of the children of God. (Romans 8: 21.) Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. (2 Corinthians 3: 17.) Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. (Galatians 5: i.) But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this mxan shall be blessed in his deed. (James i : 25.) The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken- hearted, to proclaim liberty to the cap- tives, and the opening of the prison to them that are bound. (Isaiah 61 : i.) Liberty Not to Be Abused. But take heed lest by any means this liberty of yours become a stumbling- block to them that are weak. ( i Corin- thians 8:9.) For, brethren, ye have been called unto liberty ; only use not liberty for an occasion to the flesh, but by love serve one another. (Galatians 5: 13.) For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men : As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. (i Peter 2: 15, 16.) For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be 308 LIFE THE COMPREHENSIVE ANALYSIS LIFE buffeted for your faults, ye shall take it patiently ? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. ( i Peter 2 : 19, 20.) LIFE. (See Death, Immortality, Resurrec- tion.) Life — that state which begins with birth or germination and ends in death or complete decay; also the period during which such a state continues or exists ; the union of soul and body; the opposite of death. In the natural order of things life must have an end. This ending is called death. In the providence of God both life and death are mysteries. The secret of the beginning of life is hidden from us as well as the secret of the things after death. We simply know that life and death happen. We also know that God gave each one of us an immortal soul to live in the mor- tal body. Having done so He makes the promise of eternal life (or happiness) for it after the death of the mortal body if we win it by our conduct during life, or eternal death (punishment) if we merit it. Taking these facts as a basis, the future life may be consid- ered as follows : Often we wake from dreams to either a sense of happiness or trouble, as the nature of the dream may have been. A similar condition may exist the moment after death. REFERENCES. Life the Gift of Qod. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2: 7.) Who knoweth not in all these that the hand of the Lord hath wrought this? In whose hand is the soul of every living thing, and the breath of all man- kind. (Job 12: 9, 10.) Thy righteousness is like the great mountains; thy judgments are a great deep : O Lord, thou preservest man and beast. (Psalm 36: 6.) For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. (Acts 17: 28.) Long Life Promised. Honour thy father and thy mother : that thy days may be long upon the land which the Lord thy God giveth thee. (Exodus 20: 12.) Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may pro- long your days in the land which ye shall possess. (Deuteronomy 5: 33.) My son, forget not my law; but let thine heart keep my commandments : For length of days, and long life, and peace shall they add to thee. (Prov- erbs 3 : 1,2.) Life's Vanity and Uncertainty. Is there not an appointed time to man upon earth? are not his days also like the days of a hireling? (Job 7:1.) Now my days are swifter than a post : they flee away, they see no good. They are passed away as the swift ships: as the eagle that hasteth to the prey. (Job 9: 25, 26.) Man that is born of a woman is of few days, and full of trouble. He Cometh forth like a flower, and is cut down : he fleeth also as a shadow, and continueth not. (Job 14: i, 2.) Behold, thou hast made my days as a handbreadth; and mine age is as noth- ing before thee : verily every man at his best state is altogether vanity. Selah. Surely every man walketh in a vain shew : surely they are disquieted in vain : he heapeth up riches, and knoweth not 309 LIFE THE COMPREHENSIVE ANALYSIS LIFE who shall gather them. (Psalm 39: 5, 6.) Remember how short my time is : wherefore hast thou made all men in vain? What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. (Psalm 89: 47, 48.) For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. Thou carriest them away as with a flood; they are as a sleep; in the morn- ing they are like grass which groweth up. In the morning it fllourisheth, and groweth up; in the evening it is cut down, and withereth. ( Psalm 90 : 4-6. ) For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun ? ( Ecclesiastes 6: 12.) Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life : he will cut me off with pining sickness: from day even to night wilt thou make an end of me. (Isaiah 38: 12.) Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain : Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that. (James 4: 13-15.) For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away. ( i Peter i : 24.) The Right Mode of Living. In holiness and righteousness before him, all the days of our life. ( Luke i : 75-) _ If it be possible, as much as lieth in you, live peaceably with all men. (Ro- mans 12: 18.) For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. (Romans 14: 7,8.) For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. (Philippians i: 21, 22.) Spiritual Life. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. (Ro- mans 6:4.) I am crucified with Christ : neverthe- less I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2: 20.) And you hath he quickened, who were dead in trespasses and sins. (Ephesians 2:1.) For ye are dead, and your life is hid with Christ in God. (Colossians 3:3.) Eternal Life. As the dew of Herrhon, and as the dew that descended upon the mountains 310 LIFE THE COMPREHENSIVE ANALYSIS LIGHT of Zion: for there the Lord commanded the blessing, even Hfe for evermore. (Psalm 133:3.) Labour not for the meat which per- isheth, hut for that meat zvhich endur- eth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6: 27.) Whoso eateth my Hesh, and drinketh my blood, hath eternal life; and I zvill raise him up at the last day. (John 6: 54.) _ And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. (John 10: 28.) As thou hast given him power over all Uesh, that he shoidd give eternal life to as many as thou hast given him. And this is life eternal, that they might knozv thee tJie only true God, and Jesus Christ zvliom thou hast sent. (John 17: 2, 30 Who will render to every man accord- ing to his deeds : To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life. (Romans 2:6, 7.) For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6: 23-) For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us. ( I John 1:2.) And this is the promise that he hath promised us, even eternal life. ( i John 2: 25.) Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (Jude i: 21.) He that hath an ear, let him hear what the Spirit saith unto the church- es; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. (Revela- tion 2:7.) And he said unto me. It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. (Revelation 21 : 6.) And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that who- soever believeth in him should not per- ish, hut have everlasting life. (John 3: 14-16.) Verily, verily, I say unto you. He that heareth my zvord, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you. The hour is coming, and nozv is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in him- self; so hath he given to the Son to have life in himself. (John 3: 24-26.) LIGHT. (See Darkness.) Light — the opposite of dark. Light is that force, agent, or action in nature which by its operation upon the organs of sight renders objects visible. The word is also used in a figurative sense to denote illumination of the mind. Both uses of the word are to be found in the Bible. Jesus Christ is called the Light of the world because of His power of illumi- nating the mind of man and of acting as a guiding beacon to His followers. 3" LIGHT THE COMPREHENSIVE ANALYSIS LIGHT REFERENCES. Light Comes from God. And God said, Let there be light : and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. (Genesis 1 : 3-5.) Thus saith the Lord, which giveth the sun for a light by day, and the ordi- nances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar ; The Lord of hosts is his name. (Jeremiah 31 : 35-) Light a Type of God's Favor. And Moses stretched forth his hand toward heaven ; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days : but all the children of Israel had light in their dwellings. (Exodus 10: 22, 23-) There be many that say. Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. (Psalm 4:6.) The Lord is my light and my salva- tion; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? (Psalm 27:1.) Light is sown for the righteous, and gladness for the upright in heart. (Psalm 97: II.) The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. (Isaiah 9: 2.) The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee : but the Lord shall be unto thee an everlasting light, and thy God thy glory. (Isaiah 60: 19.) God's Word Produces Light. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. (Psalm 19: 8.) Thy word is a lamp unto my feet, and a light unto my path. (Psalm 119: 105- ) The entrance of thy words giveth light; it giveth understanding unto the simple. (Psalm 119: 130.) For the commandment is a lamp ; and the law is light ; and reproofs of instruc- tion are the way of life. (Proverbs 6: 23-) Christ the Light of the World. A light to lighten the Gentiles, and the glory of thy people Israel. (Luke 2:32.)^ . . ■ In him was life ; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. (John i: 4, 5-) And this is the condemnation, that light is come into the zuorld, and men loved darkness rather than light, be- cause their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. (John 3: 19, 20.) Then spake Jesus again unto them, saying, / am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. (John 8: 12.) !I2 LORD'S DAY THE COMPREHENSIVE ANALYSIS LOVE Then Jesus said unto them, Yet a lit- tle while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may he the children of light. These things spake Jesus, and departed, and did hide himself from them. (John 12: 35, 36.) And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. (Revelation 21: 23, 24.) LORD'S DAY. (See Sabbath, Sunday.) LORD'S PRAYER. (See Prayer.) LORD'S SUPPER. (See Communion, Fel- lowship.) LOT. Lot — a form of a Hebrew word meaning "a covering." Lot was the name of the nephew of Abraham who accompanied that patriarch from the land of the Chaldees. Eventually they separated and Lot seems to have taken up his residence in or near the wicked cities of Sodom and Gomorrah, from whence he and his family fled just prior to their destruction. We are told that his wife was turned into a pillar of salt because she looked back at them during the flight. Lot's descendants were the Moabites and Ammon- ites. References. — Genesis 13, 14, 19, etc. LOVE. (See Marriage, etc.) Love — that emotion expressive of the good will or affection or kindness which human be- ings entertain one for another; also the ex- pression of the emotion in words or acts cal- culated to gratify or benefit another ; also the union of these two ideas in a higher and no- bler sense. This development of the emotion is particularly evidenced in the attitude of God toward man, and shown in the giving by God through Jesus Christ all those things nec- essary for the salvation of man. Love to Christ by man is the natural offspring of Christ's love to man. The great measure and test of love is self-sacrifice, the surrender of self and the ambitions of self, the abandon- ment of self in devotion to another, or to others, the latter a type of love approaching the perfect type of the love of Christ. The province of love is to uplift and exalt. In mankind it is always more or less imperfect, in consequence of which we find distorted and degenerated specimens of love, in affections for things that are vile, or sinful, or degrad- ing, such as love of money, love of pleasure, love of self, etc. REFERENCES. Love Is of God and from God. He that loveth not knoweth not God ; for God is love. In this was manifested the love of God toward us, because that (jod sent his only begotten Son into the world, that we might live through him. (i John 4: 8, 9.) Love to God Commanded. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. (Deuter- onomy 6:5.) Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway. (Deuteronomy 11: I.) But take diligent heed to do the com- mandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his command- ments, and to cleave unto him, and to 313 LOVE THE COMPREHENSIVE ANALYSIS LOVE serve him with all your heart and with all your soul. (Joshua 22: 5.) He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. (Matthew 10: Z7-) Master, which is the great command- ment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and zvith all thy mind. This is the iirst and great command- ment. (Matthew^ 22: 36-38.) And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? (Mark 12: 28.) And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. (Mark 12: 30.) And to love him with all the heart, and with all the understanding, and with all the soul, and zvith all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. (Mark 12: That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him : for he is thy life, and the length of thy days : that thou mayest dwell in the land which the Lord sware unto thy fa- thers, to Abraham, to Isaac, and to Jacob, to give them. (Deuteronomy 30: 20.) Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. (Psalm 91: 14.) The Lord preserveth all them that love him : but all the wicked will he de- stroy. (Psalm 145: 20.) I love them that love me; and those that seek me early shall find me. (Proverbs 8: 17.) But as it is written. Eye hath not seen, nor ear heard, neither have en- tered into the heart of man, the things which God hath prepared for them that love him. ( i Corinthians 2:9.) But if any man love God, the same is known of him. (i Corinthians 8:3.) Herein is our love made perfect, thit we may have boldness in the day of judgment: because as he is, so are W2 in this world. There is no fear in love; but perfect love casteth out fear : because fear hath torment. He that feareth is not made perfect in love, (i John 4: 17, 18.) Brotherly Love. A new commandment I give unto you. That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. (John 13: 34, 35.) This is my commandment. That ye love one another, as I have loved you. (John 15: 12.) Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly afifectioned one to another with brotherly love; in honour prefer- ring one another. (Romans 12 : 9, 10. ) But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another, (i Thessalonians 4: 9.) Let brotherly love continue. (He- brews 13: I.) Seeing ye have purified your souls in 3H LOVE THE COMPREHENSIVE ANALYSIS LOVE obeying" the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently. ( i Peter i : 22. ) And above all things have fervent charity among yourselves : for charity shall cover the multitude of sins. ( i Peter 4:8.) In this the children of God are mani- fest, and the children of the devil : who- soever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another, (i John 3: 10, 11.) We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. ( i John 3 : 14.) Beloved, let us love one another: for love is of God; and every one that lov- eth is born of God, and knoweth God. (i John 4: 7.) Beloved, if God so loved us, we ought also to love one another, (i John 4: II.) If a man say, I love God, and hateth his brother, he is a liar : for he that lov- eth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also, (i John 4: 20, 21.) Though I speak with the tongues of men and of angels, and have not char- ity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of proph- ecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not char- ity, it profiteth me nothing. Charity sufifereth long, and is kind; charity envieth not ; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily pro- voked, thinketh no evil ; Rejoiceth not in iniquity, but rejoi- ceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; w^hether there be knowledge, it shall vanish away, (i Corinthians 13: 1-8.) *And now abideth faith, hope, char- ity, these three ; but the greatest of these is charity, (i Corinthians 13: 13.) And this is love, that we walk after his commandments. This is the com- mandment. That, as ye have heard from the beginning, ye should walk in it. (2 John 1:6.) Law of Love to Man. Therefore all things whatsoever ye zuoiild that men should do to you, do •\'C ez'en so to them: for this is the lazv and the prophets. (Matthew 7: 12.) Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. (Matthew^ 19: 19.) And the second is like unto it, Thou shalt love thy neighbour as thyself. (Matthew 22: 39.) And the second is like, namelv this, * Every time charity occurs in the above it should without doubt be rendered love. LUKE THE COMPREHENSIVE ANALYSIS LYING Thou shalt love thy neighbour as thy- self. There is none other commandment greater than these. (Mark 12: 31.) Owe no man anything, but to love one another : for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adul- tery, Thou shalt not kill. Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely. Thou shalt love thy neighbour as thy- self. Love worketh no ill to his neighbour : therefore love is the fulfilling of the law. (Romans 13: 8-10.) The Measure of the Fullness of Love. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith. Master, say on. There was a certain creditor which had two debtors: the one owed five hun- dred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him. Thou hast rightly judged. (Luke 7: 40-43.) For all the law is fulfilled in one word, even in this ; Thou shalt love thy neighbour as thyself. ( Galatians 5 : 14.) If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well. (James 2:8.) LUKE. Luke — the Englished form of the Greek proper name Loukas (Latin, Lucas or Lu- canus), meaning "bom at daylight." Luke, chiefly known to modern Christians as the writer of the gospel bearing his name, and tht book of the Acts, appears to have been a Syro- Greek of the city of Antioch and early con- verted to Christianity. There is a tradition that he was one of the 70 and one of the two that saw Jesus at Emmaus, but of this latter statement there is no confirmation. He was an educated man and a physician. He also was an able helper to Paul and accompanied the great apostle to the Gentiles to Jerusalem and to Rome. It is said that he suffered mar- tyrdom, but when, where, and how we have no means of knowing. LYING. Ly'iNG — the act of telling a lie; also the state of being a lie or a falsehood. Lying is one of the sins against which the Bible strong- ly inveighs. The doom of liars is also care- fully pointed out. Nevertheless it is one of the most common of offences, and has been in all ages. Prevarication is a form of lying, since the motive to mislead by statement is as present in it as in the full-fledged lie. REFERENCES. These six things doth the Lord hate ; yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, A heart that deviseth wicked imagi- nations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren. (Proverbs 6: 16-19.) Lying lips are abomination to the Lord: but they that deal truly are his delight. (Proverbs 12: 22.) Ye shall not steal, neither deal false- ly, neither lie one to another. (Levit- icus 19: II.) Lie not one to another, seeing that ye have put off the old man with his deeds. (Colossians 3:9.) !l6 MACEDONIA THE COMPREHENSIVE ANALYSIS MAGI Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his oivn: for he is a liar, and the father of it. (John 8: 44.) But the fearful, and unbeheving, and the abominable, and murderers, and whoremongers, and sorcerers, and idol- aters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21 : 8.) And there shall in no wise enter into it any thing that defileth, neither what- soever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. (Revelation 21: 27.) For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22: 15.) MACEDONIA. (See Paul.) Mac-e-do'ni-a (so named from its myth- ical founder, Macedon) — a large country to the north of Greece, extending to the Balkan mountains. It originally was the home of a hardy and warlike race, who gave to the world two great conquerors, Philip of Mace- don and his son, Alexander the Great. It was the first country of Europe to receive the gos- pel, Paul and his companions preaching there on the inspired invitation of its people: "Come over into Macedonia, and help us." (Acts 16: 9.) MACHPELAH. Mach-pe'lah — a form of a Hebrew word meaning "twofold" or "double." Machpelah was the name of a plot of ground containing a large cave which Abraham bought for vise as a family sepulchre. In it were buried Abraham, Isaac, Rebekah, and Leah. Under the great mosque at Hebron there is a cave which is said to be the cave of Machpelah. MAGDALA. (See Mary.) Mag-da'la — a form of a Hebrew word meaning "tower." Magdala was a village on the Sea of Galilee, the home of Mary Magda- lene, that is, Mary of Magdala, MAGDALENE. (See Mary.) MAGI. M.a.'gi — the name of one of the six tribes of the Mede nation. They were of the priestly caste, occupying the same position among the Medes as did the Levites among the Hebrews. They were men of the most learned type and were credited with having penetrated many of the secrets of nature which the Egyptian and Chaldean priesthood had acquired, secrets that gave them enormous influence over the peo- ple, who believed that they were capable of performing acts of magic and miracles. Many of them were free from idolatrous supersti- tion and welcomed such knowledge of the true God as the Hebrew could carry to them. Indeed, it seems that their religion, in its original form, was a sort of worship of Je- hovah, although they had not the knowledge of Him that the Hebrews had, nor did they call Him by that name. The "wise men from the East" who came to find the infant Jesus and worship Him were men of the tribe of the Magi. We are told that they were guided by a star, which after it had led them to Bethlehem had performed its functions and disappeared, God sending them back another way to their own country through the guidance of a dream. The gifts they brought were entirely typical of the rank of Jesus — gold to show His kingly dignity, frankincense to show their adoration of Him as the Son of God, and myrrh to indicate the bitterness of His Passion. Tradition gives their names as Caspar, Melchoir, and Bal- thasar, but, of course, there is absolutely no confirmation of this. To this day the Greek Church celebrates in almost regal splendor a festival commemorating the visit. 317 MAJESTY THE COMPREHENSIVE ANALYSIS MALICE MAJESTY. Maj'es-ty — the dignity and authority of sovereign power. The majesty of God and Christ passes that of the kings and rulers of the earth to a Hmitless degree. REFERENCES. Thine, O Lord, is the greatness, and the power, and the glory, and the vic- tory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. (i Chronicles 29: 11.) Fair weather cometh out of the north: with God is terrible majesty. (Job 37: 22.) The Lord reigneth, he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. (Psalm 93: I.) Honour and majesty are before him : strength and beauty are in his sanc- tuary. (Psalm 96: 6.) They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea. ( Isa- iah 24: 14.) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewit- nesses of his majesty. (2 Peter i : 16.) MALACHI. Mal'a-chi — a form of a Hebrew word meaning "my angel." Malachi was the last of the minor prophets. His book is therefore the last of the canon of the Old Testament. He lived about the year 400 B.C. His proph- ecy is along the same lines as his contem- porary, Nehemiah. Reference. — The book of Malachi. MALICE. Mal'ice — violent hatred, leading to the doing of evil things against the object of it. Malice is akin to malevolence and malignity. The Bible warns us against the harboring of malice in our hearts, and the passion is gen- erally regarded as one of the worst of sins against our fellow-man. REFERENCES. Whoso mocketh the poor reproach- eth his Maker: and he that is glad at calamities shall not be unpunished. (Proverbs 17: 5.) Rejoice not when thine enemy fall- eth, and let not thine heart be glad when he stumbleth: Lest the Lord see it, and it displease him, and he turn away his wrath from him. (Proverbs 24: 17, 18.) Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth, (i Corinthians 5:8.) Brethren, be not children in under- standing: howbeit in malice be ye chil- dren, but in understanding be men. ( i Corinthians 14: 20.) Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. (Ephesians 4: 31.) But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. (Colossians 3:8.) For we ourselves also were some- times foolish, disobedient, deceived, serving divers lusts and pleasures, liv- ing in malice and envy, hateful, and hating one another. (Titus 3:3.) Grudge not one against another, brethren, lest ye be condemned : behold, the judge standeth before the door. (James 5:9.) :i8 MAMMON THE COMPREHENSIVE ANALYSIS MAN Wherefore laying aside all malice, and all guile, and hypocrisies, and en- vies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby, (i Peter 2: i, 2.) MAMMON. (See Riches.) Mam'mon — a word from the Chaldee meaning "riches" or "wealth." The Master, in using the term, personified it and placed it in opposition to God as a sort of idolatry. His meaning in an oft quoted but not well understood scripture appears to have been to "make friends of the mammon of unright- eousness," by spending wealth in a manner to benefit and bless poor saints, so that they may intercede with God for blessings upon you here and obtain for you His gracious pardon and be gratefully waiting on the gold- en shore to welcome and receive you into the "everlasting habitation." REFERENCES. No man can serve two masters: for either he zvill hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Matthew 16: 24.) And I say unto you, Make to your- selves friends of the mammon of un- righteousness; that, when ye fail, they may receive you into everlasting habi- tations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faith- ful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another mans, who shall give you that which is your own? No servant can serve two masters: for either he zvill hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Luke 16: 9-13.) MAN. Man — the English generic name for the human race ; also the name for the male type of the human race as opposed to the female type. The human mind has puzzled much over the origin of mankind and the meaning of the verses in Genesis telling of the creation of the human race. For years thinkers on this sub- ject were divided into two distinct classes — those who insisted upon a literal rendering of the Mosaic text to the effect that man was made by God from earth, into which the breath of life was breathed, and those who insisted that the passages were written in allegory and that what Moses intended to show was simply the divine hand in the development of man from the animal kingdom, a theory proved, so far as the human mind is capable of proving a theory, by the achievements and advance- ment of science. The warfare between these two schools of thought was bitter, those stand- ing for the literal leading of Genesis accus- ing the others of atheism, infidelity, etc., and the scientists declaring their antagonists to be narrow-minded and possessed of mental vi- sions obscured by too great devotion to their religious faith. In later years, however, a new school of thought has arisen, having among its members men whose religious good- standing and scientific attainments could not be impugned. This school contends that there is nothing in science to nullify the Mo- saic statement that man was made from earth and the breath of life breathed into him, and that likewise there is nothing in religious dog- ma to nullify the position that man is an evo- lution of the animal. They declare, on the other hand, that the evolution of man from animal is one of the surest proofs of the lov- ing-kindness of God for His created things, that it is a part of the divine plan for the improvement of creation and the gradual drawing nearer to God of the things to which He gave life, a plan which is taught in all Scripture, and a part of which was the com- 319 MAN THE COMPREHENSIVE ANALYSIS MAN ing to earth of the Son of God and the shed- ding of the Son's blood for the redemption of the human race. All these things, this school declares, are part and parcel of God's loving and helpful regard for His creation, mani- fested since the beginning of things and to be manifested until the end of time. They trace it in the gradual development of all forms of life and human attainments, pointing out that man, through the God-given benefits of civ- ilization and religious liberty, is immeasura- bly higher as a human being, and closer to his God as a creature made in the likeness of that God, tiian he was in the time of Moses, or David, or in the days when Jesus lived, or in the Middle Ages, or in the times when reli- gious liberty was barely rearing its head un- der Luther and the Reformation. This im- provement (or evolution), they contend, will continue to go on until the time when God in His wisdom will see fit to come again to earth in the shape of the glorified Christ, as promised to us in the Scripture by Jesus the Christ Himself. While this school of thought takes the po- sition that Moses' ftatement that man was made from dust and that the breath of life was breathed into him is allegorical, and in strict keeping witli the methods of commu- nicating such things in Moses' time, they do not take any stock in the statements of the other side that man originated in half a dozen places at once, which for a long time was a favorite argumf:n^ against the truth of the Mosaic position, They declare that all evi- dences assemble to show that man did orig- inate in one piace, as Moses said. To prove this they offer the fact that widely-separated races have similar traditions — such as the Cre- ation, the garden of Eden or its counterpart, the Flood or destruction of a large part of the race by a deluge, and one or two other universal traditions ; the universal practice of early mankind to sacrifice to supernatural be- ings they called gods ; the widespread diflfu- sion of serpent worship and nature worship among aboriginal peoples ; the similarity of certain customs, such as skull-squeezing- for infants, tattooing and marking the flesh among peoples separated by vast distances of land and water ; the indications in language that back in the past there was a common tongue spoken by all men ; and chief of all the physi- ological fact that all mankind has the same number of bones, muscles, organs, nerves, and functions, regardless of color, native land, or degree of culture or civilization. As has been said, this school numbers among its members men whose religious orthodoxy and scientific eminence cannot be questioned — men of all shades of faith. Baptist, Methodist, Presby- terian, Episcopalian, Roman Catholic, and Jew ; doctors, historians, philologists, and nat- uralists — and for the most part they bitterly resent the attitudes of the other sides of the controversy. REFERENCES. Man's Creation and Fall. And God said, Let us make man in our image, after our likeness : and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis i : 26, 2'j.') And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2: 7.) And the Lord God called unto Adam, and said unto him. Where art thou ? And he said, I heard thy voice in the garden: and I was afraid, because I was naked; and I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee, that thou shouldest not eat? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. (Genesis 3: 9-12.) And the Lord God said. Behold, the t20 MAN THE COMPREHENSIVE ANALYSIS MAN man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. ( Genesis 3 : 22-24. ) Man's Dignity. And God blessed them, and God said unto them. Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and ev- ery tree, in the which is the fruit of a tree yielding seed ; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. (Genesis i : 28-30.) Man's Depravity and Sin Universal. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (Genesis 6:5.) The earth also was corrupt before God; and the earth was filled with vio- lence. And God looked upon the earth, and, behold, it was corrupt ; for all flesh had 21 32 corrupted his way upon the earth. (Genesis 6: 11, 12.) They have corrupted themselves, their spot is not the spot of his children : they are a perverse and crooked gener- ation. (Deuteronomy 32: 5.) Behold, he putteth no trust in his saints ; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water? (Job 15: 15, 16.) The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. (Psalm 14: I-3-) The fool hath said in his heart. There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if they were any that did understand, that did seek God. Every one of them is gone back : they are altogether become filthy; there is none that doeth good, no, not one. (Psalm 53: 1-3.) For all this they sinned still, and be- lieved not for his wondrous works. (Psalm 78: 32.) Most men will proclaim every one his own goodness : but a faithful man who can find? (Proverbs 20: 6.) Who can say, I have made my heart clean, I am pure from my sin? Prov- erbs 20: 9.) MAN THE COMPREHENSIVE ANALYSIS MAN Behold, this have I found, saith the Preacher, counting one by one, to find out the account; Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. (Eccle- siastes 7: 27-29.) Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. (Ecclesiastes 8: II.) Wherefore will ye plead with me? ye all have transgressed against me, saith the Lord. (Jeremiah 2: 29.) Yet thou sayest. Because I am inno- cent, surely his anger shall turn from me. Behold, I will plead with thee, be- cause thou sayest, I have not sinned. (Jeremiah 2: 35.) And ye have done worse than your fathers ; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me. (Jeremiah 16: 12.) But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornica- tions, thefts, false witness, blasphemies: These are the things which defile a man: hut to eat with unwashen hands defileth not a man. (Matthew 15: 18- 20.) And he said. That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blas- phemy, pride, foolishness: All these evil things come from with- in, and defile the man. (Mark 7: 20 23-) Do not think that I zvill accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. (John 5: 45.) Man's Imperfection and Weakness. O our God, wilt thou not judge them ? for we have no might against this great company that cometh against us; nei- ther know we what to do : but our eyes are upon thee. (2 Chronicles 20: 12.) Which of you by taking thought can add one cubit unto his stature? (Mat- thew 6: 27.) So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. (Romans 9: 16.) So then neither is he that planteth any thing, neither he that watereth ; but God that giveth the increase. ( i Corin- thians 3: 7.) Not that we are sufficient of our- selves to think any thing as of our- selves; but our sufficiency is of God. (2 Corinthians 3: 5.) Man Made to Suffer. Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground: Yet man is born unto trouble, as the sparks fly upward. (Job 5: 6, 7.) Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. (Job 14: i, 2.) Lord, make me to know mine end, and the measure of my days, what it is ; that I may know how frail I am. (Psalm 39: 4.) 323 MAN THE COMPREHENSIVE ANALYSIS MAN Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (Acts 14: 22.) For we know that the whole creation groaneth and travaileth in pain togeth- er until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within our- selves, waiting for the adoption, to wit, the redemption of our body. (Romans 8: 22,23.) Ignorance of Man. For inquire, I pray thee, of the for- mer age, and prepare thyself to the search of thy fathers : (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:) Shall not they teach thee, and tell thee, and utter words out of their heart ? (Job 8: 8-10.) For vain man would be wise, though man be born like a wild ass's colt. (Job 11: 12.) But where shall wisdom be found? and where is the place of understand- ing? Man laioweth not the price thereof; neither is it found in the land of the living. (Job 28: 12, 13.) There is a way that seemeth right unto a man ; but the end thereof are the ways of death. (Proverbs 16: 25.) Boast not thyself of to-morrow; for thou knowest not what a day may bring forth. (Proverbs 27: i.) Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it ; yea further ; though a wise man think to know it yet shall he not be able to find it. (Ecclesiastes 8: 17.) We grope for the wall like the blind, and we grope as if we had no eyes : we stumble at noonday as in the night; we are in desolate places as dead men. (Isaiah 59: 10.) Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. ( i Corinthians i: 20, 21.) And if any man think that he know- eth any thing, he knoweth nothing yet as he ought to know, (i Corinthians 8: 2.) Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. (James 4: 14.) Mortality of Man. Yet ye shall be brought to the grave, and shall remain in the tomb. The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable be- fore him. (Job 21: 32, 33.) All they that be fat upon earth shall eat and worship : all they that go down to the dust shall bow before him: and none can keep alive his own soul. ( Psalm 22 : 29. ) What man is he that liveth, and shall not see death ^ shall he deliver his soul from the hand of the grave? Selah. (Psalm 79: 48.) One generation passeth away, and another generation cometh: but the 323 MAN THE COMPREHENSIVE ANALYSIS MAN earth abideth for ever. (Ecclesiastes 1:4.) I considered all the living which walk under the sun, with the second child that shall stand up in his stead. (Ec- clesiastes 4: 15.) Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place? (Ecclesi- astes 6:6.) There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death : and there is no discharge in that war; neither shall wickedness deliver those that are given to it. (Ecclesias- tes 8: 8.) Your fathers, where are they? and the prophets, do they live for ever? (Zechariah 1:5.) And they truly were many priests, because they were not suffered to con- tinue by reason of death, (Hebrews 7- 23-) Vanity of Man's Life. Like sheep they are laid in the grave ; death shall feed on them; and the up- right shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwell- ing. (Psalm 49: 14.) Vanity of vanities, saith the Preach- er, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth for ever. (Ecclesiastes i: 2-4.) Man's Duty. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. (Ecclesiastes 12: 13.) He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? (Micah 6:8.) And this is his commandment. That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. ( i John 3: 23.) Man's Redemption. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atone- ment. Wherefore, as by one man sin en- tered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the fig- ure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, 324 MAN THE COMPREHENSIVE ANALYSIS MAN SO is the gift: for the judgment was by one to condemnation, but the free gift is of many ofifences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the ofifence of one judgment came upon all men to con- demnation; even so by the righteous- ness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obe- dience of one shall many be made right- eous. (Romans 5: 8-19.) And as we have borne the image of the earthy, we shall also bear the image of the heavenly, (i Corinthians 15: 49-) For our conversation is in heaven ; from whence also we look for the Sav- iour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glo- rious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3: 20, 21.) Giving thanks unto the Father, which hath made us meet to be partak- ers of the inheritance of the saints in light : Who hath delivered us from the pow- er of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins. (Colossians i: 12-14.) But one in a certain place testified, saying. What is man, that thou art mindful of him ? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjec- tion under his feet. For in that he put all in subjection under him, he left noth- ing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suf- fering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation per- fect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again. Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faith- ful high priest in things pertaining to 525 MANNA THE COMPREHENSIVE ANALYSIS MANNA God, to make reconciliation for the sins of the people. (Hebrews 2: 6-17.) MANNA. Man'na — a form of a Hebrew word or word-phrase meaning "what is it?" Manna was the name given to the food miraculously supplied by God to the Israelites during their forty years of wandering in the desert. When they beheld it they uttered the word-phrase which eventually became its name. It was like no other thing in the way of food they had seen, nor was its strange falling from Heaven with the dew likely to lead them to any natural explanation of its presence. Botanists, naturalists, and scientists have made many researches and efforts to identify known natural substances with the Scriptural manna, but have failed to find anything that answers the descriptions among the articles of which they have knowledge. REFERENCES. Then said the Lord unto Moses, Be- hold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. (Exodus 16: 4.) And when the dew that lay was gone up, behold, upon the face of the wilder- ness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is man- na : for they wist not what it was. And Moses said unto them. This is the bread which the Lord hath given you to eat. (Exodus 16: 14, 15.) And Moses said, Let no man leave of it till the morning. Notwithstanding they hearkened not unto Moses ; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. (Exodus 16: 19-21.) And the house of Israel called the name thereof Manna : and it was like coriander seed, white; and the taste of it was like wafers made with honey. (Exodus 16: 31.) And the children of Israel did eat manna forty years, until they came to a land inhabited: they did eat manna, until they came unto the borders of the land of Canaan. (Exodus 16: 35.) But now our soul is dried away: there is nothing at all, besides this man- na, before our eyes. And the manna was as coriander seed, and the colour thereof as the colour of bdellium. And the people went about, and gath- ered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it : and the taste of it was as the taste of fresh oil. And when the dew fell upon the camp in the night, the manna fell upon it. (Numbers 11: 6-9.) And the manna ceased on the mor- row after they had eaten of the old corn of the land: neither had the children of Israel manna any more ; but they did eat of the fruit of the land of Canaan that year. (Joshua 5 : 12.) And he humbled thee, and suffered thee to hunger, and fed thee with man- na, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that pro- ceedeth out of the mouth of the Lord doth man live. (Deuteronomy 8:3.) Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he 326 MARK THE COMPREHENSIVE ANALYSIS MARRIAGE might prove thee, to do thee good at thy latter end. (Deuteronomy 8: i6.) Thou gavest also thy good Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. (Nehe- miah 9: 20.) Though he had commanded the clouds from above, and opened the doors of heaven. And had rained down manna upon them to eat, and had given them of the corn of heaven. Man did eat angels' food: he sent them meat to the full. (Psalm 78: 23- 25-) Our fathers did eat manna in the desert ; as it is written. He gave them bread from heaven to eat. (John 6: MARK. Mark — an Englished form of the Latin proper name Marcus, meaning "a hammer" or "sprung from Mars." Mark is the name by which we know one of the evangeUsts or gospel writers, whose surname was John. In the Acts he is simply called John or Mark. He is supposed to have been an early convert from Judaism and to have lived in Jerusalem, where his mother, whose name was Mary, had a house where the apostles were accustomed to assemble. There is some evidence also that he was a relative — possibly a cousin — of Bar- nabas. He seems to have accompanied Paul on his first missionary journey and then to have left the great apostle because of some disagreement. Later they were reconciled, and Mark accompanied Paul to Rome and shared the apostle's first and second captivity there. There is also some evidence to the effect that Mark was a companion and inter- preter to Peter for a time. Thus it appears tliat Mark was a good servant of the early Church. His gospel is believed to have been written through or by reason of his associa- tion with Peter. It is a narrative of the Sav- iour's actions, rather than of His discourses. MARRIAGE. Mar'riage — the legal union for life of a man and a woman ; matrimony ; wedlock. Of the divine institution of marriage there can be no question. Eve was made as a helpmeet for Adam, the first man, and the whole descrip- tion of the mating of the pair in Eden is of a type calculated to convey an exalted idea of the relation. Further on, from the lips of the Master Himself we have the divine approval of marriage and sundry statements that show the attitude of divinity toward it. Unques- tionably, God's intention in creating the mar- riage bond was that there should be one wife to one husband and vice versa; in other words, that marriages should be monogamous and not polygamous ; that nothing should sever the re- lationship except death or the adultery of one or the other of the parties. These points are covered by the facts that only one wife was made for Adam and the statements of Jesus, who said that man might not put away his wife save for the one cause as well as "What therefore God hath joined together let not man put asunder." The divine attitude is per- fectly clear and perfectly intelligible to man- kind, absolutely nothing being left to infer- ence, guesswork, or construction. From the earliest times, however, the in- stitution of marriage has been distorted by mankind to suit his convenience. "Putting away" or divorce has been practiced at the will of both man and woman, while polygamy is found among all peoples and in all times. In latter days open polygamy has been gen- erally regarded as unlawful, although for many years it was practiced by the Mormons, and is still practiced, although in secret. The great modern evil connected with the bond of marriage is divorce. In recent years there has been a headlong tendency among almost all classes toward divorce, the courts recog- nizing very many causes for legal separation over and above the one cause mentioned by Jesus. So widespread has the evil become that it has grown into a menace to society, threat- ening to overturn moral standards that are vital to the existence of the human race. With- in the last few years the clergy of the various denominations have more or less srotten to- gether to break up the custom of marrying divorced persons, knowing that since remar- 327 MARRIAGE THE COMPREHENSIVE ANALYSIS MARRIAGE riage is usually the thing sought after in divorce cases to refuse to perform the mar- riage ceremony in such cases would be strik- ing at the root of the evil. REFERENCES. Marriage Instituted by God. And the Lord God said, It is not good that the man should be alone: I will make him a help meet for him. And out of the ground the Lord God formed every beast of the field, and ev- ery fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called ev- ery living creature, that was the name thereof : And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field: but ior Adam there was not found a help meet for him. And the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh instead thereof. And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man. Therefore shall a man leave his fa- ther and his mother, and shall cleave unto his wife: and they shall be one flesh. (Genesis 2: 18-24.) * - Marriage Approved and Discussed by Christ. The Pharisees also came unto him, tempting him, and saying unto him. Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall he one Ueshf Wherefore they are no more twain, hut one flesh. What therefore God hath joined together, let not man put asun- der. They say unto him. Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses hecause of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it he for for- nication, and shall marry another, com- • mitteth adidtery: and zvhoso marrieth her which is put away doth commit adultery. (Matthew 19: 3-9.) And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them. What did Moses command youf And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them. For the hardness of your heart he wrote you this precept. But from the beginning of the cre- ation God made them male and fe- male. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall he one flesh: so then they are no more tzvain, hut one flesh. What therefore God hath joined to- gether, let not man put asunder. 328 MARRIAGE THE COMPREHENSIVE ANALYSIS MARRIAGE And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry an- other, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery. Mark lo: 2-12.) The same day came to him the Sad- ducees, which say that there is no res- urrection, and asked him, Saying, Master, Moses said. If a man die, having no children, his broth- er shall marry his wife, and raise up seed unto his brother. Now there were with us seven breth- ren : and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven ? for they all had her. Jesus answered and said unto them. Ye do err, not knowing the scriptures, nor the pozver of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. (Matthew 22: 23-30.) Obligations of Marriage. For the woman which hath an hus- band, is bound by the law to her hus- band, so long as he liveth: but if the husband be dead, she is loosed from the law of the husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her hus- band be dead, she is free from that law, so that she is no adulteress, though she be married to another man. (Romans And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband : But and if she depart, let her remain unmarried, or be reconciled to her hus- band : and let not the husband put away his wife. But to the rest speak I, not the Lord, If any brother hath a wife that believ- eth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an hus- band that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is sanc- tified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now are they holy. But if the unbelieving depart, let him depart. A brother or a sister is not un- der bondage in such cases: but God hath called us to peace. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? (i Corin- thians 7: 10-16.) Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the Avife, even as Christ is the head of the Church: and he is the saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it: That he might sanctify and cleanse 329 MARTHA THE COMPREHENSIVE ANALYSIS MARY it with the washing of water, by the word, That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish. So ought men to love their wives, as their own bodies: he that loveth his wife, loveth himself. For no man ever yet hated his own flesh: but nourisheth and cherisheth it, even as the Lord the Church: For we are members of his body, of his flesh, and of his bones. ~ For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church. Nevertheless, let every one of you in particular, so love his wife even as him- self, and the wife see that she rever- ence her husband. (Ephesians 5: 22- 33-) Marriage Honorable. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. (He- brews 13: 4.) MARTHA. Mar'tha — a form of a Hebrew word of somewhat obscure sense — probably meaning "a lady." Martha is the name of quite a well- known character of the New Testament, the sister of Lazarus and Mary of Bethany. She appears as the bustling, energetic housewife, who, when visited by the Master, gave her whole attention to his entertainment as a guest worthy of the best her house afforded, for- getting all of His spiritual greatness and the good His teaching could do her. This was in notable opposition to the acts of her sister, Mary, who eagerly listened to every word the Master uttered. Later, at the raising of Laza- rus, she failed to grasp the spiritual and mys- tic significance of Jesus' words, and suffered rebuke which brought from her full confes- sion of faith in Him. The character is one of the most interesting in Scripture. References. — Luke 10: 38; John 11:5, 21. MARY. Ma'ry — the English form of a Hebrew proper name meaning "rebellion." The name Mary is found applied to six different women mentioned in the New Testament, as follows : (i) Mary, the mother of Jesus; (2) Mary Magdalene; (3) Mary, the sister of Lazarus and Martha; (4) Mary, the sister of the Lord's mother and wife to Cleophas or Alphseus ; (5)' Mary, the mother of John, surnamed Mark; (6) Mary, a Christian woman of Rome, mentioned by Paul. I. Mary, the mother of Jesus, was of the line of David, blood that was accounted the best in all Israel. Of her early life we know little, the first event of her history of which we have any knowledge being what is known to sacred writers as the Annunciation — that is, the notification to her by the angel Gabriel that she was to become the mother of the Christ or Messiah, an honor that every woman of Israel craved by reason of the favor God would thus show her. She communicated the news immediately to Elisabeth, also highly fa- vored of God through becoming the mother of John the Baptist. Mary's song of rejoi- cing (Luke 1 : 46-55) has come down to us in the Scripture as one of the most beautiful hymns of adoration ever uttered by the human tongue. After the birth of the Lord, Mary is seen in Scripture only in glimpses. They are : Offerings in the temple according to the law of Moses (Luke i : 22, sq.) ; her return with her husband to Nazareth (Luke 2: 39) ; their habit of annually visiting Jerusalem at the Feast of the Passover (verse 41) ; the appear- ance of the Magi, which seems to have oc- curred at one of these periodic visits (Matt. 2: 1-12) ; the flight of the holy family into Egypt, and their return, after the death of Herod, to Nazareth (verses 13-23) ; the scene which occurred on another of those periodic visits, when, after having proceeded two days journey on her way homeward, she discov- ered that her son was not in the company, and. 330 I MARY THE COMPREHENSIVE ANALYSIS MASTER on returning to Jerusalem, found him sitting in the temple with the doctors of the law, "both hearing them and asking them ques- tions" (Luke 2: 42-52); her appearance and conduct at the marriage feast in Cana of Gali- lee (John 2: I, sq.) ; her attempt in the syn- agogue at Capernaum to induce Jesus to de- sist from teaching (Matt. 2: 46, sq.) ; her ac- companying of her son when he went up to Jerusalem immediately before his crucifixion ; her following him to Calvary ; her being con- signed by him while hanging on the cross to the care of his beloved apostle John, who from that time took her to reside in his house (John 9: 25, sq.) ; and her associating with the dis- ciples at Jerusalem after his ascension (Acts i: 14). We have no exact knowledge as to when and where she died. There are tradi- tions that she lived in Ephesus in the house- hold of John, "the beloved disciple," and that she died there about A.D. 63. Her character, as the Bible gives it to us, was that of the most tender, patient, faithful, devout, loving, and humble of women, immeasurably thankful for the blessedness bestowed upon her. 2. Mary Magdalene has been very much wronged by commentators and the world in general as having been supposed to have been a woman of depraved character. Even in modern times the word "Magdalene" is synon- ymous with fallen womanhood. Mary Mag- dalene unquestionably got her second name from Magdala, the Galilean town from which she came, and not from any taint of evil. On the other hand, we find that she must have been of good family since she was the com- panion of persons attached to Herod's court, while her physical wretchedness is shown in the fact that she had been possessed of "seven devils" and that after they had gone out of her she, with other devout women, ministered to Jesus. In the Master's last hours and at His Resurrection she was an important ^.vit- ness, and she was, in fact, the first to whom the risen Saviour showed Himself. Thus were her sublime faith and devotion reward- ed. We know nothing of her later life or her death. 3. Mary, the sister of Lazarus and Martha, was a woman of a very high spiritual type, a fact which is shown in a study of her actions in the presence of the Lord and a comparison of them with those of her sister Martha (see article on Martha). She showed her love and veneration and her understanding of the mystical nature of Jesus' life and mission and approaching death by anointing His feet with costly ointment. Her station seems to have been always at the feet of the Master. We know nothing of her after life or her death. 4. Mary, the wife of Cleophas or Alphseus, seems to have been the sister of the Lord's mother. The fact that two sisters bore the same given name is not strange, since such things often occurred in the time of Jesus. The circumstance, however, has given rise to many misunderstandings and puzzles in the minds of modern readers unfamiliar with the customs of the time. This Mary was one of the holy women who were witnesses of the Master's last hours and His Resurrection. 5. Mary, the mother of John, surnamed Mark, appears to have been a good and de- vout woman, who was a sister to Barnabas. We know little of her save that the apostles were accustomed to assemble at her home. 6. The Mary of whom Paul speaks in Ro- mans 16: 6 was a Roman woman, doubtless a convert. We know little of her, save that she treated the apostle with kindness — which seems to be the reason why he mentioned her name. MASTER. Mas'ter. This word is used in a number of different senses in the Bible, chief among which are (i) owner; (2) lord; (3) chief; (4) instructor; (5) head of a household. REFERENCES. Duties of Masters. But the seventh day is the sabbath of the Lord thy God: in it thou shah not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. ( Ex- odus 20: 10.) Thou shalt not defraud thy neigh- bour, neither rob him: the wages of him that is hired shall not abide with 331 MATTHEW THE COMPREHENSIVE ANALYSIS MEDIATOR thee all nig-ht until the morning. (Le- viticus 19: 13.) Thou shalt not oppress a hired serv- ant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates : At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee. (Deuteronomy 24: 14, 15.) If I did despise the cause of my man- servant or of my maidservant, when they contended with me ; What then shall I do when God ris- eth up ? and when he visiteth, what shall I answer him? (Job 31: 13, 14.) Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work. (Jeremiah 22: 13.) And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of per- sons with him. (Ephesians 6:9.) Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. (Co- lossians 4: i.) Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. (James 5: 4.) MATTHEW. Mat'thew — a form of a Hebrew word meaning "the gift of Jehovah." Matthew, also called Levi, is said to have been a son of Alphaeus. If such is the truth then he was a relative of Jesus. He held a government position of a humble sort — a kind of deputy collector of customs. The fact that he seems to have known Jesus before he was called to be a disciple is good evidence that he was re- lated to Jesus. Of his life after the cruci- fixion we have no safe knowledge. We are told by tradition that he preached especially to the Jews. The gospel bearing his name is the longest and in some respects the most complete of all the gospels. MATTHIAS. Mat-thi'as — equivalent to Matthew. Mat- thias was one of the 70, and was chosen by lot to supply the vacancy caused by the treason and death of Judas. It is significant that this choosing by lot was done in the time inter- vening between Ascension and Pentecost, a period when the followers of Christ were with- out the leadership of the Master and without the guidance of the Holy Ghost. The choice was a legitimate procedure of human wisdom, and while on a lower level than the selection of the original Twelve and Paul was never- theless effective and proper. He unquestion- ably suffered martyrdom, although the scene of his death is not known. MEDDLERS AND MEDDLING. (See Busy-bodies.) MEDES. Medes — the name of a people inhabiting a country called Media. Media lay to the east- ward of Assyria and Babylonia. The people were a hardy race, full of martial spirit and vigor. They were noted for the inflexibility of their laws. They existed for a time as an independent monarchy and then were ab- sorbed into the Persian state. Their priest- hood was very learned. MEDIATOR. (See Advocate, Christ, Jesus.) Me'di-a'tor — a person who intervenes be- tween two other persons for the purpose of eflfecting a reconciliation or settling a dispute or quarrel; a peacemaker. One of the offices of Jesus the Christ is to be a mediator between the offended God the Father and His earthly children. In this connection we find a num- ber of passages in Scripture. MEDIATOR THE COMPREHENSIVE ANALYSIS MEDITATION REFERENCES. Jesus saith unto him, / am the way, the truth, and the life: no man comet h unto the Father, but by me. (John 14: 6.) And in that day ye shall ask me noth- ing. Verily, verily, I say imfo you. Whatsoever ye shall ask the Father in ■my name, he zvill give it you. (John 16: 23.) At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. (John 16: 26, 2"/.) And novo I am no more in the zvorld, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17: 11.) Neither pray I for these alone, but for them also which shall believe on me through their word. (John 17: 24.) Who is he that condemneth? It is Qirist that died, yea rather, that is ris- en again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8: 34.) In whom we have boldness and ac- cess with confidence by the faith of him. (Ephesians 3: 12.) And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (Colossians 3: 17.) Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25.) And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the trans- gressions that were under the first tes- tament, they which are called might re- ceive the promise of eternal inheritance. (Hebrews g: 15.) For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven it- self, now to appear in the presence of God for us. (Hebrews 9: 24.) And to Jesus the mediator of the new covenant, and to the blood of sprin- kling, that speaketh better things than that of Abel. (Hebrews 12 : 24.) My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous, (i John 2 : I . ) MEDITATION. Med'i-ta'tion — the act of giving a subject close and profound consideration and study; used especially with reference to thought upon religious affairs or subjects connected with the welfare of the soul. The Bible sugf- gests the wisdom and benefits of meditation. Wisdom and spirituality come from it, as well as the peace which a philosophical outlook upon life, its joys and griefs, realized hopes and disappointments, struggles and triumphs, can bring. REFERENCES. And these words which I command thee this day, shall be in thine heart. (Deuteronomy 6: 6.) Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets be- tween your eyes. (Deuteronomy 11: 18.) And he said unto them. Set your hearts unto all the words which I testi- fy among you this day, which ye shall command vour children to observe to 333 MEEKNESS THE COMPREHENSIVE ANALYSIS MEEKNESS do, all the words of this law. (Deu- teronomy 32 : 46. ) This book of the law shall not depart out of thy mouth; but thou shalt medi- tate therein day and night, that thou mayest observe to do according to all that is written therein : for then thou shalt make thy way prosperous, and then thou shalt have good success. (Joshua 1:8.) But his delight is in the law of the Lord: and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. (Psalm i: 2, 3-) I will meditate in thy precepts, and have respect unto thy ways. (Psalm 119: 15.) Princes also did sit and speak against me : but thy servant did meditate in thy statutes. (Psalm 119: 23.) O how love I thy law ! it is my medi- tation all the day. (Psalm 119: 97.) Mine eyes prevent the night watches, that I might meditate in thy word. (Psalm 119: 48.) Meditate upon these things ; give thy- self wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine ; continue in them : for in doing this thou shalt both save thyself, and them that hear thee, (i Timothy 4: 15, 16.) MEEKNESS. (Humility.) Meek'ness — mildness o£ temper; a state of being not easily provoked or irritated ; pa- tience under injury; humbleness; submissive- ness. Meekness is a grace the Bible assures us we should earnestly endeavor to acquire. It is not a common attribute of man, and therefore we are taught to cultivate it, taking as our example the character of our Lord, whose meekness was one of his most distin- guishing traits. Special rewards are prom- ised those who succeed in obtaining this grace. REFERENCES. Christ an Example of Meekness. Take my yoke upon you, and learn of me: for I am meek and lowly in heart: and ye shall find rest unto your souls. (Matthew 11: 29.) Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you. (2 Corinthians 10: i.) Exhortations to Meekness. Seek ye the Lord, all ye meek of the earth, which have wrought his judg- ment; seek righteousness, seek meek- ness: it may be ye shall be hid in the day of the Lord's anger. (Zephaniah 2:3-) Meekness, temperance: against such there is no law. (Galatians 5: 23.) Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. (Galatians 6: i.) I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with long-suffering, forbearing one an- other in love. (Ephesians 4: i, 2.) Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meek- ness, longsuffering. (Colossians 3: 12.) But thou, O man of God, flee these things; and follow after righteousness. 334 MEEKNESS THE COMPREHENSIVE ANALYSIS MELCHIZEDEK godliness, faith, love, patience, meek- ness, (i Timothy 6: ii.) And the servant of the Lord must not strive: but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves, if God peradventure will give them repentance to the ac- knowledging of the truth. And that they may recover them- selves out of the snare of the devil, who are taken captive by him at his will. (2 Timothy 2 : 24-26. ) To speak evil of no man, to be no brawlers, but gentle, shewing all meek- ness unto all men. (Titus 3:2.) Wherefore lay apart all filthiness, and superfluity of naughtiness, and re- ceive with meekness the engrafted word, which is able to save your souls. (James 1 : 21.) Who is a wise man and endued with knowledge amongst you? let him shew out of a good' conversation his works with meekness of wisdom. (James 3: I3-) But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price, (i Peter 3:4.) But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear, (i Peter 3: 15.) Meekness Blessed by God. The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. (Psalm 22: 26.) The meek will he guide in judgment : and the meek will he teach his way. (Psalm 25: 9.) But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. (Psalm 37: 11.) The humble shall see this, and be glad: and your heart shall live that seek God. (Psalm 69: 32.) Thou didst cause judgment to be heard from heaven; the earth feared and was still, When God arose to judgment, to save all the meek of the earth. Selah. (Psalm 76: 8, 9.) The Lord lifteth up the meek: he casteth the wicked down to the ground. ( Psalm 47 : 6. ) But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth : and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (Isaiah 11: 4.) The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel. (Isaiah 29: 19.) The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken- hearted, to proclaim liberty to the cap-, tives, and the opening of the prison to them that are bound. (Isaiah 61 : i and Luke 4: 18.) Blessed are the meek: for they shall inherit the earth. (Matthew 5:5.) MELCHIZEDEK. Mel-chiz'e-dek — a form of a Hebrew- word meaning "king of righteousness." Mel- chizedek was the name of a priest-king of Jerusalem who lived in the time of Abraham. He was a worshiper of Jehovah, although where he received the faith we have no means of knowing, since the whole region round about Jerusalem, and in fact the whole of 335 MELCHIZEDEK THE COMPREHENSIVE ANALYSIS MELCHIZEDEK Palestine at this period, was given over to idolatry. Abraham recognized Melchizedek's kingly and priestly dignity by paying tithes to him, while of Melchizedek himself it is writ- ten that he gave Abraham his blessing and re- freshments of bread and wine for himself and his hungry followers. Writers and commenta- tors for many generations have recognized in this ancient priest and king a type of the Christ, and still others have seen in the bread and wine sacrificial and sacramental meaning. A few have seen fit to think Melchizedek was an earthly appearance of Christ. We can be content, however, with believing Melchizedek to have been the forerunning type of the Mas- ter. The orthodox Jews, who refused to re- ceive Jesus as the Christ, were inclined to cavil at his priesthood because He did not ful- fill the strict letter of the Levirate law, so far as they could see. Paul, whose vision on this subject was not obscured by Pharisaism or Sadduceeism, pointed out very clearly that the "order of Melchizedek" was of a higher type of priesthood than the Levirate, and that Abraham, the patriarchal ancestor to whom they loved to point, had recognized the supe- riority by paying tribute of tithes and homage to the Jerusalem priest-king, and that this fact in itself should make the Jews understand that there was a higher priesthood than the Aaronic and Levirate. Paul's effort to make the Jews see in Christ a priest "of the order of Mel- chizedek" was almost fruitless. REFERENCES. Melchizedek Blesses Abraham. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, pos- sessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 14: 18-20.) The Two Orders Compared. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm no: 4.) And no man taketh this honour unto himself, but he that is called of God, as was Aaron. So also, Christ glorified not himself, to be made an High Priest : but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a Priest for ever after the or- der of Melchisedec. Who in the days of his flesh, when he had offered up prayers and suppli- cations, with strong crying and tears, unto him that was able to save him from death, and was heard, in that he feared. Though he were a Son, yet learned he obedience by the things which he suffered : And being made perfect, he became the author of eternal salvation unto all them that obey him, Called of God an high Priest after the order of Melchisedec: Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. (Hebrews 5: 4- II.) For when God made promise to Abraham, because he could swear by no greater, he sware by himself. Saying, Surely, blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently en- dured, he obtained the promise. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife. Wherein God willing more abundant- ly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath : That by two immutable things, in 336 MELITA THE COMPREHENSIVE ANALYSIS MERCY which it was impossible for God to He, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Which hope we have as an anchor of the soul both sure and stedfast, and which entereth into that within the veil. Whither the forerunner is for us en- tered; even Jesus, made an high Priest for ever after the order of Melchisedec. (Hebrews 6: 13-20.) For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning" from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all ; first being by interpretation King of righteousness, and after that also King of Salem, which is. King of peace ; Without father, without mother, without descent, having neither begin- ning of days, nor end of life ; but made like unto the Son of God; abideth a priest continually. (Hebrews 7: 1-3.) MELITA. Mel'i-ta — the ancient name of the 'mod- ern island of Malta, upon the coast of which Paul was shipwrecked while on his way to Rome. A bay on the north side of the island is pointed out as the scene of the shipwreck and is called by the name of the apostle. The island was colonized by the Phoenicians as early as the year 1000 B.C. MENE. Me'ne — the first word of the phrase su- pernaturally written on the wall at the feast of Belshazzar and translated by Daniel. The phrase was "Mene, mene, tekel, upharsin." Literally translated the words mean, "He is numbered, he is numbered, they are divided." The words are pure Chaldee, and as such they easily could have been read by the Babylonian king and his scribes or learned men. It is therefore to be supposed that they were writ- ten in some other character than Chaldee, since Daniel was the only man who could translate them. This is the view taken by most commentators, and they add that the character was probably the very ancient He- brew of the time of Moses, a text with which Daniel unquestionably was familiar. Reference. — Daniel 5 : 25-28. MERCY. (See Compassion, Pity, etc.) Mer'cy — affectionate pity to those who are needy, distressed, or suffering, either in mind or body or estate ; kindness or compas- sion to those who are in need of them ; a high type of benevolence. Mercy is one of the striking attributes of God. The Scriptures point out the elevating quality of this grace when possessed by man, and advise mankind to cultivate it. Special rewards are promised to those who are truly merciful. Mercy to a fallen foe has been regarded in all ages as one of the surest indications of nobility of character, approaching the godlike in the character of its exaltation. REFERENCES. Mercy of God. But he, being full of compassion, for- gave their iniquity, and destroyed them not : yea, many a time turned he his an- ger away, and did not stir up all his wrath. (Psalm 78: 38.) The Lord is merciful and gracious, slow to anger, and plenteous in mercy. (Psalm 103: 8.) And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you : for the Lord is a God of judgment: blessed are all they that wait for him. (Isaiah 30: 18.) Let the wicked forsake his way, and the unrighteous man his thoughts : and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. (Isaiah 54: 7-) 22 337 MERCY THE COMPREHENSIVE ANALYSIS MERCY But though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly, nor grieve the children of men. (Lamenta- tions 3: 32, 33.) Supplication for Mercy. Be merciful, O Lord, unto thy peo- ple Israel, whom thou hast redeemed, and lay not innocent blood unto thy peo- ple of Israel's charge. And the blood shall be forgiven them, (Deuteronomy 21: 8.) And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place : and hear thou in heaven thy dwelling- place: and when thou hearest, forgive, (i Kings 8: 30.) Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. (Ne- hemiah 9: 32.) Have mercy upon me, O God, ac- cording to thy loving-kindness : accord- ing unto the multitude of thy tender mercies blot out my transgressions. (Psalm 51 : i.) O Lord, according to all thy right- eousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: be- cause for our sins, and for the iniquities of our fathers, Jerusalem and thy peo- ple are become a reproach to all that are about us. (Daniel 9: 16.) O Lord, I have heard thy speech and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known ; in wrath re- member mercy. (Habakkuk 3:2.) Mercy Commanded. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart : So shalt thou find favour and good understanding in the sight of God and man. (Proverbs 3: 3, 4.) Thus speaketh the Lord of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother : And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. (Zechariah 7: 9, 10.) Be ye therefore merciful, as your Fa- ther also is merciful. (Luke 6: 36.) Dearly beloved, avenge not your- selves, but rather give place unto wrath : for it is written. Vengeance is mine, I will repay, saith the Lord. Therefore if thine enemy hunger, feed him: if he thirst, give him drink. For in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but over- come evil with good. (Romans 12: 19-21.) If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies. (Philippians 2: i.) For he shall have judgment without mercy, that hath shewed no mercy, and mercy rejoiceth against judgment. (James 2: 13.) The Merciful Are Blessed. The merciful man doeth good to his own soul ; but he that is cruel troubleth his own flesh. (Proverbs 11: 17.) 338 MESHACH THE COMPREHENSIVE ANALYSIS MIDIANITES II Blessed are the merciful: for they bhall obtain mercy. (Matthew 5:7.) MESHACH. (See Abednego, Shadrach.) I Me'shach — a form of a Chaldee word meaning "ram." Meshach was the Babylo- nian name given to one of the three Hebrew princes cast into the fiery furnace by Nebu- chadnezzar and miraculously saved from harm. Reference. — Daniel i and 3. MESOPOTAMIA. Mes'o-po-ta'mi-a — a form of a Greek word meaning "the country between the two rivers." Mesopotamia is one of the most cel- ebrated lands of the whole earth. It is that stretch of country between the rivers Tigris and Euphrates in Southwestern Asia. It is about 700 miles long. In the Bible it is large- ly- known by the name Aram-Naharaim, Meso- potamia being the name given to it after the conquest of it by Alexander the Great. It in- cluded Assyria and a large part of Babylonia. It unquestionably was the Ur of the Chaldees, known to Abraham. MESSIAH. (See Christ.) Mes-si'ah — a form of a Hebrew word meaning "the anointed one." The early Jews seem to have applied the term somewhat in- discriminately at first to the kingly as well as to the priestly dignity, since both were anointed as a symbol of their office. Later it came to be regarded as the name of the earthly manifestation of God the Jews ex- pected. They insisted that the INIessiah would be an earthly prince of great military strength and believed he would set them free from the yoke of other nations and either destroy the enemies of Israel or render them tribu- tary. The coming of the Messiah as a prince of peace and gentleness they were utterly un- able to comprehend and promptly rejected Him. Modern Christianity understands the Messiah as the Redeemer of man, Christ Jesus, but the Jewish theology still refuses to recognize this, their attitude being exactly the same to-day as it was when the Jewish popu- lace of Jerusalem selected Jesus for cruci- fixion in preference to the robber Barabbas. Christianity can see the old prophecies ful- filled ; the Jew of the orthodox faith cannot. To the Christian eye everything promised by God has been brought about by His stupen- dous and adorable power ; to the Jew the com- ing of the Alessiah is still a thing of the future. References. — See references under Christ. METHUSELAH. Me-thu'se-lah — a form of a Hebrew word meaning "man of the dart." Methu- selah was the son of Enoch and remarkable as being the oldest of those antediluvian patri- archs whose great ages are recorded in Gen- esis 5. The figures indicate that he was 969 years old when he died. Reference. — Genesis 5. MICAH. Mi'cAH — a form of a Hebrew word mean- ing "who is like Jehovah." Micah was one of the twelve minor prophets and a contem- porary with Isaiah. He lived about 725 B.C. The book bearing his name is not an indi- vidual discourse, but a sort of compilation of them in substance. Micah is specially inter- esting because of the fact that he foretold the name of the birthplace of the Saviour (Micah 5:2). Reference. — The book of Micah. MICHAEL. Mi'cHA-EL — a form of a Hebrew word meaning "who is like God." A number of different persons bearing the name Michael appear in Scripture, but the most important of them is the angel IMichael. His name is men- tioned three times, the passages showing that he was deputized by God to keep special watch over the Hebrew nation, that he disputed with Satan over the body of Moses, and that he and his host warred successfully against Satan and his host when the wicked angels rebelled. References. — Daniel 10: 13-21 ; Jude 1:9; Revelation 12: 7-9. MIDIANITES. Mid'i-an-ites — the name of a people sup- posed to have been descended from Abraham's son, Midian. They appear to have peopled 339 MILLENNIUM THE COMPREHENSIVE ANALYSIS MILLENNIUM northern Arabia. They gave the Israelites a great deal of trouble until overthrown by Gideon. MILLENNIUM. Mil-len'ni-um — a word formed from two Latin words (mille a thousand and annus a year) and meaning "a thousand years." The word especially means the thousand years, mentioned in the 20th chapter of Revelation, during which holiness is to be triumphant throughout the world and the saints living and reigning with Christ. The idea of a reign of goodness at the close of earthly things is by no means a new one. The Jews had it long before the time of Jesus, supposing that the Messiah would come to earth and reign dur- ing that time in Jerusalem, the ancient royal city of the Hebraic race. They conceived this period would be a sort of a golden age in which Judaism would be triumphant over the whole earth. Accompanying this were various other ideas of a more or less personal nature, varying with the degree of refinement and cul- ture of the person entertaining them. With some the millennial period was conjectured to be a time of the highest sensual delights, while others of a more esthetic and spiritual nature had higher and purer conceptions. Some of these ideas, if not all, appear to have been taken up in the time of Christ, and in special relation to Him by what is known as the Judaizing Christians. The apostles them- selves seem to have had somewhat similar views until after the Ascension and Pentecost, when through the Holy Ghost they were given to know something of the higher truths, and schooled to wait His second coming in His own good time, which they conceived to be at the time of the final judgment of the world. In our own times the question of the Mil- lennium has attracted a great deal of atten- tion and given rise to a great deal of debate. The question was and is not whether there will be any such thing as the Millennium, but whether the Lord would come before the thou- sand years began and reign during them, or whether He would come at their close. Those who favored the first view were called "pre- millennialites" and those who favored the lat- ter proposition were called "postmillennial- ites." Whatever the merits of either side of this debate (which is by no means closed) there are many persons entirely unconnected with it who believe the world to be very close to the opening of the millennial period. It would be futile to go into the arguments on this score, but it may be fitting to call atten- tion to that Scripture which declares, from the lips of the Master Himself, that no man knows the day or the hour when the Son of God will come. But to show the tendency of the religious times toward better things the author feels at liberty to quote from his own work upon the subject ("The Church- member's Guide," pp. 211-213) : "The present time seems to be the golden age of religious progress. At no period in the past has there been such a vast array of consecrated men and women working for the cause of the Master. Never has there been such freedom of thought and worship as there is at this time. Never has the true missionary spirit been shown as now. Instead of one or two faiths fighting and persecuting each other there are • scores earnestly working for the spread of the kingdom. There is rivalry, of course, but there is no persecution and no meting out of death to the man who does not believe as you do, or does not attend the church you attend. "What does this indicate? If we examine history, especially history from the time of Christ, we find that great religious changes make their appearance at intervals of about 800 years. From the days of the Master to the time of Charlemagne was a period of 800 years. In it rose the Christian faith and the power of the popes was developed. In the next 800 years the power of the popes was abused and finally fell, for by the year 1600 the grip of Rome on religion had been loosed. The next period of 800 years will bring us to the year 2400. That something better than that which now exists must come is the only logical deduction, since something better has come at the end of each period in the past. "What is it to be ? No man knows ; no man can tell. If we look back over the past 400 years we see vast changes on every side and in everything. If a man in the year 1507 had said that in the year 1907 men would talk by means of a wire charged with electricity over many hundreds of miles or would send 340 MILLENNIUM THE COMPREHENSIVE ANALYSIS MILLENNIUM messages by it, or travel in a railway train at the rate of sixty miles an hour, or cross the Atlantic Ocean in six days, he would have been put into a madhouse or a jail. And yet these things have come to pass. What, then, will the year 2407 bring? "God alone knows, and man can but specu- late and make guesses. If the human, finite mind could pierce the veil of the future man would be worse instead of better. God, in His wisdom, so has arranged things that man cannot tell for a certainty to-day what is go- ing to happen to-morrow and He is immeas- urably good to us in keeping from our knowl- edge what the year 2407 is to bring forth. But of this we can be sure : The world is growing better, not worse. The Church is achieving vast works for the extension of the faith and the tragedy that took place on Gol- gotha 1900 years ago is bearing its fruit of salvation for those who will accept it. "So let us live, then, that whatever may come to the world in the next few centuries men may be better and nearer to God in that time. Let us always sing: 'Thy kingdom come, O God ! Thy rule, O Christ, begin ! ■ Break with Thine iron rod the tyrannies of sin. We pray Thee, Lord, arise, and come in Thy great might; Revive our longing eyes, which languish for Thy sight.' " REFERENCES. The Universal Triumph of Christianity. All the ends of the world shall re- member and turn unto the Lord: and all the kindreds of the nations shall worship before thee. (Psalm 22: 2"].^ A seed shall serve him ; it shall be ac- counted to the Lord for a generation. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. (Psalm 22: 30, 31.) And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the moun- tain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths : for out of Zion shall go forth the law, and the word of the Lord from Jeru- salem. (Isaiah 2: 2, 3.) The lofty looks of man shall be hum- bled, and the haughtiness of men shall be bowed down; and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low; and the Lord alone shall be exalted in that day. (Isa- iah 2: 9-17.) Universal Peace. Come, behold the works of the Lord, what desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. (Psalm 46: 8, 9.) And he shall judge among the na- 341 MILLENNIUM THE COMPREHENSIVE ANALYSIS MILLENNIUM tions, and shall rebuke many people : and they shall beat their swords into ploughshares, and their spears into pruninghooks : nation shall not lift up sword against nation, neither shall 3^e learn war any more. O house of Jacob, come ye, and let us walk in the light of the Lord. (Isa- iah 2: 4, 5.) For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. (Isaiah 9:5.) The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid ; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed ; their young ones shall lie down togeth- er : and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cocka- trice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (Isaiah 11: 6-9.) The Binding and Loosing of Satan. And I saw an angel come down from heaven, having the key of the bottom- less pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands ; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. And when the thousand years are ex- pired, Satan shall be loosed out of his prison, And shall go out to deceive the na- tions which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. (Revelation 20: i-io.) Christ's Second Coming. Time Not Revealed: But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. (Matthew 24: 36.) 342 MILLENNIUM THE COMPREHENSIVE ANALYSIS MILLENNIUM Coming Will Be Sudden: But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief, (i Thessalonians 5: 1-4.) Behold, I come as a thief. Blessed is he that watcheth, and keepeth his gar- ments, lest he walk naked, and they see his shame. (Revelation 16: 15.) But as the days of Noe were, so shall also the coming of the Son of man he. For as in the days that were before the flood they were eating and drink- ing, marrying and giving in marriage, until the day that Noe entered into the (yrk. And knew not until the Hood came, and took them all away; so shall also the coming of the Son of man be. (Matthew 24: 37-39.) And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they mar- ried wives, they were given in mar- riage, unitl the day that Noe entered into the ark, and the Hood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained Hre and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. ( Luke 1 7 : 26-30.) For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. (Matthew 24: 27.) Certainty of His Coming: Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at sup- per, and said. Lord, which is he that betrayeth thee ? Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, // / ivill that he tarry till I. come, what is that to thee? follow thou me. (John 21 : 20- 22.) Coming to Be Glorious: Whosoever therefore shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. (Mark 8: 38.) And then shall they see the Son of man coming in the clouds with great power and glory. ( Mark 13: 26. ) Holding forth the word of life; that it may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. (Philippians 2: 16.) For our conversation is in heaven; from whence also we look for the Sav- iour, the Lord Jesus Christ. (Philip- pians 3: 20.) For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy. (i Thessalonians 2: 19, 20.) H 343 MINISTER THE COMPREHENSIVE ANALYSIS MINISTRY Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. (Titus 2: 13.) Signs of His Coming: And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roar- ing; Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall he shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. And he spake to them a parable ; Be- hold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that sum- mer is now nigh at hand. So likezvise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you. This genera- tion shall not pass away, till all be ful- ailed. (Luke 21: 25-32.) MINISTER AND MINISTRY. (See Call.) Min'is-ter — one who serves ; in a special sense, one who performs sacerdotal duties, or is duly authorized to act as the pastor of a church, to preach and to administer the ordi- nances and sacraments. Min'is-try — the whole body of ministers or clergy ; the ecclesiastical calling ; the state of being a minister ; the act of ministering. The ministry is the highest of all human callings. To be a minister means to serve God in the highest manner possible to man. In the first place there must be a special spir- itual fitness in the man, and this unquestion- ably is the result of direct divine intervention. It has been generally given the designation of "call," by which is meant that the special spiritual fitness is God's mandate to the per- son possessing it to enter upon the work of guiding souls to God, to expounding and preaching the word of God and the gospel of salvation, and to carrying out the various ordinances and sacraments laid down by God. Ministers are required to be pure and holy in life, to be full of faith and righteousness, and to possess the graces and virtues which raise them up above the common type of man and bring them closer to God, from whom they receive their commission to act. Beyond these spiritual qualifications there are certain oth- ers, including knowledge of God's word and a certain amount of special education, al- though some denominations are willing to forego this latter qualification, and finally the consent and authorization of the sect or de- nomination to which they belong, such con- sent and authorization being given usually after a period of probationary work in a minor capacity. These are wise and proper safe- guards, to which no doubt God gives full consent, for the purpose of maintaining the purity and excellence of the whole body of God's authorized servants upon earth. With regard to the relations of the people of the Church toward the ministry we are told to honor, obey, and support them, to give heed to their exhortations, to follow the spiritual advice they give us, and to consider their dig- nity and office. On their part, they are told to be worthy ministers, to live uprightly and to remember that they are the chosen servants of the Master, for the upbuilding and contin- uance of His earthly kingdom. REFERENCES. General. But we will give ourselves continu- ally to prayer, and to the ministry of the word. (Acts 6:4.) But none of these things move me, neither count I my life dear unto my- self, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify 344 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY the Gospel of the grace of God. (Acts 20: 24.) Having then gifts, differing accord- ing to the grace that is given to us, whether prophecy, let us prophesy ac- cording to the proportion of faith. Or ministry, let us wait on our min- istering: or he that teacheth, on teach- ing: Or he that exhorteth, on exhortation : he that giveth, let him do it with sim- plicity: he that ruleth, with diligence: he that sheweth mercy, with cheerful- ness. (Romans 12: 6-8.) I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the Saints,) That ye submit yourselves unto such, and to every one that helpeth with us and laboureth. (i Corinthians 11: 15, 16.) Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and high Priest of our profes- sion Christ Jesus, Who was faithful to him that ap- pointed him, as also Moses was faith- ful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man, but he that built all things is God. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after. (Hebrews 3: 1-5.) Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner, but be thou partaker of the afflictions of the Gospel according to the power of God, Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world be- gan, But is now made manifest by the ap- pearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel : Whereunto I am appointed a Preach- er, and an Apostle, and a teacher of the Gentiles. (2 Thessalonians i: 8-1 1.) But ye are a chosen generation, a loyal Priesthood, an holy nation, a pe- culiar people, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. ( I Peter 2 : 9. ) Divine Appointment. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. (Exodus 4: 12, 13.) The Lord gave the word: great was the company of those that published it. (Psalm 68: 11.) Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gos- pel of God. (Romans 1:1.) Now he which stablisheth us with you in Christ, and hath anointed us, is God. (2 Corinthians i : 24.) For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? For we are not as many, which cor- 345 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY rupt the word of God : but as of sincer- ity, but as of God, in the sight of God speak we in Christ. (2 Corinthians 2: 15-17-) Do we begin again to commend our- selves ? or need we, as some others, epis- tles of commendation to you, or letters of commendation from you? (2 Corin- thians 3: I.) Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5: 20.) Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead.) (Galatians i: i.) From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. (Galatians 6: 17.) The eyes of your understanding be- ing enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his in- heritance in the saints. (Ephesians i: 18.) I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. (Ephesians 4:1.) I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3: 14.) Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power ; That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ. (2 Thessalonians i: 11, 12.) Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the pres- bytery, (i Timothy 4: 14.) Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. (2 Timothy 1:9.) See that ye refuse not him that speak- eth. For if they escaped not who re- fused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. (Hebrews 12: 25.) But ye are a chosen generation, a royal priesthood, an holy nation, a pe- culiar people ; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. ( I Peter 2 : 9. ) But the anointing which ye have re- ceived of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. ( i John 2 : 27. ) We are of God : he that knoweth God heareth us; he that is not of God hear- eth not us. Hereby know we the spirit of truth, and the spirit of error, (i John 4:6.) Field and Power. He answered and said unto them. He that soweth the good seed is the Son of fiwn; The field is the world; the good seed are the children of the kingdom; hut the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 346 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. (Matthew 13: 37-40.) Go ye therefore, and teach all na- tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Mat- thew 28: 19, 20.) Say not ye. There are yet four -months, and then cometh harvest? be- hold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. (John 4: 35-) Duties of Ministers. To Preach True Doctrine: But we preach Christ crucified, unto the Jews a stumbhngblock, and unto the Greeks fooHshness: But unto them which are called, both Jews and Greeks, Christ, the power of God, and the wisdom of God. (i Co- rinthians 1 : 23, 24. ) And I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the tes- timony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power : That your faith should not stand in the wisdom of men, but in the power of God. (i Corinthians 2: 1-5.) For we are labourers together with God, ye are God's husbandry, ye are God's building. According to the grace of God which is given unto me, as a wise master- builder I have laid the foundation, and another buildeth thereon. But let ev- ery man take heed how he buildeth thereupon. For other foundation can no man lay, than that is laid, which is Jesus Christ. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be made manifest. For the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. (i Corinthians 3: 9- I3-) For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the pow- er may be of God, and not of us. (2 Corinthians 4: 5-7.) Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God, and I trust also, are made manifest in your con sciences. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart. For whether we be beside ourselves, 347 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY it is to God: or whether we be sober, it is for your cause. (2 Corinthians 5: To Shun Error: For I know this, that after my de- parting shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. (Acts 20: 29-31.) From which some having swerved have turned aside into vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm, (i Timothy 1:6,7.) If any man teach otherwise, and con- sent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to god- liness ; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of cor- rupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. ( i Timothy 6 : 3-5-) But shun profane and vain bab- blings : for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymeneus and Philetus ; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. (2 Timothy 2: 16-18.) To Avoid Useless Discussions: Neither give heed to fables and end- less genealogies, which minister ques- tions, rather than godly edifying which is in faith : so do. ( i Timothy 1:4.) If thou put the brethren in remem- brance of these things, thou shalt be a good minister of Jesus Christ, nour- ished up in the words of faith and of good doctrine, whereunto thou hast at- tained. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. ( i Timothy 4 : 6, 7. ) O Timothy, keep that which is com- mitted to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called, (i Timothy 6: 20.) Of these things put them in remem- brance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hear- ers. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2: 14, 15.) But foolish and unlearned questions avoid, knowing that they do gender strifes. (2 Timothy 2: 23.) But avoid foolish questions, and gen- ealogies, and contentions, and striv- ings about the law; for they are un- profitable and vain. (Titus 3:9.) To Reprove, Kindly yet with Force: Brethren, I beseech you, be as I am; for I am as ye are : ye have not injured me at all. Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but 348 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? (Gala- tians 4: 12-16.) Now some are puffed up, as though I would not come to you. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? (i Corinthians 4: 18- 21.) Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. For first of all, when ye come togeth- er in the church, I hear that there be divisions among you; and I partly be- lieve it. (i Corinthians 11: 17, 18.) This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be estab- lished. I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare. (2 Corinthians 13: i, 2.) Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edi- fication, and not to destruction. (2 Corinthians 13: 10.) For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. (Galatians i: 10.) To Set a Good Example: In all things shewing thyself a pat- tern, of good works: in doctrine shew- ing uncorruptness, gravity, sincerity, Sound speech, that cannot he con- demned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. (Titus 2: 7, 8.) To Maintain Decency and Order: How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpreta- tion. Let all things be done unto edi- fying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. (i Co- rinthians 14: 26-28.) Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are command- ed to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church, (i Corinthians 14: 34, 35.) Let all things be done decently and in order, (i Corinthians 14: 40.) Ministerial Graces and Qualifications. Knowledge and Discretion: And he spake a parable unto them; Can the blind lead the blind? shall they not both fall into the ditch? (Luke 6: 39-) 349 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. For such are false apostles, deceit- ful workers, transforming themselves into the apostles of Christ. (2 Corin- thians II : 12, 13.) And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of repu- tation, lest by any means I should run, or had run, in vain. (Galatians 2:2.) Truthfulness: But as God is true, our word toward you was not yea and nay. (2 Corin- thians 1 : 18.) Therefore, seeing we have this min- istry, as we have received mercy, we faint not ; But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but, by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. (2 Corinthians 4: i, 2.) For we can do nothing against the truth, but for the truth. (2 Corinthians 13:8.) For yourselves, brethren, know our entrance in unto you, that it was not in vain : But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. (i Thessalonians 2: i, 2.) For neither at any time used we flat- tering words, as ye know, nor a cloak of covetousness ; God is witness, (i Thessalonians 2:5.) Gentleness: I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand in- structors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gos- pel. Wherefore I beseech you, be ye fol- lowers of me. (i Corinthians 4: 14- 16.) For out of much affliction and an- guish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. But if any have caused grief, he hath not grieved me, but in part : that I may not overcharge you all. Sufficient to such a man is this pun- ishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive any thing, I for- give also : for if I forgave any thing, to whom I forgave it, for your sakes for- gave I it in the person of Christ. (2 Corinthians 2: 4-10.) But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. ( i Thessalonians 2 : 7, 8.) 350 MINISTRY THE COMPREHENSIVE ANALYSIS MINISTRY Forbearance: For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. (2 Corin- thians 11: 4. ) Some indeed preach Christ even of envy and strife; and some also of good will: The one preach Christ of contention, not sincerely, supposing to add afflic- tion to my bonds : But the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached ; and I therein do re- joice, yea, and will rejoice. (Philip- pians 1 : 15-18.) Meekness and Humility: For whether is greater, he that sit- teth at meat, or he that serveth? is not he that sitteth at meat? hut I am among you as he that serveth. (Luke 22 : 2y. ) // / then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. (John 13: 14.) I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth ; but God that giveth the increase. ( i Corin- thians 3: 6, 7.) We are fools for Christ's sake, but ye are wise in Christ ; we are weak, but ye are strong; ye are honourable, but we are despised, (i Corinthians 4 : 10.) But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. (2 Co- rinthians 4:7.) Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: But I beseech you, that I may not be bold when I am present with that con- fidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. (2 Corinthians 10: i, 2.) And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient ; In meekness instructing those that oppose themselves; if God peradven- ture will give them repentance to the acknowledging of the truth. (2 Tim- othy 2: 24, 25.) To speak evil of no man, to be no brawlers, but gentle, shewing all meek- ness unto all men. (Titus 3:2,) Firmness: But neither Titus, who was with me, being a Greek, was compelled to be cir- cumcised : And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage : To whom we gave place by subjec- tion, no, not for an hour ; that the truth of the gospel might continue with you. (Galatians 2: 3-5.) Blamelessness: Giving no offence in any thing, that the ministry be not blamed. (2 Corin- thians 6:3.) By pureness, by knowledge, by long- sufifering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power 35' MINISTRY THE COMPREHENSIVE ANALYSIS MIRACLE of God, by the armour of righteous- ness on the right hand and on the left. (2 Corinthians 6: 6, y.) Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that be- lieve, (i Thessalonians 2: 10.) But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meek- ness, (i Timothy 6: 11.) Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord put of a pure heart. (2 Timothy 2: 22.) Zeal and Devotion: For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For I long to see you, that I may im- part unto you some spiritual gift, to the end ye may be established ; That is, that I may be comforted to- gether with you by the mutual faith both of you and me. (Romans i : 9- 12.) For none of us liveth to himself, and no man dieth to himself. (Romans 14: 7.) For we commend not ourselves again unto you, but give you occa- sion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. For whether we be beside ourselves, it is to God : or whether we be sober, it is for your cause. (2 Corinthians 5: 12, 13.) The Reward of the Ministry. Say not ye, There are yet four months, and then cometh harvest? he- hold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true. One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men la- boured, and ye are entered into their labours. (John 4: 35-38.) For I know that this shall turn to my salvation through your prayer, and the supply of the spirit of Jesus Christ, According to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death. For to me to live is Christ, and to die is gain. (Philippians i: 19-21.) For I am now ready to be ofifered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing. (2 Timothy 4: 6-8.) MIRACLE. (See Appendix for table of miracles.) Mir'a-cle — a wonder, or a wonderful thing; specifically, an event or effect contrary to the established laws or constitution of na- ture. In understanding miracles we must first 352 MIRACLE THE COMPREHENSIVE ANALYSIS MISCHIEF understand that God, in His wisdom, estab- lished a certain set of laws and rules for the working of His creation, for the maintenance of the universe, for the life and death of man- kind, and for the germination, growth, and decay of the vegetable kingdom, etc. These rules are what we know as and call the laws of nature. Any interference with the working of these uniform rules or laws of nature on the part of man brings about confusion or disorder, and if man were able to interfere with that part of these laws which regulates the motions of the earth or the stars annihi- lation would ensue. But, if for some reason of His own, for the good of mankind or in His infinite wisdom, which sees so much far- ther than man sees, it is necessary to deviate from His fixed laws and rules, then unques- tionably the will of God brings about such de- viations, which to us are known under the name of miracles. We find, in various parts of the Bible, in- stances where God saw that it was necessary to permit these deviations from His laws as part of His plans for the welfare of man and the betterment of the human race. A number of them occur in Old Testament times, chiefly through the medium of Aaron, Moses, Elijah, and Elisha. By far the larger number took place in New Testament times, through the medium of Jesus and some of the more fa- vored of the apostles. The cause for these miracles is instantly apparent — they were to convince humanity of the divine character and mission of Jesus, to aid in laying the founda- tions of the Christian Church, and to main- tain that Church until it was sufficiently strong to maintain itself. Thus the Bible shows that when miracles are necessary for the carrying out of God's purposes the laws of nature are suspended either in whole or in part, or for a longer or a shorter period, as best suits their Maker. In Old Testament times miracles were necessary to preserve or aid God's cho- sen people, the Jews, from the royal line of which the human element in the Messiah was to spring. In New Testament times miracles were necessary to prove to a doubting world Jesus' Messiahship. The need for miracles being passed God ceases to deviate from His laws, which He knows to be sufficient to an- swer all the purposes of average times. We find this proved by the fact that in the 400 years between the times of Malachi and Jesus there is no record of a miracle, while after the Apostolic Church was thoroughly estab- lished and capable of taking care of itself, the working of miracles gradually ceased, and there is no satisfactory record of any since that time. MIRIAM. (See Aaron, Moses.) Mir'i-am — a form of a Hebrew word meaning "bitterness." Miriam was the elder sister of Aaron and Moses. She is supposed to have watched the infant Moses when he was exposed upon the Nile for the Egyptian princess to pick up. She was held in high esteem by the Israelites as the sister of their leader and priest. After the escape from Egypt and the passage of the Red Sea she celebrated the events in a wonderful song of triumph, which is one of the most spirited and inspiring things in the Bible. The arrival of Moses' wife Zipporah seems to have caused Miriam much jealousy, and she excited Aaron to sedition. God afflicted her with leprosy, only recovering through the intervention of Moses. She died in the fortieth year of the Israelites' wanderings. References. — See references to Aaron and Moses; also Exodus 15: 21. MISCHIEF. Mis'cHiEF — harm or damage ; espeicially disarrangement of order caused by some hu- man agency or some human being. The Bible issues warning to man to avoid mischief. REFERENCES. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. (Psalm 7: 14-16.) Deliver me, O Lord, from the evil man : preserve me from the violent man; 353 MITE THE COMPREHENSIVE ANALYSIS MONEY Which imagine mischiefs in their heart; continually are they gathered together for war. (Psalm 140: i, 2.) Whoso diggeth a pit shall fall there- in: and he that rolleth a stone, it will return upon him. (Proverbs 26: 27.) Wo to thee that spoilest, and thou wast not spoiled; and dealest treacher- ously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treach- erously, they shall deal treacherously with thee. (Isaiah 33: i.) And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? (Acts 13: 10.) MITE. Mite — the smallest coin known to the Hebrew at the time of Christ. Its value was about one-eighth of a cent. It was made fa- mous by the words of Christ in reference to it when the widow gave two into the treasur3^ REFERENCES. And there came a certain poor wid- ow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them. Verily I say unto you, That this poor widozv hath cast more in, than all they which have cast into the treasury: For all they did cast in of their abun- dance; but she of her zvant did cast in all that she had, even all her living. (Mark 12: 42-44.) MOABITES. Mo'ab-ites — the name of a tribe descended from Moab, the son of Lot by his eldest daughter, and therefore related to the Israel- ites. Despite this relationship there appear to have been almost continual wars between the two nations when the Israelites reached and settled down in Canaan. Traces of their cities have become lost, thus fulfilling the prophecies of Jeremiah. Reference as to origin, Genesis 19 : 36, 37. MOLECH. Mo'lech — a form of a Hebrew phrase meaning "the ruler." Molech (also called Moloch) was the chief deity of the Ammon- ites. His worship spread to the Phoenicians and the Israelites. It was a most terrible idol- atry, one of the features of it being the sacri- fice of infants, who were placed in the arms of the statue of the god and slowly burned to death, the arms of the idol being hollow, whereby they could be, and were at the time of making sacrifices, filled with fire. Investi- gators have thought that these sacrifices had their origin in the memory of the terrible calamity which happened to Sodom and Go- morrah, as a result of which the Ammonites came into existence, they being descendants of Lot. It is supposed the Ammonites sought in the sacrifices to appease the god of fire, thus preventing a recurrence of what they con- ceived to be his destroying anger. MONEY. (See Avarice, Covetousnes.s, Mammon, etc.) Mon'ey — whatever commodity or thing the people of any country have agreed or are re- quired to accept as the medium of payment for labor or goods. In very ancient times money consisted of cattle or animals or grains or any products of the soil or man's labor. Later precious stones or metals were used, but it was not for a long time that the head or token of the ruler began to be stamped upon pieces of metal to give it a national char- acter. In some places cattle and products still continue to be used as money. Some savage races use shells, beads, the teeth of animals or large fishes. In a number of pas- sages the Bible teaches us the worth of money and its value as a thing with which to do good and to bring happiness ; but it is equally clear on the score of inordinate love of money, de- claring it to be a sin for which man shall be held strictly accountable. 354 MORDECAI THE COMPREHENSIVE ANALYSIS MORTALITY REFERENCES. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypo- crites f Shew me the tribute money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them. Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. (Matthew 22: 18-21.) And Jesus sat over against the treas- ury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor wid- ow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: For all they did cast in of their abun- dance; but she of her want did cast in all that she had, even all her living. (Mark 12: 41-ZJ4.) And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. And when they heard it, they were glad, and promised to give him money. And he sought how he might conven- iently betray him, (Mark 14: 10, 11,) For the love of money is the root of all evil: which while some coveted aft- er, they have erred from the faith, and pierced themselves through with many sorrows, (i Timothy 6: 10.) MORDECAI. (See Esther, Haman.) Mor'de-cai — a Hebrew form of a Persian word meaning "little man." Mordecai was the uncle and guardian of Esther. He was an officer of the Persian King's court and learned of Haman's plot against the Hebrew race, and communicated it to Esther, with the result that Haman lost his life for his plotting. For the deliverance from this plot to massacre the whole nation the Jews instituted the Feast of Purim, which they celebrate to this day. Reference. — The book of Esther. MORTALITY. (See Death, Immortality, Life, etc.) Mor-tal'i-ty — the state of being subject to death. All things that have life are in a state of mortality — that is, they are subject to death. REFERENCES. And though after my skin worms de- stroy this body, yet in my flesh shall I see God. (Job 19: 26.) But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. ( Ro- mans 8: II,) For this corruptible must put on in- corruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written. Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ, (i Corinthians 15: 53-57.) For we which live are alway deliv- ered unto death for Jesus' sake, that the life also of Jesus might be made mani- fest in our mortal flesh. 355 MOSES THE COMPREHENSIVE ANALYSIS MOSES So then death worketh in us, but hfe in you. (2 Corinthians 4: 11, 12.) For we that are in this tabernacle do groan, being burdened : not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. (2 Corinthians 5:4.) MOSES. (See Aaron, Exodus, Jews, Mir- iam, etc.) Mo'sES — a form of a Hebrew word mean- ing "drawn out of the water." We can see very readily why the name of Moses was given to the infant who was destined by God to become the great leader and lawgiver of the Hebrew race. He was the son of Amram and Jochebed, members of the tribe of Levi. The pharaoh then on the throne was an enemy of the Jews and had decreed that all male Jew children were to be put to death. Moses' parents, doubtless divinely , guided, made an ark or small boat and sent the infant adrift upon the Nile, watched by his sister, Miriam. This seems to have been done so that the babe would fall into the hands of the pharaoh's daughter when she came with her women to bathe. This fell out as planned, and the Egyptian princess, who was childless, adopted the infant. Moses grew up in the Pharaonic court and was given the very best education possible in those times — which means that he was educated for the Egyptian priesthood, a priesthood full of the highest learning and familiar with many secrets of nature kept from the common people and used as the source of what was popularly believed to be magic and miracles. But Moses, when he grew up, threw in his lot with his own people, although offered royal honors and high posts in the priesthood. Fleeing from Egypt, be- cause he had killed an Egyptian who was task- master over the Israelites, he went to the land of Midian and became a shepherd under Jethro, his future father-in-law. During his life as a shepherd he received his divine com- mission to become the deliverer of his people, which commission was confirmed to him by a series of miracles. Returning to Egypt he led his fellow-Israelites out to the forty years of wandering in the desert. During this time he was the mouthpiece of God in the com- munication of the law and the covenants. For the sins of impatience and presumption at the waters of Meribah (Numbers 20: 10-12) he was not permitted by God to cross the Jor- dan into the Promised Land. He died at the age of 120 on the top of Mount Pisgah, from whence he viewed Canaan. Even the Jews did not know where he was buried. The character of Moses is one of the most sublime in all history, whether sacred or pro- fane. For love of his God and faith in Him and in His people he gave up the greatest of honors in Egypt, the throne of which was apparently within his reach. His work as Israel's leader and lawgiver during the years of wandering must have been exceedingly dif- ficult and wearing, and yet at the end he asked for nothing and took nothing. All the rewards went to others, so far as he could give them, and even though he, earned the right of being called the father of his people that honor was already given to another, Abra- ham. But God in His goodness has taken care that Moses shall never be forgotten, and he lives in the memory of man through the sheer force of his greatness, by far the great- est of all the great characters of the Old Tes- tament. In him there is none of the shifti- ness that Abraham, Isaac, and Jacob could show on occasions, and we find in him none of the dark sins that here and there disfigured the life of David. He is the only mortal to whom Jesus compared Himself. The only blot he possessed was a certain impatience, a fault which brought about the fatal incident at Meribah. The only other character in Scrip- ture that compares with him is the gigantic one of Paul, the great apostle to the Gentiles. REFERENCES. Birth and Early History. And the woman conceived and bare a son: and when she saw him that he was a goodly child, she hid him three months. And when she could not longer hide him, she took for him an ark of bul- rushes, and daubed it with slime and with pitch, and put the child therein; 4 556 MOSES THE COMPREHENSIVE ANALYSIS MOSES and she laid it in the flags by the river's brink. And his sister stood afar off, to wit what would be done to him. And the daughter of Pharaoh came down to wash herself at the river ; and her maidens walked along b}^ the river's side : and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' chil- dren. Then said his sister to Pharaoh's daughter. Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee ? And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. And Pharaoh's daughter said unto her. Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said. Because I drew him out of the water. (Exodus 2: 2-IO.) His Call to Leadership. And it came to pass, in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. (Exodus 2: 23.) Now Moses kept the flock of Jethro his father in law, the priest of Midian : and he led the flock to the back side of the desert, and came to the mountain of God, even to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And ]\'Ioses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, ■ Moses, Moses. And he said. Here am L (Exodus 3: 1-4.) Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egj^pt? And he said, Certainly I will be with thee ; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. (Exodus 3: 10-12.) The Exodus. Now the sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt. (Exodus 12: 40, 41.) And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. And it came to pass, that in the morn- ing watch the Lord looked unto the host of the Egyptians through the pillar of 357 MOSES THE COMPREHENSIVE ANALYSIS MOSES fire and of the cloud, and troubled the host of the Egyptians. And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel ; for the Lord fighteth for them against the Egyptians. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning ap- peared; and the Egyptians fled against it; and the Lord overthrew the Egyp- tians in the midst of the sea. And the waters returned, and cov- ered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. And Israel saw that great work which the Lord did upon the Egyp- tians: and the people feared the Lord, and believed the Lord, and his servant Moses. (Exodus 14: 23-31.) Receives the Law. And the Lord said unto Moses, Come up to me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua; and Moses went up into the mount of God. And he said unto the elders. Tarry ye here for us, until we come again unto you : and, behold, Aaron and Hur are with you : if any man have any mat- ters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days ; and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel, And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. (Exodus 24: 12-18.) And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the ta- bles were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. (Exodus 32: 15. 16.) And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them be- neath the mount. (Exodus 32: 19.) And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. (Exodus 34: i.) And he was there with the Lord for- 358 MOSES THE COMPREHENSIVE ANALYSIS MOSES ty days and forty nights ; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. (Exodus 34: 28, 29.) Moses' Sin. And the Lord spake unto Moses, say- ing, Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock be- fore their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the Lord, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. (Numbers 20 : 7-12. ) Told of His Coming Death. And the Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Lsrael. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my command- ment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin. And Moses spake unto the Lord, say- ing, Let the Lord, the God of the spirits of all flesh, set a man over the congre- gation. Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in ; that the congrega- tion of the Lord be not as sheep which have no shepherd. And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him. (Numbers 27: 12-18.) Prophesies Israel's Fate and of Christ. Furthermore the Lord was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the Lord thy God giveth thee for an inheritance : But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or the like- ness of any thing, which the Lord thy God hath forbidden thee. For the Lord thy God is a consuming fire, even a jealous God. 359 MOSES THE COMPREHENSIVE ANALYSIS MOTHER When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God, to provoke him to anger ; I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land where- unto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you. ( Deu- teronomy 4: 21-27.) And the Lord said unto me. They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth ; and he shall speak unto them all that I shall command him. And it shall come to pass, that who- soever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy 18: 17-19.) Moses' Death. And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho: and the Lord shewed him all the land of Gilead, unto Dan, And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. And the Lord said unto him. This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed : I have caused thee to see it with thine eyes, but thou shalt not go over thither. So Moses the servant of the Lord died there in the land of Moab, accord- ing to the word of the Lord. And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day. (Deuteronomy 34: 1-6.) Seen at the Transfiguration. And there appeared unto them Elias with Moses : and they were talking with Jesus. (Mark 9:4.) MOTHER. (See Father, Etc.) Moth'er — the female parent. Mother is a word strangely alike in a large number of languages, showing evidences of a common origin and a single primitive form. The Israelites gave great respect and veneration to mothers, a respect which has been imitated by most Christian races and due to woman- kind as one of the honors and rewards of motherhood. REFERENCES. Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. (Exodus 20: 12.) My son, hear the instruction of thy father, and forsake not the law of thy mother. ( Proverbs 1:8.) He that wasteth his father, and chas- eth away his mother, is a son that caus- eth shame, and bringeth reproach. (Proverbs 19: 26.) Hearken unto thy father that begat thee, and despise not thy mother when she is old. (Proverbs 23: 22.) 360 MOUTH THE COMPREHENSIVE ANALYSIS MOUTH MOUTH. Mouth — the opening in the head of all types of the animal kingdom through which food is taken and from which the sounds of the voice issue. We find plenteous references to the mouth in Scripture both in a figurative and a literal sense. REFERENCES. Mouth of God. And he humbled thee, and suffered thee to hunger, and fed thee with man- na, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that pro- ceedeth out of the mouth of the Lord, doth man live. (Deuteronomy 8: 3.) But he answered and said, It is writ- ten, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. (Matthew 4:4.) Mouth of Babes. Out of the mouth of babes and suck- lings hast thou ordained strength be- cause of thine enemies, that thou might- est still the enemy and the avenger. (Psalm 8: 2.) And said unto him, Hearest thou what these say? And Jesus saith unto them. Yea; have ye never read. Out of the mouth of babes and sucklings thou hast perfected praise f (Matthew 21: 16.) Mouth of the Wicked. But the king shall rejoice in God; every one that sweareth by him shall glory : but the mouth of them that speak lies shall be stopped. (Psalm 63: 11.) The righteous shall see it, and re- joice: and all iniquity shall stop her mouth. (Psalm 107: 42.) For the mouth of the wicked and the mouth of the deceitful are opened against me; they have spoken against me with a lying tongue. (Psalm 109: 2.) Put away from thee a froward mouth, and perverse lips put far from thee. (Proverbs 4: 24.) A naughty person, a wicked man, walketh with a froward mouth. (Prov- erbs 6: 12.) An ungodly witness scorneth judg- ment : and the mouth of the wicked de- voureth iniquity. (Proverbs 19: 28.) Now we know that what things so- ever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 3: 19-) Mouth of the Righteous. The mouth of the righteous speaketh wisdom, and his tongue talketh of judg- ment. (Psalm 37: 30.) The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. (Proverbs 10: 31.) The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself. (Ecclesiastes 10: 12.) Mouth of the Fool. In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. (Proverbs 14: 3.) The tongue of the wise useth knowl- edge aright: but the mouth of fools poureth out foolishness. (Proverbs 15:3-) A fool's mouth is his destruction, and his lips are the snare of his soul. (Proverbs 18: 7.) The legs of the lame are not equal: so is a parable in the mouth of fools. (Proverbs 26: 7.) 361 MURDER THE COMPREHENSIVE ANALYSIS MUSIC MURDER. Mur'der — the malicious killing of a hu- man being. In all times and in all ages the offense of murder has been an outrage upon God as the destruction of a thing made in His likeness as well as an offense to man in the taking off of a member of society. Kill- ings done in accident or in the defense of life are not to be regarded as murders, although many of the ancient races did not so distin- guish, and permitted blood-revenge for them the same as for actual murder. The command of God regarding the shedding of human blood is very explicit. No matter what the conditions the killing of a human being, ex- cept in accident or through actual defense of life, is murder. In recent years there has sprung up a theory that under certain cir- cumstances killings are not to be classed as murder, but instead are given some euphoni- ous name, such as "justifiable homicide" or the like. The theory, however, is without the light of clear logic and reason and by no means in consonance with the teaching of God's word. REFERENCES. The murderer rising with the Hght killeth the poor and needy, and in the night is as a thiei. (Job 24: 14.) He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. (Psalm 10:8.) And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of God made he man. (Genesis 9: 5, 6.) He that smiteth a man, so that he die, shall be surely put to death. (Exodus 21 : 12.) But if a man come presumptuously upon his neighbour, to slay him with guile ; thou shalt take him from mine al- tar, that he may die. (Exodus 21 : 14.) Thou shalt not kill. (Deuteronomy Cursed be he that smiteth his neigh- bour secretly: and all the people shall say, Amen, Cursed be he that taketh reward to slay an innocent person: and all the people shall say, Amen. (Deuterono- my 27: 24-25.) Whosoever hateth his brother is a murderer: and ye know that no mur- derer hath eternal life abiding in him. (I John 3: 15.) MUSIC. Mu'sic — the science and art of tones and pleasing sounds arranged in melody or har- mony and melody combined. According to the Bible the first record of music is refer- ence to Jubal, a descendant of Cain. Jubal is said to have invented certain musical in- struments, and the art in a rude form proba- bly existed prior to his time. His inventions were not the harp and the organ as we know them, but what was known to the ancients as the lyre and the Pandean pipes, the modern evolutions of which are the first-named in- struments — that is, harp and organ. Music was used socially from a very early date. The same is probably true with relation to it as an accompaniment to religious services. David, we know, was a musician, and music was used in the religious services and worship of God by his people almost from the earliest times. The names given to the instruments of David's time are not, however, the names by which the Jews knew them, but those which, in the minds of the Bible translators, best fitted the Jewish words. Religion has inspired some of the grandest of musical com- positions, notably the majestic oratorios of Handel, all of which are on sacred subjects. REFERENCES. And his brother's name was Jubal: he was the father of all such as handle the harp and organ. (Genesis 4: 21.) 362 MYSTERY THE COMPREHENSIVE ANALYSIS MYSTERY Praise the Lord with harp : sing unto him with the psaltery and an instru- ment of ten strings. Sing unto him a new song ; play skil- fully with a loud noise. (Psalm 33: 2, 3;) Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. (Psalm 81 : 1-3.) Make a joyful noise unto the Lord, all the earth: make a loud noise, and rejoice, and sing praise. Sing unto the Lord with the harp; with the harp, and the voice of a psalm. With trumpets and sound of cornet make a joyful noise before the Lord, the King. (Psalm 98: 4-6.) Sing unto him, sing psalms unto him ; talk ye of all his wondrous works. (Psalm 105 : 2.) Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. (Ephesians 5: 19.) Let the word of Christ dwell in you richly in all wisdom; teaching and ad- monishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Co- lossians 3: 16.) MYSTERY. Mys'ter-y — specifically, something that is beyond ordinary or human comprehension ; something that has not been or cannot be ex- plained. The word was used in the religious sense to tell of things that had been hidden, but were then revealed. It is still (and bet- ter) used to describe things which we are un- able, by reason of our limited knowledge and understanding, to comprehend or explain. There are mysteries concerning life and death and God which God is not yet willing we should understand, and which may not be re- vealed to us until the last day. REFERENCES. Mystery of the Kingdom of God. Made Known by Christ: And he said unto them. Unto you it is given to knoiv the mystery of the king- dom of God: hut unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand ; lest at any time they should be converted, and their sins should be forgiven them. (Mark 4: II.) Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the ful- ness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. (Ephesians i: 9, 10.) How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may un- derstand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit ; That the Gentiles should be fellow- heirs, and of the same body, and par- takers of his promise in Christ by the gospel. (Ephesians 3: 3-6. ) And without controversy great is the mystery of godliness : God was manifest in the flesh, justified in the Spirit, seen 363 MYSTERY THE COMPREHENSIVE ANALYSIS NABAL of angels, preached unto the Gentiles, believed on in the world, received up into glory, (i Timothy 3: 16.) Made Known to and by Apostles: Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. (i Corinthians 4: I.) And though I have the gift of proph- ecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. ( i Corinthians 13: 2.) And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mys- tery of the gospel, For which I am an ambassador in bonds: that. therein I may speak boldly, as I ought to speak. (Ephesians 6: 19, 20.) That their hearts might be comfort- ed, being knit together in love, and unto all riches of the full assurance of un- derstanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. (Colossians 2: 2,3.) Mystery of Raising the Dead. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, 'in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, (i Corinthians 15: 51, 52.) Mystery of Iniquity. For the mystery of iniquity doth al- ready work: only he who now letteth will let, until he be taken out of the way. (2 Thessalonians 2: 7.) And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus : and when I saw her, I wondered with great admi- ration. And the angel said unto me, Where- fore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bot- tomless pit, and go into perdition : and they that dwell on the earth shall won- der, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. (Reve- lation 17: 5-8.) NAAMAN. Na'a-man — a form of a Hebrew word meaning "pleasantness." Naaman was the commander of the armies of Damascus and a leper. Hearing of the things done by the prophet Elisha he journeyed to meet him. Elisha declined to see him, but told him to go and bathe seven times in the Jordan. Naaman was inclined to be angry at what he consid- ered foolishness, but obeyed and was cured. The cure resulted in his conversion to the re- ligion of the true God. Reference. — 2 Kings 5. NABAL. (See Abigail.) Na'bal — a form of a Hebrew word mean- ing "stupid" or "foolish." Nabal was a wealthy farmer and stock-raiser living in Judah, but a man of harsh and forbidding nature. David sent to him to requisition pro- visions for his men, who had been protecting I 364 NABOTH THE COMPREHENSIVE ANALYSIS NAME Nabal's property. Nabal refused angrily and witli insolence, whereupon David set out to punish him. Nabal's wife, Abigail, met David, and by tact and good sense averted his anger. When she told her husband of the dangler he had been in, he had what seems to have been a stroke of apoplexy and died. David was so impressed with Abigail that he made her his wife. The incident occurred about B.C. 1061. Reference. — i Samuel 25. NABOTH. Na'both — a form of a Hebrew word meaning "fruit." Naboth was the proprietor of a rich vineyard near Jezreel, which ad- joined the palace of King Ahab, who coveted the ground. His wicked wife, Jezebel, plot- ted to get it for him, and falsely accused Na- both of blasphemy, and had him stoned to death, his estates thus becoming confiscate to the crown. For the act Elijah pronounced a terrible curse upon Ahab and his house, all of which was fulfilled. References. — i Kings 21 ; 2 Kings 9. NAHUM. Na'hum — a form of a Hebrew word jmean- ing "consolation." Nahum was one of the minor prophets. He lived about 735 B.C. His literary style is most elegant. Reference. — The book of Nahum. NAME. Name — the word or title by which a per- son, place, or thing is known. In the Bible we find great stress laid upon names. Almost always they give us some insight into the char- acter of the person bearing them or a clue to his or her origin. In several instances we find a change of name in Older to more fittingly describe the person or to show an altered con- dition. The Bible also instructs us to vener- ate the name of God and Christ. The value of a good name — that is, a good character — is also pointed out. REFERENCES. The Name of God. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty ; but by my name JEHO- VAH was I not known to them. (Ex- odus 6:3.) That men may know that thou, whose name alone is JEHOVAH, art the Most High over all the earth. (Psalm 83:18.) Honor Due to Name of God. Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his name in vain. (Exodus 20: 7.) If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD. ( Exodus 28 : 58. ) O magnify the Lord with me and let us exalt his name together. (Psalm 34: 3.) His name shall endure for ever : his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. (Psalm 72: 17.) He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. (Psalm III : 9.) For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. (Micah 4: 5.) Let as many servants as are under the yoke count their own masters wor- thy of all honour, that the name of God and his doctrine be not blasphemed, (i Timothy 6: i.) Prayer in Name of Christ. And zvhatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I zvill do it. (John 14: 13, 14.) 365 NAME THE COMPREHENSIVE ANALYSIS NAME And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may he full. (John i6: 23, 24.) Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. (Ephesians 5: 20.) And whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father, by him. (Colossians 3: 17.) By him therefore let us offer the sac- rifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name. (Hebrews 13: 15.) Miracles in Christ's Name. Then Peter said. Silver and gold have I none, but such as I have, give I thee: In the Name of Jesus Christ of Nazareth, rise up and walk, (Acts 3: 6.) Be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him, doth thi^ man stand here before you, whole. (Acts 4: 10.) Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the Name of the Lord Jesus, saying. We adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the Priests, which did so. And the evil spirit answered, and said, Jesus I know, and Paul I know, but who are ye? And the man in whom the evil spirit was, leapt on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wound- ed. (Acts 19: 13-16.) Value of Good Name. A good name is rather to be chosen than great riches, and loving favour rather than silver and gold. (Proverbs 22: I.) A good name is better than precious ointment; and the day of death than the day of one's birth. ( Ecclesiastes 7:1.) Names Changed. Neither shall thy name any more be called Abram, but thy name shall be Abraham ; for a father of many nations have I made thee. (Genesis 17: 5.) And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. (Genesis 17: 15.) And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. (Gen- esis 32 : 28.) And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon : and the Lord loved him. And he sent by the hand of Nathan the prophet ; and he called his name Jed- idiah, because of the Lord. (2 Samuel 12: 24, 25.) Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar ; and to Han- aniah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abedne- go. (Daniel 1:7.) And Simon he surnamed Peter; 366 NAOMI THE COMPREHENSIVE ANALYSIS Nebuchadnezzar And James the son of Zebedee, and John the brother of James ; and he sur- named them Boanerges, which is, The sons of thunder. (Mark 3: 16, 17.) Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him. ( Acts 13: 9. ) NAOMI. (See Ruth.) Na-o'mi — a form of a Hebrew word mean- ing "my pleasantness and delight." Wife of Elimelech and mother-in-law of Ruth. NAPHTALI. Naph'ta-li — a form of a Hebrew word meaning "my wrestling." Naphtali was the sixth son of Jacob. The Hebrew tribe of Naphtali was descended from him. The men of Naphtali were noted for the readiness with which they responded to the national call to arms. NATHAN. Na'than — a form of a Hebrew word meaning "gift" or "given." Nathan was a Hebrew prophet who lived in the times of David and Solomon. His first appearance of importance is with regard to the unauthorized approval he gave to David's plan for the building of the Temple, an approval which finally he had to retract. Later we find him reproving David for his sin in the case of Bath-sheba and Uriah. He probably brought up Solomon under his care. He died some time in Solomon's reign. References. — 2 Samuel 7 : 12 ; i Kings i ; I Chronicles 29; 2 Chronicles 9. NATHANAEL. Na-than'a-el — a form of a Hebrew word meaning "given of God." Nathanael was one of the Twelve. He was from Cana of Gali- lee, and the man who spoke the famous words, "Can any good thing come out of Nazareth?" when spoken to by Philip regard- ing Jesus. But he accepted the Saviour and appears to have suffered martyrdom for him. References. — John i : 45 ; John 21:2. NAZARETH. (See Jesus.) Naz'a-reth — a form of a Hebrew word meaning (probably) "tlie branch." Nazareth was the name of a small Galilean town noted because of the fact that Jesus spent the great- er part of his life there and received its name as a part of His own. The place is not men- tioned in the Old Testament. It seems to have been held in contempt by the Jerusalem Jews. This was for several reasons. Galilee was regarded as low, provincial, uncultured, and of little repute by the Jews in and around the royal city. Nazareth itself had gotten a bad name by reason of the somewhat turbu- lent nature of its people, who were nothing loath to show their contempt for the Jeru- salem Jews, who groaned under the weight of the Roman rule, while the Galileans rejoiced in a certain amount of independence due to their remoteness. The town is still in ex- istence and is rather prettier in a simple way than other towns of Palestine. The inhab- itants are farmers or stock-raisers, or small artisans or tradesmen. NEBUCHADNEZZAR. (See Babylon, Dan- iel.) Neb-u-chad-nez'zar — a Hebrew form of a Chaldee proper name or name-phrase, prob- ably meaning "Nebo, prince of the gods." Nebuchadnezzar was the son of Nabopolassar, under whom the Babylonian empire was brought into concrete shape. He was born about 630 B.C., ascended the throne on the death of his father in 610 B.C., and reigned about forty years. He figures very promi- nently in the Bible. While still only the crown prince he invaded Judah and subdued it, carrying Jehoiakim, the king, away cap- tive, along with many others. His elevation to the throne followed immediately. He re- stored Jehoiakim to his kingdom under prom- ise of tribute, but in order to put down Judah's rebellions made several campaigns toward Jerusalem, in the last of which he plundered the Temple, and left it to be almost destro}^ed by his chief general. Among the Hebrew captives of his first visit was Daniel, and to him Nebuchadnezzar showed special favor, rising to be the king's first minister. He ele- vated his realm to very great splendor and beautified Babylon — already magnificent^ 367 NEHEMIAH THE COMPREHENSIVE ANALYSIS NEIGHBORS with many wonderful buildings, temples, and palaces. For his queen, Amytis, he built a huge series of hanging gardens, which have been classed among the wonders of the world. They were made to imitate the splendid and flowery groves of her native country. Media. Exalted beyond measure by his power and pride, Nebuchadnezzar was punished by God, who sent to him a most awful disease. It lasted for seven years, and while possessed by it he ran around on all fours like a dog, living on bones and offal and grasses, and sleeping naked in the open — indeed, reverting to a state of complete animalism. The disease is not unknown to modern physicians. It is a very rare form of mania. References. — Daniel 2, 3, 4, etc. NEHEMIAH. Ne-he-mi'ah — a form of a Hebrew word meaning "comforted of Jehovah." Nehemiah was a noted Jewish prophet and patriot. He lived about 470-400 B.C. He seems to have been of the royal house of Judah and one of the members of the Captivity. He had a po- sition as cupbearer to the Persian monarch, Artaxerxes Longimanus, and succeeded in getting his master to send him back to Pales- tine to rebuild Jerusalem. He did a part of this work, but the most important thing he did was to reerect the city wall and set on foot many reforms among the people that still lived in the ancient Hebrew capital. He was twice governor of Jerusalem, and also wrote the book that bears his name. He died at a very advanced age. Reference. — Book of Nehemiah. NEIGHBORS. (See Fellowship.) Neigh'bors — persons who are members of the same community and live close to each other. This is the strict and literal meaning of the word, but Jesus gave it a much wider and broader definition when he included the whole world as neighbors, and illustrated it by the parable of the good Samaritan. Thus it is that Christianity has as one of its funda- mentals the brotherhood of man, and as one of its most sublime tenets the loving of thy neighbor as thyself. REFERENCES. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neigh- bour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's. (Ex- odus 20: 16, 17.) Thou shalt not avenge, nor bear any grudge against the children of thy peo- ple, but thou shalt love thy neighbour as thyself: I am the Lord. (Leviticus 19: 18.) Cursed be he that removeth his neighbour's landmark: and all the peo- ple shall say, Amen. (Deuteronomy 27: 17.) Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee. (Proverbs 3:28.) Be not a witness against thy neigh- bour without cause; and deceive not with thy lips. Say not, I will do so to him as he hath done to me: I will render to the man according to his work. (Proverbs 24: 28, 29.) Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. (Proverbs 25: 8.) Withdraw thy foot from thy neigh- bour's house; lest he be weary of thee, and so hate thee. A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow. (Proverbs 25: 17, 18.) And the second is like, namely this. Thou shalt love thy neighbour as thy- self. There is none other command- ment greater than these. And the scribe said unto him, Well, 368 NICODEMUS THE COMPREHENSIVE ANALYSIS NINEVEH Master, thou hast said the truth: for there is one God- and there is none other but he : And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he an- swered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. (Mark 12: 31-34.) For this. Thou shalt not commit adul- tery, Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy- self. Love worketh no ill to his neighbour : therefore love is the fulfilling of the law. (Romans 13: 9, 10.) For all the law is fulfilled in one word, even in this ; Thou shalt love thy neigh- bour as thyself. But if ye bite and devour one anoth- er, take heed that ve be not consumed one of another. (Galatians 5: 14.) If ye fulfil the royal law, according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well. (James 2:8.) NICODEMUS. Nic'o-de'mus — a word of somewhat un- certain origin, but probably from a Greek word meaning "conqueror of the people." Nicodemus was a wealthy Jew, a Pharisee and a member of the Sanhedrin. He was impressed by Jesus' teachings, but being afraid to seek Him openly, paid a visit by night, receiving instructions from the Master. He aided Joseph of Arimathea to bury the crucified Lord. Tradition says that later he openly avowed himself a follower of Christ, but there is no evidence to support this. References. — John 3, 7, and 19. NIGHT. (See Day.) Night — the opposite of day ; used often in the Scripture in a figurative sense to ex- press darkness of the spiritual understanding. REFERENCES. And God called the light Day, and the darkness he called Night: and the evening and the morning were the first day. (Genesis 1:5.) Day unto day uttereth speech, and night unto night sheweth knowledge. (Psalm 19: 2.) / must work the works of him that sent me, while it is day: the night com- eth, zvhen no man can work. (John 9: 4-) The night is far spent, the day is at hand : let us therefore cast off the works of darkness, and let us put on the ar- mour of light. (Romans 13: 12.) Ye are all the children of light, and the children of the day: we are not of the night nor of darkness. Therefore let us not sleep, as do oth- ers ; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken are drunken in the night. (i Thessa- lonians 5:5.) And the gates of it shall not be shut at all by day : for there shall be no night there. (Revelation 21: 25.) Thy sun shall no more go down; neither shall thy moon withdraw itself : for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. (Isaiah 60: 20.) NINEVEH. (See Assyria, Babylon.) Nin'e-veh — a Chaldee - Hebrew word meaning "the dwelling of Ninus." Nineveh 24 369 NOAH THE COMPREHENSIVE ANALYSIS NOAH was one of the greatest cities of the ancient world; to-day naught remains of it but some scattered heaps or mounds, not even the ruins of buildings being left to show traces of that which was once the queen city of the world. It was a city of vastnesses of all sorts, vast buildings, vast wealth, vast power, vast sins, vast licentiousness, and vast evil, and, as was prophecied, it has been wiped utterly from the face of the earth. Researches show that Nineveh must have been founded at least 2,500 years before Christ and probably earlier. It originally was a col- ony established by the Babylonians (probably under that Asshur, who became the founder of the Assyrian kingdom). As the Assyrian monarchy grew, so did Nineveh, which the kings made their capital. Finally it became greater than its mother city, and at one time waged such successful war against it that Babylon and the Babylonian empire for a time became a subject state. But like Baby- lon, it fell a victim to the Persian conqueror and then to the Greeks and Romans. Of its wickednesses we have plenty of evi- dence throughout the Bible. Its men were bold, cruel, warlike, and grasping ; its women licentious and evil. In Jonah we learn a lit- tle of the badness of the place. At its zenith of wealth and power the place was of enormous extent, equal in size to any of the great capitals of the modern world. One old historian tells us that its walls were no less than 72 miles in circumference or per- imeter. The same writer says they were 100 feet high and wide enough for three war chariots to drive abreast, and that there were 1,500 towers around them. Under Sargon, Shalmaneser, and Tiglath-Pileser, its most famous kings, its treasure-houses and palaces were full of the plunder of the then known world. NOAH. (See Flood.) No'ah — a form of a Hebrew word mean- ing "rest" or "quiet." Noah's place in the Bible is familiar to every reader or student of the Book. Of his early history we have little or no knowledge save that he was the son of the second Lamech and the tenth in line from Adam. Genesis tells us of the wrath of God against mankind for wicked- ness and God's intention to save Noah and his family and certain specimens of animal life in order to populate the world after vent- ing His wrath by destroying man by a vast flood. Noah, following the divine command, built an ark and went into it with his family and the animals, thus passing unscathed through the flood which raged. Noah's first act, after reaching dry land again, was to of- fer thankful sacrifices to God. His sons, Shem, Ham, and Japhet, became the fathers of the new human race. REFERENCES. And Lamech lived a hundred eighty and two years, and begat a son : And he called his name Noah, say- ing, This same shall comfort us con- cerning our work and toil of our hands, because of the ground which the Lord hath cursed. (Genesis 5 : 28, 29.) And the Lord said, I will destroy man whom I have created from the face of the earth; both man and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. But Noah found grace in the eyes of the Lord. These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. And Noah begat three sons, Shem, Ham, and Japheth. The earth also was corrupt before God; and the earth was filled with vio- lence. And God looked upon the earth, and behold, it was corrupt ; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me ; for the earth is filled with violence through them; and behold, I will destroy them with the earth. Make thee an ark of gopher wood; 370 NOAH THE COMPREHENSIVE ANALYSIS OATH rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. (Genesis 6: 7-14.) And the Lord said unto Noah, Come thou and all thy house into the ark ; for thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his fe- male: and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. (Genesis 7:1-3,) And Noah was six hundred years old when the flood of waters was upon the earth. And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. (Genesis 7: 6, 7.) And in the second month, on the sev- en and twentieth day of the month, was the earth dried. And God spake unto Noah, saying. Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multi- ply upon the earth. ' And Noah went forth, and his sons, and his wife, and his sons' wives with him: Every beast, every creeping thing, and every fowl, and whatsoever creep- eth upon the earth, after their kinds, went forth out of the ark. And Noah builded an altar unto the Lord; and took of every clean beast, 37 and of every clean fowl, and ofi^ered burnt offerings on the altar. (Genesis 8: 14-20.) And Noah lived after the flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years: and he died. (Genesis 9: 28, 29.) OATH. Oath — strictly speaking an appeal to God to witness the truth of a statement. Thus there are two parts to an oath — tlie human declaration and the divine attestation asked for by the person declaring-. The sacred nature of the act must be apparent, and there- fore persons taking- false oaths commit one of the most deadly of sins. It is usual to take oath upon the Bible, but the Jew, who does not recognize the inspired nature of all the Scriptures, takes oath only upon the first five books, otherwise known as the Pentateuch, which are the books of the Law to him. The condemnation passed upon the oath by the Master during the course of the Sermon on the Mount has been regarded as forbidding the taking of an oath upon all occasions. A single glance at this position should show the fallacy of it, and indicate that what the Sav- iour had reference to was the indiscriminate swearing that went on in His times between man and man. That the Saviour meant to forbid the judicial oath, or oath in a court of law, is unthinkable, for He Himself did not hesitate to make oath before the high priest. The apostles quite well understood the Mas- ter's meaning, for they recognized the oath and its nature and used it. (See 2 Corin- thians 11: 31 and Galatians i : 20.) REFERENCES. Christ's Teaching Concerning Oaths. Pharisaic Casuistry Denounced: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, zvhich OATH THE COMPREHENSIVE ANALYSIS OBEDIENCE say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for zvhether is greater the gold, or the temple that sanctiiieth the gold? And, Whosoever shall swear by the altar, it is nothing; but zvhosoever siveareth by the gift that is upon it, he is guilty. Ye fools and blind; for whether is greater, the gift, or the altar that sanc- tiiieth the giftf Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwell- eth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. (Matthew 23 : 15-22.) Swearing Forbidden: Again, ye have heard that it hath been said by them of old time. Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths: But I say unto you. Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his foot- stool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be. Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Matthew 5: 33-37-) But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. (James 5: 12.) Judicial Oaths: Apostolic Oaths. But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming iti the clouds of heaven. (Matthew 26: 63, 64.) The God and Father of our Lord Jesus Christ, which is blessed for ever- more, knoweth that I lie not. (2 Corin- thians II : 31.) Now the things which I write unto you, behold, before God, I lie not. (Ga- latians i : 20.) I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily, (i Corinthians 15: 31.) Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. (2 Corin- thians 1 : 23.) OBADIAH. O-ba-di'ah — a form of a Hebrew word meaning "servant of Jehovah." Obadiah was the name of several persons mentioned in Scripture, the most important of whom is the prophet Obadiah. He is supposed to have Hved and written about the year 600 B.C. We know nothing of his Hfe and have but a frag- ment of his work as a prophet. Reference. — The book of Obadiah. OBEDIENCE. O-be'di-ence — the act of conforming to the command of a superior out of due regard ZV OBEDIENCE THE COMPREHENSIVE ANALYSIS OBEDIENCE for his authority. Obedience is one of the fundamentals necessary to the Christian life. Faith in itself is simply a form of obedience, while the more active forms of it are in keep- ing the commands of God. For our example we have the obedience to God the Father of Jesus Christ, God the Son. We can easily see in His life passages where the human side of Him asserted itself, and where, tempted as we are, the human man in Him was put to the test. And yet, with what wonderful self- effacement He came forth from the trial obe- dient even unto death. A sublime illustra- tion of this obedience is to be found in His prayer in the garden of Gethsemane to have the cup of sorrow and death pass from him, if it were God's will. We see in this the strivings of the man nature against the awful agonies He knew he was to undergo on the cross. REFERENCES. Obedience of Christ. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy ; And saith unto them, My soul is ex- ceeding sorrowful unto death: tarry ye here, and watch. And he went forward a Httle, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. And he said, Ahha, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, hut what thou wilt. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thouf couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit tridy is ready, but the -flesh is weak. And again he went away, and prayed, and spake the same words. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to an- swer him. And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is be- trayed into the hands of sinners. Rise up, let us go; lo, he that betray- eth me is at hand. (Mark 14: 33-42.) For as by one man's disobedience many were made sinners: so by the obedience of one shall many be made righteous. (Romans 5: 19.) And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. (Philippians 2:8.) Who in the days of his flesh, when he had offered up prayers and suppli- cations with strong crying and tears unto him that was able to save him from death, and was heard in that he feared ; Though he were a Son, yet learned he obedience by the things which he suf- fered. (Hebrews 5 : 7, 8.) Obedience to God Enjoined. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people : for all the earth is mine. (Exodus 19: 5.) Beware of him, and obey his voice, provoke him not; for he will not par- don your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adver- saries. (Exodus 23: 21, 22.) Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his 373 OBEDIENCE THE COMPREHENSIVE ANALYSIS OBEDIENCE commandments, always. (Deuterono- my 1 1 : I . ) Behold, I set before you this day a blessing and a curse: A blessing, if ye obey the command- ments of the Lord your God which I command you this day; And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after oth- er gods which ye have not known. (Deuteronomy ii: 26-28.) If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. (Isaiah i : 19, 20.) But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. (Jeremiah 7: 23.) Therefore now amend your ways and your doings, and obey the voice of the Lord your God; and the Lord will repent him of the evil that he hath pro- nounced against you. (Jeremiah 26: Then Peter and the other Apostles answered, and said. We ought to obey God rather than men. (Acts 5: 29.) But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. (James i: 25.) Blessings of Obedience. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I com- mand thee this day: that the Lord thy God will set thee on high above all na- tions of the earth: And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou com- est in, and blessed shalt thou be when thou goest out. (Deuteronomy 28: 1-6.) Not every one that saith unto me. Lord, Lord, shall enter into the king- dom of heaven; hut he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works f And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I zvill liken him unto a wise man, which built his house upon a rock: And the rain descended, and the -floods came, and the winds blew, and heat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall he likened unto a foolish man, zvhich built his house upon the sand: And the rain descended, and the floods came, and the zvinds blew, and 374 OBEDIENCE THE COMPREHENSIVE ANALYSIS OFFENSE beat upon that house, and it fell: and great was the fall of it. (Matthew 7: 21-27.) By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. (Hebrews 11: 8.) Seeing ye have purified your souls in obeying the truth to the Spirit, unto unfeigned love of the brethren : see that ye love one another with a pure heart fervently, (i Peter i: 22.) Blessed are they that do his com- mandments, that they may have right to the tree of life, and may enter in through the gates into the city. (Rev- elation 22: 14.) Obedience Preferred Before Sacrifice. And Samuel said. Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams, (i Samuel 15: 22.) Obedience to the Faith. For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting which I made before Titus, is found a truth. And his inward affection is more abundant toward you, whilst he remem- bereth the obedience of you all, how with fear and trembling you received him. (2 Corinthians 7: 14, 15.) Elect, according to the foreknowl- edge of God the Father, through sanc- tification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ: Grace unto you and peace be multiplied, (i Peter 1:2.) Domestic and Governmental Obedience. Children, obey your parents in the Lord: for this is right. (Ephesians 6: I.) Children, obey your parents in all things, for this is well pleasing unto the Lord. (Colossians 3: 20.) To be discreet, chaste, keepers at home, good, obedient to their own hus- bands, that the word of God be not blas- phemed. (Titus 2:5.) Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: Not with eyeservice as menpleasers, but as the servants of Christ, doing the will of God from the heart. (Ephe- sians 6: 5, 6.) Obey them that have the rule over you, and submit yourselves : for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is un- profitable for you. (Hebrews 13: 17.) OFFENSE. (See Sin.) Of-fense' — the act of offending, either by sin or crime, affront or injury. Offense by all of the four means given above is indi- cated in various passages of Scripture. The word is spelled "offence" in Scripture. REFERENCES. Giving of Offense Deprecated. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God. (i Corinthians 10: 32.) Giving no offence in any thing, that the ministry be not blamed. (2 Corin- thians 6: 3.) That ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ. (Philippians i : 10.) 375 OFFENSE THE COMPREHENSIVE ANALYSIS OPPRESSION Woe Because of Offenses (Sin). Woe unto the zvorld because of of- fences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Remedies for Offenses. If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. (Ec- clesiastes lo: 4.) And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy mem- bers should perish, and not that thy whole body should be cast into hell. (Matthew 5: 29, 30.) Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or tzvo feet to be cast into everlasting tire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life zvith one eye, rather than having two eyes to be cast into hell fire. (Matthew 18: 8, 9.) And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. (Mark 9: 42.) Now I beseech you, brethren, mark them which cause divisions and ofifences contrary to the doctrine which ye have learned ; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Ro- mans 16: 17, 18.) Christ Delivered for Our Offenses. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justifica- tion. (Romans 4: 24, 25.) OLIVET OR OLIVES, MOUNT OF. Ol'i-vet — another name for the Mount of Olives, a range of hills near Jerusalcjn, so named because of the large number of olive trees which grew upon its slopes. OMNIPOTENCE. (See Christ, God.) OMNIPRESENCE. (See Christ, God.) OMNISCIENCE. (See Christ, God.) OPPRESSION. (See Bondage.) Op-pres'sion — the act of oppressing ; working hardship or injustice upon another because of superior strength or power; tyran- ny ; unnecessary severity or cruelty. Oppres- sion is one of the sins into which mankind falls simply because he is mankind and is in- clined to show forth his power over such per- sons as are weaker than he. The Bible utters warnings throughout its length over the need- less exercise of tyranny and severity. When inclined to oppress those who are weaker than we, or who are at our mercy, we should re- member the merciful nature of God, who nev- er indulges in oppression, although His power is so immeasurably greater than ours. REFERENCES. Thou shalt neither vex a stranger, nor oppress him : for ye were strangers in the land of Egypt. Ye shall not afflict any widow, or fa- therless child. If thou afflict them in any wise, and 376 OPPRESSION THE COMPREHENSIVE ANALYSIS OPPRESSION they cry at aJl unto me, I will surely hear their cry; And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your chil- dren fatherless. (Exodus 22: 21-24.) And if thou sell aught unto thy neighbour, or buyest aught of thy neighbour's hand, ye shall not oppress one another. (Leviticus 25 : 14.) He shall dwell with thee, even among you in that place which he shall choose in one of thy gates where it liketh him best: thou shalt not oppress him.. (Deu- teronomy 23 : 16.) Thou shalt not oppress an hired serv- ant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. (Deuteronomy 24: 14.) For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord; I will set him in safety from him that pufifeth at him. (Psalm 12: 5.) Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them. (Psalm 62: 10.) So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no com- forter ; and on the side of their oppress- ors there was power; but they had no comforter. (Ecclesiastes 4: i.) If thou seest the oppression of the poor, and violent perverting of judg- ment and justice in a province, marvel not at the matter : for he that is higher than the highest regardeth; and there be higher than they. (Ecclesiastes 5: 8.) Learn to do well ; seek judgment, re- Heve the oppressed, judge the father- less, plead for the widow. (Isaiah 1: Wo unto them that decree unright- eous decrees, and that write grievous- ness which they have prescribed ; To turn aside the needy from judg- ment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless ! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory ? Without me they shall bow down un- der the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still. (Isaiah 10: 1-4.) Is not this the fast that I have chosen? to loose the bands of wicked- ness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke ? ( Isaiah 58 : 6. ) In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stran- ger : in thee have they vexed the father- less and the widow. (Ezekiel 22: 7.) Wo to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, be- cause it is in the power of their hand. And they covet fields, and take them by violence ; and houses, and take them away: so they oppress a man and his house, even a man and his heritage. Therefore thus saith the Lord; Be- hold, against this family do I devise an evil, from which ye shall not remove your necks ; neither shall ye go haughti- ly: for this time is evil. (Micah 2: I-3-) And I will come near to you to judg- 377 ORACLE THE COMPREHENSIVE ANALYSIS ORDINANCES merit: and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hire- ling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. (Malachi 3- 5-) Behold, the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, cri- eth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. (James 5:4.) ORACLE. Or'a-cle — strictly speaking, the answer of a god or something reputed to be a god to a question propounded by a worshiper. Scrip- turally, the word lias a wider meaning. The old prophets were called oracles because they were the mouthpieces of God, and the Scrip- tures are called oracles because they were in- spired by God. The sanctuary of the Temple was also called the oracle, as the holy of holies. REFERENCES. The Scriptures as Oracles. This is he that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers : who received the live- ly oracles, to give unto us. (Acts 7: 38.) What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the Or- acles of God. (Romans 3: i, 2.) For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. (Hebrews 5: 12.) If any man speak, let him speak as the oracles of God: if any man minis- ter, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen, (i Peter 4: 11.) ORDER. Or'der — regular arrangement ; established rule or custom to prevent confusion; also the decorum of public assemblages or civil life. In various passages the Scriptures point out the necessity for order, especially in the wor- ship of God and in the churches. REFERENCES. Let all things be done decently, and in order, (i Corinthians 14: 40.) For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee. (Titus 1:5.) ORDINANCES. Or'"di-nanc-es — ecclesiastical rites and ceremonies. The ordinances are certain in- stitutions of divine order and authority re- lating to the worship of God. They may be named as (i) Baptism; (2) The Lord's Sup- per; (3) public ministry or preaching or read- ing the word; (4) hearing the gospel; (5) prayer; (6) singing of psalms and hymns; (7) fasting; (8) solemn thanksgivings. Some denominations do not recognize all of the above as essential ordinances, holding that only the Lord's Supper and Baptism are ordi- nances in the complete sense of the word. Still other denominations hold that one or two institutions other than the first two are ordi- nances. Scriptural authority for the above- named will be found below. REFERENCES. Baptism. Go ye therefore, and teach all na- tions, baptising them in the name of the 378 ORDINANCES THE COMPREHENSIVE ANALYSIS ORDINATION Father, and of the Son, and of the Holy Ghost. (Matthew 28: 19.) The Lord's Supper. And he took the cup, and gave thanks and said, Take this, and divide it among yourselves: For I say unto you, I zvill not drink of the fruit of the vine, until the king- dom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, say- ing, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22: 17-20.) Public Ministry. And he said unto them. Go ye into all the zvorld, and preach the gospel to every creature. (Mark 16: 15.) Hearing the Gospel. // any man have ears to hear, let him hear. (Mark 4: 23.) Public Prayer. After this manner therefore pray ye: Our Father which art in heaven, Hal- lowed be thy name. Thy kingdom come. Thy zvill be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as zve for- give our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the pozver, and the glory, for ever. Amen. (Matthew 6: 9-13.) Singing of Psalms. Let the word of Christ dwell in you richly in all wisdom; teaching and ad- monishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Co- lossians 3: 16.) Fasting. Blessed are they zvhich do hunger and thirst after righteousness: for they shall be tilled. (Matthew 5:6.) And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is zvith themf but the days zvill come, when the bride- groom shall be taken from them, and then shall they fast. (Matthew 9: 15.) Solemn Thanksgiving. In every thing give thanks : for this is the will of God in Christ Jesus con- cerning you. (i Thessalonians 5 : 18.) ORDINATION. Or'di-na'tion — the act or state of being ordained or ordered, constituted, or set apart, as for the ministry or the diaconate. Ordi- nation is the setting forth to the world the right of the ordained person to officiate as a minister of the gospel and to practice and celebrate those ordinances that God, in His wisdom, saw fit to establish for the main- tenance of His Church. It is a time of in- tense solemnity, for after the ceremony has been performed the ordained one has become a special servant and minister of God, in a different and more responsible relation to the Master than the ordinary human being. REFERENCES. Mode and Use of Ordination. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nica- nor, and Timon, and Permenas, and Nicolas a proselyte of Antioch. Whom they set before the Apostles: 379 OSTENTATION THE COMPREHENSIVE ANALYSIS PARABLE and when they had prayed, they laid their hands on them. (Acts 6: 5, 6.) And when thev had ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14: 23.) Whereunto I am ordained a preach- er, and an Apostle ( I speak the truth in Christ, and lie not), a teacher of the Gentiles in faith and verity, (i Timo- thy 2:7.) Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the pres- bytery, (i Timothy 4: 14.) And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timo- thy 2:2.) For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee. (Titus i : 5.) OSTENTATION. (See Boasting, Pride.) Os'ten-ta'tion — ambitious, proud, and unnecessary display ; pretentious parade of one's wealth in dress, manner, speech, or mode of living. The vice of ostentation forms the subject of a number of passages of Scripture. It is against the principle and theory of Chris- tianity, as well as being a useless and foolish vanity. REFERENCES. Whoso boasteth himself of a false gift is like clouds and wind without rain. (Proverbs 25: 14.) Boast not thyself of to-morrow; for thou knowest not what a day may bring forth. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. (Proverbs 27: i, 2.) Take heed that ye do not your alms before men, to be seen of them: other- wise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the syna- gogues and in the streets, that they may have glory of men. Verily I say unto you. They have their reward. But when thou doest alms, let not thy left hand know what thy right hand do- eth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. (Matthew 6: 1-4.) PARABLE. (See Appendix.) Par'a-ble — a short, fictitious, and com- parative narrative of something which might occur in real life, from which a moral is point- ed or a lesson taught. The parable as a means of teaching was used by the Hebrew teachers from the earliest times, and arrived at its highest development in the parables of Jesus. It was a form specially adapted to a low class of minds. The most ignorant people could absorb and digest a parable where they could not begin to comprehend a thing taught in direct language. This was doubtless due to the story or narrative form of it, impressing a series of facts upon the mind, each fact con- taining some germ of the truth the teacher sought to impart. Jesus made His parables things of actual life, and they form the most characteristic and beautiful passages of his teachings. They number, as we get them, about thirty, but un- questionably in the course of His ministry he spoke many more. They are susceptible of arrangement into four groups, which, if fol- lowed in proper rotation, give a splendid idea of the Master's teaching and the things He taught. These groups are set out below, only single references being used, the choice being given to the best of the forms : 380 PARABLE THE COMPREHENSIVE ANALYSIS PARABLE First Group: Christ's Kingdom. 1. Wicked Husbandmen (Matt. 21: 33-44). The fate of those who abtise their priv- ileges and refuse to enter the kingdom. 2. The Rich Fool (Luke 12: 16-21). The vanity of all worldly things without the kingdom. 3. The Marriage of the King's Son (Matt. 22: 1-14). Danger of rejecting the invitations of the kingdom. 4. The Barren Fig-tree (Luke 13: 6-9). Danger of delay. 5. The Great Supper (Luke 14: 15-24). Outward privileges useless without a personal use of the means of salvation. 6. The Pearl of Great Price (Matt. 13: 45, 46). The kingdom to be sought for alone. 7. The Hid Treasure (Matt. 13: 44). Sac- rifice for the kingdom when found. 8. The Rich Man and Lazarus (Luke 16: 19-31). The kingdom in the estimate of God and of man. Second Group: The Kingdom and the Human Heart. 9. The Sower (Matt. 13: 3-8). Prepara- tion of the heart. 10. The Seed Growing Secretly (Mark 4: 26-29). The kingdom grows in the heart silently and constantly. 11. The Tares and the Wheat (Matt. 13: 24- 30). Difficulties in the way of the kingdom. 12. The Mustard-seed (Matt. 13: 31, 32). Outward growth of the kingdom. 13. The Leaven in the Meal (Matt. 13: 33). Inward growth. Third Group: The Kingdom Manifested. 14. The Two Debtors (Luke 7: 41-43). The kingdom appears in obedience spring- ing from love. 15. The Good Samaritan (Luke 10: 30-37). Aid in love, which knows no limits and spares no pains. 16. The Two Sons (Matt. 21: 28). In the obedience of deeds not words. 17. The Unmerciful Servant (Matt. 18: 23- 35). In mercy and forgiveness with- out limit. 18. The Unjust Steward (Luke 16: 1-9). In wise and energetic improvement of temporal advantages. 19. The Friend at Midnight (Luke 11: 5-8). In constant prayer. 20. The Unjust Judge (Luke 18: 1-8). Per- severing prayer. 21. The Pharisee and Publican (Luke 18: 9- 14). In humility and contrition. 22. The Laborers in the Vineyard (Matt. 20: 1-16). Unselfish rejoicing in the sal- vation of others. 27,. The Lost Sheep (Matt. 17). 24. The Lost Piece of Monev (Luke 15: 8-10). 25. The Prodigal Son (Luke 15: 11-32). In acknowledging the wisdom and beauty of receiving sinners, and in a missionary spirit. 26. The Unprofitable Servant (Luke 17: 7- 10.) Confessing all that we can do is nothing. 27. The Ten Virgins (Matt. 25: 1-13). , Preparation for the coming of the Lord. 28. The Talents (Matt. 25: 14-30). Active preparation for the coming of the Lord. Fourth Group : The Kingdom Consummated. 29. The Pounds (Luke 19: 11-27). The final reckoning. 30. The Draw-net (Matt. 13: 47-50). The final separation. (See Jesus for complete references to par- ables, in the various gospels.) Old Testament Parables. 1. The Ewe Lamb — Nathan to David (2 Samuel 12: 1-4). 2. The Two Brethren — ^by the widow of Tekoah (2 Samuel 14: i-ii). 3. The Escaped Captive — by one of the sons of the prophets to Ahab (i Kings 20: 35-40). 4. The Vineyard and the Grapes — Isaiah to Judah and Jerusalem (Isaiah 5: 1-7). 5. The Eagle and the Vine — Ezekiel to Israel (Ezekiel 17: 3-10). 6. The Lion's Whelps — Ezekiel to Israel (Ezekiel 19: 2-9). 7. The Boiling Pot — Ezekiel to Israel (Ezekiel 24: 3-5). 381 PARACLETE THE COMPREHENSIVE ANALYSIS PARENTS Fabulous Paeables. 1. The Trees Choosing a King — ^Jotham to the Shechemites (Judges 9: 7-15). 2. Micaiah's Dream (l Kings 22: 19-23). 3. The Thistle and the Cedar (Jehoash to Amaziah (2 Kings 14: 9). (See Appendix for tables of parables.) PARACLETE. (See Comforter, Holy Ghost.) Par'a-clete — the English form of a Greek word meaning "one who pleads another's cause before a judge." It is one of the names applied to the Holy Ghost. PARADISE. (See Eden, Heaven.) Par'a-dise — generally, some place or state of bliss, or region or state wherein great hap- piness and felicity is to be enjoyed. The Bible utilizes the word to indicate (i) the Garden of Eden; (2) the abode of justified and sanc- tified souls, or Heaven; and (3) a state of happiness. PARDON. (See Forgiveness, Sin, etc.) Par'don — forgiveness ; remission of pun- ishment for an act of sin or injury. The Bible teaches us to pardon and forgive our enemies just as God is willing and ready to pardon and forgive our offenses against Him. Pardon for sin is one of the results of faith and re- pentance. REFERENCES. And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be. (Job 7: 21.) Remember not the sins of my youth, nor my transgressions : according to thy mercy remember thou me for thy goodness' sake, O Lord. (Psalm 25: 7.) For thy name's sake, O Lord, pardon mine iniquity; for it is great. (Psalm 25: II.) Look upon mine affliction and my pain; and forgive all my sins. (Psalm 25: 18.) Deliver me from all my transgres- sions : make me not the reproach of the foolish. (Psalm 39: 8.) Have mercy upon me, O God, accord- ing to thy lovingkindness : according unto the multitude of thy tender mercies blot out my transgressions. (Psalm si: I-) Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all mine iniquities. (Psalm 51: 8, 9.) Deliver me from bloodguiltiness, O God, thou God of my salvation : and my tongue shall sing aloud of thy right- eousness. (Psalm 51 : 14.) PARENTS. (See Children.) Par'ents — a name properly given to a fa- ther or mother, but also extended to their fathers and mothers upward in a direct line. As our divine Parent is good to us. His word counsels us to be good to our earthly parents. We are ordered to honor them in one of the commands of the Decalogue, and otherwise in the Bible told to set forth our love and obe- dience. REFERENCES. Duty to Parents. Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. (Exodus 20: 12.) Ye shall fear every man his mother and his father, and keep my sabbaths: I am the Lord your God. (Leviticus 19:3-) For God commanded, saying, Hon- our thy father and mother: and, He that curseth father or mother, let him die the death. 382 PARENTS THE COMPREHENSIVE ANALYSIS PARTIALITY But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. (Matthew 15 : 4-6.) Honour thy father and thy mother: and, Thou shall love thy neighbour as thyself. (Matthew 19: 19.) Honour thy father and mother; which is the first commandment with promise ; That it may be well with thee, and thou mayest hve long on the earth. (Ephesians 6: 2, 3.) Duty of Parents. He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. (Proverbs 13: 24.) Chasten thy son while there is hope, and let not thy soul spare for his cry- ing. (Proverbs 19: 18.) Train up a child in the way he should go: and when he is old, he will not de- part from it. ( Proverbs 22 : 6. ) Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him. (Proverbs 22: 15.) Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell. ( Prov- erbs 23: 13, 14.) // a son shall ask bread of any of you that is a father, will ye give him a stone f or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give tJie Holy Spirit to them that ask him? (Luke 11: 11-13.) And, ye fathers, provoke not your children to wrath : but bring them up in the nurture and admonition of the Lord. (Ephesians 6:4.) Fathers, provoke not your children to anger, lest they be discouraged. (Colossians 3: 21.) But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. ( i Timothy 5:8.) PARTIALITY. (See Judgment.) Par'ti-al'i-ty — the act of showing undue favor to one person or one thing over another person or thing ; unjust bias of mind. The Bible regards partiality as an unfairness of which man should not be guilty and con- demns it. REFERENCES. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honour the per- son of the mighty : but in righteousness shalt thou judge thy neighbour. (Le- viticus 19: 15.) Ye shall not respect persons in judg- ment ; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it. (Deuteronomy i: 17.) Therefore have I also made you con- temptible and base before all the people, according as ye have not kept my ways, but have been partial in the law. (Malachi 2:9.) I charge thee before God, and the Lord Jesus Christ, and the elect An- 383 PASSOVER THE COMPREHENSIVE ANALYSIS PASSOVER gels, that thou observe these things without preferring one before another, doing nothing by partiality, ( i Timo- thy 5: 21.) Are ye not then partial in yourselves, and are become judges of evil thoughts ? (James 2:4.) But the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be intreated, full of mercy, and good fruits, without partiality, and without hypocrisy. (James 3: 17.) PASSOVER. Pass'o-ver — the most important feast in the Jewish religious calendar. It was insti- tuted to commemorate the saving of the He- brew firstborn in Egypt at the time when God, smiting with death the firstborn of the Egyptians, passed over the houses of the Jews, which were marked with the blood of a lamb. The Jews have continued to observe the feast to the present day, sacrificing a lamb for the occasion. Beyond this historical sig- nificance, which is confined to the Hebrews, the Passover has a typical meaning. To the Christian it sets forth the great fact and con- sequences of the sacrifice of Jesus Christ in the shedding of His blood for the sins of the world (i Corinthians 5:7). Thus Jesus be- came the Paschal Lamb. The Jews, in roast- ing the Lamb of sacrifice, invariably used two transverse sticks thrust through the body in the shape of a cross. Even this, we see, is typical of the cross upon which Christ died. REFERENCES. Passover Instituted. And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your genera- tions : ye shall keep it a feast by an ordi- nance for ever. (Exodus 12: 14.) And ye shall observe the feast of un- leavened bread ; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye ob- serve this day in your generations by an ordinance for ever. (Exodus 12: 17- ) And ye shall observe this thing for an ordinance to thee and to thy sons for ever. And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath prom- ised, that ye shall keep this service. And it shall come to pass, when your children shall say unto you, What mean ye by this service? That ye shall say. It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the peo- ple bowed the head and worshipped. (Exodus 12: 24-27.) It is a night to be much observed unto the Lord for bringing them out from the land of Egypt : this is that night of the Lord to be observed of all the chil- dren of Israel in their generations. (Exodus 12: 42.) Christ's Last Passover. Now the first day of the feast of un- leavened bread the disciples came to Jesus, saying unto him. Where wilt thou that we prepare for thee to eat the passover? And he said. Go into the city to such a man, and say unto him. The Master saith, My time is at hand; I will keep the passover at thy house with my dis- ciples. And the disciples did as Jesus had appointed them; and they made ready the passover. Now when the even was come, he sat down with the twelve. (Matthew 26: 17-20.) 384 PATIENCE THE COMPREHENSIVE ANALYSIS PATIENCE Significance to Christians. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our pass- over is sacrificed for us : Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth, (i Corinthians 5: 7, 8.) PATIENCE. Pa'tience — ^the state or quality of being patient; bearing suffering, trouble, disap- pointment, waiting, or trials with fortitude ; uncomplaining endurance of evils or wrongs. There must be discrimination between pa- tience and resignation. Patience implies the self-possession of the spirit and indicates a certain quietness and repose. Resignation is submission. One of the many virtues taught in Scripture is patience. It is a noble quality and one of the jewels of the Christian crown. Unless we have patience we are exceedingly liable to sin unwittingly because of the thou- sand and one petty annoyances of life, which harass the temper and leave us open to temptation. REFERENCES. Patience Under Affliction. Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more : That which I see not teach thou me : If I have done iniquity, I will do no more. (Job 34: 31, 32.) My son, despise not the chastening of the Lord; neither be weary of his correction. (Proverbs 3: 11.) It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him. He putteth his mouth in the dust; if so be there may be hope. (Lamenta- tions 3: 27-29.) And ye have forgotten the exhorta- tion which speaketh unto you as unto children. My son, despise not thou the chastening of the Lord, nor faint v/hen thou art rebuked of him. (Hebrews 12:5-) Exhortations to Patience. Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. (Ecclesiastes 7:8.) In your patience possess ye your souls. (Luke 21: 19.) Strengthened with all might, accord- ing to his glorious power, unto all pa- tience and longsuffering with joyful- ness. (Colossians i: 11.) Now we exhort you, brethren, warn them that are unruly, comfort the fee- bleminded, support the weak, be patient toward all men. ( i Thessalonians 5 : 14- ) And so, after he had patiently en- dured, he obtained the promise. (He- brews 6: 15.) For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. (Hebrews 10: 36.) Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and en- tire, wanting nothing. (James i : 3, 4.) Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long pa- tience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. (James 5: 7, 8.) Behold, we count them happy which 25 385 PAUL THE COMPREHENSIVE ANALYSIS PAUL endure. Ye have heard of the patience of Job, and have seen the end of the Lord ; that the Lord is very pitiful, and of tender mercy. (James 5: 11.) PAUL. Paul — the Greek form of the name of the great apostle to the Gentiles, the original form of whose name, according to the Hebrew, was Saul, meaning "asked for." The life and works of Paul, if we did but know the whole of them, would doubtless form one of the greatest of religious ro- mances. Paul was born in the city of Tarsus, in Cilicia, about the year A.D. 5. His father, a Jew, seems to have rendered some service to the Roman government for which he was given the right of free Roman citizenship, which, under the Roman law, descended to his son. The family unquestionably was well-to- do, a fact deduced from the splendid educa- tion given to the future apostle. Tarsus in those days was a great seat of learning, and here Saul (as he was called in the Hebrew) went to school. At the same time he learned a trade, as did every Hebrew boy. This trade was the making of tent-cloth and tents. Later we find him using this trade as a means of self-support. Having arrived at the pi-oper age, he was sent to Jerusalem ; there to study for the Jewish ministry under the famous scholar and teacher, Gamaliel, who was a strict Pharisee. Paul's remarkable ability and men- tal powers doubtless attracted the admiration of Gamaliel, who is said to have specially fa- vored his young pupil. We can imagine him a young man about the time of Christ's death, filled full of zeal for the Hebrew faith and of contempt and derision for the new faith of Christ. Having been educated among the strictest of the Pharisees, we easily can see a reason for the persecutions he heaped upon Jesus' followers. At this time he was just as devoted to the Pharisees as he afterwards be- came to the cause of the Master ; and the Scriptures tell us how he pursued and perse- cuted the Christians and took part, although a passive one, in the martyrdom of the sainted Stephen. But God had a use for this persecutor. He was to be the chosen vessel of His ministra- tions to the Gentiles, and He was to convert him in a special and distinct way. This came about while Paul was on his way to Damas- cus, there to carry out certain plans for the further persecution of the Christians. He was struck to the ground by a sudden vision from Heaven and heard the voice of the Master calling to him. He realized instantly what had happened and bowed to the Divine Will, as he said: "Lord, what wilt thou have me to do?" His baptism and consecration to the cause followed. After this he seems to have spent three years in Arabia, doubtless in preparation for the gigantic work he was to do for the Master during the remainder of his life. On his return we find that he was re- ceived at first with suspicion until the apos- tles had assured their following that he was no longer the persecutor but an apostle like themselves. His first work was done in Damascus, where he had once been the center of anti- Christian tyranny. The orthodox Jews nat- urally hated him, and we can imagine that more than once he must have barely escaped with his life from them. From Damascus he went to Jerusalem, and from there to Anti- och, and from there back to Jerusalem again. At this period he was assigned to a general missionary journey — his first — and he set out through Asia Minor, using for the first time the name of Paul. On the second missionary journey the faith was taken across the con- tinental boundary into Europe. After the third missionary journey the Jews, who still hated him with consuming force, succeeded in getting him flung into jail on the charge of desecrating the temple of their faith. His enemies almost killed him, but he was res- cued by the Roman soldiery, and for a time kept in chains. By reason of his Roman citizenship and the right of appeal to Caesar it carried with it, he was sent to Rome, a voyage which proved full of miracle. After this, accounts are at fault. We know that he must have spent several years in Rome (and yet he seems not to have been in prison all that time), and that for a period of two years at least he was active in missionary work in the Eternal City. It is probable that he was released shortly after his arrival, and then devoted his time to work for the cause, 386 PAUL THE COMPREHENSIVE ANALYSIS PAUL and that later on he was thrown into prison by the Roman avithorities, only to go from his cell to the place of martyrdom. It seems unquestionable that he was beheaded, proba- bly on one of the hills outside of Rome. It is said that he went from Rome, during the interim between imprisonments, to Asia Minor and to Spain, but our authorities for this are meager. The character of Paul is one of the most remarkable in all history, either sacred or profane. It is the sum of human zeal, self- sacrifice, and devotion, so far as its physical and personal side go. Besides, during it he was active in another sense, employing his wonderful literary ability in the composition of those magnificent epistles and communica- tions to the churches he had established and to his fellow-laborers. The Pauline writings are especially vigorous in instruction, in good sense, and in doctrine. Their writer was a man of indomitable energy, of tireless activity, and almost superhuman patience. He feared nothing save the displeasure of his Master, and he had perfect faith in the wisdom, right- eousness, and love of that Master. He want- ed to do nothing but to spend and be spent in that Master's cause, knowing full well that for fighting the good fight, running the straight course, and keeping the faith God would reward him. For his ministry, which extended over a period of at least thirty years, he was splendidly fitted by education, tem- perament, and character. Physically, his trials must have been enormous, for tradition shows that he was small, weak, and not always in good health. Indeed, in personal appearance there seems to have been little in the great apostle to command admiration, while he real- ized some shortcoming unknown to us which he called "a thorn in the flesh." The spirit and courage of the man must have been sim- ply tremendous, and he leaves behind a glory that is imperishable. No other human figure in the New Testament compares with him, and he is a fit companion for the mighty maj- esty of Moses and Elijah in the Old Testa- ment. His writings are read to-day in more than one hundred and fifty different languages, while all over the world there are churches that bear his name. REFERENCES. Paul as a Persecutor. And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. (Acts 7: 58.) And Saul was consenting unto his death. And at that time there was a great persecution against the Church which was at Jerusalem, and they were all scattered abroad throughout the re- gions of Judaea, and Samaria, except the Apostles. And devout men carried Stephen to his burial, and made great lamentation over him. As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison. (Acts 8: 1-3.) And Saul, yet breathing out threat- enings and slaughter against the disci- ples of the Lord, went unto the high Priest, And desired of him letters to Da- mascus, to the Synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. (Acts 9: I, 2.) And I persecuted this way unto the death, binding and delivering into pris- ons both men and women. As also the high Priest doth bear me witness, and all the estate of the elders : from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there, bound unto Jerusalem, for to be punished. (Acts 22: 4, 5.) I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth : Which thing I also did in Jerusalem, 387 PAUL THE COMPREHENSIVE ANALYSIS PAUL and many of the Saints did I shut up in prison, having received authority from the chief Priests, and when they were put to death, I gave my voice against them. And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities. (Acts 26: 9-1 1.) For I am the least of the Apostles, that am not meet to be called an Apos- tle, because I persecuted the Church of God. (i Corinthians 15: 9.) For ye have heard of my conversa- tion in time past in the Jews' religion, how that beyond measure I persecuted the Church of God, and wasted it: And profited in the Jews' religion above many my equals in mine own na- tion, being more exceedingly zealous of the traditions of my fathers. ( Gala- tians 1 : 13, 14.) Concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless. (Phi- lippians 3:6.) Who was before a blasphemer, and a persecutor, and injurious. But I ob- tained mercy, because I did it igno- rantly, in unbelief. ( i Timothy i : 13.) Paul's Conversion. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why perse cut est thou me? And he said. Who art thou, Lord? And the Lord said, / am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said. Lord, what wilt thou have me to do? And the Lord said unto him. Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man : but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias ; and to him said the Lord in a vision, Ananias. And he said. Behold, I am here, Lord. And the Lord said unto him. Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem : And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to hear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name's sake. And Ananias went his way, and en- tered into the house; and putting his hands on him said. Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 388 PAUL THE COMPREHENSIVE ANALYSIS PAUL And immediately there fell from his eyes as it had been scales: and he re- ceived sight forthwith, and arose, and was baptized. And when he had received meat, he was strengthened. Then was Saul cer- tain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. <'Acts 9: 3-20.) His Ministry. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said. Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13: 1-3.) But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sab- bath day, and sat down. (Acts 13: 14.) And it came to pass in Iconium, that they went both together into the syn- agogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. (Acts 14: I.) And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. And after they had passed through- out Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia : And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. (Acts 14: 21-26.) Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp be- tween them, that they departed asun- der one from the other: and so Bar- nabas took Mark, and sailed unto Cyprus ; And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Ci- licia, confirming the churches. (Acts 15:35-41.) After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 389 PAUL THE COMPREHENSIVE ANALYSIS PAUL And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Mace- donia, and prayed him, saying. Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samo- thracia, and the next day to Neapolis ; And from thence to Philippi, which is the chief city of that part of Mace- donia, and a colony: and we were in that city abiding certain days. (Acts i6: 7-12.) Miraculous Release from Prison. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immedi- ately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awak- ing out of his sleep, and seeing the pris- on doors open, he drew out his sword, and would have killed himself, suppos- ing that the prisoners had been fled. But Paul cried with a loud voice, say- ing, Do thyself no harm : for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, And brought them out, and said. Sirs, what must I do to be saved ? And they said. Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, straight- way. (Acts 16: 25-33.) And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him unto Athens: and receiv- ing a commandment unto Silas and Ti- motheus for to come to him with all speed, they departed. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. (Acts 17: 14-16.) After these things Paul departed from Athens, and came to Corinth. (Acts 18: I.) Gives the Holy Ghost. And it came to pass, that, while Apol- los was at Corinth, Paul having passed through the upper coasts came to Eph- esus: and finding certain disciples. He said unto them. Have ye received the Ploly Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized ? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should be- lieve on him which should come after him, that is, on Christ Jesus. When they heard this, they were bap- tized in the name of the Lord Jesus. And when Paul had laid his hands 390 PAUL THE COMPREHENSIVE ANALYSIS PAUL upon them, the Holy Ghost came on them ; and they spake with tongues, and prophesied. And all the men were about twelve. And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, dis- puting daily in the school of one Ty- rannus. And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And God wrought special miracles by the hands of Paul : So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. (Acts 19: 1-12.) Imprisonment Prophesied. And the next day we that were of Paul's company departed, and came unto Csesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daugh- ters, virgins, which did prophesy. And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said. Thus saith the Holy Ghost, So shall the Jews at Jeru- salem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, be- sought him not to go up to Jerusalem. Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuad- ed, we ceased, saying. The will of the Lord be done. (Acts 21 : 8-14.) And when the seven days were al- most ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him. Crying out. Men of Israel, help : This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. (Acts 21 : 27, 28.) And as they bound him with thongs, Paul said unto the centurion that stood by. Is it lawful for you to scourge a man that is a Roman, and uncon- demned ? When the centurion heard that, he went and told the chief captain, saying. Take heed what thou doest: for this man is a Roman. Then the chief captain came, and said unto him. Tell me, art thou a Ro- man? He said. Yea. And the chief captain answered, With a great sum obtained I this free- dom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. (Acts 22: 25-29.) 391 PAUL THE COMPREHENSIVE ANALYSIS PAUL And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. (Acts 23: 11.) Then the soldiers, as it was com- manded them, took Paul, and brought him by night to Antipatris, On the morrow they left the horse- men to go with him, and returned to the castle : Who, when they came to Csesarea, and delivered the epistle to the gov- ernor, presented Paul also before him. (Acts 23: 31-33.) Appeals to Caesar. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a con- venient season, I will call for thee. He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix' room: and Felix, will- ing to shew the Jews a pleasure, left Paul bound. (Acts 24: 23-27.) Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Csesar? unto Caesar shalt thou go. (Acts 25: 12.) Before Agrippa. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself. (Acts 26: I.) And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learn- ing doth make thee mad. But he said, I am not mad, most no- ble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him ; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Al- most thou persuadest me to be a Chris- tian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and alto- gether such as I am, except these bonds. (Acts 26: 24-29.) Sets Out for Rome. And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Au- gustus' band, (Acts 27: I.) And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. (Acts 27: 20.) Tempest and Wreck. And now I exhort you to be of good cheer : for there shall be no loss of any man's life among you, but of the ship. 392 PAUL THE COMPREHENSIVE ANALYSIS PAUL For there stood by me this night the angel of God, whose Iram, and whom I serve, Saying, Fear not, Paul ; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. (Acts 27: 22-25.) And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and re- mained unmoveable, but the hinder part was broken with the violence of the waves. (Acts 2^: 41.) Miracle of the Viper. And when they were escaped, then they knew that the island was called Melita. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bun- dle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead sud- denly : but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. (Acts 28: 1-6.) Dwells in Rome. And when we came to Rome, the Centurion delivered the prisoners to the Captain of the guard: but Paul was suffered to dwell by himself, with a sol- dier that kept him. (Acts 28: 16.) And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. (Acts 28: 30, 31.) Foretells His Death. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day : and not to me only, but unto all them also that love his appear- ing. (2 Timothy 4: 5-8.) Paul's Writings. (a) Chronologically. I and 2 Thessalonians, written A.D. 52, 53, from Corinth. Galatians, written A.D. 56-57, from Ephesus. 1 Corinthians, written A.D. 57, from Eph- esus. 2 Corinthians, written A.D. 57, from Mace- donia. Romans, written A.D. 58, from Corinth. Colossians, Ephesians, Philippians, and Phile- mon, written A.D. 61-63, from Rome. Hebrews, written A.D. 64 (?), from Italy. I Timothy and Titus, written A.D. 65 or 57 (?), from Macedonia. 393 PEACE THE COMPREHENSIVE ANALYSIS PEACE 2 Timothy, written A.D. 67 or 64 (?), from Rome. The time of the composition of the Pas- toral Epistles depends upon the question of the second Roman captivity. The Second Epistle to Timothy was at all events the last, whether written in the first or second cap- tivity. (b) Topically. Romans and Galatians: doctrines of sin and grace. I and 2 Corinthians : moral and practical ques- tions. Colossians and Philippians : person of Christ. Ephesians: the Church of Christ. I and 2 Thessalonians : the second advent. I and 2 Timothy and Titus : church govern- ment and pastoral care. Philemon: slavery. Hebrews: the eternal priesthood and sacrifice of Christ. PEACE. Peace — a state of quiet or tranquillity ; freedom from disturbance or agitation ; calm ; repose. REFERENCES. Peace to Be Sought of God. And seek the peace of the city whith- er I have caused you to be carried away captives, and pray unto the Lord for it : for in the peace thereof shall ye have peace. (Jeremiah 29: 7.) I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in au- thority ; that we may lead a quiet and peaceable life in all godliness and hon- esty. ( I Timothy 2 : 1,2.) Bestowed by God. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. (Leviticus 26: 6.) Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the Lord, (i Kings 2: 33.) When a man's ways please the Lord, he maketh even his enemies to be at peace with him. (Proverbs 16: 7.) I form the light, and create darkness : I make peace, and create evil : I the Lord do all these things. (Isaiah 45: 7.) Then said I, Ah Lord God! behold, the prophets say unto them. Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. (Jeremiah 14: 13.) Peace Should Be Maintained. Depart from evil, and do good; seek peace, and pursue it. (Psalm 34: 14.) Blessed are the peacemakers: for they shall be called the children of God. (Matthew 5:9.) If it be possible, as much as lieth in you, live peaceably with all men. (Ro- mans 12: 18.) Let us therefore follow after the things which make for peace, and things wherewith one may edify anoth- er. (Romans 14: 19.) But if the unbelieving depart, let him depart. A brother or a sister is not un- der bondage in such cases: but God hath called us to peace. ( i Corinthians 7: I5-) Endeavouring to keep the unity of the Spirit in the bond of peace. (Ephe- sians 4:3.) And to esteem them ver}^ highly in love for their work's sake. And be at 394 PEACE THE COMPREHENSIVE ANALYSIS PEACE peace among yourselves. ( i Thessa- lonians 5 : 13.) Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timoth}^ 2: 22.) And the fruit of righteousness is sown in peace of them that make peace. (James 3: 18.) Let him eschew evil, and do good; let him seek peace, and ensue it. ( i Peter 3:11.) Spiritual Peace God's Gift. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. , Let not your heart be troubled, neither let it be afraid. (John 14: 27.) The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all). (Acts 10: 36.) To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. (Romans 1:7.) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. (Romans 5: i.) For to be carnally minded is death; but to be spiritually minded is life and peace. (Romans 8:6.) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (Romans 14: 17.) And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. (Philippians 4:7.) And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. (Co- lossians 3: 15.) And the very God of peace sanctify you wholly ; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ, (i Thessalonians 5: 23.) Now the Lord of peace himself give you peace always by all means. The Lord be with you all. (2 Thessalonians 3:16.) John to the seven churches which are in Asia : Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne. (Revelation 1:4.) Peace Denied to the Wicked. And as Jehu entered in at the gate, she said. Had Zimri peace, who slew his master? (2 Kings 9: 31.) There is no peace, saith the Lord, unto the wicked. (Isaiah 48: 22.) The way of peace they know not : and there is no judgment in their goings: they have made them crooked paths; whosoever goeth therein shall not know peace. (Isaiah 59: 8.) The spoilers are come upon all high places through the wilderness: for the sword of the Lord shall devour from the one end of the land even to the other end of the land: no flesh shall have peace. (Jeremiah 12: 12.) Destruction cometh; and they shall seek peace, and there shall be none. (Ezekiel 7: 25.) Peace Promised. The Lord will give strength unto his people; the Lord will bless his people with peace. (Psalm 29: 11.) I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. ( Psalm 85 : 8. ) 395 PENTATEUCH THE COMPREHENSIVE ANALYSIS PENTECOST Peace I leave with you, my peace I give unto you: not as the zvorld giveth, give I unto you. Let not your heart he troubled, neither let it be afraid. (John 14: 27.) And as manv as walk accordinsr to this rule, peace be on them, and mercy, and upon the Israel of God. (Gala- tians 6: 16.) Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. (Ephesians 6: 23.) Peace in Earth and Heaven. And suddenly there was with the an- gel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. (Luke 2: 13, 14.) And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the dis- ciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen ; Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. (Luke 19: 37,38.) PENTATEUCH. Pen'ta-teuch — the Greek name for the first five books of the Bible. The name means "five-fold book." The Jews called the books "the hatorah" or law. It is the only part of the Bible they recognize as specially inspired. PENTECOST. (See Holy Ghost.) Pen'te-cost — the Greek name for the Jewish Feast of Weeks, which was celebrated on the fiftieth day from the Passover. Pen- tecost means, broadly, "fiftieth day." To the Christian, however, the dav of Pentecost has a far stronger and more beautiful significance. It is the day on which the Church of Christ really had its birth through the coming of the Holy Ghost. REFERENCES. And when the day of Pentecost was fully come, they were all with one ac- cord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utter- ance. And there were dwelling at Jerusa- lem Jews, devout men, out of every na- tion under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and mar- velled, saying one to another. Behold, are not all these which speak Galilae- ans? And how hear we every man in our own tongue, wherein we were born ? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Gyrene, and strangers of Rome, Jews and pros- elytes, Cretes and Arabians, we do hear them speak in our tongues the wonder- ful works of God. And they were all amazed, and were 396 PERFECTION THE COMPREHENSIVE ANALYSIS PERFECTION in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. Put Peter, standing up with the elev- en, lifted up his voice, and said unto them, Ye men of Judsea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words : For these are not drunken, as ye sup- pose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel ; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh : and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my hand- maidens I will pour out in those days of my Spirit; and they shall proph- esy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into dark- ness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that who- soever shall call on the name of the Lord shall be saved. (Acts 2: 1-2 1.) PERFECTION. Per-fec'tion — the quality or state of be- ing perfect or complete, so that nothing is wanting; the highest attainable state of ex- cellence. Perfection in any sense of the word is not possible with mankind. God alone is perfect in Himself, and the justified are made perfect through His grace, in the future state. We are taught by Scripture, however, to strive to walk in that perfection manifested by Jesus. REFERENCES. Perfection Not in Man. How much less shall I answer him, and choose out my words to reason with him? Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge. (Job 9: 14, I5-) If I justify myself, mine own mouth shall condemn me: if I say, I am per- fect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul: I would despise my life. (Job 9: 20, 21.) If I say, I will forget my complaint, I will leave off my heaviness, and com- fort myself; I am afraid of all my sorrows, I know that thou wilt not hold me innocent. If I be wicked, why then labour I in vain? If I wash myself with snow water, and make my hands never so clean ; Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. (Job 9: 27-30.) And enter not into judgment with thy servant: for in thy sight shall no man living be justified. ( Psalm 143 : 2. ) For there is not a just man upon earth, that doeth good, and sinneth not. (Ecclesiastes 7: 20.) Not as though I had already attained, either were already perfect: but I fol- low after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are be- hind, and reaching forth unto those things which are before, I press toward the mark for the prize 397 PERFECTION THE COMPREHENSIVE ANALYSIS PERJURY of the high caHing of God in Christ Jesus. (Philippians 3: 12-14.) If we say that we have no sin, we de- ceive ourselves, and the truth is not in us. ( I John 1:8.) If we say that we have not sinned, we make him a liar, and his word is not in us. (i John i : 10.) Perfection to Be Striven For. Ye shall observe to do therefore as the Lord your God hath commanded you : ye shall not turn aside to the right hand or to the left. (Deuteronomy 5: 32.) Thou shalt be perfect with the Lord thy God. (Deuteronomy 18: 13.) Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left. (Joshua 23: 6.) Let your heart therefore be perfect with the Lord our God, to walk in his statutes, and to keep his command- ments, as at this day. ( i Kings 8 : 61.) I will behave myself wisely in a per- fect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. (Psalm loi : 2.) But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Romans 13 : 14.) Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7: i.) For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. (2 Corin- thians 13: 9.) Finally, brethren, farewell. Be per- fect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. (2 Corinthians 13:11.) Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ : That we henceforth be no more chil- dren, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning crafti- ness, whereby they lie in wait to de- ceive. (Ephesians4: 13, 14.) That ye may approve things that are excellent; that ye may be sincere and without ofifence till the day of Christ. (Philippians i : 10.) That ye may be blameless and harm- less, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. (Philippians 2: 15.) And you, that were sometime alien- ated and enemies in your mind by wick- ed works, yet now hath he reconciled In the body of his flesh through death, to present you holy and un- blameable and unreproveable in his sight. (Colossians i : 21, 22.) PERJURY. Per'ju-ry — the act of swearing falsely or breaking an oath. Perjury is not only a very great crime in the eyes of man, but it is con- demned by God. REFERENCES. Thou shalt not bear false witness against thy neighbour. (Exodus 20: 16.) And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord. (Le- viticus 19: 12.) Then said he unto me, This is the 398 PERSECUTION THE COMPREHENSIVE ANALYSIS PERSECUTION curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side, according to it; and every one that sweareth shall be cut off as on that side, according to it. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. (Zech- ariah 5: 3, 4-) And let none of you imagine evil in your hearts against his neighbour; and love no false oath. (Zechariah 8: 17.) PERSECUTION. Per'se-cu'tion — the act of pursuing with hostile intentions, and to seek after and to improve all occasions for doing other persons or a person an injury. In a Scriptural sense persecution was the active and malignant op- position which the Christians of all ages, save the present, have met with from the enemies of Christ or from pagans. In the early days of the Church persecution was of a partic- ularly terrible sort, men, women, and children being exposed to the brutalities of the popu- lace or thrown to the animals in the Roman arenas. There were ten of these periods, ex- tending off and on from A.D. 64, in the times of Nero, to A.D. 303, in the reign of Diocle- tian. But, whether the persecution was in the remote past, or in the Middle Ages, or in later times, the Church has always been strong in meeting trials or death, and has grown and prospered under the lash of tyranny. REFERENCES. Persecution Foretold and Expected. Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and cru- cify; and some of them shall ye scourge in your synagogues, and persecute them from city to city. (Matthew 23 : 34.) Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. (Mark 13: 12.) Go your ways: behold, I send you forth as lambs among wolves. (Luke 10: 3.) Therefore also said the wisdom of God, I zvill send them prophets and apostles, and some of them they shall slay and persecute. (Luke 11 : 49.) / am come to send fire on the earth; and zvhat will I, if it be already kindled f But I have a baptism to be baptised with; and hoiv am I straitened till it be accomplished! Suppose ye that I am come to give peace on earth? I tell you. Nay; but rather division: For from henceforth there shall be -five in one house divided, three against two, and tzvo against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. (Luke 12 : 49-53.) But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. And it shall turn to you for a testi- mony. (Luke 21: 12, 13.) And ye shall be betrayed both by parents, and brethren, and kinsfolk, and friends; and some of you shall they cause to be put to death. (Luke 21: 16.) Remember the word that I said unto you. The servant is not greater than his lord. If they have persecuted me, they 399 PERSECUTION THE COMPREHENSIVE ANALYSIS PERSECUTION will also persecute you; if they have kept my saying, they will keep yours also. But all these things zvill they do unto you for my name's sake, because they know not him that sent me. (John 15 : 20, 21.) They shall put you out of the syna- gogues: yea, the time cometh, that who- soever killeth you will think that he do- eth God service. And these things will they do unto you, because they have not known the Father, nor me. (John 16: 2, 3.) For I will shew him how great things he must suffer for my name's sake. (Acts 9: 16.) Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (Acts 14: 22.) And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. (Acts 20: 22, 23-) For I think that God hath set forth us the apostles last, as it were appoint- ed to death: for we are made a specta- cle unto the world, and to angels, and to men. ( i Corinthians 4:9.) That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. For verily, when we were with you, we told you before that we should suf- fer tribulation ; even as it came to pass, and ye know, (i Thessalonians 3: 3, 4.) Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3: 12.) Ye have not yet resisted unto blood, striving against sin. (Hebrews 12: 4.) Endurance of Persecution. We are troubled on every side, yet not distressed; we are perplexed, but not in despair ; Persecuted, but not forsaken; cast down, but not destroyed. (2 Corin- thians 4 : 8, 9. ) And in nothing terrified by your ad- versaries: which is to them an evident token of perdition, but to you of salva- tion, and that of God. (Philippians i : 28.) For the which cause I also suffer these things: nevertheless I am not ashamed; for I know whom I have be- lieved, and am persuaded that he is able to keep that which I have committed unto him against that day. (2 Timo- thy 1 : 12.) Beloved, think it not strange concern- ing the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are par- takers of Christ's sufferings ; that, when his glory shall be revealed, ye may be glad also with exceeding joy. ( i Peter 4: 12, 13.) Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf, (i Peter 4: 16.) Persecution Blessed. Blessed are they which are perse- cuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for niy sake. Rejoice, and be exceeding glad: for A.00 PERSEVERANCE THE COMPREHENSIVE ANALYSIS PERSEVERANCE great is your reward in heaven: for so persecuted they the prophets which were before you. (Matthew 5: 10-12.) Whosoever therefore shall confess me before men, him will I confess also before my Father zvhich is in heaven. But whosoever shall deny me before men, him will I also deny before my Father zvhich is in heaven. (Matthew 10: 32, 33-) For whosoever will save his life shall lose it: but whosoever shall lose his life for my sake and the gospel's, the same shall save it. (Mark 8: 35.) And Jesus answered and said. Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or chil- dren, or lands, for my sake, and the gos- pel's, But he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions ; and in the zvorld to come eternal life. (Mark 10: 29, 30-) And ye shall be hated of all men for my name's sake: hut he that shall en- dure unto the end, the same shall he saved. (Mark 13: 13.) PERSEVERANCE. (See Steadfastness.) Per'se-ver'ance — the act or state of per- sisting in anything undertaken; continued pursuit or prosecution of any business or plan or effort. The Bible, in many passages, en- joins us to perseverance, particularly with ref- erence to the things that are good and holy. REFERENCES. But he that shall endure unto the end, the same shall be saved. ( Matthew 24 : 13.) And Jesus said unto him, No man, having put his hand to the plow, and 26 40 looking back, is tit for the kingdom of God. (Luke 9: 62.) Now when the Congregation was broken up, many of the Jews and reh- gious Proselytes followed Paul and Barnabas, who speaking to them, per- suaded them to continue in the grace of God. (Acts 13: 43.) Therefore my beloved brethren, be ye stedfast, unmoveable, always abound- ing- in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord, (i Corinthians 15: 58.) Watch ye, stand fast in the faith, quit you like men: be strong, (i Co- rinthians 16: 13.) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. (Ephesians 6: 18.) If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister. (Colossians i : 23.) But ye, brethren, be not weary in well doing. (2 Thessalonians 3: 13.) That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ, (i Timothy 6: 14.) But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3'- 6-) But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sm. For we are made partakers of Christ, PETER THE COMPREHENSIVE ANALYSIS PETER if we hold the beginning of our confi- dence stedfast unto the end. (Hebrews 3: I3> I4-) Let us hold fast the profession of our faith without wavering (for he is faith- ful that promised). (Hebrews 10: 23.) Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition: but of them that believe, to the saving of the soul. (He- brews 10: 38, 39.) Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfast- ness. (2 Peter 3: 17.) Fear none of those things which thou shalt suffer : behold, the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. ( Reve- lation 2: 10.) But that which ye have already, hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations. T Revela- tion 2: 25, 26.) PETER. Pe'ter — the English form of a Greek word meaning "a rock" or "a stone," given to Simon the son of Jonas, one of the earHest of the disciples, as well as one of the greatest. Peter was a native of Bethsaida, a Galilee fishing-town, and with his brother Andrew pursued the occupation of a fisherman. He probably was a disciple of John the Baptist before the ministry of Jesus began. Andrew met Jesus before Peter and then presented his brother to the Master, on which occasion Jesus gave him the name of Cephas, which in Greek is Petros, from which we get the English Peter. From the first we find Peter taking a sort of leadership among the apos- tles, acting as spokesman for them in their in- tercourse with Jesus, and generally showing those qualities of ardent attachment and zeal, which were so strong a part of his nature. The incidents of the gospels throw much light upon Peter's character — the attempt to walk upon the sea to his Master, his unhesitating avowals of faith in Jesus' Messiahship, his rash but affectionate rebuke of the Lord for speaking of suffering and death as a part of His divine mission, his horror at the thought that his beloved Master desired to wash his feet, and the denial he made of Jesus after his vaunting avowal that he never would deny Him, and his subsequent bitter sorrow and repentance. Peter, we see in this series of in- cidents, was only a mortal man and a Jew who had a different idea as to what the Mes- siah should be. After the crucifixion, we find an entirely different Peter. Knowledge and wisdom had come to him through Jesus' death and resurrection, and his whole course of thought and action changed. He was just as zealous and active as ever, but his rashness and impetuosity had gone. We know that he spent the remainder of his life in active and useful ministry. On one occasion Paul felt it necessary to rebuke him, and strange to say not because of rash or Impetuous acts, but for apparent weakness and timidity — a trvily strange thing when we consider the man's former character. He suffered martyrdom, probably at Rome and with his head down- ward, about the same time as Paul. REFERENCES. Call and Sending Forth. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea : for they were fishers. And he saith unto them. Follow me, and I will make you Ushers of men. (Matthew 4: 18, 19.) Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto 403 PETER THE COMPREHENSIVE ANALYSIS PETER him, Master, we have toiled all the night, and have taken nothing: never- theless at thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes : and their net brake. And they beckoned unto their part- ners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. (Luke 5: 4-8.) Tries to Walk on Water. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said. Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boister- ous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt f (Matthew 14:28-31.) Confesses Jesus' Messiahship. And Simon Peter answered and said, Thou art the Christ, the Son of the liv- ing God. And Jesus answered and said unto him. Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father zvhich is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I zvill build my church; and the gates of hell shall not prevail against it. And I zvill give unto thee the keys of the kingdom of heaven: and zjuhatso- ever thou shalt bind on earth shall be bound in heaven: and zvhatsoever thou shalt loose on earth shall be loosed in heaven. (Matthew 16: 16-19.) Witnesses the Transfiguration. And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the lisfht. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here : if thou wilt, let us make here three tab- ernacles; one for thee, and one for Moses, and one for Elias. (Matthew 17: 1-4.) Denies Christ. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as zvheat: But I have prayed for thee, that thy faith fail not: and zvhen thou art con- verted, strengthen thy brethren. And he said unto him. Lord, I am ready to go with thee, both into prison, and to death. And he said, / tell thee, Peter, the cock shall not crozv this day, before that thou shalt thrice deny that thou know- cst me. (Luke 22: 31-34.) Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off. And when they had kindled a fire in 403 PETER THE COMPREHENSIVE ANALYSIS PETER the midst of the hall, and were set down together, Peter sat down among them. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said. This man was also with him. And he denied him, saying. Woman, I know him not. And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not. And about the space of one hour aft- er another confidently affirmed, saying. Of a truth this fellow also was with him: for he is a Galilsean. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitter- ly. (Luke 22: 51-62.) Jesus Foretells Peter's Martyrdom. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him. Lord, thou know- est all things; thou knowest that I love thee. Jesus saith unto him. Feed my sheep. Verily, verily, I say unto thee. When thou wast young, thou girdedst thyself, and walkedst whither thou woiddest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. (John 21 : 17-19.) Teaches Boldly. And they called them, and command- ed them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threat- ened them, they let them go, finding nothing how they might punish them, because of the people: for all men glo- rified God for that which was done. (Acts 4: 18-21.) Delivered from Prison. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keep- ers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him. Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and fol- low me. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. (Acts 12: 5-9.) 404 PHARAOH THE COMPREHENSIVE ANALYSIS PILATE Foretells His Death. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by put- ting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitness- es of his majesty. (2 Peter i : 13-16.) PHARAOH. Pha'raoh (usually pronounced as though spelled "faro") — ^meaning "the sun." The name was applied to the monarchs of Egypt as their official title. Quite a number of them figure in the pages of the Old Testament. Roughly, they were the pharaoh Abraham knew, the one who befriended Joseph, the one who "knew not Joseph," the one of the oppression, the one of the Exodus, probably a son of the pharaoh of the oppression, and several others, one of whom gave his daughter to Solomon as a wife. PHARISEE. Phar'i-see — meaning "the separated." The Pharisees were one of the three sects into which Judaism was divided at the period of Christ. Those of them that were not hypo- crites were fanatics. The sect doubtless had its origin in the changed conditions manifest- ed among the Israelites after the return from the second captivity, when the purity of the old Hebrewism gave place to the impure Juda- ism. The Pharisees insisted upon keeping all the formal laws of Moses to the very last let- ter, especially those with reference to clean and unclean things. The first record we have of them as a distinct and recognized sect is about the year 150 B.C. They rapidly grew to power and eminence, craftily making them- selves the popular party by declaring that God had given to all men alike the kingdom, the priesthood, and holiness. By the time of Christ they entirely dominated Hebrew poli- tics and society. Christ's protests against their greed, rascality, and hypocrisy naturally made them His enemies, and they pursued Him vindictively until they brought about His condemnation and death. PHILIP. Phil'ip — a form of a Creek word mean- ing "a lover of horses." The reader meets in the New Testament four persons bearing the name of Philip — one Philip the apostle, and the other Philip the evangelist, one of the original seven deacons. The other two Phil- ips were unimportant sons of Herod the Great. PHILIPPI. Phi-lip'pi — a city of Macedonia, named in honor of Philip of Macedon. Later it seems to have been a Roman colony. Not far from it was fought a great battle, one of the most decisive ones in history. The result of it turned the Roman republic into a monarchy. Paul several times visited the church formed in the place, and wrote one of his epistles to its members. PHILISTINES. Phi-lis'tines — the name of a people who inhabited the country of Philistia. The name means "emigrant" or "wandering." The Philistines held a small strip of territory on the coast, and are supposed originally to have come from Egypt as colonists. They were a strong, warlike, and powerful people, and gave the Israelites a vast amount of trouble. PILATE, PONTIUS. Pi'late. Pontius Pilate was the sixth Roman procurator or governor of Judea, hav- ing been appointed to the office by the em- peror Tiberius to succeed Valerius Gratus. He held office ten years, and during them Jesus the Christ was brought before him by the Jews for trial. Pilate was a man who could deal out evenhanded justice when pol- icy or his own personal ends did not interfere. We can see that he favored the release of Jesus because he found Him innocent of wrong. Although Jesus had been tried and 405 PITY THE COMPREHENSIVE ANALYSIS PLEASURES condemned by His own countrymen, they had not the power of executing Him, a power which rested entirely with Pilate, who could have ordered the Master's release and the Jews would not have been able to gainsay him. But as soon as he realized that personal danger might attend such action or that the Jews might complain to Rome, he weakly submitted to their wishes. Not long after the crucifixion Pilate got into political trouble and was ordered home to Rome to appear before the emperor. In the meantime, however, the emperor died and Pilate escaped punishment. He eventually committed suicide while in exile. References. — Matthew 27; Mark 15; Luke 23; John 18 and 19. PITY. (See Compassion, Kindness, Mercy.) Pit'y — compassion or mercy for the suf- fering or distress of others. Pity is one of the divine virtues. With God it is in a state of perfection, while in mankind the amount possessed varies according to the quality of the spiritual nature. REFERENCES. Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. (Job 19: 21.) Reproach hath broken my heart ; and I am full of heaviness : and I looked for sonie to take pity, but there was none; and for comforters, but I found none. ( Proverbs 69 : 20. ) He that hath pity upon the poor, lend- eth unto the Lord; and that which he hath given will he pay him again. (Proverbs 19: 17.) Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on theef (Matthew 18: 33.) PLEASURES. (See Happiness, Joy, Sin.) Pleas'ure — the gratification of the senses or the mind ; agreeable sensations or emotions ; amusement. Pleasures are of two sorts — those that are harmful to the Christian and religious life, and those that make us enjoy that life better by making us realize the extent of God's plans for us by giving us good thing.s. Worldly pleasures are placed by the Bible in the class of hurtful pleasures, and we are warned to avoid them. REFERENCES. Vanity of Worldly Pleasures. I said in mine heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure : and behold, this also is vanity. I said of laughter. It is mad: and of mirth, What doeth it ? I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works ; I builded me houses ; I planted me vineyards ; I made me gardens and orchards, and I planted trees in them of all kind of fruits : I made me pools of water, to water therewith the wood that bringeth forth trees : I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jeru- salem before me; I gathered me also silver and gold, and the peculiar treasure of kings, and of the provinces; I gat me men-singers and women-singers, and the delights of the sons of men, as musical instru- ments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusa- lem : also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my 4.06 PLEASURES THE COMPREHENSIVE ANALYSIS PLEASURES heart from any joy; for my heart re- joiced in all my labour: and this was my portion of all my labour. Then I looked on all the works that my hands had wrought, and on the la- bour that I had laboured to do: and behold, all was vanity and vexation of spirit, and there was no profit under the sun. (Ecclesiastes 2: i-ii.) Effects of Worldly Pleasure. And that which fell among thorns are they, which, zvhen they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. (Luke 8: 14.) Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth : and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nour- ished your hearts, as in a day of slaugh- ter. (James 5: 1-5.) But these, as natural brute beasts made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption, And shall receive the reward of un- righteousness, as they that count it pleasure to riot in the day time: Spots they are and blemishes, sporting them- selves with their own deceivings, while they feast with you : Having eyes full of adultery and that cannot cease from sin, beguiling unsta- ble souls : an heart they have exercised with covetous practices: cursed chil- dren. (2 Peter 2: 12-14.) Commands and Warnings against Worldly Pleasure. Traitors, heady, highminded, lovers of pleasures more than lovers of God, Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly wom- en laden with sins, led away with divers lusts. Ever learning, and never able to come to the knowledge of the truth. (2 Timothy 3: 4-7.) For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. (Titus 3:3.) Forasmuch then as Christ hath suf- fered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suf- fice us to have wrought the will of the Gentiles, when we walked in lascivi- ousness, lusts, excess of wine, revel- ings, banquetings, and abominable idol- atries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you : 407 PLENTY THE COMPREHENSIVE ANALYSIS POOR Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit, (i Peter 4: 1-6.) PLENTY. Plen'ty — a full or adequate supply; enough and to spare ; abundance. The Bible shows us very conclusively that plenty, like all other things, comes from God, and that we are not sufficiently thankful to Him for it. When we are poor and have little we are in- clined to go to Him with prayers and peti- tions that He gives us, but when He has given and with openhanded generosity, we rarely seek Him to return our praise and thanks. It is a human failing, but we should strive to overcome it. REFERENCES. And the Lord shall make thee plente- ous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. (Deuteronomy 28: 11.) Thou crownest the year with thy goodness ; and thy paths drop fatness. They drop upon the pastures of the wilderness: and the little hills rejoice on every side. The pastures are clothed with flocks ; the valleys also are covered over with corn ; they shout for joy, they also sing. (Psalm 65: 11-13.) Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. (Psalm 68: 9.) Rid me, and deliver me from the hand of strange children, whose mouth speak- eth vanity, and their right hand is a right hand of falsehood: That our sons may be as plants grown up in their youth; that our daughters may be as cornerstones, pol- ished after the similitude of a palace : That our garners may be full, afiford- ing all manner of store; that our sheep may bring forth thousands and ten thousands in our streets: That our oxen may be strong to la- bour ; that there be no breaking in, nor going out ; that there be no complaining in our streets. Happy is that people, that is in such a case : yea, happy is that people, whose God is the Lord. (Psalm 144: 11-15.) And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt won- drously with you: and my people shall never be ashamed. (Joel 2: 26.) POOR. (See Riches.) Poor. We find the word "poor" used in the Bible to indicate a number of different conditions, namely : ( i ) Destitute of property or the good things of life ; needy or indigent ; (2) destitute of such qualities as are desirable or might be expected; (3) worthy of pity or sympathy ; (4) free from self-assertion or not proud or arrogant, otherwise the meek. The Bible bids us be good to the poor in that it advises almsgiving and kindness to those who have less of worldly goods than we. It also counsels its to be generous, kind, and considerate toward those things or persons that are poor in the sense of qualities, giving from our own store of qualities to help them, or, in the case of inanimate things, to remem- ber that they are creations of God. To the "poor in spirit" or the meek are promised great rewards. REFERENCES. The Poor Always to Be Found. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and 408 POOR THE COMPREHENSIVE ANALYSIS POOR to thy needy, in thy land. (Deuteron- omy 15: II.) For ye have the poor always with you; but me ye have not always. (Mat- thew 26: II.) For ye have the poor with you al- ways, and whensoever ye will ye may do them good: but me ye have not al- ways. (Mark 14: 7.) The Condition of the Poor. They turn the needy out of the way: the poor of the earth hide themselves together. (Job 24: 4.) There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. The ransom of a man's life are his riches : but the poor heareth not rebuke. (Proverbs 13: 7, 8.) The poor useth entreaties; but the rich answereth roughly. (Job 18: 23.) Wealth maketh many friends; but the poor is separated from his neigh- bour. (Job 19: 4.) Now there was found in it a poor wise man, and he by his wisdom deliv- ered the city; yet no man remembered that same poor man. Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. (Ecclesiastes 9: 15, 16.) Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him ? (James 2:5.) Causes for Poverty. How long wilt thou sleep, O slug- gard? when wilt thou arise out of thy sleep ? Yet a little sleep, a little slumber, a little folding of the hands to sleep : So shall thy poverty come as one that travelleth, and thy want as an armed man. (Proverbs 6: 9-1 1.) Pie becometh poor that dealeth with a slack hand; but the hand of the dili- gent maketh rich. (Proverbs 10: 4.) For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags. (Prov- erbs 23 : 21.) He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough. (Proverbs 28: 19.) Fie that hasteth to be rich hath an evil eye, and considereth not that pov- erty shall come upon him. (Proverbs 28: 22.) Oppression of Poor Condemned. If thou lend money to any of my peo- ple that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. ( Exodus 22 : 25-) If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother, (Deuteronomy 15: 7.) Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy : rid them out of the hand of the wicked. ( Psalm 82:3,4.) He that oppresseth the poor re- proacheth his Maker: but he that hon- our eth him hath mercy on the poor. (Proverbs 14: 31.) Whoso mocketh the poor reproach- eth his Maker: and he that is glad at calamities shall not be unpunished. (Proverbs 17: 5.) He that oppresseth the poor to in- 409 POOR THE COMPREHENSIVE ANALYSIS POOR crease his riches, and he that giveth to the rich, shall surely come to want. (Proverbs 22: 16.) Rob not the poor, because he is poor: neither oppress the afflicted in the gate: For the Lord will plead their cause, and spoil the soul of those that spoiled them. (Proverbs 22: 22, 23.) The Lord will enter into judgment with the ancients of his people, and the princes thereof; for ye have eaten up the vineyard ; the spoil of the poor is in your houses. What mean ye that ye beat my peo- ple to pieces, and grind the faces of the poor? saith the Lord God of hosts. (Isaiah 3: 14, 15.) Thus saith the Lord ; For three trans- gressions of Israel, and for four, I will not turn away the punishment thereof : because they sold the righteous for sil- ver, and the poor for a pair of shoes ; That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek. (Amos 2 : 6, 7.) Forasmuch, therefore, as your tread- ing is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them, ( Amos 5 : 11.) And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. (Zechariah 7: 10.) For if there come unto your assem- bly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor. Stand thou there, or sit here under my footstool : Are ye not then partial in yourselves, and are become judges of evil thoughts ? (James 2: 2-4.) Poor to Be Kindly Treated. And six years thou shalt sow thy land, and shalt gather in the fruits thereof : But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat : and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vine- yard, and with thy oliveyard. ( Exodus 23: 10, II.) And thou shalt not glean thy vine- yard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God. (Leviticus 19: 10.) If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. (Leviticus 25: 25.) If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother : But thou shalt open thine hand wide unto him, and shalt surely lend him suf- ficient for his need, in that which he wanteth. (Deuteronomy 15: 7, 8.) Blessed is he that considereth the poor : the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he shall be blessed upon the earth : and thou wilt not deliver him unto the will of his enemies. 410 POOR THE COMPREHENSIVE ANALYSIS POOR The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. (Psalm 41 : 1-3- ) He that despiseth his neighbour sin- neth: but he that hath mercy on the poor, happy is he. (Proverbs 14: 21.) Only they would that we should re- member the poor, the same which I also was forward to do. (Galatians 2: 10.) God Considers the Poor. But he saveth the poor from the sword, from their mouth, and from the hand of the might}^ So the poor hath hope, and iniquity stoppeth her mouth. (Job 5: 15, 16.) For the needy shall not always be for- gotten : the expectation of the poor shall not perish for ever. (Psalm 9: 18.) Thy congregation hath dwelt there- in: thou, O God, hast prepared of thy goodness for the poor. (Psalm 68: 10.) For the Lord heareth the poor, and despiseth not his prisoners, (Psalm 69: 33-) He shall judge thy people with right- eousness, and thy poor with judgment. (Psalm yT.: 2.) He will regard the prayer of the des- titute, and not despise their prayer. (Psalm 102: 17.) He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill ; That he may set him with princes, even with the princes of his people. (Psalm 113: 7, 8.) I will abundantly bless her provision : I will satisfy her poor with bread. (Psalm 132: 15.) And he said unto his disciples, There- fore I say unto you, Take no thought for your life, zvhat ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment. Consider the ravens: for they neither sow nor reap; which neither have store- house nor barn; and God feedeth them: how much more are ye better than the fowls? And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest? Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little Hock; for it is your Father's good pleasure to give you the kingdom. (Luke 12: 22-32.) The Church's Care for the Poor. And in those days when the number of the Disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their wid- 41 POOR THE COMPREHENSIVE ANALYSIS PRAISE ows were neglected in the daily minis- tration. Then the twelve called the multitude of the Disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost, and wisdom, whom we may appoint over this busi- ness. (Acts 6: 1-3.) Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up before- hand your bounty, whereof ye had no- tice before, that the same might be ready, as a matter of bounty, and not as of covetousness. But this I say. He which soweth spar- ingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purpos- eth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteous- ness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. (2 Corin- thians 9: 5-1 1.) Only they would that we should re- member the poor ; the same which I also was forward to do. (Galatians 2: 10.) Christ Blesses the Poor in Spirit. For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (Isaiah 66: 2.) Blessed are the poor in spirit: for theirs is the kingdom of heaven. (Mat- thew 5 : 3.) And he lifted up his eyes on his dis- ciples, and said. Blessed he ye poor: for yours is the kingdom of God. (Luke 6: 20.) POTIPHAR. (See Joseph.) Pot'i-phar — a Hebrew form of an Egyp- tian name, probably meaning "belonging to the sun." Potiphar was the name of the Egyptian official to whom Joseph was sold by the tradesmen who bought him from his breth- ren. Potiphar's treatment of Joseph after the latter had been cast into prison at the instance of Potiphar's wife indicates that he found rea- son to believe the young Hebrew innocent of the charges made against him. Reference. — Genesis 39. POTTAGE. (See Esau, Jacob.) Pot'tage — a dish made by boiling lentils, rice, parsley, or flour with bits of meat, the whole forming a sort of thick, meaty soup. The preparation is almost as old as mankind, and still forms a very favorite article of diet in the East. PRAISE. Praise — honor rendered for worth; ap- proval ; laudation ; especially in the Scriptural sense, joyful tribute or homage rendered to the Divine Being. The Bible is full of ex- hortations and directions to God's people to render to Him proper praise and honor, with gladness and thanksgiving for His manifold mercies and goodnesses to us and to all men. Praise is a part of the Christian life. H3 PRAISE THE COMPREHENSIVE ANALYSIS PRAISE REFERENCES. Praise to God. The Lord is my strength and song, and he is become my salvation : he is my God, and I will prepare him a habita- tion; my father's God, and I will exalt him. (Exodus 15: 2.) Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the Lord ; I will sing praise to the Lord God of Israel. (Judges 5:3.) Therefore I will give thanks unto thee, O Lord, among the heathen, and I will sing praises unto thy name. (2 Samuel 22: 50.) Sing unto him, sing psalms unto him, talk ye of all his wondrous works. (i Chronicles 16: 9.) Declare his glory among the heathen ; his marvelous works among all nations. (i Chronicles 16: 24.) Blessed be the Lord God of Israel for ever and ever. And all the people said, Amen, and praised the Lord. ( i Chron- icles 16: 36.) Now, therefore, our God, we thank thee, and praise thy glorious name, (i Chronicles 29: 13.) I will praise the Lord according to his righteousness: and will sing praise to the name of the Lord most high. (Psalm 5: 17.) I will praise thee, O Lord, with my whole heart; I will shew forth all thy marvellous v/orks. (Psalm 9: i.) Sing praises to the Lord, which dwelleth in Zion: declare among the people his doings. (Psalm 9: 11.) Be thou exalted. Lord, in thine own strength : so will we sing and praise thy power. (Psalm 21 : 13.) Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. (Psalm 22: 23.) magnify the Lord with me, and let us exalt his name together. (Psalm 34: 3-) And in that day shall ye say. Praise the Lord, call upon his name, declare his doings among the people, make men- tion that his name is exalted. (Isaiah 12: 4.) The Lord hath brought forth our righteousness : come, and let us declare in Zion the work of the Lord our God. (Jeremiah 51 : 10.) Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment : and those that walk in pride he is able to abase. (Daniel 4: 37.) And ye shall eat in plenty, and be sat- isfied, and praise the name of the Lord your God, that hath dealt wondrously with you : and my people shall never be ashamed. (Joel 2: 26.) And Mary said. My soul doth magni- fy the Lord, And my spirit hath rejoiced in God my Saviour. ( Luke i : 46, 47. ) Praise in Public Worsliip. That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. (Psalm 9: 14.) My foot standeth in an even place; in the congregations will I bless the Lord. (Psalm 26: 12.) 1 will give thee thanks in the great congregation: I will praise thee among much people. (PsaKii35: 18.) Bless ye God in the congregations, even the Lord, from the fountain of Israel. (Psalm 68: 26.) And the heavens shall praise thy wonders, O Lord: thy faithfulness also in the congregation of the saints. (Psalm 89: 5.) 413 PRAYER THE COMPREHENSIVE ANALYSIS PRAYER Enter into his gates with thanksgiv- ing, and into his courts with praise: be thankful unto him, and bless his name. (Psalm loo: 4.) Let them exalt him also in the con- gregation of the people, and praise him in the assembly of the elders. (Psalm 107: 32.) PRAYER. Prayer — the act of addressing thanksgiv- ing, adoration, supplication, or intercession to God. Prayer is one of the first and sweetest duties of the Christian toward God. By it he ap- proaches the personal ear of his Maker, pour- ing out his thanks for life, preservation, and salvation, glorifying God, asking aid, assist- ance, grace, or strength, or making interces- sion for some other person. It is one of the surest means of attaining a higher type of spirituality, as well as one of the strongest of staffs upon which to lean when we are weak or troubled. Earnest, continued prayer invariably brings peace when we are at war with ourselves, for God never fails to listen to the call of those who come to Him in dis- tress of mind and ask Him to give of Plis in- finite strength to support them. But in ask- ing God for things we must never forget that His knowledge and wisdom are infinitely greater than ours, and that we must not ex- pect Him to grant our wishes if in His sight they are not expedient or will be harmful to us. His own Son, in the garden of Geth- semane, addressed Him from the human side of his nature and asked Him to let the cup of Calvary pass from Him, if it should be His will. But Jesus was willing to let everything rest in the hands of his Father, obeying Him in all things. No prayer should pass the lips of man without the thought, either spoken or in the heart: "Thy will, O Lord, not mine, be done." Much has been said in argument regarding the proper posture for prayer. Unquestion- bly kneeling is the one in which we show the greatest reverence and love for our Maker, but after all it is the frame of mind which we are in, and not the actual posture, that shows our heart's feelings. Kneeling, sitting, standing, bowing the head, or prostrate, we should pray with faith, repentance, sincerity, fervency, and in the name of Christ. REFERENCES. Objects and Occasions of Prayer. And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise, (i Chronicles 16: 35-) He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy : for he will render unto man his righteousness. (Job 33: 26.) Pray for the peace of Jerusalem : they shall prosper that love thee. (Psalm 132: 6.) But I say unto you, Love your ene- mies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. (Matthew 5: 44.) Pray ye therefore the Lord of the harvest, that he will send forth labour- ers into his harvest. (Matthew 9: 38.) Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. (Mat- thew 26: 41.) And the publican, standing afar oif, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. (Luke 18: 13.) And he cried, saying, Jesus, thou son of David, have mercy on me. (Luke 18: 38.) Now I beseech you, brethren, for th^ Lord Jesus Christ's sake, and for *:he love of the Spirit, that ye strive togeth- er with me in your prayers to God for me. (Romans 15: 30.) 414 PRAYER THE COMPREHENSIVE ANALYSIS PRAYER Is any among you afflicted? let him pray. Is any merry? let him sing Psalms. (James 5: 13.) But the end of all things is at hand: be ye therefore sober and watch unto prayer, (i Peter 4:7.) Prayer Commanded. Seek ye the Lord while he may be found, call ye upon him while he is near. (Isaiah 55: 6.) Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh Undeth; and to him that knocketh it shall be opened. (Mat- thew 7: 7, 8.) Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the Hesh is weak. (Mat- thew 26: 41.) And he spake a parable unto them to this end, that men ought always to pray, and not to faint. (Luke 18: i.) Watch ye therefore, and pray always, that ye may be accounted worthy to es- cape all these things that shall come to pass, and to stand before the Son of man. (Luke 21 : 36.) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. (Ephesians 6: 18.) Be careful for nothing: but in every thing by prayer and supplication with thanksgiving let your request be made known unto God. (Philippians 4:6.) Continue in prayer, and watch in the same with thanksgiving. (Colossians 4:2.) Pray without ceasing, (i Thessa- lonians 5: 17.) Brethren, pray for us. (i Thessa- lonians 5: 25.) I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in au- thority; that we may lead a quiet and peaceable life in all godliness and hon- esty. For this is good and acceptable in the sight of God our Saviour ; Who will have all men to be saved, and to come unto the knowledge of the truth, (i Timothy 2: 1-4.) I will therefore that men pray every where, lifting up holy hands, without wrath and doubting, (i Timothy 2: 8.) Encouragement to Prayer. He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness. (Job 33 : 26.) The Lord hath heard my supplica- tion; the Lord will receive my prayer. (Psalm 6:9.) For this shall every one that is godly pray unto thee in a time when thou may- est be found: surely in the floods of great waters they shall not come nigh unto him. (Psalm 32: 6.) But verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me. (Psalm 66: 19, 20.) And it shall come to pass, that before they call, I will answer ; and while they are yet speaking, I will hear. (Isaiah 65: 24.) And I will bring the third part through the fire, and will refine them as 415 PRAYER THE COMPREHENSIVE ANALYSIS PRAYER silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them; I will say, It is my people ; and they shall say, The Lord is my God. (Zechariah 13: 9.) Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. (Matthew 18: 19.) And all things, whatsoever ye shall ask in prayer, believing, ye shall re- ceive, (Matthew 21 : 22.) Therefore I say unto you, What things soever ye desire, zvhen ye pray, believe that ye receive them, and ye shall have them. (Mark 11 : 24.) And I say unto you. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. (Luke 11:9.) For whosoever shall call upon the Name of the Lord, shall be saved. (Romans 10: 13.) If any of you lack wisdom, let him ask of God, that giveth to all men liber- ally, and upbraideth not: and it shall be given him. But let him ask in faith, nothing wa- vering: for he that wavereth is like a wave of the sea, driven with the wind, and tossed. (James i : 5, 6.) Prayers Heard and Answered. Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear. (Psalm 10: 17.) O thou that hearest prayer, unto thee shall all flesh come. (Psalm 65 : 2.) Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them. (Psalm 99: 6.) Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say. Here I am. If thou take away from the midst of thee the yoke, the put- ting forth of the finger, and speaking vanity. (Isaiah 58: 9.) Proper Offering of Prayer. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. (Psalm 145: 18.) Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God : for God is in heaven, and thou upon earth: therefore let thy words be few. (Ecclesiastes 5:2.) And when thou pray est, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father zvhich is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repe- titions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. (Matthew 6: 5-8.) And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. ( Matthew 26 : 39. ) And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may for- give you your trespasses. n6 PRAYER THE COMPREHENSIVE ANALYSIS PRAYER But if ye do not forgive, neither ivill your Father which is in heaven forgive your trespasses. (IMark ii : 25, 26.) Now we know that God heareth not sinners : but if any man be a worshipper of God, and doeth his will, him he hear- eth. (John 9: 31.) // ye abide in me, and my zvords abide in you, ye shall ask what ye will, and it shall he done unto you. (John 15 : 7.) Rejoicing in hope; patient in tribula- tion; continuing instant in prayer. (Romans 12: 12.) Continue in prayer, and Avatch in the same with thanksgiving. (Colossians 4:2.) Now she that is a widow indeed, and desolate, trusteth in God, and continu- eth in supplications and prayers night and day. (i Timothy 5: 5.) But without faith it is impossible to please him : for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. ( Hebrews 11: 6. ) Draw nigh to God, and he will draw nigh to you: cleanse your hands ye sin- ners, and purify your hearts ye double minded. (James 4:8.) Pray through and in the Name of Christ. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you. (John 16: 26.) For through him we both have an access b}^ one Spirit unto the Father. (Ephesians 2 : 18.) Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus. (Hebrews 10: 19.) Posture for Prayer. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou 27 417 be wroth with all the congregation? (Numbers 16: 22.) And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven : And he said. Lord God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keep- est covenant and mercy with thy serv- ants that walk before thee with all their heart. ( i Kings 8 : 22, 23. ) And David lifted up his eyes, and saw the angel of the Lord stand be- tween the earth and the heaven, having a drawn sword in his hand, stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces. (i Chronicles 21 : 16.) Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. (Psalm 28: 2.) O come, let us worship and bow down : let us kneel before the Lord our maker. ( Psalm 95 : 6. ) Arise, cry out in the night: in the beginning of the watches pour out thy heart like water before the face of the Lord: lift up thine hands toward him for the life of thy young children, that faint for hunger in the top of every street. (Lamentations 2: 19.) And he was withdrawn from them about a stone's cast, and kneeled down, and prayed. (Luke 22: 41.) Wicked and Hypocritical Prayer Con= demned. Set thou a wicked man over him : and let Satan stand at his right hand. \A'hen he shall be judged, let him be condemned: and let his prayer become sin. (Psalm 109: 6, 7.) PRAYER THE COMPREHENSIVE ANALYSIS PRAYER He that turneth away his ear from hearing the law, even his prayer shall be abomination. (Proverbs 28: 9.) And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. (Matthew 6: 5.) The Lord's Prayer. Matthew's Form: After this manner therefore pray ye : Our Father which art in heaven, Hal- lowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we for- give our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matthew 6: 9-13.) Luke's Form: And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them. When ye pray, say. Our Father which art in heaven. Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. (Luke 11 : 1-4.) PREACHING. (See Minister.) Preach'ing — public discoursing upon re- ligious subjects, usually from a Scriptural text. Preaching is one of the most common forms for the circulation of the Gospel and religious truths, or the deliverance of homilies upon the Christian life. The prophets all were preachers, and Jesus Himself did a vast amount of His ministerial work in this man- ner, as also did the apostles. Since the com- plete establishment of the Church, the preach- er has come to be recognized as a member of a sacred profession, and in modem years he has been specially trained and educated for it. REFERENCES. Gospel of Christ to Be Preached. From that time Jesus began to preach, and to say, Repent: for the kingdom, of heaven is at hand. (Mat- thew 4: 17.) Go ye therefore, and teach all nations, baptizing them in the name of the Fa- ther, and of the Son, and of the Holy Ghost. (Matthew 28: 19.) Now after that John was put in pris- on, Jesus came into Galilee, preaching the gospel of the kingdom of God. (Mark i: 14.) And he said unto them. Go ye into all the world, and preach the gospel to every creature. (Mark 16: 15.) And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written. The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach de- liverance to the captives, and recover- ing of sight to the blind, to set at lib- erty them that are bruised. To preach the acceptable year of the Lord. (Luke 4: 17-19.) Jesus said unto him. Let the dead bury their dead: but go thou and preach the kingdom of God. ( Luke 9 : 60. ) And that repentance and remission n8 PREDESTINATION THE COMPREHENSIVE ANALYSIS predestination of sins should be preached in his name among all nations, beginning at Jeru- salem. (Luke 24: 47.) But Philip was found at Azotus : and passing through he preached in all the cities, till he came to Cassarea. (Acts 10: 40.) But what saith it ? The word is nigh thee, even in thy mouth, and in thy heart, that is the word of faith which we preach. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. (Romans 10: 8, 9.) For Christ sent me not to baptize, but to preach the Gospel: not with wisdom of words, lest the Cross of Christ should be made of none effect. For the preaching of the Cross is to them that perish foolishness: but unto us which are saved it is the power of God. (i Corinthians i: 17, 18.) PREDESTINATION. Pre-des'ti-na'tion — the name given b}- theologians to the divine purpose regarding mankind, nations, and individuals. The exact meaning of certain passages of Scripture re- garding God's attitude toward man and sal- vation have proved to be very fruitful sources of controversy for many generations. The older Calvinists, or followers of John Calvin, believed that certain members of the human race had been foreordained and predestinated by God to salvation and everlasting life and others foredoomed to everlasting punishment and that Christ's atonement was limited to these predestinated ones. On the other hand, the followers of Arminius, who lived in the generation following Calvin, maintained that Christ's atonement was for all mankind and that whosoever would might profit by it through faith and confession, thus taking the position that those whom God predestinated were all those who accept Him and His Son, and that those foredoomed are those who do not. This article makes no pretence of dis- cussing the merits of either side of the argu- ment. REFERENCES. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified : and whom he justified, them he also glorified. (Romans 8: 29, 30.) Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it. Why hast thou made me thus ? Hath not the potter power over the clay, of the same lump to make one ves- sel unto honour, and another unto dis- honour ? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction : And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles ? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them. Ye 419 PREDESTINATION THE COMPREHENSIVE ANALYSIS predestination are not my people; there shall they be called the children of the living God. (Romans 9: 18-26.) But what saith it ? The word is nigh thee, even in thy mouth, and in thy heart : that is, the word of faith, which we preach ; That if thou shalt confess with thy mouth the Lord Jesus, and shalt be- lieve in thine heart . that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written. How beau- tiful are the feet of them that preach the gospel of peace, and bring glad ti- dings of good things ! But they have not all obeyed the gos- pel. For Esaias saith, Lord, who hath believed our report? (Romans 10: 8- 16.) Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus : Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love : Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. To the praise of the glory of his grace, wherein he hath made us accept- ed in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace ; Wherein he hath abounded toward us in all wisdom and prudence ; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the ful- ness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated accord- ing to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, Which is the earnest of our inherit- ance until the redemption of the pur- chased possession, unto the praise of his glory. (Ephesians i: 1-14.) 420 PRIDE THE COMPREHENSIVE ANALYSIS PRIDE PRIDE. (See Conceit, Ostentation, Vanity.) Pride — the state or quality of being proud or having inordinate self-esteem ; conceit of one's talents, ability, wealth, station, etc. ; dis- dainful behavior ; contempt for those beneath us in station. Pride is regarded in Scripture as a vice, and we are told to shun it as an evil thing, and as a vanity which leads only to destruc- tion. One sort of pride is a good thing. In this sense pride means an appreciation of one's position as a Christian and a member of the human family and an abhorrence of doing anything that is unworthy of such high sta- tions ; proper self-respect and self-esteem ; otherwise a decent and respectable elevation of character. REFERENCES. General. Talk no more so exceeding proudly; let not arrogancy come out of your mouth : for the Lord is a God of knowl- edge, and by him actions are weighed. ( I Samuel 2:3.) These six things doth the Lord hate ; yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood. ( Prov- erbs 6: 16, 17.) The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. (Proverbs 8: 13.) Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not be unpunished. (Proverbs 16: 5.) A high look and a proud heart, and the ploughing of the wicked, is sin. ( Proverbs 21: 4. ) But when his heart was lifted up, and his mind hardened in pride, he was de- posed from his kingly throne, and they took his glory from him. (Daniel 5: 20.) For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Ro- mans 12: 3.) Be of the same mind one toward an- other. Mind not high things, but con- descend to men of low estate. Be not wise in your own conceits. (Romans 12: 16.) Origin of Pride. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious oint- ment, and all the house of his armour, and all that was found in his treasures : there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. (2 Kings 20: 13.) In that day shalt thou not be ashamed for all thy domgs, wherein thou hast transgressed against me : for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. (Zephaniah 3: 11.) The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this pub- lican. I fast twice in the week, I give tithes of all that I possess. (Luke 18: 11, 12.) Now as touching things offered unto idols, we know that we all have knowl- edge. Knowledge puffeth up: but Charity edifieth. And if any man think that he know- eth any thing, he knoweth nothing yet 42] PRIDE THE COMPREHENSIVE ANALYSIS PRINCE as he ought to know. ( i Corinthians 8:1,2.) Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil. ( i Timothy 3:6.) Evil Results of Pride. The wicked in his pride doth perse- cute the poor : let them be taken in the devices that they have imagined. (Psalm 10: 2.) Only by pride cometh contention : but with the well-advised is wisdom. (Proverbs 13: 10.) Proud and haughty scorner is his name, who dealeth in proud wrath. (Proverbs 21 : 24.) He that is of a proud heart stirreth up strife: but he that putteth his trust in the Lord shall be made fat. (Prov- erbs 28: 25.) Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that boldest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord. (Jeremiah 49: 16.) Shame and Destruction Follows Pride. When pride cometh, then cometh shame: but with the lowly is wisdom. (Proverbs 11 : 2.) Pride goeth before destruction, and an haughty spirit before a fall. Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. (Proverbs 16: 18, 19.) Before destruction the heart of man is haughty, and before honour is humil- ity. (Proverbs 18: 12.) The crown of pride, the drunkards of Ephraim, shall be trodden under feet. (Isaiah 28: 3.) PRIESTHOOD. (See Aaron, Call, Minis- try, etc.) Priest'hood — any order of priests or min- isters. The scope of the present article is to deal with the Hebrew priesthood, the Chris- tian ministry having been discussed in its proper place elsewhere. In the early days of the Hebrew nation there was no definite order of priests, the head of the family occupying the position with reference to his own house- hold, the eldest son succeeding his father. Under the Mosaic system the tribe of Levi was substituted for the patriarchal rule in re- ligious affairs, and the Hebrews were prom- ised that if they kept the law they would be made a kingdom of priests, a holy nation, and a peculiar people — that is, a people set apart. The candidate for orders was required to prove his descent from Aaron and to be with- out bodily blemish. Tithes were set apart for the support of the priesthood, and besides there were many valuable perquisites or fees. In later times the entire body became cor- rupted by making the office of priest a post for the amassing of much wealth, and this large- ly contributed to the downfall of the nation. PRINCE. Prince — the son of a king or ruler of royal birth ; also a person high in authority as a noble ; also used as a generic name for a ruler or sovereign. We find the term used in vari- ous parts of the Bible. Christ is called the Prince of Peace and the Devil is given a title of prince to show his sovereignty over evil things. REFERENCES. Christ Prince of Peace and Life. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Fa- ther, The Prince of Peace. (Isaiah 9:6.) And killed the Prince of life, whom God hath raised from the dead, where- of we are witnesses. (Acts 3: 15.) 422 PROFANITY THE COMPREHENSIVE ANALYSIS PROMISE Devil Prince of This World and Powers of the Air. Now is the judgment of this world: now shall the prince of this world be east out. (John 12: 31.) Hereafter I zvill not talk much with you: for the prince of this zvorld com- eth, and hath nothing in me. (John 14: 30.) Wherein in time past ye walked ac- cording to the course of this world, ac- cording to the prince of the power of the air, the spirit that now worketh in the children of disobedience. (Ephe- sians 2:2.) Christ's Miracles Ascribed to Prince of Devils. But the Pharisees said, He casteth out devils through the prince of the devils. (Matthew 9: 34.) But when the Pharisees heard it, they said, This fellow doth not cast out dev- ils, but by Beelzebub the prince of the devils. (Matthew 12: 24.) And the scribes which came down from Jerusalem said, He hath Beelze- bub, and by the prince of the devils cast- eth he out devils. And he called them unto him, and said unto them in parables. How can Satan cast out Satanf (Mark 3: 22, 23-) PROFANITY. (See Blasphemy, Oath, etc.) PROFESSION. (See Confession.) Pro-fes'sion — public avowal or declara- tion ; open acknowledgment ; also a solemn vow or promise. Profession of faith, or open acknowledg- ment of belief in Christ, is a primal require- ment of Christianity. We are told to come out squarely before the world confessing our faith in God the Father, Jesus Christ the Son, and the Holy Ghost. This is a declaration of alle- giance and definite act of enlistment under the banner of Christ, who died for our salvation. To this profession we are told to hold fast, since through it we and our principles are known to the world. REFERENCES. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good pro- fession before many witnesses. ( i Timothy 6: 12.) Seeing then that we have a great high Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. (Hebrews 4: 14- ) Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works. (Hebrews 10: 23, 24.) PROMISE. (See Covenant.) Prom'ise — a declaration made by one per- son to another tc do, or to refrain from doing, a thing, a declaration which gives the person receiving it the right to expect the perform- ance of the thing or its non-performance, ac- cording to the nature of the declaration. The Bible is full from cover to cover of the promises of God to man. The greatest of these is the promise of salvation through faith. We find it foretold away back in the Old Testament in the time of Moses, and run- ning on down thence to the final chapters of Revelation. And this is but one of the many promises of God. All are contingent upon something- or other, wherein God shows His goodness and wisdom. If we love Him and keep His commandments He has promised us certain rewards ; if we display the virtues He loves in us He promises us other rewards ; if we believe in His Son we have the promise of eternal life. God's promises are not like those of men : He never breaks them. If we fail to win the fulfillment of the promise, we must search our own hearts and lives to find the reason. 433 PROMISE THE COMPREHENSIVE ANALYSIS PROMISE REFERENCES. Promises of Qod. To Mankind from the Fall: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Gen- esis 3: 15.) To Noah: And the Lord smelled a sweet savour ; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done. While the earth remaineth, seed- time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. (Genesis 8: 21, 22.) And I, behold, I establish my cove- nant with you, and with your seed after you; And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you, from all that go out of the ark, to every beast of the earth. And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. (Genesis 9: 9- II.) To Abraham: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth : so that if a man can num- ber the dust of the earth, then shall thy seed also be numbered. (Genesis 13: 15. 16.) And I will make thee exceedingly fruitful, and I will make nations of thee; and kings shall come out of thee. And I will establish my covenant be- tween me and thee, and thy seed after thee, in their generations, for an ever- lasting covenant; to be a God unto thee, and to thy seed after thee. (Genesis 17:6,7.)^ And said. By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son : That in blessing I will bless thee,, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies ; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Genesis 22: 16-18.) To David: And as since the time that I com- manded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the Lord telleth thee that he will make thee an house. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. (2 Samuel 7: 11-14.) 424 PROMISE THE COMPREHENSIVE ANALYSIS PROMISE Promises of Christ. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. (Mat- thew 6: 33.) Ask, and it shall he given you; seek, and ye shall find; knock, and it shall he opened unto you. (Matthew 7: 7.) He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a proph- et's reward; and he that receiveth a righteous man in the name of a right- eous man shall receive a righteous mans reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disci- ple, verily I say unto you, he shall in no wise lose his reward. (Matthew 10 : 39-42.) Come unto me, all ye that lahour and are heavy laden, and I will give you rest. ( Matthew 11: 28. ) For zuhosoever shall do the will of my Father which is ijt heaven, the same is my hrother, and sister, and mother. (Matthew 12: 50.) And I say also unto thee, That thou art Peter, and upon this rock I will huild my church; and the gates of hell shall not prevail against it. And I zvill give unto thee the keys of the kingdom of heaven: and zvhat soever thou shall hind on earth shall be bound in heaven: and zvhat soever thou shalt loose on earth shall be loosed in heaven. (Matthew 16: 18, 19.) Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 5^ For whosoever will save his life shall lose it: and zvhosocvcr zvill lose his life for my sake shall find it. (Matthew 16 : 24, 25.) And Jesus said unto them, Because of your unbelief: for verily I say unto you. If ye have faith as a grain of mus- tard seed, ye shall say unto this moun- tain. Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. (Matthew 17: 20.) And Jesus said unto them, Verily I say unto you. That ye which have fol- lozved me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or fa- ther, or mother, or wife, or children, or lands, for my name's sake, shall re- ceive an hundredfold, and shall inherit everlasting life. But many that are first shall he last; and the last shall be first. (Matthew 19: 28-30.) Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Mat- thew 28: 20.) Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. (Luke 12: 32.) Verily, verily, I say unto you, He that believeth on me, the zvorks that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may he glorified in the Son. If ye shall ask any thing in my name, I will do it. (John 14: 12-14.) 425 PROMISE THE COMPREHENSIVE ANALYSIS PROMISE Promise of the Gospel. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations. Selah. (Psalm 89: 3, 4.) Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, (Which he had promised afore by his Prophets in the holy Scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. And declared to be the Son of God, with power, according to the Spirit of holiness, by the resurrection from the dead. (Romans i: 1-4.) That the Gentiles should be fellow- heirs, and of the same body, and par- takers of his promise in Christ, by the Gospel. (Ephesians 3:6.) Paul an Apostle of Jesus Christ by the will of God, according to the prom- ise of life, which is in Christ Jesus. (2 Timothy 1:1.) For when God made promise to Abraham, because he could swear by no greater, he sware by himself. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently en- dured, he obtained the promise. For men verily swear by the greater : and an oath for confirmation is to them an end of all strife. Wherein God, willing more abun- dantly to shew unto the heirs of prom- ise the immutability of his counsel, con- firmed it by an oath : That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us : Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil ; Whither the forerunner is for us en- tered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6: 13-20.) God's Promises Unbreakable and Precious. God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? (Numbers 23: 19.) Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his command- ments to a thousand generations. (Deuteronomy 7:9.) And behold, this day I am going the way of all the earth; and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof. Therefore it shall come to pass, that as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things, until he have destroyed you from off this good land which the Lord your God hath given you. (Josh- ua 23: 14, 15.) Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant, (i Kings 8: 56.) For all the promises of God in him 426 PROMISE THE COMPREHENSIVE ANALYSIS PROMISE are Yea, and in him Amen, unto the glory of God by us. (2 Corinthians i : 20.) Is the law then against the promises of" God? God forbid; for if there had been a law given which could have giv- en life, verily righteousness should have been by the law. But the Scripture hath concluded all tinder sin, that the promise by faith of Jesus Christ might be given to them that believe. (Galatians 3: 21, 22.) Whereby are given unto us exceed- ing great and precious promises, that by these you might be partakers of the divine nature, having escaped the cor- ruption that is in the world through lust. (2 Peter 1:4.) God Remembers His Promises. For he remembered his holy promise, and Abraham his servant. (Psalm 105: 42.) He hath holpen his servant Israel, in remembrance of his mercy, As he spake to our fathers, to Abra- ham, and to his seed for ever. (Luke i: 54, 55-) Come now, and let us reason togeth- er, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land : But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. (Isaiah i : 18-20.) Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me. (Isaiah 27: 5-) I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. (Isaiah 43: 25.) I have blotted out, as a thick cloud, thy transgressions, and as a cloud, thy sins: return unto me; for I have re- deemed thee. (Isaiah 44: 22.) Promises to the Repentant and Returning. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your la- bour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a wit- ness to the people, a leader and com- mander to the people. (Isaiah 55: 1-4.) And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord : for I will forgive their iniqui- ty, and I will remember their sin no more. (Jeremiah 31 : 34.) And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. (Jeremiah 33: 8.) None of his sins that he hath com- mitted shall be mentioned unto him: he hath done that which is lawful and 427 PROMISE THE COMPREHENSIVE ANALYSIS PROMISE right; he shall surely live. (Ezekiel 33- i6.) And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6: 18.) Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spir- it, perfecting holiness in the fear of God. (2 Corinthians 7:1.) God Promises to Uphold and Perfect. For the arms of the wicked shall be broken: but the Lord upholdeth the righteous. (Psalm 37: 17.) My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. (Psalm 73: 26.) For the Lord God is a sun and shield : the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. ( Psalm 84 : 11.) He giveth power to the faint; and to them that have no might he increaseth strength. (Isaiah 40: 29.) Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. (Isa- iah 41 : 10.) And even to your old age I am he: and even to hoar hairs will I carry you : I have made, and I will bear; even I will carry, and will deliver you. (Isa- iah 46 : 4. ) For thus saith the Lord of hosts: After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you, toucheth the apple of his eye. For behold, I will shake my hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. ( Zech- ariah 2: 8, 9.) And I will strengthen them in the Lord ; and they shall walk up and down in his name, saith the Lord. (Zecha- riah 10: 12.) But the Comforter, zvhich is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remem- brance, whatsoever I have said unto you. (John 14: 26.) And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. (Romans 16: 20.) There hath no temptation taken you, but such as is common to man : but God is faithful, who will not suffer you to be tempted above that you are able : but will with the temptation also make a way to escape, that ye may be able to bear it. (i Corinthians 10: 13.) But thanks be to God, which giveth us the victory, through our Lord Jesus Christ, (i Corinthians 15: 57.) And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my in- firmities, that the power of Christ may rest upon me. (i Corinthians 12: 9.) Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heav- enly places in Christ. ( Ephesians 1:3.) Promises to the Poor and Fatherless, Etc. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and rai- ment. (Deuteronomy 10: 18.) And he shall judge the world in righteousness, he shall minister judg- ment to the people in uprightness. 428 PROMISE THE COMPREHENSIVE ANALYSIS PROMISE The Lord also will be a refuge for the oppressed, a refuge in times of trou- ble. ( Psalm 9 : 8, 9. ) Thou hast seen it ; for thou beholdest mischief and spite, to requite it with thy hand : the poor committeth himself unto thee; thou art the helper of the father- less. (Psalm 10: 14.) A father of the fatherless, and a judge of the widows, is God in his holy habitation, God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land. (Psalm 68: 5, 6.) For the Lord heareth the poor, and despiseth not his prisoners. (Psalm 69:33-) For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from de- ceit and violence: and precious shall their blood be in his sight. (Psalm 72: 12-14.) •He will regard the prayer of the des- titute, and not despise their prayer. (Psalm 102: 17.) For he shall stand at the right hand of the poor, to save him from those that condemn his soul. (Psalm 109: 31.) He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill ; That he may set him with princes, even with the princes of his people. He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord. (Psalm 113: 7-9.) Leave thy fatherless children, I will preserve them alive; and let thy widows II.) trust in me. (Jeremiah 49: Promises of Temporal Blessings. And ye shall serve the Lord your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. ( Exodus 23:25.) And I will give peace in the land, and ye shall lie down, and none shall make you afraid : and I will rid evil beasts out of the land, neither shall the sword go through your land. (Leviticus 26: 60.) O fear the Lord, ye his saints; for there is no want to them that fear him. The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. ( Psalm 34: 9. 10- ) Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. (Psalm 37: 3.) Honour the Lord with thy substance, and with the firstfruits of all thine in- crease : So shall thy barns be filled with plen- ty, and thy presses shall burst out with new wine. (Proverbs 3: 9, 10.) Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gath- er into barns; yet your heavenly Fa- ther feedeth them. Are ye not much better than theyf (Matthew 6: 25, 26.) But my God shall supply all your need according to his riches m glory by Christ Jesus. (Philippians 4: 19.) For bodily exercise profiteth little: but godliness is profitable unto all 429 PROPHECY THE COMPREHENSIVE ANALYSIS PROPHECY things, having promise of the hfe that now is, and of that which is to come. ( I Timothy 4:8.) PROPHECY. (See Prophets; see also Prophecies regarding Christ in Appendix.) Proph'e-cy — literally, a foretelling ; spe- cifically, a foretelling of such things or events as can be known only to God. One of the ways in which God communi- cated His will to man, and no doubt still does so in a way in which we cannot now under- stand, was by means of prophecy through the mouths of specially selected men and women, whom we call prophets. In the same manner God made revelations of Himself and His plans for mankind. A notable instance of this is to be seen in the prophecies relating to Jesus Christ, the Saviour, whose miraculous birth, ministry, mission, death, and resurrec- tion were subjects foretold by prophets cen- turies before the coming of the Man of Sor- rows Himself. In the Appendix to this vol- ume will be found set out this particular series of revelations and their fulfillment, to which the reader is referred. Prophetic revelations may be said to begin in the Bible with Moses. They continue on down to the time of John at the end of the Apostolic Age, and some of the most remarkable of them are to be found in John's marvelous book of Revelation. A vast amount of these prophecies have been fulfilled. Others, notably those of John, which relate to the things of the final days, remain yet to be fulfilled. Divine inspiration is, of course, the basis of all prophecy. We find it communicated to mortals in a number of dif- ferent ways, chief of which were visions and dreams. In turn, the communication by the prophet to the people and the world varied, doubtless because of differences in spiritual temperament and mental or literary ability. In Isaiah we find the prophetic sense — if such we can call the divine revelation — most high- ly developed. Isaiah's prophecies were clear, concise, and extraordinarily descriptive. Dan- iel's prophecies were of a highly imaginative type, and clothed in splendid allegory and fig- ures. The reader is referred to Daniel 7 and 8 for a remarkable instance of this — the prophecy of the four kingdoms. REFERENCES. ( For prophecies relating to Christ and their fulfillment see Appendix.) Qod the Author of Prophecy. Thus saith the Lord the King of Is- rael, and his Redeemer the Lord of hosts ; I am the first, and I am the last ; and besides me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God besides me? yea, there is no God ; I know not any. (Isaiah 44 : 6-8.) Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the Lord ? and there is no God else besides me; a just God and a Saviour; there is none besides me. (Isaiah 45: 21.) As he spake by the mouth of his holy prophets, which have been since the world began. ( Luke i : 70. ) We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shin- eth in a dark place, until the day dawn, and the day star arise in your hearts : Knowing this first, that no prophecy of the scripture is of any private inter- pretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter i : 19-21.) The Revelation of Jesus Christ, 430 PROPHECY THE COMPREHENSIVE ANALYSIS PROPHETS which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signi- fied it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are writ- ten therein: for the time is at hand. (Revelation i : 1-3.) Prophecy the Gift of Christ and the Holy Ghost. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit ; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another dis- cerning of spirits; to another divers kinds of tongues; to another the inter- pretation of tongues: But all these worketh that one and the self-same Spirit, dividing to every man severally as he wall. For as the body is one, and hath many members, and all the members of that one body, being many, are one body : so also is Christ. ( i Corinthians 12: 8-12.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers. (Ephe- sians 4: 11.) And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:3-) Prophecy to Be Received with Faith. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Je- hoshaphat stood and said. Hear me, O Judah, and ye inhabitants of Jerusa- lem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. (2 Chronicles 20: 20.) Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken. (Luke 24: 25.) Despise not prophesyings. (i Thes- salonians 5 : 20.) PROPHETS. (See Prophecy; see also Tab- ulated List of Prophets and Prophecies in Appendix.) Proph'ets — the human beings to whom God made revelations regarding His will for communication to mankind. They were very many, especially in the days prior to the com- ing of Christ, and we have no means of learn- ing exactly their number. The Old Testa- ment (excluding Moses from the list) con- tains the writings of sixteen of the foremost of them, divided into two groups, four major and twelve minor prophets. We find in the patriarchal days some glimmerings of the prophetic office, but the first of the prophets can be said to have been Moses. The last ap- pears to have been Malachi. They lived in the most extreme simplicity, even to poverty and want. They can be regarded as types or forerunners of the Christ Himself. In the New Testament John the Baptist is the first prophet we meet. Jesus was a prophet in two senses, because of His two natures, the hu- man and divine, and is the Prophet of His Church in all ages. The last prophet of the New Testament is John, the author of Rev- elation. It readily can be imagined that wicked men imitated the office of the prophet for the achievement of personal aims. We find sev- eral of them in the Old Testament, while the New Testament utters warnings against their appearance. 43 J PROPITIATION THE COMPREHENSIVE ANALYSIS PROSPERITY References. — See Appendix for list of prophets, with references, and the specific na- ture of their prophecies. PROPITIATION. Pro-pi'ti-a'tion — theologically, an atone- ment or atoning sacrifice. One of the names given to Jesus Christ. REFERENCES. Being justified freely by his grace through the redemption that is in Christ Jesus : Whom God hath set forth to be a pro- pitiation through faith in his blood, to declare his righteousness for the remis- sion of sins that are past, through the forbearance of God. (Romans 3: 24, 25-) And he is the propitiation for our sins : and not for ours only, but also for the sins of the whole world, (i John 2: 2.) Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. ( i John 4: 10.) PROSPERITY. Pros-per'i-ty — the quality or state of be- ing prosperous, or having plenty of anything or things good or desirable ; successful prog- ress in any business or enterprise. REFERENCES. Prosperity of the Righteous. They shall be abundantly satisfied with the fatness of thy house ; and thou shalt make them drink of the river of thy pleasures. (Psalm 2)^: 8.) But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. (Psalm 37: 11.) The Lord knoweth the days of the upright: and their inheritance shall be for ever. They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. (Psalm 37: 18, 19.) All the horns of the wicked also will I cut ofif; but the horns of the right- eous shall be exalted. (Psalm 75: 10.) For the Lord God is a sun and shield : the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. (Psalm 84: 11.) The righteous shall flourish like the palm tree ; he shall grow like a cedar in Lebanon. (Psalm 92: 12.) Prosperity of the Wicked. I have seen the foolish taking root: but suddenly I cursed his habitation. (Job 5: 3-) The earth is given into the hand of the wicked : he covereth the faces of the judges thereof; if not, where, and who is he? (Job 9: 24.) The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abun- dantly. (Job 12: 6.) They spend their days in wealth, and in a moment go down to the grave. (Job 21: 13.) Yet he filled their houses with good things : but the counsel of the wicked is far from me. (Job 22 : 18.) He draweth also the mighty with his power : he riseth up, and no man is sure of life. Though it be given him to be in safe- ty, whereon he resteth ; yet his eyes are upon their ways. They are exalted for a little while, 1 but are gone and brought low : they are taken out of the way as all other, and cut of¥ as the tops of the ears of corn. (Job 24: 22-24.) 432 PROSPERITY THE COMPREHENSIVE ANALYSIS PROSPERITY They are not in trouble as other men; neither are they plagued like other men. Therefore pride compasseth them about as a chain; violence covereth them as a garment. Their eyes stand out with fatness: they have more than heart could wish. (Psalm 73: 5-7.) Behold, these are the ungodly, who prosper in the world; they increase in riches. (Psalm 73: 12.) Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: But it shall not be well with the wick- ed, neither shall he prolong his days, which are as a shadow ; because he f ear- eth not before God. (Ecclesiastes 8: 12, 13-) As a cage is full of birds, so are their houses full of deceit : therefore they are become great and waxen rich. (Jere- miah 5 : 27. ) Dangers of Prosperity. And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not. And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vine- yards and olive trees, which thou plant- edst not; when thou shalt have eaten and be full ; Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage. (Deuteronomy 6: 10-12.) For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. (Proverbs i: 32.) Remove far from me vanity and lies ; give me neither proverty nor riches; feed me with food convenient for me : Lest I be full, and deny thee, and say. Who is the Lord ? or lest I be poor, and steal, and take the name of my God in vain. (Proverbs 30: 8, 9.) But zvoe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. (Luke 6: 24, 25.) And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifidly: And he thought zvithin himself, say- ing, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull dozvn my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul. Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him. Thou fool, this night thy soul shall be required of thee: then zvhose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God. (Luke 12: 16-21.) There was a certain rich man, which zvas clothed in purple and Hue linen, and fared sumptuously every day: And there zvas a certain beggar named Lazarus, which was laid at his gate, fidl of sores. And desiring to be fed zvith the crumbs which fell from the rich man's 28 433 PROVIDENCE THE COMPREHENSIVE ANALYSIS PROVIDENCE table: moreover the dog's came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said. Father Abra- ham, have mercy on me, and send Laz- arus, that he may dip the tip of his lin- ger in water, and cool my tongue; for I am tormented in this Uanie. But Abraham said. Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. (Luke i6: 19-25.) Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. (James 5: I-3-) PROVIDENCE. Prov'i-dence — the manifestation of the watchfulness and care God exercises over His creatures ; the providence of God or God's providence. REFERENCES. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. (Genesis 8: 22.) Thy righteousness is like the great mountains; thy judgments are a great deep : O Lord, thou preservest man and beast. How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. (Psalm 36: 6, 7.) That thou givest them they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are trou- bled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created : and thou renewest the face of the earth. (Psalm 104: 28-30.) Who remembered us in our low es- tate : for his mercy endureth for ever : And hath redeemed us from our en- emies : for his mercy endureth for ever. Who giveth food to all flesh: for his mercy endureth for ever. O give thanks unto the God of heav- en: for his mercy endureth for ever. (Psalm 136: 23-26.) The Lord upholdeth all that fall, and raiseth up all those that be bowed down. The eyes of all wait upon thee; and thou givest them their meat in due sea- son. Thou openest thine hand, and satis- fiest the desire of every living thing. The Lord is righteous in all his ways, and holy in all his works. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. (Psalm 145: 14-18.) Behold the fozvls of the air: for they sow not, neither do they reap, nor gath- er into barns; yet your heavenly Father feedeth them. Are ye not much better than theyf Which of you by taking thought can add one cubit unto his stature? And why take ye thought for rai- ment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 434 PSALMS THE COMPREHENSIVE ANALYSIS QUICKENING And yet I say unto you, That even Solomon in all his glory was not ar- rayed like one of these. (Matthew 6: 26-29. ) Are not two sparrows sold for a farthing? and one of them shall not fall on the ground zvithout your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. (Matthew 10: 29-31.) And hath made of one blood all na- tions of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation ; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from ev- ery one of us. (Acts 17: 26, 27.) PSALMS. (See article on Psalms in Ap- pendix.) PUBLICAN. Pub'li-can — under the Roman govern- ment of Judea the men who collected the taxes imposed upon the people. After Judea became a Roman province the imperial government forced the people to pay a sort of tribute tax. This was not collected by the authorities themselves, but was farmed out or leased to wealthy Romans, who paid the government a certain percentage of the whole sum and made a profit off the remain- der. These tax-farmers hired and appointed others to do the collecting, and, while both classes were called publicans, the lesser class was the one that was so hated and execrated by the mass of the people. This was because the Jews had never paid any government tax- es, and as a matter of fact no taxes at all save what went to the priesthood, and they regard- ed the payment of such tribute as a violation of their religious belief, conceiving that it was a breach of the law to give any tribute to an earthly ruler, since this giving was an ac- knowledgment of his sovereignty, whereas they declared they recognized no sovereign but God. As the lesser tax-gatherers were able to collect a small commission, they often were harsh, cruel, and greedy. Such of the Jews who took posts as publicans were re- garded as outcasts and practical!}- lost all civil and religious rights. Nevertheless a very large number was so employed. Both Zac- ch^us and Matthew were publicans, and after the ministry of Jesus began there seems to have been a considerable number of their fel- lows that embraced the Christian faith. The parable of the Pharisee and the Publican (Luke 18) is an admirable example of the relations of the Jewish classes and the way Jesus showed the true piety of the man who was a social outcast as compared with the hypocrisy of the one who occupied an exalted position in society. QUARRELING. (See Strife.) QUICKENING. Quick'en-ing — literally, the act of giving life, or the state or condition of becoming alive ; in a religious sense, the giving of spir- itual life to men dead in sin, removing their guilt, and reconciling them with God. REFERENCES. General. Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. (Psalm 71 : 20.) So will not we go back from thee: quicken us, and we will call upon thy name. (Psalm 80: 18.) For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth zuhom he zvill. (John 5 : 21.) It is the spirit that quickeneth; the Hcsh proHteth nothing: the zvords that I speak unto you, they are spirit, and they are life. (John 6: 63.) 435 QUICKENING THE COMPREHENSIVE ANALYSIS RABBI (As it is written, I have made thee a father of many nations,) before him whom he beheved, even God, who quickeneth the dead, and calleth those things which be not as though the)^ were. (Romans 4: 17.) But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Ro- mans 8: II.) And so it is written. The first man Adam was made a living soul; the last Adam was made a quickening spirit, (i Corinthians 15: 45.) Who also hath made us able minis- ters of the new testament ; not of the let- ter, but of the spirit: for the letter kill- eth, but the spirit giveth life. (2 Co- rinthians T,: 6.) And you hath he quickened, who were dead in trespasses and sins. (Ephesians 2:1.) For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, (i Peter 3: 18.) "The Quick and the Dead." And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. (Acts 10: 42.) I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his ap- pearing and his kingdom. (2 Timothy 4: I.) Who shall give account to him that is ready to judge the quick and the dead, (i Peter 4: 5.) QUIET. (See Peace, Rest.) Qui'et — rest, peace, absence of noise or turmoil. REFERENCES. Quiet for the Faithful. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. (Proverbs i : 33.) For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. (Isaiah 30: 15.) And the work of righteousness shall be peace; and the effect of righteous- ness, quietness and assurance for ever. And my people shall dwell in a peace- able habitation, and in sure dwellings, and in quiet resting places. (Isaiah 32: 17, 18.) Quietness Enjoined. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you. (i Thessalonians 4 : 11.) Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. (2 Thessalonians 3: 12.) I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in au- thority; that we may lead a quiet and peaceable life in all godliness and hon- esty. For this is good and acceptable in the sight of God our Saviour. ( i Timothy 2: 1-3.) RABBI AND RABBONI. Rab'bi, Rab-bo'ni — two Hebrew words meaning "my master." They were only used 436 RACA THE COMPREHENSIVE ANALYSIS RAIN as marks of the deepest respect toward men of great dignity and learning, especially the teachers of the law. Of the two titles, rabboni was the one least used for the reason that the Jews considered few persons entitled to it. We find it given to Jesus once by Mary Magdalene, when she saw Him after His Res- urrection. References. — Matthew 23 : 7, 8 ; John i : 38 ; 3 : - ; 20 : 16. RACA. Ra'ca — a Greek form of an Aramaic or Chaldee word meaning "worthless," and used as a term of great reproach and opprobrium. It is used only once in the Bible (Matthew 5: 22). RACHEL. (See Jacob.) Ra'chel — a form of a Hebrew word mean- ing "a ewe." One of the two daughters of Laban. She became the wife of Jacob and the mother of Joseph and Benjamin. The character of Rachel is not a particularly pleasant one to contemplate. She appears to have been discontented, fretful, and impatient, and to have had more than her share of false- hood and duplicity. References. — Genesis 29, 30, 31, 34, and 35. RAIN. Rain — the water that falls in drops from the clouds. It is absorbed by the heat of the sun into the atmosphere from rivers, ponds, or the oceans. On encountering currents of cold air it is condensed into clouds and later falls back again to the earth in drops. Being obedient to God's natural laws, it is therefore the gift of God. We find a number of places in Scripture where it is used as a figure of speech. REFERENCES. Rain the Gift of God. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hard- ened his heart, he and his servants. (Exodus 9: 34.) Is it not wheat harvest to-day? I will call unto the Lord, and he shall send thunder and rain ; that ye may per- ceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king, (i Samuel 12: 17.) That ye may he the children of your Father which is in heaven: for he mak- eth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Matthew 5: 45.) Nevertheless he left not himself with- out witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. (Acts 14: 17.) Rain Withheld. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word, (i Kings 17: i.) And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. (Zechariah 14: 17.) Elias was a man subject to like pas- sions as we are, and he prayed earnest- ly that it might not rain: and it rained not on the earth by the space of three years and six months. (James 5: 17.) Rain as an Emblem. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass. (Deuter- onomy 32 : 2. ) And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender 437 RAINBOW THE COMPREHENSIVE ANALYSIS REBEKAH grass springing out of the earth by clear shining after rain. (2 Samuel 23: 4-) Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. (Psalm 68: 9.) Sow to yourselves in righteousness, reap in mercy; break up your fallow ground : for it is time to seek the Lord, till he come and rain righteousness upon you. (Hosea 10: 12.) RAINBOW. Rain'bow — a bow or arch showing the seven basic colors and seen in the heavens. It is formed by the reflection and refraction of the sun's rays in drops of fahing rain or moisture. It is seen at its greatest brilliancy when the spectator is between the sun and the raincloud. It is also to be seen in spray- ing fountains and waterfalls. The Bible al- ludes to it (Genesis 9: 13) as the promise of God that the earth should not again be de- stroyed by water. RAISING FROM THE DEAD. (See Res- urrection.) REAPING. Reap'ing — the act of cutting down or har- vesting a crop of anything, especially grains. The word is often used in the Bible in a figu- rative sense. REFERENCES. Even as I have seen, they that plough iniquity, and sow wickedness, reap the same. (Job 4:8.) They that sow in tears shall reap in joy. (Psalm 126: 5.) He that soweth iniquity shall reap vanity: and the rod of his anger shall fail. (Proverbs 22: 8.) Let both grow together until the har- vest: and in the time of harvest I zvill say to the reapers, Gather ye together first the tares, and bind them in bun- dles to burn them: but gather the wheat into my barn. (Matthew 13: 30.) And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men la- boured, and ye are entered into their labours. (John 4: 36-38.) If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? (i Corin- thians 9: II.) But this I say. He which soweth spar- ingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully, (i Corinthians 9:6.) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. (Galatians 6: 7.) And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth ; and the earth was reaped. (Revelation 14: 15, 16.) REBEKAH. (See Isaac.) Re-bek'ah (also written in the Greek form Rebecca) — a form of a Hebrew word mean- ing "a noosed cord." Rebekah was the name of a sister of Laban who became the wife of Isaac. Rebekah seems to have had her share of the duplicity which was one of the vices of the house of Laban, as is shown by her plot- ting for the benefit of Jacob over her firstborn, Esau. References. — Genesis 22, 24, 27, and 49. 438 RECONCILIATION THE COMPREHENSIVE ANALYSIS REDEEMER RECONCILIATION. Rec'on-cil'i-a'tion — the act or state of being reconciled or brought back into har- mony and sympathy with some one or some thing ; the bringing into agreement persons or things at variance. God reconciles the world with Himself ; He was the author of the plan to do this, and sent His Son into the world to bring it about through the sacrifice of the cross. REFERENCES. But he was wounded for our trans- gressions, he was bruised for our iniquities : the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53: 5.) Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconcilia- tion for iniquity, and to bring in ever- lasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy. (Daniel 9: 24.) For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5: 10.) And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation ; To wit, that God was in Christ, rec- onciling the world unto himself, not im- puting their trespasses unto them; and hath committed unto us the word of reconciliation. (2 Corinthians 5: 18, 19.) And that he might reconcile both unto God in one body by the cross, hav- ing slain the enmity thereby : And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have ac- cess by one Spirit unto the Father. (Ephesians2: 16-18.) And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alien- ated and enemies in your mind by wick- ed works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblame- able and unreproveable in his sight. (Colossians i: 20-22.) Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faith- ful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2: 17.) REDEEMER. (See Christ, Jesus, Salva- tion.) Re-deem 'er — one who redeems; specific- ally, the Saviour of the world, Jesus the Christ. We get the use of the word "re- deemer" as a name for Christ from the an- cient Jewish custom by which a kinsman re- deemed the property of one of his family who happened to be in destitute circumstances. As we are destitute of spiritual things Jesus redeemed us, after having become our human kin, by the shedding of His blood. We find this redemption promised in the Old Testa- ment and fulfilled in the death and passion of our Saviour, in the New Testament, with many references to it by His apostles. REFERENCES. Redemption Promised. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. (Job 19: 25.) Let the words of my mouth, and the meditation of my heart, be acceptable 439 REDEEMER THE COMPREHENSIVE ANALYSIS REDEEMER in thy sight, O Lord, my strength, and my redeemer. (Psahn 19: 14.) And they remembered that God was their Rock, and the high God their Re- deemer. (Psalm 78: 35.) For their Redeemer is mighty; he shall plead their cause with thee. (Proverbs 23: 11.) Fear not, thou worm Jacob, and ye men of Israel ; I will help thee, saith the Lord, and thy Redeemer, the Holy One of Israel. (Isaiah 41: 14.) As for our Redeemer, the Lord of hosts is his name, the Holy One of Israel. (Isaiah 47: 4.) And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. (Isaiah 59: 20.) Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer; thy name is from everlasting. (Isaiah 63: 16.) Their Redeemer is strong; The Lord of hosts is his name : he shall thorough- ly plead their cause, that he may give rest to the land, and disquiet the in- habitants of Babylon. (Jeremiah 50: 34-) I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues, O grave, I will be thy destruction: re- pentance shall be hid from mine eyes. (Hosea 13: 14.) Christ, the Redeemer. Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave himself for our sins, that he might deliver us from this present according Father. to the will ( Galatians of i: evil world, God and our 3. 4-) _ Christ hath redeemed us from the curse of the law, being made a curse for us : for it is written. Cursed is every one that hangeth on a tree. (Galatians 3: I3-) But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4: 4, 5.) Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. To the praise of the glory of his grace, wherein he hath made us accept- ed in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. (Ephesians i: 5-7.) Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2: 13, 14.) Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain con- versation received by tradition from your fathers, (i Peter i: 18.) And they sung a new song, saying. Thou art worthy to take the book, and to open the seals thereof : for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation. (Rev- elation 5:9.) 440 REFUGE THE COMPREHENSIVE ANALYSIS REGENERATION REFUGE. Ref'uge — a hiding-place, place of safety, or sanctuary from foes or danger. Under the old law of the Hebrews six cities were set apart as places of refuge for those who had unwittingly become shedders of blood and forced to flee from the kinsmen of the slain person or persons. They were called cities of refuge. The word "refuge" is used figura- tively of God as the person to whom sinners may flee for safety and salvation through re- pentance and belief. ■ REFERENCES. Cities of refuge : Numbers 35 ; Deuteron- omy 19 : 7-9 ; Joshua 20 : 2, 7, 8. God as a Refuge, The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. (Deuteronomy 33: 27.) The God of nw rock; in him will I trust: he is my shield, and the horn of my salvation, my high tOAver, and my refuge, my saviour; thou savest me from violence. (2 Samuel 22: 3.) The Lord also will be a refuge for the oppressed, a refuge in times of trouble. (Psalm 9:9.) God is our refuge and strength, a very present help in trouble. (Psalm 46: I.) Wherein God, willing more abun- dantly to shew unto the heirs of prom- ise the immutability of his counsel, con- firmed it by an oath : That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us : Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the vail. (Hebrews 6: 17-19.) REGENERATION. (See Conversion.) Re-gen'er-a'tion — in the Scriptural and theological sense, the birth of the new hfe of the spiritual sort from the old life of the un- spiritual sort, thus being made a new crea- ture and a partaker of the Divine Nature through the Holy Spirit. Regeneration is the special work of the Holy Ghost in restoring man to the original image of God. REFERENCES. And Jesus said unto them. Verily I say unto you, That ye zuhich have fol- lowed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19: 28.) But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John i : 12, 13.) Jesus answered and said unto him, Verily, verily, I say unto thee. Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him. How can a man be born when he is old? can he enter the second time into his mother's womb, and be born ? Jesus answered. Verily, verily, I say unto thee, Except a man be born of wa- ter and of the Spirit, he cannot enter into the kingdom of God. That zuhich is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee. Ye must be born again. The zvind blozveth zvhere it listeth, and thou hearest the sound thereof, but canst not tell zvhence it couieth, and 441 REHOBOAM THE COMPREHENSIVE ANALYSIS REJOICING whither it goeth: so is every one that is born of the Spirit. (John 3: 3-5.) But after that the kindness and love of God our Saviour toward man ap- peared, Not by works of righteousness which we have done, but according to his mer- cy he saved us, by the washing of re- generation, and renewing of the Holy Ghost ; Which he shed on us abundantly through Jesus Christ our Saviour. (Titus 3: 4-6.) REHOBOAM. (See Solomon.) Re-ho-bo'am — a form of a Hebrew word meaning "he enlarges the people." Rehoboam was the son and successor of Solomon and was born about 934 B.C., ascending the throne when he was about forty-one years old. He was of a haughty and foolish disposition, and seems never to have profited by the wisdom which his father had been at pains to teach him. Almost as soon as he became king his unwise acts brought about revivals of old troubles that resulted in the division of the kingdom, a division which finally resulted in the complete overthrow of the Israelites as an independent people. He reigned seventeen years. References. — i Kings 11, 12, 14; 2 Chron- icles 9, 10, II, 12. REJOICING, (See Joy.) Re-joi'cing — joy, gladness, delight; an oc- casion of joy or that which causes joy. We are bidden to rejoice in God and his mercies and goodness. REFERENCES. And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates ; forasmuch as he hath no part nor inheritance with you. (Deuteronomy 12: 12.) Glory ye in his holy name: let the heart of them rejoice that seek the Lord, (i Chronicles 16: 10.) Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength : let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness. (2 Chronicles 6: 41.) But let all those that put their trust in thee rejoice : let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. ( Psalm 5 : 11.) Rejoice in the Lord, O ye righteous: for praise is comely for the upright. (Psalm 33: I.) Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. (Psalm 68: 4.) In thy name shall they rejoice all the day : and in thy righteousness shall they be exalted. (Psalm 89: 16.) Rejoice in the Lord, ye righteous; and give thanks at the remembrance of his holiness. (Psalm 97: 12.) Rejoice with them that do rejoice, and weep with them that weep. (Ro- mans 12: 15.) Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. (Philippians 3: i.) Rejoice in the Lord alway : and again I say, Rejoice. (Philippians 4: 4.) Rejoice evermore. ( i Thessalonians 5:16.) Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the in- habiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he know- eth that he hath but a short time. ( Rev- elation 12: 12.) Rejoice over her, thou heaven, and 442 REMISSION THE COMPREHENSIVE ANALYSIS REPENTANCE ye holy apostles and prophets; for God hath avenged you on her. (Revelation i8: 20.) REMISSION. (See Forgiveness, Sin.) Re-mis'sion — discharge from that which is due ; rehnquishment of a claim or obliga- tion, and, in a special Scriptural sense, pardon for transgression. In the plan of salvation, Christ's blood was shed for the remission of the sins of mankind, and we are specially com- manded to observe the Lord's Supper as a perpetual memorial of it. REFERENCES. For this is my blood of the new tes- tament, which is shed for many for the remission of sins. (Matthew 26: 28.) John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. (Mark 1:4.) And said unto them, Thus it is zvrit- ten, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins shotdd be preached in his name among all nations, beginning at Jerusa- lem. (Luke 24: 46, 47.) Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2: 38.) And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever be- lieveth in him shall receive remission of sins. (Acts 10: 42, 43.) And almost all things are by the law purged with blood; and without shed- ding of blood is no remission. (He- brews 9: 22.) Now where remission of these is, there is no more offering for sin. (He- brews 10: 18.) REPENTANCE. (See Sin). Re-pent'ance — literally, a change of mind, coupled with sorrow for something done and the wish that it were undone or had not been done. Theologically and eth- ically, repentance is that sorrow for sin and contriteness of heart which produces or leads to newness of life. The terms "repentance" and "conversion" must not be confounded. Conversion is the turning of the heart to God or back to God. It is usually the forerunner of repentance, although in some instances re- pentance may come first, according to the will of the Holy Spirit in its action upon the sinner. As a matter of fact, repentance is one of the daily companions of the Christian, since the Christian is constantly sinning and going to God in contrition for it. True re- pentance is accompanied by the Divine for- giveness, and the consequent remission of sin, according to the Promise. REFERENCES. Nature of Repeni;ance. Tlie Sense of Guilt: Have mercy upon me, O God, ac- cording to thy lovingkindness : accord- ing unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgres- sions : and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. Behold, I was shapen in iniquity ; and in sin did my mother conceive me. Behold, thou desirest truth in the in- ward parts : and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be 443 REPENTANCE THE COMPREHENSIVE ANALYSIS REPENTANCE clean: wash me, and I shall be whiter than snow. (Psalm 51: 1-7.) But we are all as an unclean thing, and all our righteousnesses are as filthy rags ; and we all do fade as a leaf ; and our iniquities, like the wind, have taken us away. (Isaiah 64: 6.) Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles. Men and brethren, what shall we do? (Acts 2: 37.) And brought them out, and said, Sirs, what must I do to be saved? (Acts 16: 30.) The Sense of God's Mercy in Christ: Surely he hath borne our griefs, and carried our sorrows : yet we did esteem him stricken, smitten of God, and af- flicted. But he was wounded for our trans- gressions, he was bruised for our iniq- uities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way ; and the Lord hath laid on him the iniquity of us all. (Isaiah 53: 4-6.) And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to pre- pare his ways ; To give knowledge of salvation unto his people by the remission of their sins. Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in dark- ness and in the shadow of death, to guide our feet into the way of peace. (Luke 1 : 76-79.) But God, who is rich in mercy, for his great love wherewith he loved us. Even when we were dead iri sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus : That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. (Ephesians 2: 4-7.) This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief, (i Timothy i : 15.) But after that the kindness and love of God our Saviour toward man ap- peared, Not by works of righteousness which we have done, but according to his mer- cy he saved us, by the washing of re- generation, and renewing of the Holy Ghost. (Titus 3:4, 5.) Sorrow for Sin: Thou art wearied in the greatness of thy way; yet saidst thou not. There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. (Isaiah 57: 10.) I will declare thy righteousness, and thy works; for they shall not profit thee. (Isaiah 57: 12.) Now I rejoice, not that ye were made sorry, but that ye sorrowed to repent- ance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repent- ance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7: 9, 10.) Repentance a Duty. If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. 444 REPENTANCE THE COMPREHENSIVE ANALYSIS REPENTANCE For then shalt thou hft up thy face without spot; yea, thou shah be stead- fast, and shalt not fear. (Job ii: 14, IS-) Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. (Jeremiah 7:3.) Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the Lord; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. (Jeremiah 18: II.) Therefore now amend your ways and your doings, and obey the voice of the Lord your God; and the Lord will re- pent him of the evil that he hath pro- nounced against you. (Jeremiah 26: I3-) Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your trans- gressions ; so iniquity shall not be your ruin. (Ezekiel 18: 30.) Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniqui- ties by shewing mercy to the poor; if it may be a lengthening of thy tranquil- lity. (Daniel 4: 27.) The Lord hath been sore displeased with your fathers. Therefore say thou unto them, Thus saith the Lord of hosts; Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. (Zechariah i : 2, 3.) But when he saw many of the Phari- sees and Sadducees come to his bap- tism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance. (Matthew 3: 7, 8.) Repentance a Divine Call. From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. (Mat- thew 4: 17.) But go ye and learn what that niean- eth, I zvill have mercy, and not sacri- fice: for I am not come to call the right- eous, but sinners to repentance. (Mat- thew 9: 13.) And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark i : I5-) And they went out, and preached that men should repent. (Mark 6: 12.) Thou hast neither part nor lot in this matter : for thy heart is not right in the sight of God. Repent therefore of this thy wicked- ness, and pray God, if perhaps the thought of thine heart may be forgiven thee. (Acts 8: 21, 22.) Promises to the Penitent. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul ; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the 445 REPENTANCE THE COMPREHENSIVE ANALYSIS REPENTANCE Lord thy God hath scattered thee. (Deuteronomy 30: 1-3.) The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. (Psalm 34: 18.) He healeth the broken in heart, and bindeth up their wounds. (Psalm 147: 3-) If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then slialt thou not remove. (Jeremiah 4: i.) But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. (Ezekiel 18: 21, 22.) Again, when the wicked man turn- eth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. (Ezekiel 18: 27, 28.) Therefore, O thou son of man, speak unto the house of Israel ; Thus ye speak, saying. If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them. As I live, saith the Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Therefore, thou son of man, say unto the children of thy people. The right- eousness of the righteous shall not de- liver him in the day of his transgres- sion : as for the wickedness of the wick- ed, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth. (Ezekiel 33: 10-12.) Again, when I say unto the wicked. Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. None of his sins that he hath com- mitted shall be mentioned unto him: he hath done that which is lawful and right ; he shall surely live. Yet the children of thy people say. The way of the Lord is not equal: but as for them, their way is not equal. When the righteous turneth from hisJ righteousness, and committeth iniquity,' he shall even die thereby. But if the wicked turn from his wick- edness, and do that which is lawful and right, he shall live thereby. Yet ye say, The way of the Lord is not equal, O ye house of Israel, I will judge you every one after his ways. (Ezekiel 33: 14-20.) Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. (Matthew 5: 3, 4.) (For he saith, I have heard thee in a time accepted, and in the day of sal- vation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) (2 Corin- thians 6:2.) \ 446 REPENTANCE THE COMPREHENSIVE ANALYSIS REPROBATE The Impenitent. A wicked man hardeneth his face: but as for the upright, he directeth his way. (Proverbs 21: 29.) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorasin! woe, unto thee, Bethsaida! for if the mighty works, zvhich zvere done in you, had been done in Tyre and Sidon, they ivoidd have repented long ago in sack- cloth and ashes. But I say unto you. It shall he more tolerable for Tyre and Sidon at the day of judgment, than for you. (Matthew II : 20-22.) There were present at that season some that told him of the Gahleans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans zvere sinners above all the Galileans, because they suffered such things? I tell you. Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloarn fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you. Nay: but, except ye repent, ye shall all likewise perish. ( Luke 1 3 : I-5-) But, after thy hardness and impeni- tent heart, treasurest up unto thyself wrath against the day of wrath and rev- elation of the righteous judgment of God. (Romans 2:5.) And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not re- pented of the uncleanness and forni- cation and lasciviousness which they have committed. (2 Corinthians 12: 21.) For ye know how that afterward, when he would have inherited the bless- ing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. (Hebrews 12: 17.) And I gave her space to repent of her fornication; and she repented not. (Revelation 2: 21,) Neither repented they of their mur- ders, nor of their sorceries, nor of their fornication, nor of their thefts. (Rev- elation 9: 21.) REPROBATE AND REPROBATION. Rep'ro-bate — one morally abandoned or lost; also to condemn as unworthy. Rep'ro-ba'tion — in a theological sense, the predestination of a certain part of the human race as reprobates or objects of eternal damna- tion and punishment. This dogma is laid down by the Calvinistic system of theology. REFERENCES. Stay yourselves, and wonder; cry ye out, and cry : they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes : the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying. Read this, I pray thee : and he saith, I cannot ; for it is sealed : And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. (Isaiah 29: 9-12.) Reprobate silver shall men call them. 447 REPROBATE THE COMPREHENSIVE ANALYSIS REPROOF because the Lord hath rejected them. (Jeremiah 6: 30.) But ye believe not, because ye are not of my sheep, as I said unto you. (John 10: 26.) While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might he fulUlled. (John 17: 12.) What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction. (Romans 9: 22.) What then? Israel hath not ob- tained that which he seeketh for; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. (Romans 11: 7, 8.) Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be rep- robates ? But I trust that ye shall know that we are not reprobates. Now I pray to God that ye do no evil ; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. (2 Corinthians 13: 5-7.) And for this cause God shall send them strong delusion, that they should believe a lie : That they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2:11, .12.) Now as Jannes and Jambres with- stood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. (2 Timothy 3:8,9-) For there are certain men crept in un- awares, who were before of old or- dained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 1:4.) REPROOF. Re-proof' — generally speaking, rebuke or reprehension spoken to one's face; reprimand. The Bible tells us that reproof spoken to an erring one in the proper spirit is good and ac- ceptable. We should not be forward in re- proving our elders. The young should take reproof from their elders. The reproof from a minister of God is by special commission from God. Care should be taken in all re- proof that it not go beyond the bounds of decency. REFERENCES. Let the righteous smite me; it shall be a kindness : and let him reprove me ; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities. When their judges are overthrown in stony places, they shall hear my words; for they are sweet. (Psalm 141: 5, 6.) He that reproveth a scorner getteth to himself shame : and he that rebuketh a wicked man getteth himself a blot. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. Give instruction to a wise man, and he will be yet wiser: teach a just man, 448 REPROOF THE COMPREHENSIVE ANALYSIS REST and he will increase in learning. ( Proverbs 9 : 7-9. ) He is in the way of life that keepeth instruction : but he that refuseth re- proof erreth. (Proverbs 10: 17.) Poverty and shame shall be to him that refuseth instruction : but he that regardeth reproof shall be honoured. (Proverbs 13: 18.) Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die. (Proverbs 15: 10.) A scorner loveth not one that reprov- eth him: neither will he go unto the wise. (Proverbs 15: 12.) He that refuseth instruction despis- eth his own soul : but he that heareth reproof getteth understanding. (Prov- erbs 15: 32.) A reproof entereth more into a wise man than a hundred stripes into a fool. (Proverbs 17: 10.) But to them that rebuke him shall be delight, and a good blessing shall come upon them. (Proverbs 24: 25.) As an earring of gold, and an orna- ment of fine gold, so is a wise reprover upon an obedient ear. (Proverbs 25: 12.) And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother. (2 Thes- salonians 3: 14, 15.) Rebuke not an elder, but entreat him as a father; and the younger men as brethren, (i Timothy 6:1.) REST. (See Quiet, Peace, etc.) Rest — repose ; freedom from anything that disturbs ; peace or security ; sleep or slumber, and thence, figuratively, death. God promises rest to those who come to Him weary, as well as rest to the faithful after death. REFERENCES. And in that day there shall be a root of Jesse, which shall stand for an en- sign of the people; to it shall the Gen- tiles seek : and his rest shall be glorious. (Isaiah 11 : 10.) And it shall come to pass in the day that the Lord shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve. (Isaiah 14: 3.) For thus saith the Lord God, the Holy One of Israel ; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. (Isaiah 30: 15.) Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk there- in, and ye shall find rest for your souls. But they said. We will not walk there- in. (Jeremiah 6: 16.) Come unto me, all ye that labour and are heavy laden, and I will give you rest. (Matthew 11: 28.) So I sware in my wrath. They shall not enter into my rest. (Hebrews 3: II.) Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as he said. As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise. And God 29 449 RESURRECTION THE COMPREHENSIVE ANALYSIS RESURRECTION did rest the seventh day from all his works. And in this place again, If they shall enter into my rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief : Again, he limiteth a certain day, say- ing in David, To day, after so long a time ; as it is said, To day if ye will hear his voice, harden not your hearts. For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Hebrews 4: i-ii.) RESURRECTION. (See Body, Christ, Death, Life.) Res'ur-rec'tion — literally, a rising again; specifically, the resurrection of Jesus Christ as recorded in the Bible, as well as the gen- eral resurrection of the dead at the Day of Judgment. The doctrine of the resurrection is one of the fundamentals of the Christian religion and one of its vital points, for without resurrec- tion there can be no hope beyond this life. The Old Testament prefigures it in sundry cases of persons raised from the dead by prophets divinely led, while of all the proph- ets Daniel gives the clearest view of the plan (see Daniel 12: 1-3). The New Testament, however, gives the complete revelation of the divine economy. Jesus died and rose again, and taught the doc- trine with directness and simplicity, his disci- ples and the apostles elaborating the teaching in many different ways and upon many differ- ent occasions. REFERENCES. Resurrection of the Body Foretold. And though after my skin worms de- stroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not anoth- er ; though my reins be consumed with- in me. (Job 19: 26, 2J.') As for me, I will behold thy face in righteousness : I shall be satisfied, when I awake, with thy likeness. (Psalm 17: I5-) Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isa- iah 26: 19.) The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man,] can these bones live? And I answered,] O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live : And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live ; and ye shall know that 1 am the Lord. So I prophesied as I was command- ed: and as I prophesied, there was a 450 RESURRECTION THE COMPREHENSIVE ANALYSIS RESURRECTION noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above : but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind. Thus saith the Lord God; Come from the- four winds, O brea.th, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Is- rael: behold, they say. Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them. Thus saith the Lord God ; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, my people, and brought you up out of your graves, And shall put my Spirit in you, and ye shall live, and I shall place you in your own land : then shall ye know that 1 the Lord have spoken it, and per- formed it, saith the Lord. (Ezekiel 37: I-I4-) And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time : and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever. (Daniel 12: 1-3.) Resurrection Proclaimed by Christ. The same day came to him the Sad- ducees, which say that there is no res- urrection, and asked him, Saying, Master, Moses said. If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven breth- ren : and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother : Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven ? for they all had her. Jesus answered and said unto them, Ve do err, not knoiving the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, hut are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that zvhich zvas spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob F God is not the God of the dead, but of the living. (Matthew 22: 23-32.) Marvel not at this: for the hour is comino- in the which all that are in the graves shall hear his z'oice. And shall come forth; they that have 45^ RESURRECTION THE COMPREHENSIVE ANALYSIS RESURRECTION done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5: 28, 29.) Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatso- ever thou wilt ask of God, God will give it thee. Jesus saith unto her. Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, / am the resur- rection, and the life: he that helieveth in me, though he were dead, yet shall he live: And zvhosoever liveth and helieveth in me shall never die. Believest thou this? (John II: 21-26.) Resurrection Preached by the Apostles. And as they spake unto the people, the priests, and the captain of the tem- ple, and the Sadducees, came upon them, Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. (Acts 4: 1,2.) Then certain philosophers of the Epi- cureans, and of the Stoicks, encoun- tered him. And some said, What will this babbler say? other some. He seem- eth to be a setter forth of strange gods : because he preached unto them Jesus, and the resurrection. (Acts 17: 18.) And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. (Acts 24: 15.) Why should it be thought a thing in- credible with you, that God should raise the dead? (Acts 26: 8.) For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrec- tion : Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him : Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6: 5-11.) Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrec- tion of the dead ? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witness- es of God; because we have testified of God that he raised up Christ : whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised. And if Christ be not raised, your faith is vain ; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished, (i Corinthians 15: 12-18.) Else what shall they do which are 452 RESURRECTION THE COMPREHENSIVE ANALYSIS RESURRECTION baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what ad- vantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. (i Corinthians 12: 29-32.) Order of the Resurrection. Dead to Be Raised First: But I would not have you to be igno- rant, brethren, concerning them which are asleep, that ye sorrow not, even as others, which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. ( i Thessalonians 4 : 13-16.) Living Saints Next: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words, (i Thessalonians 4: 17, 18.) Nature of the Resurrected. The Same as Before: Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. (John 11 : 2^), 24.) Yet Not the Same: But some man will say, tlow are the dead raised up ? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die : And that which thou sowest, thou sowest not that body which shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body, (i Corinthians 15: 35-38.) The Resurrection Spiritual: So also is the resurrection of the dead. It is sown in corruption, it is raised in corruption: It is sown in dishonour, it is raised in glory: it is sown in weakness, it is raised in power : It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written. The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural ; and afterward that which is spiritual, (i Corinthians 15: 42-46.) Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. (i Corinthians 15: 50.) For we know that, if our earthly house of this tabernacle were dissolved, 453 RESURRECTION THE COMPREHENSIVE ANALYSIS REVELATION we have a building of God, a house not made with hands, eternal in the heav- ens. For in this we groan, earnestly de- siring to be clothed upon with our house which is from heaven : If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. (2 Corinthians 6: 1-4.) The Glory of the Resurrection: Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on in- corruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in vic- tory. O death, where is thy sting? O grave, where is thy victory ? The sting of death is sin; and the strength of sin is the law. (i Corin- thians 15: 51-56.) The Believers' Hope. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within our- selves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23.) That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conform- able unto his death; If by any means I might attain unto the resurrection of the dead. (Philip- pians 3: 10, II.) REUBEN. Reu'ben — a form of a Hebrew word mean- ing "behold a son." Reuben was the eldest son of Jacob. His mother was Leah. His name was given to one of the tribes of the Israelites. For an offense which his father could never forgive, he was deprived of his birthright. The tribe of Reuben was never one of the leading tribes. He was hasty and impetuous, but not crafty or cruel. REVELATION. (See Books of the Bible in Appendix. ) Rev'e-la'tion — in a religious sense, the act of revealing divine truths, and also that v/hich is revealed as divine truth ; also the book known historically as the Apocalypse and commonly as Revelation (for the history and description of which see article on Books of the Bible in the Appendix). God, in His wisdom and providence, from time to time gives to his human creations knowledge of His plans for them. He has been doing this from the beginning and doubt- less will continue to do so until we have ar- rived at a state of religious perfection, so far as our finite minds can reach such a state. The greatest of all these gifts of knowledge was the knowledge of the plan of salvation, as contained in the life, death, and teachings of Jesus. These unfoldings of God to man are called revelations. REFERENCES. The secret things belong unto the Lord our God: but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law. (Deuteronomy 29: 29.) Then he openeth the ears of men. 454 REVELATION THE COMPREHENSIVE ANALYSIS REVENGE and sealeth their instruction. (Job 33: 16.) And the glory of the Lord shall be revealed, and all flesh shall see it to- gether : for the mouth of the Lord hath spoken it. (Isaiah 40: 5.) Behold, I will bring it health and cure, and I will cure them, and will re- veal unto them the abundance of peace and truth. (Jeremiah 33: 6.) He revealeth the deep and secret things : he knoweth what is in the dark- ness, and the light dwelleth with him. (Daniel 2: 22.) Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. (Amos 3:7.) Fear them not therefore: for there is nothing covered, that shall not he re- vealed; and hid, that shall not he knozvn. (Matthew 10: 26.) At that time Jesus answered and said, / thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto hahes. Even so. Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, hut the Father; neither knozveth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11: 25-27.) And Jesus answered and said unto him. Blessed art thou, Simon Bar-jona-' for iiesh and blood hath not revealed it unto thee, but my Father which is in heaven. (Matthew 16: 17.) But as it is written, Eye hath not seen, nor ear heard, neither have en- tered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (i Corinthians 2: 9, 10.) For I neither received it of man, neither was I taught it, but by the rev- elation of Jesus Christ. (Galatians i: 12.) Let us therefore, as many as be per- fect, be thus minded : and if in any thing ye be otherwise minded, God shall re- veal even this unto you. (Philippians 3: I5-) \A^ho are kept by the power of God through faith unto salvation ready to be revealed in the last time. ( i Peter i : 5-) But rejoice, inasmuch as ye are par- takers of Christ's sufferings ; that, when his glory shall be revealed, ye may be glad also with exceeding joy. ( i Peter 4: I3-) The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John : Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. (Reve- lation I : I, 2.) REVENGE. Re-venge' — the infliction of harm upon a person for a real or fancied grievance ; also the harm itself; the returning of evil for evil. There are two sorts of revenge : God's, which is righteous and inflicted without passion and is the proper punishment of evil-doers ; and man's revenge, which is a breach of God's law, which says that revenge (vengeance) be- lones to Him. The Bible warns mankind against taking revenge, especially in the New Testament. REFERENCES. Thou shalt not avenge, nor bear any grudge against the children of thy peo- 455 REVENGE THE COMPREHENSIVE ANALYSIS REWARD pie, but thou shalt love thy neighbour as thyself: I am the Lord. (Leviticus 19: 18.) Say not thou, I will recompense evil ; but wait on the Lord, and he shall save thee. (Proverbs 20: 22.) Say not, I will do so to him as he hath done to me : I will render to the man ac- cording to his work. ( Proverbs 24 : 29. ) Ye have heard that it hath been said. An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the lazv, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. (Mat- thew 5: 38-41.) Dearly beloved, avenge not your- selves, but rather give place unto wrath : for it is written. Vengeance is mine; I will repay, saith the Lord, Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but over- come evil with good. (Romans 12: 19- 21.) See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. (i Thessalonians 5: 15.) Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous : Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing, (i Peter 3: 8, 9.) ^56 REVERENCE. Rev'er-ence — a respectful and submissive disposition of mind, arising from affection and esteem and a sense of the superiority of the person reverenced. One of the first duties of the Christian toward God is to give Him due and proper reverence, as well as to all the things that are His. One of the places in which our reverence to God should be shown especially is His house. REFERENCES. And he said. Draw not nigh hither: put off thy shoes from off thy feet ; for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. (Exodus 3: 5,6.) Ye shall keep my sabbaths, and rev- erence my sanctuary: I am the Lord. (Leviticus 19: 30.) God is greatly to be feared in the as- sembly of the saints, and to be had in reverence of all them that are about him. ( Psalm 89 : 7. ) He sent redemption unto his people: he hath commanded his covenant for ever : holy and reverend is his name. The fear of the Lord is the beginning of wisdom : a good understanding have all they that do his commandments : his praise endureth for ever. (Psalm iii: 9, 10.) Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God ac- ceptably with reverence and godly fear : For our God is a consuming fire. (Hebrews 12: 28,^29.) REWARD. Re- ward' — to requite ; to recompense ; to repay ; to compensate ; also that which is giv- REWARD THE COMPREHENSIVE ANALYSIS REWARD en in requital, recompense, repayment, com- pensation. I God gives rewards to the godly in the shape of the blessings He bestows upon them, espe- cially the reward of eternal life and salvation from sin. Rewards are not through works, but by God's grace. The evil He rewards with eternal damnation. REFERENCES. Rewards for the Righteous. Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may pro- long your days in the land which ye shall possess. (Deuteronomy 5: 33.) Ye shall diligently keep the com- mandments of the Lord your God, and his testimonies, and his statutes, which he hath commanded thee. And thou shalt do that which is right and good in the sight of the Lord ; that it may be well with thee, and that thou mayest go in and possess the good land which the Lord sware unto thy fathers. To cast out all thine enemies from before thee, as the Lord hath spoken. (Deuteronomy 6: 17-19.) All the commandments which I com- mand thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord sware unto your fathers. (Deu- teronomy 8:1.) He brought me forth also into a large place: he delivered me, because he de- lighted in me. The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recom- pensed me. (2 Samuel 22: 20, 21.) Therefore the Lord hath recom- pensed me according to my righteous- ness; according to my cleanness in his eyesight. (2 Samuel 22: 25.) He brought me forth also into a large place; he delivereth me, because he de- lighted in me. The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recom- pensed me. (Psalm 18: 19, 20.) My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to un- derstanding ; Yea, if thou criest after knowledge, and liftest up thy voice for understand- ing ; If thou seekest her as silver, and searchest for her as for hid treasures ; Then shalt thou understand the fear of the Lord, and find the knowledge of God. (Proverbs 2: 1-5.) My son, let not them depart from thine eyes : keep sound wisdom and dis- cretion : So shall they be life unto thy soul, and grace to thy neck. (Proverbs 3: 21, 22.) That they may walk in my statutes, and keep mine ordinances, and do them : and they shall be my people, and I will be their God. ( Ezekiel 11: 20. ) 'Soi every one that saith unto me, Lord, Lord, shall enter info the king- dom of heaven; but he that doetJi the will of my Father zvhich is in heaven. (Matthew 7: 21.) But he that shall endure unto the end, the same shall be saved. ( jMatthew 24 : But rather seek ye the kingdom of God; and all these things shall be added unto you. (Luke 12: 31.) Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom. 457 REWARD THE COMPREHENSIVE ANALYSIS REWARD as my Father hath appointed unto me. (Luke 22: 28, 29.) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8: 32.) And let us not be weary in well do- ing: for in due season we shall reap, if we faint not. ( Galatians 6:9.) For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. ( I Timothy 4:8.) I have fought a good fight, I have finished my course, I have kept the faith : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. (2 Timothy 4: 7, 8.) For we are made partakers of Christ, if we hold the beginning of our confi- dence steadfast unto the end. (He- brews 3: 14.) But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (He- brews 10: 39.) My brethren, count it all joy when ye fall into divers temptations. (James 1:2.) Blessed is the man that endureth temptation.; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. (James i: 12.) Reward of Faithful Ministry. The fruit of the righteous is a tree of life; and he that winneth souls is wise. (Proverbs 11 : 30.) And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true. One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men la- boured, and ye are entered into their labours. (John 4: 36-38.) For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, and to die is gain. (Philippians i: 19-21.) And when the chief Shepherd shall appear, ye shall receive a crown of glo- ry that fadeth not away, (i Peter 5:4.) Reward of the Wicked. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. (Deuteronomy 32: 41.) And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the Lord shall reward the doer of evil ac- cording to his wickedness. (2 Samuel 3: 39-) He shall reward evil unto mine ene- mies ; cut them off in th}^ truth. (Psalm 54: 5-) And shall receive the reward of un- righteousness, as they that count it pleasure to riot in the day time. Spots 458 RICHES THE COMPREHENSIVE ANALYSIS RICHES they are and blemishes, sporting them- selves with their own deceivings while they feast with you. (2 Peter 2: 13.) And whosoever was not found writ- ten in the book of life was cast into the lake of fire. (Revelation 20: 15.) RICHES. (See Mammon, Money.) Rich'es — the things that make one wealthy — money, lands, goods, or other property ; also wealth of a spiritual or mental order, such as righteousness, godliness, love, wisdom, knowl- edge, etc. The Bible shows very plainly that world- ly riches are not the only ones to be desired, and that in fact those that are not of the world are to be wished for in preference. Love of riches is set down as one of the sins to be avoided, since it leads to many kinds of wrongdoing and offenses against our fellow- man. The Master Himself said it is easier for a camel to pass through the eye of a needle (that is, one of the narrow side gates along- side the main gate of an ancient city) than it is for a rich man to enter the kingdom of Heaven. By this He sought to show that the amassing of riches is almost always accom- panied by the doing of evil, especially against our fellows. REFERENCES. Worldly Riches. Their Vanity: If I have made gold my hope, or have said to the fine gold, Thou art my con- fidence ; If I rejoiced because my wealth was great, and because mine hand had got- ten much. (Job 31: 24, 25.) There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. The ransom of a man's life are his riches : but the poor heareth not rebuke. (Proverbs 13: 7, 8.) Labour not to be rich: cease from thine own wisdom. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. (Proverbs 23: 4, 5-) There is one alone, and there is not a second ; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good ? This is also vanity, yea, it is a sore travail. (Ecclesiastes 4: 7, 8.) He that loveth silver shall not be sat- isfied with silver; nor he that loveth abundance with increase: this is also vanity. When goods increase, they are in- creased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? (Ecclesiastes 5: 10, 11.) There is an evil which I have seen under the sun, and it is common among men : A man to whom God hath given rich- es, wealth, and honour, so that he want- eth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease. (Ecclesiastes 6: i, 2.) Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the liv- ing (jod, who giveth us richly all things to enjoy, (i Timothy 6: 17.) Their Temptation and Uselessness: Beware that thou forget not the Lord thy God, in not keeping his command- ments, and his judgments, and his stat- utes, which I command thee this day : Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; 459 RICHES THE COMPREHENSIVE ANALYSIS RICHES And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied ; Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage. (Deuteronomy 8: 11-14.) And thou say in thine heart. My pow- er and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may estab- lish his covenant which he sware unto thy fathers, as it is this day. (Deuter- onomy 8: 17, 18.) A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent. (Prov- erbs 28: 20.) He that hasteth to be rich hath an evil eye, and considereth not that pov- erty shall come upon him. (Proverbs 28: 22.) And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he thought zvithin himself, say- ing. What shall I do, because I have no room where to bestoiv my fruits? And he said, This zvill I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soid, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him. Thou fool, this night thy soul shall be required of thee: then zvhose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God. (Luke 12: 16-21.) For where your treasure is, there will your heart be also. (Luke 12: 34.) And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the king- dom of God! For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. (Luke 18: 24, 25.) Riches Profitless to the Wicked: He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly. (Job 20: 15.) A little that a righteous man hath is better than the riches of many wicked. (Psalm 37: 16.) Treasures of wickedness profit noth- ing: but righteousness delivereth from death. The Lord will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. (Proverbs 10: 2, 3.) Riches profit not in the day of wrath : but righteousness delivereth from death. (Proverbs 11: 4.) He that trusteth in his riches shall fall: but the righteous shall flourish as a branch. (Proverbs 11: 28.) In the house of the righteous is much treasure: but in the revenues of the wicked is trouble. (Proverbs 15: 6.) An inheritance may be gotten has- tily at the beginning ; but the end there- of shall not be blessed. (Proverbs 20: 21.) The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. (Proverbs 21: 6.) 460 RICHES THE COMPREHENSIVE ANALYSIS RIGHTEOUSNESS There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. But those riches perish by evil trav- ail: and he begetteth a son, and there is nothing in his hand. (Ecclesiastes They shall cast their silver in the streets, and their gold shall be removed : their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord: they shall not sat- isfy their souls, neither fill their bow- els: because it is the stumblingblock of their iniquity. (Ezekiel 7: 19,) True Riches. A gain J the kingdom of heaven is like unto treasure hid in a Held; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it. (Matthew 13: 44- 46.) // therefore ye have not been faith- fid in the unrighteous mammon, who will commit to your trust the true rich- es? (Luke 16: II.) Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. (Ephe- sians 3:8.) That their hearts might be comfort- ed, being knit together in love, and unto all riches of the full assurance of un- derstanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ ; In whom are hid all the treasures of wisdom and knowledge. (Colossians 2:2,3.) RIGHTEOUSNESS. Right'eous-ness — holiness, purity, up- rightness, rectitude; conformity of life to the divine law and comprehension of the princi- ples of love and virtue laid down by God. The righteousness of God is His complete perfec- tion, and is entirely distinct from the right- eousness of man, which cannot reach a state of perfection. The best man can do is to imi- tate the righteousness of Christ and strive to live as near the Great Example as possible. REFERENCES. Righteousness of God. O Lord God of Israel, thou art right- eous; for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses; for we cannot stand before thee because of this. (Ezra 9: 15.) The Lord is righteous in all his ways, and holy in all his works. (Psalm 145 : 17.) The Righteousness of Christ. He shall see of the travail of his soul, and shall be satisfied : by his knowledge shall my righteous servant justify many ; for he shall bear their iniquities. (Isaiah 53: 11.) But unto the Son he saith. Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (Hebrews i: 9, 10.) The Righteousness of Man. Speak not thou in thine heart, after that the Lord thy God hath cast them 461 RIGHTEOUSNESS THE COMPREHENSIVE ANALYSIS RIGHTEOUSNESS out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land: but for the wickedness of these nations the Lord doth drive them out from before thee. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the Lord thy God doth drive them out from be- fore thee, and that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob. (Deuteronomy 9: 4, 5.) But we are all as an unclean thing, and all our righteousnesses are as fil- thy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Isaiah 64: 6.) And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. (Philippians 3:9.) Righteous and Unrighteous: Conditions Compared. He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted. (Job 36: 7.) Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sit- teth in the seat of the scornful. (Psalm 1:1.) Therefore the ungodly shall not stand in the judgment, nor sinners in the con- gregation of the righteous. For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish. (Psalm i: 5, 6.) Lead me, O Lord, in thy righteous- ness because of mine enemies; make thy way straight before my face. For there is no faithfulness in their mouth; their inward part is very wick- edness; their throat is an open sepul- chre; they flatter with their tongue. (Psalm 5: 8, 9.) Lord, who shall abide in thy taber- nacle ? who shall dwell in thy holy hill ? He that walketh uprightly, and work- eth righteousness, and speaketh the truth in his heart. (Psalm 15 : i, 2.) Commit thy way unto the Lord ; trust also in him; and he shall bring it to pass. And he shall bring forth thy right- eousness as the light, and thy judgment as the noonday. (Psalm 37: 5, 6.) A little that a righteous man hath is better than the riches of many wicked. (Psalm 37: 16.) Cast thy burden upon the Lord, and he shall sustain thee : he shall never suf- fer the righteous to be moved. (Psalm 55:2.) The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory. (Psalm 64: 10.) He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. Pie keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand right- eousness, and judgment, and equity; yea, every good path. (Proverbs 2: 7-9-) For the froward is abomination to the Lord: but his secret is with the righteous. (Proverbs 3: 32.) The lips of the righteous feed many: but fools die for want of wisdom. (Proverbs 11 : 21.) The hope of the righteous shall be 462 RIGHTEOUSNESS THE COMPREHENSIVE ANALYSIS ROME gladness: but the expectation of the wicked shall perish. (Proverbs ii: 28.) The righteous shall never be re- moved : but the wicked shall not inhabit the earth. (Proverbs 11: 30.) The lips of the righteous know what is acceptable : but the mouth of the wick- ed speaketh frowardness. (Proverbs 11: 32.) Riches profit not in the day of wrath : but righteousness delivereth from death. The righteousness of the perfect shall direct his way : but the wicked shall fall by his own wickedness. The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. (Proverbs 12: 4-6.) When it goeth well with the right- eous, the city rejoiceth: and when the wicked perish, there is shoutings. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. (Proverbs 12: 10, II.) Say ye to the righteous, that it shall be well with him : for they shall eat the fruit of their doings. (Isaiah 3: 10.) Open ye the gates, that the righteous nation which keepeth the truth may en- ter in. (Isaiah 26: 2.) Then shall the righteous shine forth as the sun in the kingdom of their Fa- ther. Who hath ears to hear, let him hear. (Matthew 13: 43.) But in every nation he that feareth him, and worketh righteousness, is ac- cepted with him. (Acts' 10: 35.) But glory, honour, and peace, to ev- ery man that worketh good, to the Jew first, and also to the Gentile. (Ro- mans 2: 10.) For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. ( i Peter 3: 12.) Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous, (i John 3:7.) He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still : and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22: II.) ROMAN EMPIRE AND ROME. Ro'man Em'pire — the vast monarchy of which the city of Rome was the center. Rome — the capital of the Roman empire. The city of Rome was founded about 753 B.C. two or three years before the first cap- tivity of Israel. The founders were a band of tribesmen from Central Italy called Latins. The place flourished and soon gained an ascendency over the surrounding country. The original government was a monarchy, but the kings proved so bad that the people got rid of them and set up a sort of republic. In the course of time the Romans made them- selves the masters of Italy and began to ac- quire territory elsewhere. The nation was about at the height of its power during the lifetime of Christ. Judea was brought under Roman rule by Pompey about the year 63 B.C. A few years later the Roman repubhc became a monarchy again under Augustus, the heir of Juhus Csesar and the first of a long line of emperors. By this time all Europe, Northern Africa, and Western Asia were under Roman domination, forming the greatest empire that had existed up to that time. Rome, the cap- ital of the empire, was a most magnificent city, full of beautiful buildings, both public and private. The Roman religion was pagan. There were a large number of gods and god- desses, divided into three sorts, gods of heav- en, gods of the world, and gods of the under- world or hell. For the most part they were personifications of the sun, moon, light, dark- 463 RUTH THE COMPREHENSIVE ANALYSIS SADDUCEES ness, and the various forces of nature, and the higher personal, moral, and mental attributes, such as purit)^ wisdom, beauty, love, etc. Nature worship was the original form of the Roman faith, but as Rome had conquered oth- er nations the gods of the subdued countries had been absorbed gradually by the Romans. About the time of Christ's death or a little after there were places of worship in Rome for pretty nearly every god known to the world. This brought about a condition of con- fusion and made the time ripe for the intro- duction of the Christian faith. The higher classes of the people had little or no religion of a set sort and made offering to any or all of the gods as they saw fit. The Christian re- ligion, with its tenets of purity, meekness, the returning of good for evil, brotherly love, and the worship of one God, was quite unintelli- gible to the Romans for a long time, and for many years after Christ was crucified the Christians were bitterly persecuted. The first Christian Roman emperor was Constantine, who was converted about the year 315 A.D. He built the first Christian Church in Rome about 324 A.D. The ruins of the Coliseum, a vast amphitheater for the celebration of public games and amusements in the shape of combats between men and men and men and beasts, a place which was also the scene of the death of many a Christian martyr, are still standing. RUTH. Ruth — a form of a Hebrew word meaning "a female friend." Ruth was a Moabite wom- an who married a Hebrew, and, after his death, through devotion to her mother-in-law, Naomi, accompanied her to Judea. There she wedded Boaz, and through him became one of the ancestors of Jesus. The story of Ruth and Boaz is one of the most beautiful love-tales in all literature. Reference. — The book of Ruth. SABAOTH. Sab'a-oth or Sa-ba'oth — a Greek form of a Hebrew word meaning "armies" or "hosts." Many persons have inferred from the structure of the word that it is synony- mous with Sabbath, an inference which is en- tirely incorrect. It is used only twice in the Bible. References. — Romans 9 : 29 ; James 5 : 4. SABBATH. Sab'bath — a form of a Hebrew word meaning "the rest" and later corrupted into "the day of rest." The institution of the day of rest is as old as the Creation, according to the Bible, since we have it laid down in the Mosaic account of the beginning of things. It was enjoined by Moses and was a part of the Decalogue. The Jews observed the sev- enth or last day of the week. With the res- urrection of Christ Christians altered the ob- servance of it to the first day, and now it is observed by practically all civilized people. Thus the Jews held and still hold Saturday as the true Sabbath, while for the most part the Christian faith regards Sunday as the Sab- bath. By the majority it is called the Lord's Day. Some few denominations continue to observe the Jewish Sabbath or Saturday. The use of the first day of the week, or Sunday, unquestionably came from the fact that in the early Church the day was observed because it was upon Stinday (see Matthew 28: i) that the Lord arose from the dead, and the Church found the observance of the Jewish Sabbath and the Lord's Day encroached upon each other. SACKCLOTH. Sack'cloth — a material of coarse stuff, very much in use among the ancients as goods for mourning or penitence or for the expres- sion of sadness at some calamity. They made . themselves garments of it and sat in their f houses or in the roads and public places heap- ing ashes upon their heads. SADDUCEES. (See Pharisees.) Sad'du-cees — one of the Jewish sects at the time of Christ. They were an offshoot of the Pharisees and refused to accept the dogma that the oral law to which the latter pinned much faith was the revelation of God and stood for the written law exclusively. They did not believe in the resurrection nor in the system of future rewards and punishments. 464 SAINT THE COMPREHENSIVE ANALYSIS SAINT This made them very intolerant of Jesus and His doctrine, and they joined the Pharisees in asking for a sign, which was about the only thing in which they did unite with the Phari- sees. They were very much more tolerant and much less hypocritical than the Pharisees — a party of reformers, in fact — which may ac- count for the fact that Jesus did not take them to task so bitterly as he did the Pharisees. At the time of his ministry, however, the high- priest was a Sadducee, and he went pretty much with the current of the Jewish thought of the moment regarding Christ. SAINT. Saint — a person sanctified or good and holy ; a person well known for virtue and piety; any true Christian redeemed and con- secrated by God ; also the blessed in Heaven. These are the original and true meanings of the term, as it is used in Scripture. Later it came to be applied to a few persons passed out of the earthly life and held in special ven- eration by the Roman Church. REFERENCES. The. Saints of God. And he said, The Lord came from Sinai, and rose up from Seir unto them ; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. (Deuteronomy 33: 2.) He will keep the feet of his saints, and the wicked shall be silent in dark- ness ; for by strength shall no man pre- vail, (i Samuel 2:9.) All thy works shall praise thee, O Lord; and thy saints shall bless thee. (Psalm 145: 10.) Praise ye the Lord. Sing unto the Lord a new song, and his praise in (he congregation of saints. (Psalm 149: He keepeth the paths of judgment, and preserveth the way of his saints. (Proverbs 2:8.) But the saints of the Most High shall take the kingdom, and possess the king- dom for ever, even for ever and ever. (Daniel 7: 18.) Believers as Saints. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. (Romans 8: 27.) Now therefore ye are no more strangers and foreigners, but fellow- citizens with the saints, and of the household of God. (Ephesians 2: 19.) Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. (Colossians i : 12.) Beloved, when I gave all diligence to write unto you of the common salva- tion, it was needful for me to write unto you, and exhort you that ye should ear- nestly contend for the faith which was once delivered unto the saints. (Jude 1:3-) And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having ev- ery one of them harps, and golden vials full of odours, which are the prayers of saints. (Revelation 5:8.) Obligations and Blessings of the Saints. Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength : let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness. (2 Chronicles 6: 41.) Sing unto the Lord, O ye saints ot his, and give thanks at the remem- brance of his holiness. (Psalm 30: 4.) O love the Lord, all ye his saints : for the Lord preserveth the faithful, and 30 465 SAINT THE COMPREHENSIVE ANALYSIS SALT SEA plentifully rewardeth the proud doer. (Psalm 31 : 23.) Let thy priests be clothed with right- eousness; and let thy saints shout for joy. (Psalm 132: 9.) That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you : for she hath been a succourer of many, and of myself also. (Romans 16: 2.) Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. (Romans 16: 15.) Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? (i Corin- thians 6: I, 2.) Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the minister- ing to the saints. (2 Corinthians 8:4.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edi- fying of the body of Christ. (Ephe- sians 4: 11, 12.) Praying always with all prayer and supplication in the Spirit, and watch- ing thereunto with all perseverance and supplication for all saints. (Ephesians 6: 18.) I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints. (Philemon i : 4, 5.) For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. (Hebrews 6: 10.) Salute all them, that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13: 24.) SALEM. (See Jerusalem.) Sa'lem — a form of a Hebrew word mean- ing "peace" or "peaceful." Salem was the original name of Jerusalem and continued to be used in later times in a poetic sense. References. — Genesis 14: 18; Hebrews 7: I. SALOME. Sa-lo'me — a Greek form of the Hebrew word "Salem," meaning the same and used as a name for a woman. There are two persons of the name mentioned in the Bible — a wom- an, apparently the mother of the apostles James and John, and that daughter of Hero- dias which danced before Herod Antipas and secured the decapitation of John the Baptist. References. — Mark 15: 40, and 16: i. No reference for daughter of Herodias. SALT SEA, The. Salt Sea — the most ancient and the prope^ name for the Dead Sea, which title is only- met with about 200 years before Christ's time. The name of Dead Sea was given to it by the Greeks and Romans. It is a lake in the course of the Jordan, and is about 46 miles long and about 10 miles wide. It is about 1,300 feet below ocean level. It is 1,300 feet deep in its deepest part. Its shores are high, hilly, and barren, save for where a freshwater brook flows in. The waters of the sea are the heav- iest known to science, weighing more than 12 pounds to the gallon, as against 9 pounds for distilled water. This is due to the large quan- tity of mineral salts held in solution by the water, giving the water a peculiar greenish- blue tinge. There is an old tradition that the sea occupies the site of Sodom and Gomorrah and the "cities of the plain," but this is much to be doubted, as there are a thousand and 466 SALVATION THE COMPREHENSIVE ANALYSIS SALVATION one indications that the sea was in its present location long before the date of the destruc- tion of the places in question. SALVATION. (See Redemption.) Sal-va'tion — a word used in the Bible in three senses : ( i ) deliverance from temporal dangers and enemies; (2) deliverance from a state of sin and misery and union with Christ, through His blood; (3) eternal happiness and perfect and lasting fellowship with God. The whole scheme of salvation is based upon the vicarious atonement of Jesus for the sins of the world through the shedding of His blood as the Last Great Sacrifice. By faith in Him we receive the benefit of it, and in no other way can we profit by it. REFERENCES. Prayer for Salvation. Save, Lord : let the king hear us when we call. (Psalm 20: 9.) Save me, O God, by thy name, and judge me by thy strength. (Psalm 54: I-) Be thou my strong habitation, where- unto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress. (Psalm 71 : 3.) Shew us thy mercy, O Lord, and grant us thy salvation. ( Psalm 85 : 7. ) O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. (Psalm 86: 16.) Salvation by Christ. For the Son of man is come to save that which zvas lost. (Matthew 18: 14.) And the angel said unto them. Fear not: for, behold, I bring you good ti- dings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (Luke 2: 10, 11.) For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. (Luke 9: 56.) For the Son of man is come to seek and to save that which was lost. ( Luke 19: 10.) For God sent not his Son into the world to condemn the world; but that the world through him might be saved. (John 3: 17.) Neither is there salvation in any oth- er: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4: 12.) For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, (i Thessalonians 5: 9-) _ This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief, (i Timothy i : 15.) Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. ( I John 2 : 22. ) And we have seen and do testify that the Father sent the Son to be the Sav- iour of the world, (i John 4: 14.) All Men May Be Saved. If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I pur- pose to do unto them because of the evil of their doings. (Jeremiah 26: 3.) And it shall come to pass, that who- soever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliver- ance, as the Lord hath said, and in the 467 SALVATION THE COMPREHENSIVE ANALYSIS SALVATION remnant whom the Lord shall call. (Joel 2: 32.) All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. (John 6: 37-) _ And it shall come to pass, that who- soever shall call on the name of the Lord shall be saved. (Acts 2: 21.) But not as the offence, so also is the free gift: for if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abound- ed unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justifica- tion. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to con- demnation; even so by the righteous- ness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obe- dience of one shall many be made right- eous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound. ( Romans 5 : 1 5-20. ) For the Scripture saith. Whosoever believeth on him shall not be ashamed. (Romans 10: 11.) For whosoever shall call upon the name of the Lord shall be saved. (Ro- mans 10: 13.) For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. (2 Co- rinthians 5: 14, 15.) For this is good and acceptable in the sight of God our Saviour ; Who will have all men to be saved, and to come unto the knowledge of the truth, (i Timothy 2: 3, 4.) This is a faithful saying, and worthy of all acceptation. For therefore we both labour and suf- fer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. ( i Timothy 4: 9, 10.) If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. (2 Timothy 2: 21.) For the grace of God that bringeth salvation hath appeared to all men. (Titus 2: II.) And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world, (i John 2:2.) And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revela- tion 22: 17.) But Few Are Saved. Enter ye m at the strait gate: for zvide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and nar- row is the way, which leadeth unto life, 468 SALVATION THE COMPREHENSIVE ANALYSIS SALVATION and few there be that fmd it. (Mat- thew 7: 13, 14.) Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. (Luke 13:23,24.) The Means of Salvation. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my ab- sence, work out your own salvation with fear and trembling. (Philippians 2: 12.) Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. (2 Tim- othy 2: 19.) Wherefore the rather, brethren, give diligence to make your calling and elec- tion sure: for if ye do these things, ye shall never fall : For so an entrance shall be minis- tered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (2 Peter 1:10, II.) Thanksgiving for Salvation. Blessed be the Lord God of Israel; for he hath visited and redeemed his people. And hath raised up a horn of salva- tion for us in the house of his servant David ; As he spake by the mouth of his holy prophets, which have been since the world began. (Luke i: 68-70.) But thanks be to God, which giveth us the victory through our Lord Jesus Christ, (i Corinthians 15: 57.) Now thanks be unto God, which al- ways causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. (2 Corinthians 2: 14.) Thanks be unto God for his unspeak- able gift (2 Corinthians 9: 15.) Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. (Ephesians i: 3.) Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the pow- er of darkness, and hath translated us into the kingdom of his dear Son. ( Co- lossians i : 12, 13.) Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resur- rection of Jesus Christ from the dead, (i Peter i : 3.) Salvation by Grace. But none of these things move me, neither count I my life dear unto my- self, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20: 24.) Being justified freely by his grace through the redemption that is in Christ Jesus. (Romans 3: 24.) But not as the ofifence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, 469 SALVATION THE COMPREHENSIVE ANALYSIS SAMSON SO is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one ; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. (Romans 5: 15- 17.) Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works : otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. (Romans 11 : 5, 6.) Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accept- ed in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. (Ephesians i: 5-7.) But God who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us, through Christ Jesus. For by grace are ye saved, through faith, and that not of yourselves: it is the gift of God : Not of works, lest any man should boast. For we are his workmanship, cre- ated in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. (Ephesians 2: 4-10.) Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. But is now made manifest by the ap- | pearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel. (2 Timothy i : 9, ID.) 1 Not by works of righteousness which " we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. (Titus 3:5.) f Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that i should come unto you. ( i Peter 1:9, | 10.) SAMARIA. SA-Mr\'Ri-A — a form of a Hebrew word meaning "watch-height." Samaria, in Bible times, was a city situated in the central part of Palestine, and built on a high hill. It was founded about 925 B.C., and for many years was the metropolis and capital of the kingdom of Israel. After the captivity of Israel it fell into desolation and was rebuilt by Herod the Great with much splendor. There is a tradi- tion that John the Baptist suffered martyrdom there. The present town is little more than a heap of ruins. SAMSON. (See Delilah.) Sam 'son — a form of a Hebrew word mean- ing "little sun" or "sun-like." Samson is one of the most remarkable characters in Scrip- 470 SAMUEL THE COMPREHENSIVE ANALYSIS SAMUEL ture. He was a champion, deliverer, and judge of Israel. He was noted for his super- human strength and moral weakness, and the tragic nature of his death. He married a Philistine woman against the wishes of his parents and later left her. Wishing to re- turn to her and finding her given to another, he wreaked his vengeance on the Philistines by destroying their crops. He was surround- ed by an army of 3^,000 of them and surren- dered, afterwards breaking his bonds and de- feating them single-handed and with great slaughter. Captured again, he escaped and carried away the gates of the city of Gaza. The secret of his strength — which lay in his great mass of hair — was discovered by a woman with whom he was in love, Delilah, and he was betrayed by her, after he had been shorn of his hair. While his enemies were celebrating their victory he pulled down the house, perishing with them in the ruins. References. — Judges 13, 14, 15, and 16. SAMUEL. (See David, Saul, etc.) Sam'u-el — a form of a Hebrew word meaning "heard of God." Samuel was the last of the judges of Israel. He was the son of Elkanah and his favorite wife, Hannah. Hannah, who had been childless many years, pra3-ed to God to give her a son, vowing to consecrate him to the Lord's service. Her prayer was answered and her child was set apart under the tutelage of Eli at a very early age. When he was quite a child God used him as a means of communicating the doom that was to befall the house of Eli. For the next twenty years we hear little of the young man, but at the end of that time we find him acting as both judge and prophet. In his old age, Samuel found things going badly among the Israelites, and was importuned to give them a king. He disliked to do this, since he saw in it a destruction of the old theocrat- ic government that had been established by Moses. The Lord comforted him in his sor- row, telling that the Jews had not rejected him (Samuel), but Jehovah, their God. Saul was divinely pointed out as the man to be anointed king, since the people had insisted upon one. Saul's reign proved, as a whole, a bad one, for he disobeyed constantly the orders issued to him by the prophet. Finally, Samuelr practically dethroned him in the anointing of David. Samuel wrote a part of two books, which are found in the Bible un- der his name — probably the first twenty-four chapters. They embrace one of the most in- teresting parts of Jewish history. REFERENCES. Birth and Dedication to God. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying. Be- cause I have asked him of the Lord. (i Samuel i : 20.) And she said, O my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed ; and the Lord hath given me my petition which I asked of him : Therefore also I have lent him to the Lord; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there. ( i Samuel i : 26-28. ) Samuel's Call. And the Lord called Samuel again the third time. And he arose and went to Eli, and said. Here am I; for thou didst call me. And Eli perceived that the Lord had called the child. ( i Sam- uel 3: 8.) And the Lord came, and stood, and called as at other times, Samuel, Sam- uel. Then Samuel answered. Speak; for thy servant heareth. ( i Samuel 3 : 9, 10.) And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. And all Israel, from Dan even to Beersheba, knew that Samuel was es- tablished to be a prophet of the Lord. (i Samuel 3: 19, 20.) 471 SAMUEL THE COMPREHENSIVE ANALYSIS SANCTIFICATION Samuel Judges Israel. And Samuel judged Israel all the days of his life. And he went from year to year in circuit to Bethel, and Gilgal, and Miz- peh, and judged Israel in all those places. And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an al- tar unto the Lord, (i Samuel 4: 15- 17.) Samuel Asked to Make a King. And said unto him, Behold, thou art old, and thy sons walk not in thy ways : now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have for- saken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. And Samuel told all the words of the Lord unto the people that asked of him a king, (i Samuel 8: 5-10.) Samuel Makes Saul King. Now the Lord had told Samuel in his ear a day before Saul came, saying, To-morrow about this time, I will send thee a man out of the land of Ben- jamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. And when Samuel saw Saul, the Lord said unto him, Behold the man whom I spake to thee of ! this same shall reign over my people, (i Samuel 9: 15-17-) Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said. Is it not because the Lord hath anointed thee to be captain over his inheritance? (i Samuel 10: i.) David Anointed by Samuel. And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reign- ing over Israel ? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite : for I have provided me a king among his sons. (i Samuel 16: I.) Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day for- ward. So Samuel rose up, and went to Ramah. (t Samuel 16: 13.) Samuel's Death. And Samuel died: and all the Israel- ites were gathered together, and la- mented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran. (i Samuel 25: i.) SANCTIFICATION. Sanc'ti-fi-ca'tion — that work of God's grace in the human soul through which and 473 SANCTiFicATioN THE COMPREHENSIVE ANALYSIS SANHEDRIN by which we are renewed in the image of God, set apart for God's service, as well as enabled to die to sin and live to righteousness. Modern theology has a number of different views regarding sanctification and its entirety, which views it would be needless to discuss here, since they involve points of doctrinal dis- pute. REFERENCES. Sanctification by Christ. And for their sakes I sanctify my- self, that they also might be sanctified through the truth. (John 17: 19.) Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours, (i Corinthians 1:2.) But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. ( i Corinthians i : 30-) And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. ( i Corinthians 6: 11.) That he might sanctify and cleanse it with the washing of water by the word. (Ephesians 5: 26.) For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren. (Hebrews 2.: 11.) By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10: 10.) Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and pre- served in Jesus Christ, and called. (Jude 1:1.) Sanctification by the Holy Ghost. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. (Ro- mans 15 : 16.) But we are bound to give thanks al- way to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth. (2 Thessalonians 2: 13.) Elect according to the foreknowl- edge of God the Father, through sanc- tification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied, (i Peter 1:2.) SANCTUARY. (See Refuge, Tabernacle, Temple.) Sanc'tu-a-ry — a sacred spot, a consecra- ted place ; specifically, the Holy of Holies of the Temple ; the most sacred part of any re- ligious edifice ; a building consecrated to the worship of God ; a sacred asylum or place of refuge. SANHEDRIN. San'he-drin (also erroneously spelled san- hedrim) — the supreme council of the Jews about the time of Christ, a council especially given to the consideration of religious aflfairs. The Sanhedrin was composed of seventy members, chosen from the highest walks of life and elected to life-membership. It inter- preted the law and had jurisdiction in many things besides religious matters. It had the power of life and death, but in cases where capital punishment was awarded the verdict had to be approved by the Roman governor. For inflicting death in the case of Stephen without consulting the Roman authority An- nas, the high-priest and president of the San- hedrin, was deposed. The time of the coun- cil's origin is unknown, but the Jews insisted 473 SARAH THE COMPREHENSIVE ANALYSIS SAUL that it began with Moses. Both the Bible and history show this to be wrong. It probably began about the time prophecy fell away from Israel. SARAH. (See Abraham, Hagar, Isaac, Ish- mael.) Sa'rah — a form of a Hebrew word mean- ing "princess." Sarah was the half-sister and wife of Abraham. The original form of her name was Sarai. SATAN. (See Devil.) Sa'tan — the Englished form of a Greek word derived from the Hebrew and meaning "an opponent." Satan is one of the names given to the Devil, the chief of fallen spirits, the prince of evil and the adversary of good. References. — See references under Devil. SAUL. (See David, Jonathan, Samuel.) Saul — a form of a Hebrew word mean- ing "asked for." Saul was the name of the first Israelitish king and the original name of the great apostle to the Gentiles, best known under his later name of Paul. Saul was the son of Kish, a Benjaminite. In the later days of .Samuel the people de- manded a king, and Samuel was divinely led to the choice of Saul, although God made an effort to show the people their foolishness. Saul began his reign most auspiciously, but soon fell into evil ways. He disobeyed the injunctions of Samuel regarding the Amalek- ites and the Philistines, and Samuel conveyed to him the information that the Lord had given him up. In the meantime David had been anointed king, which practically amount- ed to the religious dethronement of Saul. Saul, angry as well as afraid, sought many times to destroy David. His evil course con- tinued and had as its crowning folly the con- sultation with the witch of Endor. Shortly afterwards Saul, with Jonathan and his other sons and his army, met the Philistines at Gil- boa and was defeated. Saul committed sui- cide. Saul, despite his wickedness and his bad reign, had some admirable qualities. He was a good soldier and an admirable leader. His accession to the throne found Israel crushed and helpless. Before he died he defeated many of its enemies and gave the nation a certain secure position among the hostile tribes round about. But he was a man who could not resist temptation, notwithstanding his lofty qualities, and this brought about his fall. REFERENCES. Parentage and Choice as King. Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. And he had a son, whose name was Saul, a choice young man, and a good- ly: and there was not among the chil- dren of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people. ( i Samuel 9: i, 2.) And when Samuel saw Saul, the Lord said unto him, Behold the man whom I spake to thee of! this same shall reign over my people, (i Samuel 9: 17.) Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said. Is it not because the Lord hath anointed thee to be captain over his inheritance? (i Samuel 10: i.) And all the people went to Gilgal; and there they made Saul king before the Lord in Gilgal ; there they sacrificed sacrifices of peace offerings before the Lord, and there Saul and all the men of Israel rejoiced greatly. ( i Samuel 1 1 : His First Offense and Disfavor in God's Sight. And Saul smote the Amalekites from Havilah until thou contest to Shur, that is over against Egypt. And he took Agag the king of the 474 SAUL THE COMPREHENSIVE ANALYSIS SAUL Amalekites alive, and utterly destroyed all the people with the edge of the sword. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they de- stroyed utterly. Then came the word of the Lord unto Samuel, saying. It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not per- formed my commandments. And it grieved Samuel; and he cried unto the Lord all night, (i Samuel 15: 7-1 1.) Secures David as Companion. But the Spirit of the "Lord departed from Saul, and an evil spirit from the Lord troubled him. And Saul's servants said unto him. Behold now, an evil spirit from God troubleth thee. Let our lord now command thy serv- ants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well. And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in mat- ters, and a comely person, and the Lord is with him. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep. (l Samuel 16: 14-19.) Jealousy and Fear of David. And the women answered one anoth- er as they played, and said, Saul hath slain his thousands, and David his ten thousands. And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have as- cribed but thousands : and what can he have more but the kingdom ? And Saul eyed David from that day and forward. And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. And Saul cast the javelin ; for he said, I will smite David even to the wall with it. And David avoided out of his pres- ence twice. And Saul was afraid of David, be- cause the Lord was with him, and was departed from Saul, (i Samuel 18: 7- 12.) Tries to Kill David. And Saul called all the people togeth- er to war, to go down to Keilah, to be- siege David and his men. (i Samuel 23:8.) And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand, (i Samuel 23: 14.) Life Spared by David. And it came pass, when Saul was re- turned from following the Philistines, 475 SAUL THE COMPREHENSIVE ANALYSIS SAUL that it was told him, saying, Behold, David is in the wilderness of Engedi. Then Saul took three thousand cho- sen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet: and David and his men remained in the sides of the cave. And the men of David said unto him. Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, that thou may- est do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily. (i Samuel 24: 1-4.) So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster : but Abner and the people lay round about him. Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not smite him the second time. And David said to Abishai, Destroy him not: for who can stretch forth his hand against the Lord's anointed, and be guiltless ? David said furthermore, As the Lord liveth, the Lord shall smite him; or his day shall come to die; or he shall de- scend into battle, and perish. The Lord forbid that I should stretch forth mine hand against the Lord's anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go. So David took the spear and the cruse of water from Saul's bolster ; and they gat them away, and no man saw it, nor knew it, neither awaked : for they were all asleep; because a deep sleep from the Lord was fallen upon them. (i Samuel 26: 7-12.) Consults Witch and Hears His Doom. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him. Behold, there is a woman that hath a familiar spirit at Endor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee. And the woman said unto him. Be- hold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? And Saul sware to her by the Lord, saying. As the Lord liveth, there shall no punishment happen to thee for this thing. Then said the woman. Whom shall I bring up unto thee? And he said. Bring me up Samuel, (i Samuel 28: 7-11.) Then said Samuel, Wherefore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy ? And the Lord hath done to him, as he spake by me : for the Lord hath rent the kingdom out of thine hand, and giv- en it to thy neighbour, even to David: 476 SAUL THE COMPREHENSIVE ANALYSIS SCRIPTURES Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. Moreover the Lord will also deliver Israel with thee into the hand of the Philistines: and to-morrow shalt thou and thy sons be with me : the Lord also shall deliver the host of Israel into the hand of the Philistines. Then Saul fell straightway all along on the earth, and was sore afraid, be- cause of the words of Samuel : and there was no strength in him ; for he had eat- en no bread all the day, nor all the night, (i Samuel 28: 16-20.) Saul's Defeat and Suicide. Now the Philistines fought against Israel : and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard upon Saul and upon his sons: and the Philistines slew Jonathan, and Abina- dab, and Melchishua, Saul's sons. And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers. Then said Saul unto his armourbear- er. Draw thy sword, and thrust me through therewith ; lest these uncircum- cised come and thrust me through, and abuse me. But his armourbearer would not : for he was sore afraid. Therefore Saul took a sword, and fell upon it. And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him. So Saul died, and his three sons, and his armourbearer, and all his men, that same day together. (i Samuel 31: 1-6.) SAVIOR. (See Christ, God, Jesus, Re- deemer.) Sav'ior (written also saviour) — one of the titles of Jesus Christ, as the Redeemer of man- kind. SCRIBES. (See Pharisees.) Scribes — a body of learned men associated with the Pharisees and the Sanhedrin in tlie religious government of the people of Judea in the time of Christ. They gave the Phari- sees very able assistance in the persecution of Christ. SCRIPTURES. (See Truth, Word, etc. See Appendix for Plistory of the Bible and Bible Books.) Scrip'tures — written things ; specifically the Holy Scripture, or Scriptures or books of the Bible, which originally were in scripture or manuscript. The Holy Scriptures are the inspired word of God. They contain God's laws to mankind, as well as the various reve- lations of Himself and his plans for man, the gospels of His Son, and various rules and pre- cepts. They are one of the bases of the Chris- tian faith and contain all that is needful for man for the purpose of showing him God and for the conduct of his life and the out- lining of his attitude toward God. They are divided into 66 different books, written by some forty men, under the direction and in- spiration of God. These 66 books are con- solidated into two parts — the Old Testament, containing the divine attitude and will prior to the coming of Christ ; and the New Testa- ment, containing the divine will and attitude after the coming of Christ. REFERENCES. Characteristics of Scripture. Divinely Inspired: Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said. The Spirit of the Lord spake by me 477 SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES and his word was in my tongue. (2 Samuel 23: i, 2.) And the Lord spake by his servants the prophets, saying. (2 Kings 21 : 10.) Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judg- ments, and true laws, good statutes and commandments : And madest known to them thy holy sabbath, and commandedst them pre- cepts, statutes, and laws, by the hand of Moses thy servant. (Nehemiah 9: 13. 14. )_ (Which he had promised afore by his prophets in the holy Scriptures.) (Romans 1:2.) And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power : That your faith should not stand in the wisdom of men, but in the power of God. (i Corinthians 2: 3-5.) Which things also we speak, not in the words which man's wisdom teach- eth, but which the Holy Ghost teacheth ; comparing spiritual things with spirit- ual, (i Corinthians 2 : 13.) But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. (i Co- rinthians 7: 40.) What! came the word of God out from you ? or came it unto you only ? If any man think himself to be a prophet, or spiritual, let him acknowl- edge that the things that I write unto you are the commandments of the Lord, (i Corinthians 14: 36, 37.) But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the reve- lation of Jesus Christ. (Galatians i: II, 12.) How that by revelation he made known unto me the mystery; (as I wrote afore in few words.) (Ephe- sians 3:3.) For this cause also thank we God without ceasing, because, when ye re- ceived the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe, (i Thessalonians 2: 13.) All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruc- tion in righteousness. ( 2 Timothy 3 : 16.) Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified be- forehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now re- ported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into, (i Peter i: 10-12.) Knowing this first, that no prophecy of the Scripture is of any private inter- pretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter i : 20, 21.) 478 SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES If we receive the witness of men, the witness of God is greater: for this is the witness of God which he has testi- fied of his Son. (i John 5:9.) Are for All Mankind: The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. (Deuteronomy 29:29.)^ For this commandment which I com- mand thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou should- est say, Who shall go up for us to heav- en, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say. Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it ? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. (Deuteronomy 30: 11-14.) I write unto you, fathers, because ye have known him that is from the begin- ning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. I have written unto you, fathers, be- cause ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. ( i John 2: 13, 14.) Eificacious: My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass. (Deuter- onomy 22: 2.) I will worship toward thy holy tem- ple, and praise thy name for thy loving- kindness and for thy truth: for thou hast magnified thy word above all thy name. (Psalm 138: 2.) For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater : So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. (Isaiah 55: 10, II.) Is not my word like as a fire? saith the Lord ; and like a hammer that break- eth the rock in pieces? (Jeremiah 23: 29.) For though I made you sorry with a letter, I do not repent, though I did re- pent; for I perceive that the same epis- tle hath made you sorry, though it were but for a season. That I may not seem as if I would terrify you by letters. For his letters, say they, are weighty and powerful ; but his bodily presence is weak, and his speech contemptible. Let such a one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present. (2 Corinthians 7:8-11.) And take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Ephesians 6: 17.) For the word of God is quick, and powerful, and sharper than any two- edged sword, piercing even to the divid- ing asunder of soul and spirit, and of 479 SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES the joints and marrow, and is a dis- cerner of the thoughts and intents of the heart. (Hebrews 4: 12.) Permanent and FitlUlled: So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings. ( Numbers 35 : 29. ) And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgot- ten out of the mouths of their seed : for I know their imagination which they go about, even now, before I have brought them into the land which I sware. (Deuteronomy 31 : 21.) The righteousness of thy testimonies is everlasting: give me understanding, and I shall live. (Psalm 119: 144.) Concerning thy testimonies, I have known of old that thou hast founded them for ever. (Psalm 119: 152.) The grass withereth, the flower fad- eth : but the word of our God shall stand for ever. (Isaiah 40: 8.) Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. (Matthew 5: 17, 18.) The law and the prophets were mttil John: since that time the kingdom of God is preached, and every man press- eth into it. And it is easier for heaven and earth to pass, than one tittle of the law to fall. (Luke 16: 16, 17.) Heaven and earth shall pass away; but my words shall not pass away. (Luke 21: 33.) And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fvdfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (Luke 21:44.) // he called them, gods, unto whom the word of God came, and the Scrip- ture cannot be broken. (John 10: 35.) But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. ( i Peter i : 25.) The Standard of Truth: To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.' (Isaiah 8: 20.) Then came to Jesus scribes and Phar- isees, which were of Jerusalem, saying. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them. Why do ye also transgress the com- mandment of God by your traditionf (Matthew 15: 1-3.) Howbeit in vain do they zvorship me, teaching for doctrines the command- ments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. (Mark 7: 7-9.) Making the word of God of none ef- fect through your tradition, which ye have delivered: and many such like things do ye. (Mark 7: 1:3.) For had ye believed Moses, ye would have believed me: for he wrote of me. 480 I SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES writings, But if ye believe not his how shall ye believe my words? (John 5: 46, 47-) For he mightily convinced the Jews, and that publicly, shewing by the Scrip- tures that Jesus was Christ. (Acts 18: 28.) Beware lest any man spoil you through philosophy and vain deceit, aft- er the tradition of men, after the rudi- ments of the world, and not after Christ, (Colossians 2:8.) Hard to Understand: But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line ; here a little, and there a little ; that they might go, and fall backward, and be broken, and snared, and taken. (Isaiah 28: 13.) And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things ; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scrip- tures, unto their own destruction. (2 Peter 3: 15, 16.) Pure. The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. (Psalm 12: 6.) Thy word is very pure : therefore thy servant loveth it. (Psalm 119: 140.) Every word of God is pure: he is a shield unto them that put their trust in him. (Proverbs 30: 5.) Now ye are clean through the zvord which I have spoken unto you. (John 15: 3-) Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7: 12.) Illuminating: Thy word is a lamp unto my feet, and a light unto my path. (Psalm 119: 105.) For the commandment is a lamp; and the law is light ; and reproofs of instruc- tion are the way of life. (Proverbs 6: 23-) We have also a more sure word of prophecy ; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts. (2 Peter i : 19.) Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. (i John 2: 8.) Full of JFisdom: Moreover by them is thy servant warned; and in keeping of them there is great reward. Thou through thy commandments hast made me wiser than mine enemies ; for they are ever with me. I have more understanding than all my teachers : for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts. (Psalm 119: 98-100.) Through thy precepts I get under- standing: therefore I hate every false way. (Psalm 119: 104.) The entrance of thy words giveth light; it giveth understanding unto the simple. (Psalm 119: 130.) 31 481 SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice, and judgment, and equity; To give subtilty to the simple, to the young man knowledge and discre- tion. (Proverbs i: 2-4.) Jesus saith unto them, Have ye un- derstood all these things^ They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder , which bring- eth forth out of his treasure things new and old. (Matthew 13: 51, 52.) And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them. Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these tilings are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted,- and their sins should be forgiven them. (Mark 4: 10-12.) And Jesus answering said unto them. Do ye not therefore err, because ye know not the Scriptures, neither the power of God? (Mark 12: 24.) Now all these things happened unto them for ensamples : and they are writ- ten for our admonition upon whom the ends of the world are come. ( i Corin- thians 10: II.) Whereby, when ye read, ye may un- derstand my knowledge in the mystery of Christ. (Ephesians 3: 4.) Satisfying: Neither have I gone back from the commandment of his lips; I have es- teemed the words of his mouth more than my necessary food. (Job 23: 12.) More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. (Psalm 19: 10.) My soul breaketh for the longing that it hath unto thy judgments at all times. (Psalm 119: 20.) And I will delight myself in thy com- mandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes. (Psalm 119: 47, 48.) The law of thy mouth is better unto me than thousands of gold and silver. (Psalm 119: 72.) Mine eyes fail for thy word, saying. When wilt thou comfort me? (Psalm 119: 82.) How sweet are thy words unto my taste! yea, sweeter than honey to my , mouth. (Psalm 119: 103.) I As newborn babes, desire the sincere milk of the word, that ye may grow thereby. ( i Peter 2:2.) i Inspire Hope: My soul fainteth for thy salvation:' but I hope in thy word. (Psalm 119: 81.) I prevented the dawning of the morn- ing, and cried: I hoped in thy word. (Psalm 119: 147.) , For whatsoever things were written I aforetime were written for our learn- * ing, that we through patience and com- fort of the Scriptures might have hope. J (Romans 15: 4.) | Inspire loy: The statutes of the Lord are right, rejoicing the heart: the commandment 482 SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES of the Lord is pure, enlightening the eyes. (Psalm 19: 8.) I have rejoiced in the way of thy testimonies, as much as in all riches. (Psalm 119: 14.) I will delight myself in thy statutes; I will not forget thy word. (Psalm 119: 16.) I rejoice at thy word, as one that find- eth great spoil. (Psalm 119: 162.) And these things write we unto you, that your joy may be full. ( i John i : 4.) Comforting and Consoling: This is my comfort in my affliction: for thy word hath quickened me. (Psalm 119: 50.) Unless thy law had been my delights, I should then have perished in mine affliction. I will never forget thy precepts: for with them thou hast quickened me. (Psalm 119: 92, 93,) So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle : Which when they had read, they re- joiced for the consolation. (Acts 15: 30.31-) Sanctifying and Saving: Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. (Psalm 17: 4.) Wherewithal shall a young man cleanse his way? by taking heed there- to according to thy word. (Psalm 119: 9.) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (John 20: 3I-) For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believ- eth; to the Jew first, and also to the Greek. (Romans i: 16.) So then faith cometh by hearing, and hearing by the word of God. (Romans 10: 17.) And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (2 Timothy 3:15.) Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. (James 1 : 21.) Ftdl of Instruction: And thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. (Deuter- onomy 6:7,8.) And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the peo- ple. (2 Chronicles 12: 9.) For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judg- ments. (Ezra 7: 10.) Also Jeshua, and Bani, and Shere- biah, Jamin, Akkub, Shabbethai, Hodi- jah, Maaseiah, Kelita, Azariah, Joza- bad, Hanan, Pelaiah, and the Levites, caused the people to understand the law : and the people stood in their place. 483 SCRIPTURES THE COMPREHENSIVE ANALYSIS SCRIPTURES So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. (Nehemiah 8: 7, 8.) For precept must be upon precept, precept upon precept; line upon line, line upon line ; here a little, and there a little. (Isaiah 28: 10.) I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. (Dan- iel 7: 16.) Then Jesus sent the multitude away, and went into the house, and his disci- ples came unto him, saying, Declare unto us the parable of the tares of the field. (Matthew 13: 36.) And he called the multitude, and said unto them. Hear, and understand. (Matthew 15: 10.) And he said unto them, Know ye not this parable? and hozv then will ye know all parables f (Mark 4: 13.) And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and under- stand. (Mark 7: 14.) And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself. (Luke 24: 27.) Then opened he their understanding, that they might understand the Scrip- tures. (Luke 24: 45.) And he said, How can I, except some man should guide me ? And he desired Philip that he would come up and sit with him. (Acts 8: 31.) And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. (Acts 18:26.) A Blessing to Nations. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say. Surely this great nation is a wise and under- standing people. (Deuteronomy 4:6.) And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set be- fore you this day ? ( Deuteronomy 4:8.) He sheweth his word unto Jacob, his statutes and his judgments unto Israel. (Psalm 147: 9.) What advantage then hath the Jew? or what profit is there of circumcision ? Much every way: chiefly, because that unto them were committed the ora- cles of God. (Romans 3: i, 2.) Scripture Not to Be Altered. Ye shall not add unto the word which I command you, neither shall ye dimin- ish aught from it, that ye may keep the commandments of the Lord your God which I command you. (Deuteronomy 4: 2.) What thing soever I command you, observe to do it; thou shalt not add thereto, nor diminish from it. (Deuter- onomy 12: 32.) Add thou not unto his words, lest he reprove thee, and thou be found a liar. (Proverbs 30: 6.) For I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Revelation 22: 18, 19.) 484 SEARCHER THE COMPREHENSIVE ANALYSIS SECRET SEARCHER OF HEARTS. (See God.) Search'er of Hearts — one of the titles and attributes of God. References. — i Clironicles 28: 9; 29: 17; .Psalm 7:9; Jeremiah 17 : 10. SECOND COMING OF CHRIST. (See Millennium.) SECRET. Se'cret — hidden ; concealed ; unseen ; un- known. This word is used in the Bible to in- dicate several things, the more important of which are : things that God keeps from the knowledge of man ; things that are gradually revealed by Him ; all things, no matter how well concealed they are by man, are known to God. REFERENCES. Secret Things Belong to God. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. (Deuteronomy 15:8.) Hast thou heard the secret of God? and dost thou restrain wisdom to thy- self? (Job 15: 8.) Secrets Revealed by God. The secret of the Lord is with them that fear him; and he will shew them his covenant. (Psalm 25: 14.) For the froward is abomination to the Lord: but his secret is with the righteous. (Proverbs 3: 32.) Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. (Amos 3:7.) At that time Jesus answered and said, / thank thee, O Futher, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Mat- thew II : 25.) That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables ; I will utter things which have been kept secret from the foundation of the world. (Matthew 13: 35.) Now to him that is of power to stab- lish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began. But now is made manifest, and by the scriptures of the prophets, accord- ing to the commandment of the ever- lasting God, made known to all nations for the obedience of faith. (Romans 16: 25, 26.) All Secrets Known to God. Shall not God search this out ? for he knoweth the secrets of the heart. (Psalm 44: 21.) Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. ( Psalm 90 : 8. ) For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. (Ecclesiastes 12: 14.) That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee' openlw (^Matthew 6:4.) ' For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. (Mark 4: 22.) In the day when God shall judge the secrets of men by Jesus Christ accord- ing to my gospel. (Romans 2: 16.) Some Secrets Not to Be Revealed. Debate thy cause with thy neighbour himself; and discover not a secret to another : 485 SELF-DENIAL THE COMPREHENSIVE ANALYSIS SELF-DENL\L Lest he that heareth it put thee to shame, and thine infamy turn not away. (Proverbs 25: 9, 10.) Moreover if thy brother shall tres- pass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. (Matthew 18: 15.) SELF=DENIAL. Self-De-ni'al — the act of denying one's own self; the act of forbearing to gratify one's desires. Self-denial is one of the foremost of the Christian graces. The Scriptures teach us to cultivate it as one of the virtues that lead us into the path God would have us tread, and we are given as our Great Example the self- denial of the Master. Nevertheless, with these admonitions and with the model of Jesus mankind finds self-denial one of the most diffi- cult of the graces to attain, for the reason that man is by nature selfish and inclined to seek his own pleasure and comfort before giv- ing a thought to that of his neighbor. REFERENCES. General. When thou sittest to eat with a ruler, consider diHgently what is before thee : And put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat. Labour not to be rich: cease from thine own wisdom. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. (Proverbs 23: I-5-) But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever : Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents ; that ye may live many days in the land where ye be strangers. Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters ; Nor to build houses for us to dwell in; neither have we vineyard, nor field, nor seed: But we have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us. (Jeremiah 35: 6-10.) He answereth and saith unto them, He that hath two coats, let him impart to him that hath none ; and he that hath meat, let him do likewise. (Luke 3: II.) So likewise, whosoever he be of you that forsakefh not all that he hath, he cannot be my disciple. (Luke 14: 33.) And sold their possessions and goods, and parted them to all men, as every man had need. (Acts 2: 45.) Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of right- eousness unto God. (Romans 6: 12, I3-) For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8: 13.) For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 486 SELF-DENIAL THE COMPREHENSIVE ANALYSIS SELFISHNESS It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. (Romans 14: 20, 21.) We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neigh- bour for his good to edification. For even Christ pleased not himself; but, as it is written. The reproaches of them that reproached thee fell on me. (Romans 15: 1-3.) All things are lawful for me, but all things are not expedient : all things are lawful for me, but all things edify not. (i Corinthians 10: 23.) Teaching us that, denying ungodli- ness and worldly lusts, we should live soberly, righteously, and godly, in this present world. (Titus 2: 12.) Christ's Example of Self=DeniaI. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. (Romans 15 : 3.) But made himself of no reputation, and took upon him the form of a serv- ant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obe- dient unto death, even the death of the cross. (Philippians 2: 7, 8.) SeIf=Denial to Be Followed. And he that takefh not his cross, and followeth after me, is not worthy of me. (Matthew 10: 38.) Then said Jesus unto his disciples, // any man zuill come after me, let him deny himself, and take np his cross, and follozu me. (Matthew 16: 24.) SELF=EXAMINATION. Self-Ex-am'i-na'tion — an examination into one's own conduct, motives, and state, with particular reference to religious matters. The Bible teaches constant self-examination as a means of attaining the virtues and graces. REFERENCES. Stand in awe, and sin not : commune with your own heart upon your bed, and be still. Selah. (Psalm 4:4.) Let us search and try our ways, and turn again to the Lord. (Lamentations 3:40.) But let a man examine himself, and so let him eat of that bread, and drink of that cup. ( I Corinthians 11: 28. ) Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be rep- robates? (2 Corinthians 13: 5.) SELFISHNESS. (See Self-Denial.) Self'ish-ness — exclusive regard for one's own interest or happiness ; a supreme sort of self-love or self-interest \vhich leads its pos- sessor to ignore purposely the interests and happiness, rights and privileges of others. The Bible calls attention to selfishness as a very great sin and warns us to beware of it, as a lure and snare of the Evil One. REFERENCES. Yea, they are greedy dogs which can never have enough, and they are shep- herds that cannot understand: they all look to their own way, every one for his gain, from his quarter. (Isaiah 56: II.) We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. (Romans 15: I.) Let no man seek his own, but every 487 SELP-WILL THE COMPREHENSIVE ANALYSIS SERVANTS man another's wealth, (i Corinthians 10-: 24.) And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. (2 Corinthians 5 : 15.) Look not every man on his own things, but every man also on the things of others. (Philippians 2:4.) If ye fulfil the royal law according to the scripture, Thou shalt love thy neigh- bour as thyself, ye do well. (James 2:8.) SELF=WILL. Self-Will — one's own will as opposed to that of others ; obstinacy. Another one of the sins of self. REFERENCES. Lift not up your horn on high : speak not with a stiff neck. For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another. (Psalm 75: 5-7.) But chiefly them that walk after the flesh in the lust of uncleanness, and de- spise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. (2 Peter 2 : 10.) SENNACHERIB. Sen-nach'e-rib — a noted king of Assyria. He ascended the throne about 702 B.C., and one of his first achievements was the reduc- tion of Babylon and the overthrow of the Babylonian empire. Later he transferred his attentions to Palestine, and threatened King Hezekiah of Judah, whereupon the prophet' Isaiah told Hezekiah to have no fear, as the Lord would attend to Sennacherib. The re- sult was what seems to have been a sudden pestilence which carried off 185,000 of the Assyrian host in a night. Sennacherib re- turned to Assyria, and soon after was mur- dered by his sons. SERVANTS. Serv'ants — ^persons that perform tasks or do work for others ; commonly, those who per- form menial offices, although by no means necessarily so. REFERENCES. But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. ( Ex- odus 20: 10.) A son honoureth his father, and a servant his master: if then I be a fa- ther, where is mine honour ? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say. Where- in have we despised thy name ? (Mala- chi 1:6.) Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; Not with eyeservice, as men-pleasers ; but as the servants of Christ, doing the will of God from the heart. (Ephe- sians 6: 5, 6.) Servants, obey in all things your masters according to the flesh ; not with eyeservice, as men-pleasers; but in sin- gleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men ; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. (Colos- slans 3: 22-24,) Let as many servants as are under 488 SHADRACH THE COMPREHENSIVE ANALYSIS SHEPHERD the yoke count their own masters wor- thy of all honour, that the name of God and his doctrine be not blasphemed. ( i Timothy 6: i.) SHADRACH. (See Abednego.) Sha'drach — a form of a Chaldee word meaning "circuit of the sun." It was the name given by the Babylonians to Hannaniah, one of the children of Israel in captivity in Baby- lon and cast into the fiery furnace, from which they Avere divinely protected. 5HALMANESER. Shal'ma-ne'ser — a form of a Syro-Chal- dee word meaning "Salman is gracious." Shalmaneser was a noted king of Assyria. He reigned only a few years, but in that time gave the Jews great trouble. While besieging Samaria a rebellion broke out in Assyria and Shalmaneser was deposed. He, however, car- ried the ten tribes of the kingdom of Israel away Into captivity. SHARON, The Rose of. Shar'on — a form of a Hebrew word meaning "a plain." Sharon was a most beau- tiful tract of country lying between the high hills of Judea and Samaria and the Mediter- ranean Sea. It was noted for its richness. "A rose of Sharon" M'^as a Hebrew figure for something that was most beautiful. The title has been applied to Christ and His Church. SHEBA. She'ba. There are a number of persons and places In the Bible called Sheba. The more important probably Is the Queen of Sheba who visited Solomon. The exact loca- tion of her kingdom Is lost. Some commen- tators think It was in the southern part of Arabia. Still others believe It to have been in Ethiopia, south of Egypt. SHEEP AND SHEPHERD. Sheep. We find a number of references in the Bible to sheep. They were much used by the Jews In the sacrificial age for offerings. The comparison of the Church to sheep is an easy one to understand by reason of the flock nature of both the Church and the animals in question and the necessity for a shepherd for both. A sheep — or rather a lamb — is also an emblem of Christ — "Behold the Lamb of God that taketh away the sin of the world" — the Jews having been used to the sin-offering of a lamb. REFERENCES. The Church Compared to Sheep. O God, why hast thou cast us ofif for ever? why doth thine anger smoke against the sheep of thy pasture? (Psalm 74: I.) So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all gen- erations. (Psalm 79: 13.) For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice. (Psalm 95: 7.) Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. (Psalm 100: 3.) Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them. Thus saith the Lord God unto the shepherds ; Woe be to the shep- herds of Israel that do feed themselves ! should not the shepherds feed the flocks? (Ezekiel 34: 2.) For thus saith the Lord God ; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered ; so w^ill I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the coun- 489 SHEEP THE COMPREHENSIVE ANALYSIS SHIBBOLETH tries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the in- habited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judg- ment. (Ezekiel 34: 11-16.) But he answered and said, / am not sent but unto the lost sheep of the house of Israel. (Matthew 15: 24.) And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. (Matthew 25:32.) Biit he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. (John 10: 2-4.) For ye were as sheep going astray; but are now returned unto the Shep- herd and Bishop of your souls. (i Peter 2: 25.) Sheep and Lamb as Emblem of Christ. He was oppressed, and he was afflict- ed, yet he opened not his mouth : he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. (Isaiah 53:7-) The next day John seeth Jesus com- ing unto him, and saith. Behold the Lamb of God, which taketh away the sin of the world. (John i : 29.) Christ the Good Shepherd. He shall feed his flock like a shep- herd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. (Isaiah 40: 11.) For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still : but he shall eat the flesh of the fat, and tear their claws in pieces. (Zechariah 11 : 16.) / am the good shepherd, and know my sheep, and am knozvn of mine. (John 10: 14.) Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant. (Hebrews 13: 20.) For ye were as sheep going astray; but are now returned unto the Shep- herd and Bishop of your souls, (i Peter 2: 25.) And when the chief Shepherd shall appear, ye shall receive a crown of glory that f adeth not away. ( i Peter 5:4.) SHIBBOLETH. Shib'bo-leth — a form of a Hebrew word meaning "a stream." After Jephthali defeat- ed the Ammonites the tribe of Epliraim took offense at Jephthah's conduct of the campaign and made war. The Ephraimites were defeat- ed, and in order to cut them off Jephthah's people took possession of the fords of the 490 SIDON THE COMPREHENSIVE ANALYSIS SIMON Jordan. They allowed no one to pass un- molested unless they could pronounce the word shibboleth and give the full phonetic value to the first two letters, a thing which the Ephraimites, because of a difference in speech, could not do, pronouncing the word "sibbo- leth." As a result, all that pronounced the word in this way were put to death. Reference. — Judges 12: 6. SIDON. (See Tyre.) Si'don — a very ancient city of Phoenicia, situated on the shore of the Mediterranean Sea. It was a part of the country assigned to the tribe of Asher when Canaan was divid- ed, but Asher was never able to conquer it, and it retained its independence until the whole of the country fell into the hands of the Eastern conquerors. Sidon was noted for the skill of its workmen, especially in textile fabrics and in the metals. One of its colonies was the city of Tyre, which later overshad- owed the mother city in importance and gen- erally is named first. SILOAM. Si-lo'am — a form of a Hebrew word meaning "sent." The pool of Siloam is fed by subterranean springs, which have been flowing for centuries and still continue to flow. It is one of the few places mentioned in Scrip- ture actually located in these times, espe- cially those places in and around Jerusalem. SIMEON. Sim'e-on — a form of a Hebrew word meaning "favorable hearing" or "hearkening." Simeon was the name of the second son of Jacob and Leah and gave his name to one of the twelve tribes. It was never remarkable for either its people or its deeds. Simeon was also the name of the aged Jew who, when Jesus was presented at the Temple, recog- nized him as the Messiah and spoke those wonderful words we find in Luke 2 : 29-32. By some commentators he is supposed to have been a famous Pharisee teacher — the father of Hillel and the grandfather of Gamaliel ; but there is no evidence to warrant such a con- clusion. Reference. — Luke 2 : 25-35. SIMON. Si'mon — the same name as Simeon, with the same derivations and meaning. We find in the Bible a number of persons bearing the name of Simon, the more important of whom are (i) Simon, the apostle, whom Jesus named Peter; (2) Simon surnamed Zelotes (the Zealot) ; (3) Simon the son of Mary and Cleophas; (4) Simon the leper; (5) Simon the Cyrenian; (6) Simon the tanner; (7) Simon Magus. ( 1 ) For history of Simon Peter see article on Peter. (2) Simon Zelotes was one of the apostles, but we know little or nothing about him. By some he has been identified with Simon the son of Cleophas, but of this there is only conjecture. (3) Simon the son of Cleophas and Mary was a kinsman of Jesus. Tradition says that he was crucified in Palestine about A.D. 100. (4) Simon the leper seems to have been a relative of Lazarus whom Jesus raised from the dead. After the event he gave a feast at his house. He seems to have been cured of the leprosy, else he could not have mixed pub- licly with the people. (5) Simon the Cyrenian was a man who followed Jesus and gave his two sons, Rufus and Alexander, to the cause of the Master. Probably for this reason the Roman soldiery picked him out as a good person to be made to carry the Master's cross, by which act he is best known to readers of the Bible. After the crucifixion he seems to have dwelt in Rome, where he was held in high regard by Christians. (6) Simon the tanner was a resident of Joppa, and Paul dwelt in his house for some time. He doubtless was a disciple of Paul's. (7) Simon Magus was a resident of a city of Samaria, who had been practicing incan- tations and what was then understood to be forms of magic. He doubtless was an adept in the art of hoodwinking and fooling the peo- ple, much the same as so-called spiritualists hoodwink and fool them nowadays. He had gained considerable fame, and was regarded as having power coming from God. He was baptized by Philip, and when he saw Peter and John communicating the Holy Ghost by the la}ing-on of hands, he sought to buy the 491 SIN THE COMPREHENSIVE ANALYSIS SIN power with money and suffered tremendous rebuke from Peter. After this he disappears from Scripture. SIN. (See Confession, Repentance, Redemp- tion, etc.) Sin — transgression of the divine law, or want of conformity to the will of God. Theologically, sin is divided into two sorts — original sin and actual sin. Original sin is that inborn tendency to do wrong things by which our nature is disordered and our in- clinations made contrary to the law of God. This IS the sin transmitted to his posterity by Adam by reason of the Fall. Actual sin is the direct violation of God's laws and com- mands in daily evidence in human life. It may be divided as follows : sins of omission — ^the leaving undone of things that should be done ; sins of commission — the doing of things against which there are positive commands of God; sins of infirmity — sins committed through weakness of the flesh, ignorance, etc. ; secret sins — those committed in secret, or which we do not see because of spiritual blind- ness or prejudice; sins of presumption — sins boldly committed and in full knowledge of their character and with full knowledge of their punishment. The sin known as the un- pardonable sin has given much thought to theologians and been the subject of much de- bate and comment as to its nature. The best of opinion identifies it with the sin against the Holy Ghost, or the imputation of the acts, gifts, and influences of the Holy Ghost to Satan. In this connection it might be well to say that those M'ho worry lest they have committed it may regard their anxiety as groundless, since the nature of the sin pre- supposes a state of the soul where there is no fear of God and no anxiety regarding re- pentance and no faith in Jesus Christ. It is impossible that svtch a condition can exist in the breast of any Christian. REFERENCES. The Nature of Sin. Remember, and forget not, how thou provokedst the Lord thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord. (Deuteronomy 9: 7.) Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage. (Joshua i: 18.) The thought of foolishness is sin : and the scorner is an abomination to men. ( Proverbs 24 : 9. ) And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. (Ro- mans 14: 23.) Therefore to him that knoweth to do good, and doeth it not, to him it is sin, (James 4: 17.) Whosoever committeth sin trans- gresseth also the law: for sin is the transgression of the law. ( i John 3:4.) All unrighteousness is sin: and there is a sin not unto death. ( i John 5 : 17. ) Origin of Sin. Now the serpent was more subtile than any beast of the field which the Lord God had made. And he said unto the woman. Yea, hath God said, Ye shall not eat of every tree of the gar- den? And the woman said unto the ser- pent, We may eat of the fruit of the trees of the garden : But of the fruit of the tree which is in the midst of the garden, God hath said. Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the wom- an. Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, know- ing good and evil. 492 SIN THE COMPREHENSIVE ANALYSIS SIN And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her ; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves to- gether, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day : and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the gar- den. (Genesis 3: 1-8.) But those things which proceed out of the mouth come forth from the heart ; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornica- tions, thefts, false witness, blasphemies. (Matthew 15: 18, 19.) Ye are of your father the devil, and the lusts of your father ye zuill do. . He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speakcfh of his own: for he is a liar, and the father of it. (John 8: 44.) Wherefore, as by one man sin en- tered into the world, and death by sin; and so death passed upon all men, for that all have sinned: For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the fig- ure of him that was to come. (Romans 5: 12-14.) He that committeth sin is of the devil ; for the devil sinneth from the be- ginning. For this purpose the Son of God was manifested, that he might de- stroy the works of the devil. ( i John 3:8.) Sin's Characteristics. Righteousness exalteth a nation: but sin is a reproach to any people. ( Prov- erbs 14: 34.) The way of the wicked is an abomi- nation unto the Lord : but he loveth him that followeth after righteousness. (Proverbs 15: 9.) Come now, and let us reason togeth- er, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isaiah i : 18.) But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. (Isaiah 59: 2, 3.)^ Howbeit, I sent unto you all my serv- ants the prophets, rising early and sending them, saying. Oh, do not this abominable thing that I hate. But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods. (Jeremiah 44: 4, 5.) And have no fellowship with the un- fruitful works of darkness, but rather reprove them. (Ephesians5: 11.) But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. (Hebrews 3: 13.) While it is said, To day if ye will hear 493 SIN THE COMPREHENSIVE ANALYSIS SIN his voice, harden not your hearts, as in the provocation. (Hebrews 3: 15.) How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9: 14.) Universality of Sin among Mankind. What is man, that he should be clean ? and he which is born of a wom- an, that he should be righteous? (Job 15: I4-) How then can man be justified with God? or how can he be clean that is born of a woman? (Job 25: 4.) Behold, I was shapen in iniquity ; and in sin did my mother conceive me. (Psalm 51: 5.) What then ? are we better than they ? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin ; As it is written. There is none right- eous, no, not one. (Romans 3: 9, 10.) If we say that we have no sin, we de- ceive ourselves, and the truth is not in us. ( I John 1:8.) If we say that we have not sinned, we make him a liar, and his word is not in us. (i John i : 10.) But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. (Galatians 3: 22.) Christ Alone Sinless. For he hath made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him. (2 Corinthians 5: 21.) For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. (Hebrews 4: 15.) For such an high priest became us, who is holy, harmless, undefiled, sepa- rate from sinners, and made higher than the heavens ; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's : for this he did once, when he offered up himself. (Hebrews 7: 26, 27.) And ye know that he was manifested to take away our sins ; and in him is no sin. (i John 3: 5.) I Christ's Blood Redeems from Sin. The next day John seeth Jesus com ing unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John i : 29.) In whom we have redemption j| through his blood, the forgiveness of sins, according to the riches of his grace. (Ephesians 1:7.) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (i John i: 7.) And ye know that he was manifested to take away our sins ; and in him is no sin. (i John 3:5.) i I Repentance and Confession of Sin. For I will declare mine iniquity; I will be sorry for my sin. (Psalm 38: 18.) He that covereth his sins shall not prosper: but whoso confesseth and for- saketh them shall have mercy. (Prov- erbs 28: 13.) A voice was heard upon the high | places, weeping and supplications of the 494 SIN THE COMPREHENSIVE ANALYSIS SIN children of Israel: for they have per- verted their w^ay, and they have forgot- ten the Lord their God, Return, ye backsliding children, and I will heal your backslidings. Behold, v^^e come unto thee, for thou art the Lord our God. (Jeremiah 3: 21, 22.) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, (i John i: 9.) The Fight against Sin. With Prayer: Keep back thy servant also from pre- sumptuous sins; let them not have do- minion over me : then shall I be upright, and I shall be innocent from the great transgression. (Psalm 19: 13.) I said, I will take heed to my ways, that I sin not with my tongue : I will keep my mouth with a bridle, while the wicked is before me. (Psalm 39: i.) Wash me thoroughly from mine iniq- uity, and cleanse me from my sin. For I acknowledge my transgres- sions : and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. ( Psalm 5 1 : 2-4. ) Search me, O God, and know my heart : try me, and know my thoughts : And see if there be any wicked way in me, and lead me in the way everlast- ing. (Psalm 139: 23, 24.) And forgive us our debts, as zve for- give our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the poiver, and the glory, for ever. Amen. (Matthew 6: 12, I3-) With Mortifying the Flesh: For if ye live after the flesh, ye shall die : but if ye through the Spirit do mor- tify the deeds of the body, ye shall live. (Romans 8: 13.) Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. (Colossians 3: 5.) With Striving: Ye have not yet resisted unto blood, striving against sin. (Hebrews 12: 4.) Punishment of Sin. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Genesis 2: 17.) Behold, all souls are mine ; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. (Ezekiel 18: 4.) For the wages of sin is death ; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6: 23.) Now the works of the flesh are mani- fest, which are these; Adultery, forni- cation, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, vari- ance, emulations, wrath, strife, sedi- tions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the king- dom of God. (Galatians 5 : 19-21.) For this ye know, that no whore- monger, nor unclean person, nor covet- ous man, who is an idolater, hath an in- heritance in the kingdom of Christ and of God. (Ephesians 5:5.) 495 SINAI THE COMPREHENSIVE ANALYSIS SLANDER Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. (James i:i5-) And there shall in no wise enter into it any thing that defileth, neither what- soever worketh abomination, or maketh a lie : but they which are written in the Lamb's book of life. (Revelation 21 : 27.) SINAI. Si'nai or Si'na-i — a word of obscure origin, given as a name to the mountains and desert forming part of the peninsula between the gulfs of Suez and Akabah. The region is barren, mountainous, and uninviting. Here on one of the half dozen great peaks that jut toward heaven the Law was delivered to Moses. Which one of the peaks it was, how- ever, we have no means of knowing. SLANDER. Slan'der — a false or untruthful report or tale maliciously uttered or told with the in- tention of doing injury to the peace of mind or reputation of another; also the act of tell- ing or uttering such things. Slander is a di- rect violation of the commandment : "Thou shalt not bear false witness against thy neigh- bor." It is a deadly sin, since it often ruins character and reputation. There will always be people who will believe a false report about another, and even a rectification of the orig- inal report will never reach all who heard it. The Bible commands us in no uncertain words not to slander our fellows. REFERENCES. Warnings against Slander. Thou shalt not bear false witness against thy neighbour. (Exodus 20: 16.) Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. (Exodus 23: I.) Keep thy tongue from evil, and thy lips from speaking guile. (Psalm 34: I3-) Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done, and I kept silence ; thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in or- der before thine eyes. (Psalm 50: 20, 21.) Whoso privily slandereth his neigh- bour, him will I cut off: him that hath a high look and a proud heart will I not suffer. (Psalm loi : 5.) He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. (Proverbs 10: 18.) Take ye heed every one of his neigh- bour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. (Jeremiah 9: 4.) Let all bitterness, and wrath, and an- ger, and clamour, and evil speaking, be put away from you, with all malice. ( Ephesians 4 : 31.) Even so must their wives be grave, not slanderers, sober, faithful in all things. ( I Timothy 3 : 11.) Effects of and Conduct Under Slander. He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends. (Prov- erbs 17: 9.) Where no wood is, there the fire go- eth out: so where there is no talebear^ er, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. The words of a talebearer are as wounds, and they go down into the in- 496 SLOTHFULNESS THE COMPREHENSIVE ANALYSIS SOLOMON nermost parts of the belly. (Proverbs 26: 20-22.) Blessed are ye, when men shall revile yon, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your rezvard in heaven: for so persecuted they the prophets zvhich were before you. (Matthew 5:11, 12.) And labour, v/orking with our own hands: being reviled, we bless; being persecuted, we suffer it : Being defamed, we intreat: we are made as the filth of the world, and are the oft"scouring of all things unto this day. (i Corinthians 4 : 12, 13.) SLOTHFULNESS. (See Diligence.) Sloth'ful-ness — the state or quality of being indolent, inactive, lazy, without dili- gence. Slothfulness is a sin we are warned against in the Bible. References. — See references under Dili- gence. SOBRIETY. (See Drunkards, Temperance, etc.) So-bri'e-ty — the state or quality of being sober. Sobriety means many other things be- sides soberness with relation to the use of strong drink. It means temperance of thought and action, calmness, seriousness, gravity, habitual freedom from overmuch enthusiasm, etc. REFERENCES. For I say, through the grace given unto me, to every man that is among you, not to think of himself more high- ly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Ro- mans 12 : 3.) Therefore let us not sleep, as do oth- ers ; but let us watch and be sober. ( i Thessalonians ^: 6.) In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety ; not with broided hair, or gold, or pearls, or costly array, (i Timothy 2:9.) But a lover of hospitality, a lover of good men, sober, just, holy, temperate. (Titus 1:8.) Teaching us that, denying ungodli- ness and worldly lusts, we should live soberly, righteously, and godly, in this present world. (Titus 2: 12.) ^^'herefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, (i Peter i : 13.) But the end of all things is at hand: be ye therefore sober, and watch unto prayer, (i Peter 4:7.) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. ( i Peter 5:8.) SODOM AND GOMORRAH. Sod'om and Go-mor'rah — two of the fa- mous (or infamous) cities of the plain, de- stroyed by God with fire because of their wick- edness, the only persons escaping being the family of Lot, even his wife meeting death for looking back upon the perishing cities. The two cities were located in what is known as the vale of Siddim, in the upper end of the Jordan valley. There are absolutely no traces of the towns, not even ruins being left. References. — Genesis 13, 18, and 19. SOLOMON. (See Bath-sheba, David, Judah, Jews, Temple, etc.) Sol'o-mox — a form of a Hebrew word m.eaning "the pacific" or "the peaceful." The name of Solomon is one of the most familiar of all Old Testament names to the Bible read- er and student, standing as it does for the height of kingly wisdom and as a symbol of the Hebrew nation at its greatest. Solomon 32 497 SOLOMON THE COMPREHENSIVE ANALYSIS SOLOMON was the youngest son of David and Bath- sheba. He was born about 1035 o^" 1^34 B.C. He was given a thorough education under Nathan the prophet, who named him Jedidiah, or "the loved of Jehovah." He became re- garded as the heir to the throne only after the revolt of Absalom. This event and its tragic ending resulted in the anointing of Solomon and his solemn acknowledgment as king (about the year 1015 B.C.). Soon after this, David died and Solomon had trouble with another brother, Adonijah, which ended in the execution of the latter. At this period began Solomon's real career. Vast wealth had been left to him by David, and Solomon added to this in immense ways by trade. By this means the Hebrews came into contact with nations far and near and greatly increased the national prestige. Care- ful in administration also, Solomon strongly fortified many of the principal Israelite cities, and also set to work to erect huge and mag- nificent buildings. The greatest work of this sort was the construction of the Temple. It is said that at one time he had no less than 153,000 slaves working upon his structures. In this he imitated the example of the Egyp- tian pharaohs. The deaths of Nathan and Zadok, who had been his father's earnest and wise counsellors, brought about a change in Solomon. Polyg- amy having been tolerated for a number of generations, it is no wonder that a man of Solomon's wealth desired many wives. We are told that in his harem at one time there were no less than 700 wives and 300 concu- bines, or secondary wives. They were gath- ered from all nations and all shades of re- ligious faith. Many of them were utterly pagan, and to please them Solomon permitted the erection of shrines and temples of their faith in which they could worship. Thus there crept into Israel the very worst phases of idolatry and the causes for the future break-up of the nation. It must not be imagined that Solomon was given to loitering away his life in his harem. On the other hand, he must have been a most energetic and busy man. We are assured that he constantly gave judgment to his people and we know that his building operations must have consumed much of his time in thought and planning, while the administration of his trade relations must have been no small task. He also found time to do a great deal of lit- erary work. We are told that the Song of Solomon (or Canticles), the book of Prov- erbs, and the book known as Ecclesiastes came from his pen. Toward the end of his life troubles began to appear through powerful factions, and en- emies raised up both within and without the nation. After his death, which occurred about the year 920 B.C., the kingdom split into the dual monarchies of Israel and Judah. Solomon's character has never been prop- erly estimated, for the reason that it is so complex as it is given to us that we have no means of arriving at the true nature of the man. He was a wise administrator of his own affairs ; but he seems to have lacked the wis- dom to leave a compact and united kingdom behind him. He was a great builder, but a vast amount of it was built for his own glory or pleasure. He built up a huge magnificence to God in the shape of the Temple, and yet worshiped heathen gods of all sorts for the pleasure of his womankind. He glorified the throne at the cost of his nation and left to his heir only an empty shell of richness and splen- dor that collapsed when the pressure of trou- ble came. He uttered words of deepest wis- dom, but he was utterly unable — to use a very homely but very descriptive phrase — to prac- tice what he preached. REFERENCES. Choice of Solomon as King. Wherefore Nathan spake unto Bath- sheba the mother of Solomon, saymg, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not ? Now therefore come, let me, I pray thee, give thee counsel, that thou may- est save thine own life, and the life of thy son Solomon, Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine hand- maid, saying, Assuredly Solomon thy 498 SOLOMON THE COMPREHENSIVE ANALYSIS SOLOMON son shall reign after me, and he shall sit upon my throne ? why then doth Adoni- jah reign? Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. ( i Kings i: 11-14.) And the king sware, and said, As the Lord liveth, that hath redeemed my soul out of all distress, Even as I sware unto thee by the Lord God of Israel, saying. Assuredly Solo- mon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. Then Bath-sheba bowed with her face to the earth, and did reverence to the king, and said. Let my lord king David live for ever. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon : And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon, (i Kings i: 29-34.) Solomon Asks God for Wisdom. In Gibeon the Lord appeared to Sol- omon in a dream by night: and God said. Ask what I shall give thee. And Solomon said. Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kind- ness, that thou hast given him a son to sit on his throne, as it is this day. And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know now how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give therefore thy servant an under- standing heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people ? And the speech pleased the Lord, that Solomon had asked this thing. And God said unto him. Because thou hast asked this thing, and hast not asked for thyself long life ; neither hast asked riches for thyself, nor hast asked the life of thine enemies ; but hast asked for thyself understanding to discern judgment ; Behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. Builds the Temple. And it came to pass in the four hun- dred and eightieth year after the chil- dren of Israel were come out of the land of Egypt, in the fourth year of Solo- mon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the Lord. ( I Kings 6:1.) In the fourth year was the founda- 499 SOLOMON THE COMPREHENSIVE ANALYSIS SOLOMON tion of the house of the Lord laid, in the month Zif : And in the eleventh year, in the month Bui, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it. (i Kings 6: 37, 38.) God Warns Solomon. And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do, That the Lord appeared to Solomon the second time, as he had appeared unto him at Gibeon. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do accord- ing to all that I have commanded thee, and wilt keep my statutes and my judg- ments : Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. But if ye shall at all turn from fol- lowing me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and wor- ship them: Then will I cut ofif Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: And at this house, which is high, ev- ery one that passeth by it shall be aston- ished, and shall hiss ; and they shall say, Why hath the Lord done thus unto this land, and to this house ? And they shall answer, Because they forsook the Lord their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the Lord brought upon them all this evil, (i Kings 9: 1-9.) Solomon's Sins and Death. But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zido- nians, and Hittites ; Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. And he had seven hundred wives, princesses, and three hundred concu- bines: and his wives turned away his heart. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his fa- ther. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Am- monites. And Solomon did evil in the sight of 500 SOLOMON THE COMPREHENSIVE ANALYSIS SORROW the Lord, and went not fully after the Lord, as did David his father. Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Amnion. And likewise did he for all his strange wives, which burnt incense and sacri- ficed unto their gods. And the Lord was angry with Sol- omon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice. And had commanded him concerning this thing, that he should not go after other gods : but he kept not that which the Lord commanded. Wherefore the Lord said unto Solo- mon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy serv- ant. Notwithstanding, in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have cho- sen, (i Kings II : 1-13.) And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead, (i Kings 11 : 41-43.) SON OF GOD. (See Christ, Jesus.) Son of God — one of the titles of Jesus Christ, expressing His eternal relationship with God the Father. References. — See references under Christ and Jesus. SON OF MAN. (See Christ, Jesus.) Son of Man — one of the titles of Jesus Christ, assumed by Him to show the human side of His nature as well as His humiliation. References. — See references under Christ and Jesus. SORROW. (See Affliction, Repentance.) Sor'row — grief, sadness ; pain of mind at the loss or absence or failure of something or some one ; unhappiness ; mourning. REFERENCES. Godly Sorrow. For godly sorrow worketh repent- ance to salvation not to be repented of : but the sorrow of the world worketh death. (2 Corinthians 7: 10.) Earthly Sorrow. And he said, My son shall not go down with you ; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave. (Genesis 42 : 38.) Mine eye also is dim by reason of sor- row, and all my members are as a shad- ow. (Job 17: 7.) How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me? (Psalm 13: 2.) The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow ; for it is soon cut ofif, and we. fly away. (Psalm 90: 10.) 50' SOUL THE COMPREHENSIVE ANALYSIS STEADFASTNESS And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. (Isaiah 35: 10.) And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. (Luke 22: 45-) That I have great heaviness and con- tinual sorrow in my heart. (Romans 9: 2.) But I would not have you to be ig- norant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. ( i Thessalonians 4: 13.) SOUL. (See Spirit.) Soul — the spiritual and immortal part of man. Philosophers for centuries have given thought to what constitutes the soul of man and where is the seat of it. Never has a defi- nite and concrete answer been given more than that the soul is that part of man which raises him above the level of the beast — the divine breath breathed into man at his crea- tion, the vital, active principle which per- ceives, remembers, reasons, loves, hopes, fears, aspires, and believes in its immortality. In other words, it is a part of God given to man along with the likeness of his image. There- fore it is immortal. The human body, being only a likeness, is perishable. It is impossi- ble to give its seat. Some have said the heart, but the heart is simply a pump built of mus- cles. With more reason, others have said the brain, and yet in the case of persons insane it would be ridiculous to believe the soul has become warped or twisted or upset or in de- cay by reason of disease of the mass of nerve matter we call the brain. The Chinese phi- losophers contend that the stomach is the true living-place of the soul, and yet we know that the stomach is nothing but a huge cavernous muscle, with juices, glands, and machinery for the digestion of food; in other words, the furnace of ,he human engine. It would be far better to believe that the soul permeates every fiber and organ of the body — a princi- ple or an essence rather than a palpable thing. SPIRIT. Spir'it — a word meaning about the same thing as soul and with little or no distinction as to attributes. It also has a few other mean- ings, such as nature, quality, or the expression of a high or low degree of temperament. SPIRIT, THE HOLY. (See God, Holy Ghost, Trinity.) Spir'it^ The Ho'ly — another name for the Holy Ghost, the third person of the Trin- ity. References. — See articles on God, Holy Ghost, and Trinity. STEADFASTNESS. (See Faith.) Stead'fast-ness (written in many Bibles] "stedfastness") — the quality or state of being steadfast ; firmness ; constancy ; resolution in a good cause ; fixedness of purpose. The Bible contains many exhortations to steadfastness, which it holds up as a bright jewel of the Christian crown. The Book also gives us many instances of the virtue, while history reveals in a thousand different ways the splendid quality of the grace ; as, for in- stance, the steadfastness of the apostles, the stead fg,stness with which the Christian mar- tyrs met death in the Roman arena or in the other persecutions that have beset the Church REFERENCES. The Steadfastness of the Apostles. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2: 42.) For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the sted- fastness of your faith in Christ. (Co- lossians 2:5.) 502 STEALING THE COMPREHENSIVE ANALYSIS STEALING Steadfastness Urged. Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name. (Deuteronomy lo: 20.) For then shalt thou lift up thy face without spot; yea, thou shalt be stead- fast, and shalt not fear. (Job 11 : 15.) Therefore, my beloved brethren, be ye stedf ast, unmoveable, always abound- ing in the work of the Lord, foras- much as ye know that your labour is not in vain in the Lord. ( i Corinthians 15:58.) Prove all things ; hold fast that which is good, (i Thessalonians 5: 21.) For we are made partakers of Christ, if we hold the beginning of our confi- dence stedf ast unto the end. (Hebrews 3: H-) Seeing then that we have a great high priest, that is passed into the heav- ens, Jesus the Son of God, let us hold fast our profession. (Hebrews 4: 14.) Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works. (Hebrews 10: 2'}^, 24.) Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. ( i Peter 5:9.) Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own sted- fastness. (2 Peter 3: 17.) STEALING. (See Thief.) Steal'ing — the act of committing a theft; taking without the consent or knowledge the property of some other person. SteaHng is one of the chief sins. As such it is given a place in the Ten Commandments, and the words of the Law admit of no extenuation or prevarication. They simply say : "Thou shalt not steal," which covers the ground amply. The Bible also shows the evil and trouble that befalls the thief and his final doom, un- less repentant. REFERENCES. Commands, Exhortations, etc. Thou shalt not steal. (Exodus 20: I5-) And he that stealeth a man, and sell- eth him, or if he be found in his hand, he shall surely be put to death. (Exo- dus 21 : 16.) Ye shall not steal, neither deal false- ly, neither lie one to another. Leviti- cus 19: II.) If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you. (Deuteronomy 24: 7.) I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. (Zech- ariah 5:4.) He saith unto him. Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not hear false wit- ness. (Matthew 19: 18.) And he said, That which cometh out of the man, that defileth the man. For from zvithin, out of the heart of men, proceed evil thoughts, adidteries, fornications, murders. Thefts, covetousness, wickedness, de- 503 STEPHEN THE COMPREHENSIVE ANALYSIS STRIFE cett, lasciviousness, an evil eye, blas- phemy, pride, foolishness: All these evil things come from with- in, and defile the man. (Mark 7: 20- 23-) Let him that stole steal no more : but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. (Ephesians 4: 28.) But let none of you suffer as a mur- derer, or as a thief, or as an evildoer, or as a busybody in other men's mat- ters, (i Peter 4: 15.) STEPHEN. Ste'phen (pronounced as though spelled Steven) — a form of a Greek word meaning ''a crown" or "crowned." Stephen was one of the original seven deacons of the Apostolic Church, and became the first martyr to the cause of Christ. There seems to be no doubt that he was of Greek birth or descent — in oth- er words, a Jew born out of Palestine, or with one or the other of his parents a Greek. The Scriptures distinguish him as a man full of faith and the Holy Ghost. His zeal in teach- ing and preaching brought down upon him the rage and enmity of the intolerant Jews who would not accept the Christian faith. He was brought to trial before the Sanhedrin and, of course, convicted. His defense before that body (Acts 7) is one of the most eloquent and masterly expositions of the faith in Scrip- ture. The Jews were so enraged against him that they did not wait for the consent of the Roman governor to the sentence of death they passed, but took Stephen out and stoned his life away. In his last minute he showed the sublime nature of his faith in his cry: "Lord, lay not this sin to their charge." The Roman governor was so angry at the Jews for not submitting the case to him for his ap- proval or disapproval that he deposed Annas, the high-priest who presided at Stephen's trial. References. — Acts 6 and 7. STRANGERS. (See Hospitality.) STRIFE. Strife — exertion or contention for supe- riority ; altercation ; contentiousness ; quarrel- ing ; fighting. The Christian faith, the Christian breast, and the Christian Church are no places for strife. The whole trend of Christ's teachings was against contention and quarreling. Not only did He teach the fallacy and sin of strife, but His apostles and disciples were careful to call the particular attention of the flock to His commands and wishes on the subject. The New Testament is full of exhortations to avoid strife. REFERENCES. Exhortations against Strife. Strive not with a man without cause, if he have done thee no harm. (Prov- erbs 3 : 30. ) The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with. (Proverbs 17: 14.) Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame. (Proverbs 25: 8.) He tliat passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. (Proverbs 26: 17.) Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. (Romans 13: 13.) For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? (i Corinthians 3:3.) Now the works of the flesh are mani- fest, which are these; Adultery, forni- cation, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, vari- ance, emulations, Avrath, strife, sedi- tions, heresies, Envyings, murders, drunkenness, 504 STRIFE THE COMPREHENSIVE ANALYSIS STRIFE revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Galatians 5: 19-21.) Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than them- selves. (Philippians 2:3.) Do all things without murmurings and disputings. (Philippians 2: 14.) But foolish and unlearned questions avoid, knowing that they do gender strifes. (2 Timothy 2: 23.) But avoid foolish questions, and genealogies, and contentions, and striv- ings about the law; for they are un- profitable and vain. (Titus 3:9.) But if 3^e have bitter envying and strife in your hearts, glory not, and lie not against the truth. (James 3: 14.) The Origin of Strife. Hatred stirreth up strifes: but love covereth all sins. (Proverbs 10: 12.) Only by pride cometh contention : but with the well advised is wisdom. (Proverbs 13: 10.) A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife. (Proverbs 15: 18.) A f roward man soweth strife : and a whisperer separateth chief friends. (Proverbs 16: 28.) Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease. (Proverbs 22: 10.) Where no wood is, there the fire go- eth out : so where there is no talebearer, the strife ceaseth. (Proverbs 26: 20.) He that is of a proud heart stirreth up strife: but he that putteth his trust in the Lord shall be made fat. (Prov- erbs 28: 25.) Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the for- cing of wrath bringeth forth strife. (Proverbs 30: 33.) He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of cor- rupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself, (i Timothy 6: 4,5-) Results of Strife. But if ye bite and devour one anoth- er, take heed that ye be not consumed one of another. (Galatians 5: 15.) For where envying and strife is, there is confusion and every evil work, (James 3: 16.) Strife Condemned. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul ; and I of Apol- los ; and I of Cephas ; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (i Corinthians i: 11- I3-) For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? (i Corinthians 3:3.) Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to 505 STUBBORNNESS THE COMPREHENSIVE ANALYSIS TABERNACLE judge the smallest matters? (i Co- rinthians 6: I, 2.) STUBBORNNESS. Stub'born-ness — the state or quality of being unreasonably obstinate in will or opin- ion; obdurate; headstrong; self-willed. Stub- bornness is not a good quality. It shows an unreasoning will, and a limitation of the men- tal power of accepting argument that is con- vincing, which in turn betrays the smallness of the mind. Resolution and determination must not be confounded with the mulish char- acteristic of stubbornness and obstinacy. REFERENCES. Punishment for Stubbornness. Because I have called, and ye re- fused; I have stretched out my hand, and no man regarded ; But ye have set at nought all my counsel, and would none of my reproof : I also will laugh at your calamity; I will mock when your fear cometh. (Proverbs i: 24-26.) He, that being often reproved hard- eneth his neck, shall suddenly be de- stroyed, and that without remedy. ( Proverbs 29 : i . ) Stubbornness Forbidden. Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified for ever: and serve the Lord your God, that the fierce- ness of his wrath may turn away from you. (2 Chronicles 30: 8.) Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. (Psalm 32: 9.) SUFFERINGS. (See Affliction.) SUNDAY. (See Sabbath.) Sun'day — the first day of the week ; also called the Lord's day. As has been told in the article on the Jewish Sabbath, the modern Christian Sunday or Lord's Day is not the Sabbath of the Jews, who clung close to the literal reading of the Mosaic text in making the seventh day of the week the Sabbath or day of rest. The use of Sunday came about through the observance of the early Christian Church of Sunday as a day devoted to the Lord because of the rising of Christ from His grave on that day. Naturally, the observance of two consecutive days gave rise to much confusion and inconvenience, and the Chris- tians, doubtless anxious to break away as far as possible from the customs of the apostate Jews that had put the Master to death, aban- doned Saturday, which was the Jewish Sab- bath, and gave all their attention to the fol- lowing day. Li the old Roman calendar Sun- day had a special significance. Not only was it dedicated to the sun, which the Romans had personified in the form of one of their gods, but it was also the custom to break bread on that day. To the Christian of the time, these two customs appealed, since on Sunday their Sun of Righteousness had risen from the tomb, and they also commemorated it with the breaking of bread, as He had commanded. The new interpretation the apostolic fathers gave to Sunday as a religious occasion and holy day can easily be imagined. References. — Matthew 28: i; Mark 16: 2, 9; John 20: I, 19, 26; Acts 20: 7; I Corin- thians 16:2; Revelation i : 10. SUPPER, The Lord's. (See Communion.) SWEARING. (See Blasphemy, Oath, etc.) SWORD OF THE SPIRIT. (See Scrip- tures.) Sword of the Spir'it — one of the titles given to the word of God, the Scriptures (Ephesians 6: 17). A somewhat similar ref- erence is made to it in Hebrews 4:12. TABERNACLE. (See Temple.) Tab'er-na-cle — a form of a Latin word meaning "a hut." Tabernacles, under the 506 TABLE THE COMPREHENSIVE ANALYSIS TEACHERS Jews, were portable tents or structures used in the journey ings through the wildertiess and afterwards until the building of the first Temple as places of worship, as well as for the transaction of momentous public business. We have in the Old Testament distinct and definite traces of three tabernacles — the ante- Sinaitic, which seems to have been the dwell- ing-place of Moses from the time he assumed the leadership of the Israelites until about the second year of the wanderings in the desert. Then a new tabernacle — the Sinaitic — was established. This appears to have done serv- ice until the erection of the third tabernacle — the Davidic — at Jerusalem, and even until a later day, as the old tabernacle seems to have been retained for a part of the Israelites at Gibeon. It was the most famous of the three. References. — For descriptions of the tab- ernacles, especially the Sinaitic, see Exodus chapters 25, 26, 27, 36, 27^ 38, 39- 40, and Ntimbers 9. TABLE OF THE LORD. ion.) ( See Commun- TABLES OF STONE. (See Command- ments, Decalogue.) TALEBEARERS. (See Busybodies, Strife, etc.) TEACHERS and TEACHING. (See Doc- trine, Ministers, Ministry, etc.) Teach'ers — persons who teach or instruct. Teach'ing — the act of instructing; also the instruction itself. The two great Teachers of the Christian are the Lord Jesus Christ and the word of God, the Holy Bible. Their teaching is the way to eternal life. Under them are the hosts of ministers and men and women devoted to the cause of the Master who are constantly placing before the world the thoughts, pre- cepts, and counsel they have given to us. They are gradually but surely leading man- kind to a better knowledge of the Great Truth. All this is a part of the Divine Plan for the redemption of the w^orld, which is growing better each day and nearer to the loving heart of the God that beats so warmly for all men. But Jesus Christ and the Bible and their earthly assistants are engaged in a constant warfare against the powers of evil, for Satan works to-day as he worked thousands of years ago, by means of false teachers and with all the subtlety of argument and specious reason- ing of which he is the master. Of these false teachers we are told to beware, lest they lead us astray. REFERENCES. God's Appointed Human Teachers. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Gy- rene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said. Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13: 1-3.) Having then gifts differing accord- ing to the grace that is given to us, whether prophecy, let us prophesy ac- cording to the proportion of faith; Or ministry, let us wait on our min- istering: or he that teacheth, on teach- ing; Or he that exhorteth, on exhorta- tion: he that giveth, let him do it with simplicity; he that ruleth, with dili- gence; he that sheweth mercy, with cheerfulness. (Romans 12: 6-8.) And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, govern- ments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? (i Corinthians 12: 28, 29.) 507 TEACHERS THE COMPREHENSIVE ANALYSIS TEACHERS And he gave some, apostles; and some, prophets; and some, evangehsts; and some, pastors and teachers ; For the perfecting of the saints, for the work of the ministry, for the edi- fying of the body of Christ : Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. (Ephesians 4: 11- 13.) Whom we preach, warning every man, and teaching every man in all wis- dom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which work- eth in me mightily. ( Colossians i : 28, 29.) Let the word of Christ dwell in you richly in all wisdom; teaching and ad- monishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Co- lossians 3 : 16.) False Teachers. Foretold and Described: There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls ; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. (Ezekiel 22: 25, 26.) And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of zvars: see that ye he not troubled: for all these things must come to pass, hut the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sor- rows. Then shall they deliver you up to he afflicted, and shall kill you: and ye shall he hated of all nations for my name's sake. And then shall many he offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. (Matthew 24 : 4-I3-) For I know this, that after my de- parting shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20: 29. 30-) For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (2 Corinthians 11: 13-15.) From which some having swerved 508 TEACHERS THE COMPREHENSIVE ANALYSIS TEACHERS unto vain jan- have turned aside gling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm, (i Timothy 1:6,7.) Now the Spirit speaketh expressly, that in the latter times some shall de- part from the faith, giving heed to se- ducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron ; Forbidding to marry, and command- ing to abstain from meats, which God hath created to be received with thanks- giving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be re- ceived with thanksgiving, (i Timothy 4: 1-4- ) This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blas- phemers, disobedient to parents, un- thankful, unholy. Without natural affection, truce- breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God ; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly wom- en laden with sins, led away with divers lusts. Ever learning, and never able to comxC to the knowledge of the truth. (2 Timothy 3: 1-7.) But there were false prophets also among the people, even as there shall be false teachers among you, who priv- ily shall bring in damnable heresies, even denying the Lord that brought them, and bring upon themselves swift destruction. And many shall follow their perni- cious ways ; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you : whose judgment now of a long time lingereth not, and their damnation slumbereth not. (2 Peter 2: 1-3.) Not to Be Listened to: If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder. And the sign or the wonder come to pass, whereof he spake unto thee, say- ing, Let us go after other gods, which thou hast not known,, and let us serve them; Thou shall not hearken unto the words of that prophet, or that dreamer of dreams : for the Lord your God prov- eth you, to know whether ye love the Lord your God with all your heart and with all your soul. (Deuteronomy 13: I-3-) Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Colossians 2:8.) How to Be Tested: And when they shall say unto you. Seek unto them that have familiar spir- its, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, 509 TEACHERS THE COMPREHENSIVE ANALYSIS TEMPERANCE it is because there is no light in them. (Isaiah 8: 19, 20.) Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Ro- mans 16: 17, 18.) But avoid foolish questions, and gen- ealogies, and contentions, and striv- ings about the law; for they are un- profitable and vain. A man that is an heretick after the first and second admonition reject; Knowing that he that is such is sub- verted, and sinneth, being condemned of himself. (Titus 3: 9-1 1.) Beloved, believe not every spirit, but try the spirits whether they are of God : because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world, (i John 4: 1-3.) True Teaching from God. O God, thou hast taught me from my youth : and hitherto have I declared thy wondrous works. Now also when I am old and grey- headed, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come. (Psalm 7: 17, 18.) And all thy children shall be taught of the Lord; and great shall be the peace of thy children. (Isaiah 54: I3-) It is written in the prophets. And they shall he all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. (John 6: 45.) For I neither received it of man, nei- ther was I taught it, but by the revela- tion of Jesus Christ. (Galatians i : 12.) TEMPERANCE. (See Drunkards, Sobri- ety, etc.) Tem'per-ance — moderation; restraint, especially in the use of strong or intoxicating liquors. Drunkenness being one of the most serious menaces of modern civilization, the Christian turns instinctively to the Bible for guidance upon the subject. While wine was almost a household beverage in the times of the Saviour and in the ages preceding Him, we nevertheless find many warnings against the too frequent and the too generous use of liquor. Drunkenness, then as now, was a thing to be guarded against as a great evil and a serious sin, since it brought to the surface all the most brutal and most degraded instincts in man. All through Scripture we find evidence of the horror and loathing in which drunkards were held. REFERENCES. Intemperance Condemned. Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. (Proverbs 20: i.) Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. (Proverbs 23: 31.) And be not drunk with wine, where- in is excess ; but be filled with the Spirit. (Ephesians 5: 18.) The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things. (Titus 2: 3-) Sio TEMPERANCE THE COMPREHENSIVE ANALYSIS TEMPERANCE Punishments of Intemperance. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagina- tion of mine heart, to add drunkenness to thirst: The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall separate him unto evil out of all the tribes of Israel, ac- cording to all the curses of the cove- nant that are written in this book of the law. (Deuteronomy 29: 19-21.) Who hath woe? who hath sorrow? who hath contentions? who hath bab- bling ? who hath wounds without cause ? who hath redness of eyes ? They that tarry long at the wine; they that go to seek mixed wine. (Proverbs 23: 29, 30.) At the last it biteth like a serpent, and stingeth like an adder. Thine eyes shall behold strange wom- en, and thine heart shall utter perverse things. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. They have stricken me, shalt thou say, and I was not sick ; they have beat- en me, and I felt it not: when shall I awake? I will seek it yet again. (Proverbs 23: 32-35.) Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them ! (Isaiah 5 : 11.) Woe unto them that are mighty to drink wine, and men of strength to min- gle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! (Isaiah 5: 22, 23-) They shall not drink wine with a song; strong drink shall be bitter to them that drink it. (Isaiah 24: 9.) There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone. (Isaiah 24: 11.) Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! (Isaiah 28: The crown of pride the drunkards of Ephraim, shall be trodden under feet. (Isaiah 28: 3.) But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. (Isaiah 28: 7.) Awake, ye drunkards, and weep ; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. (Joel 1:5.) For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry. (Nahum i: 10.) Temperance in All Things Commended. When thou sittest to eat with a ruler, consider diligently what is before thee: And put a knife to thy throat, if thou be a man given to appetite. (Proverbs 23: 1,2.) And every man that striveth for the mastery is temperate in all things. 511 TEMPTATION THE COMPREHENSIVE ANALYSIS TEMPTATION Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertain- ly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castawa}^ (i Corinthians 9: 25-27.) But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, good- ness, faith, Meekness, temperance: against such there is no law. (Galatians 5 : 22, 23.) And be not drunk with wine, where- in is excess ; but be filled with the Spirit. (Ephesians 5 : 18.) But a lover of hospitality, a lover of good men, sober, just, holy, temperate. (Titus 1:8.) TEMPTATION. Temp-ta'tion — the state, quality, or act of enticing to evil ; seduction toward sin ; the holding out of allurements pleasant to the eye or the senses but fatal to the welfare of the soul. Temptation is one of Satan's favorite meth- ods of winning souls to Hell. Snares of this character beset our feet every day of life, and especially is this true of the Christian, with whom the Devil is constantly at work, seek- ing to lure him from the path that leads to God. All sorts of human weaknesses are seized and used by the Evil One. Temp- tations come from every quarter, and from points whence we least expect them and to- ward which we are least prepared for resist- ance. In business, in social life, in general in- tercourse with the world, even in our homes and the bosom of our families, indeed within the walls of the church itself, do temptations come to us. But — ^the Christian always has three weapons with which to fight. They are repentance, faith, and prayer. Besides, we know that Jesus was tempted in all points as we are, and we have His example of re- sistance. We also have the promise that God will not permit us to be tempted beyond our power to bear. We must always regard temp- tation as a trial of our faith and life. REFERENCES. The Temptation of Jesus. Then was Jesus led up of the spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said. If thou be the Son of God, com- mand that these stones be made bread. But he answered and said. It is zvrit- ten, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinna- cle of the temple. And saith unto him. If thou be the Son of God, cast thyself down: for it is written. He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him. It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and shew- eth him all the kingdoms of the world, and the glory of them ; And saith unto him. All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written. Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, be- 5^2 TEMPTATION THE COMPREHENSIVE ANALYSIS THANKS hold, angels came and ministered unto him, (Matthew 4: i-ii.) Temptation as a Trial of Faith and LJfe. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand ; but the wise shall un- derstand. (Daniel 12: 10.) And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them : I will say, It is my people : and they shall say, The Lord is my God. (Zechariah 13: 9.) And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art con- verted, strengthen thy brethren. (Luke 22: 31, 32.) And when he was at the place, he said unto them, Pray tJiat ye enter not into temptation. (Luke 22: 40.) By faith Abraham, when he was tried, ofifered up Isaac : and he that had received the promises ofifered up his only begotten son. (Hebrews 11: 17.) Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. (James i: 12.) Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold tempta- tions : That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ, (i Peter i: 6, 7.) 33 513 Beloved, think it not strange con- cerning the fiery trial which is to try you, as though some strange thing hap- pened unto you. (i Peter 4: 12.) Prayer against Temptation. And forgive us our sins; for zve also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. (Luke 11 : 4.) God Forbids Excessive Temptation. There hath no temptation taken you but such as is common to man : but God is faithful, who will not sufifer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. (i Corinthians 10: 13.) THANKS and THANKSGIVING. Thanks — grateful acknowledgment of fa- vors or gifts. Thanks'giv'ing — the act of giving thanks, especially thanks to God, for blessings spir- itual, temporal, and eternal. The giving of thanks to God for his mani- fold mercies and blessings should be one of man's daily acts of devotion to his Creator, and especially should we thank Him for our creation, preservation, and the redemption of the world through Jesus. The giving of thanks for our daily food is one of the beauties of the Christian household. The Master Him- self, at the last supper, asked a blessing and gave thanks for the bread and the wine. How much more, then, should we do likewise? REFERENCES. Exhortations to Give Thanks. Ofifer unto God thanksgiving; and pay thy vows unto the most High. (Psalm 50: 14.) Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. (Psalm 95 : 2.) Enter into his gates with thanksgiv- THANKS THE COMPREHENSIVE ANALYSIS THOMAS ing, and into his courts with praise: be thankful unto him, and bless his name. (Psalm lOO: 4.) O give thanks unto the Lord, for he is good: for his mercy endureth for ever. (Psalm 107: i.) For the administration of this serv- ice not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God. (2 Corin- thians 9: 12.) Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. ( Philippians 4:6.) Rooted and built up in him, and stab- lished in the faith, as ye have been taught, abounding therein with thanks- giving. (Colossians 2: 7.) Continue in prayer, and watch in the same with thanksgiving. (Colossians 4- 2.) Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. (Revelation 7: 12.) Giving of Thanks by Jesus. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said. Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it. (Matthew 26: 26, 27.) Giving Thanks at Meals. And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them be- fore the people. (Mark 8:6.) And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. (Acts 27: 35-) He that regardeth the day, regardeth it unto the Lord ; and he that regardeth not the day, to the Lord he doth not re- gard it. He that eateth, eateth to the Lord, for he giveth God thanks ; and he that eateth not, to the Lord he eateth not, and giveth God thanks. (Romans 14: 6.) Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. (Ephesians 5:20.) THESSALONICA. Thes-sa-lo-ni'ca — a city of Macedonia, named after the sister of Alexander the Great. It is still one of the important towns of the East, being now the chief place (after Con- stantinople) of European Turkey. The church there was doubtless founded by Paul, and in his time it was the chief center for the spread of Christianity westward. The mod- ern name of the place is Saloniki. THIEF. (See Stealing.) THOMAS. Thom'as — a form of a Greek word derived from the Phoenician and meaning "a twin." Thomas was the name of one of the apostles. He was a native of Galilee. Undoubtedly he. was a good man, but one who thought slowly and was equally slow to believe anything he did not see or was not thoroughly demon- strated. He also seems to have been rather despondent by nature. He was a man of cour- age, however, and hesitated not to go into any danger for the sake of the Master. After the resurrection he insisted upon seeing and feeling the wounds in the hands and feet of Jesus. Tradition tells us that he was mar- tyred. He has always been called "the doubt- ing one" because of his peculiar mental char- acteristics. 5H THORN THE COMPREHENSIVE ANALYSIS TITUS THORN. (See Paul; also Appendix.) Thorn — a hard and sharp-pointed projec- tion common to a number of different varie- ties of plants, .inflicting a ragged and painful wound on coming in contact with human flesh. In Scripture we have two remarkable exam- ples of wounding by thorns. The first is found in the crown of thorns woven by the persecutors of Jesus just prior to the cruci- fixion and laid upon the Master's head as a derisive imitation of a kingly crown. The other example is the "thorn in the flesh" men- tioned by Paul (2 Corinthians 12: 7). Paul said this thorn in the flesh was a messenger of Satan sent to buffet him. We have never been able to learn what was the nature of this thorn. But it seems exceedingly likely that it was some constant temptation which beset the great apostle, but whether it was moral, mental, or physical we have no means of knowing to a certainty. It seems most im- probable that the allusion could relate to any thing or incident in Paul's life before his con- version, since he must have felt convinced of the divine pardon for his early persecution of the Church. It is equally improbable that it related to religious ambitions, for Paul never shows that he thought of his own glory or power as paramount to that of his Master. In point of fact, the thorn narrows down to some moral, mental, or physical temptation which must have beset him all his life. Some commentators have thought he may have fret- ted over the physical ugliness that has been credited to him ; but such an explanation seems inadequate when we consider the men- . tal strength of the man, to whom physical beauty must have been only as a passing in- cident. Late commentators have offered a very reasonable thought that Paul's thorn was a hasty and impetuous temper, which, chain as he would, would sometimes get the better of him when striving to convince doubters or erring ones. He had been the subject of a miraculous conversion, the memory of which never departed from him, and he knew that God had marked him with glory by it. Yet he did not seek to use this as a means of con- vincing others, for the reason that it may have seemed to him self-glorification, which trait he abhorred as is seen in the context pertaining to his statement of the thorn. Knowing the power of God that had been exhibited in his own case could well be ex- hibited in the case of others it would seem only natural that hasty and impetuous anger should arise against doubters and scoffers. This theory, however, is only a theory and there is nothing but speculation and con- jecture to warrant it. What the real nature of the "thorn" was will never be known. TIGRIS. (See Euphrates.) Ti'gris — one of the twin rivers of Meso- potamia. It is mentioned in Scripture as the Hiddekel (Genesis 2: 14; Daniel lo: 4). TIMOTHY. Tim'o-thy — the Englished form of a Greek name (Timotheus) meaning "honoring God." Timothy was the son of a Jewish woman and a Greek father and was an early convert to the Christian faith. Paul found in him a well-educated and excellent companion and took him upon one or more of the mis- sionary journeys. He also was in Rome dur- ing a part of Paul's captivity. Paul was ex- ceedingly fond of him, as is shown in the various Pauline epistles and in the special ones to Timothy himself. After Paul's mar- tyrdom, Timothy was in charge of the church at Ephesus. He, too, suffered martyrdom. He was put to death under either the Roman emperor Domitian or Nerva. References. — The two epistles to Timothy. TITUS. (See Jerusalem.) Ti'tus — a proper name of Greek origin much used by the Romans. The Titus who figures in the Scriptures was a Christian teacher of Greek birth who became one of the companions of Paul, who converted him. Like Timothy, Paul was very fond of him, and he seems to have accompanied the great apostle on his last journey to Rome. After Paul's death he appears to have gone to Crete and became the head of the church there, dying at a very advanced age. There is another Titus, who, although he does not appear in Scripture, is nevertheless of very great interest to Bible readers, for the reason that it was he who fulfilled the proph- 515 TONGUE THE COMPREHENSIVE ANALYSIS TONGUE ecies of Jesus and of Moses that the city shotild be destroyed and the temple wiped out of existence (Deuteronomy 28: 57 and Matthew 27: 25). Titus was the son of the Roman emperor Vespasian and was born A.D. 40. He showed great ability as a soldier, and at the age of thirty was the commander of a huge Roman army sent to besiege Jerusalem, then in revolt. The siege lasted more than three years and the fighting was constant and bloody. Hunger so reduced the besieged Jews that in a number of cases infants were eaten by their parents. At last Titus took the city by storm and practically demolished it, de- stroying the temple. Later Titus became em- peror of Rome. He reigned only about two years. It always has been suspected that he was poisoned by his brother, Domitian. TONGUE. Tongue — the principal organ of taste. It also aids in the swallowing of food and in the act of speaking. Figuratively, persons who talk too much or are not careful regard- ing what they say are said to have unruly tongues and are counseled to bridle them. We find a number of references of this char- acter in Scriptures. The "gift of tongues" was the power to speak freely and without thought as to dis- course or language granted by the Holy Ghost. REFERENCES. The Tongue an Unruly Member. How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? (Job 8: 2.) Should not the multitude of words be answered ? and should a man full of talk be justified? (Job 11: 2.) As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; All the while my breath is in me, and the spirit of God is in my nos- trils ; My lips shall not speak wickedness, nor my tongue utter deceit. (Job 27: 2-4.) Therefore doth Job open his mouth in vain; he multiplieth words without knowledge. (Job 35: 16.) He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. (Psalm 15: 3.) I said I will take heed to my ways, that I sin i;ot with my tongue: I will keep my mouth with a bridle, while the wicked is before me. I was dumb with silence, I held my peace, even from good; and my sorrow was stirred. (Psalm 39: i, 2.) If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth. ( Prov- erbs 30: 32.) For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. (Ecclesiastes 5:3.) For in the multitude of dreams and many words there are also divers van- ities; but fear thou God. (Ecclesiastes 5:7.) A fool also is full of words; a man cannot tell what shall be; and what shall be after him, who can tell him? (Ecclesiastes 10: 14.) Not that which goeth into the mouth deiileth a man; but that zvhich cometh out of the mouth, this defileth a man. (Matthew 15: 11.) There is nothing from without a man, that entering into him can defile him: hut the things which come out of him, those are they that defile the man. (Mark;: 15.) Let no corrupt communication pro- ceed out of your mouth, but that which is good to the use of edifying, that it 516 TONGUE THE COMPREHENSIVE ANALYSIS TONGUE may minister grace unto the hearers. (Ephesians 4: 29.) Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Colossians 4:6.) Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. (James i : 19.) If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. (James i: 26.) For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. (James 3:2.) Even so the tongue is a little mem- ber, and boasteth great things. Be- hold, how great a matter a little fire kindleth ! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. (James 3: 5, 6.) But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. (James 3:8-10.) The Gift of Tongues. An Interpreter Needed: So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. Wherefore let him that speaketh in an unknown tongue pra}^ that he may interpret. For if I pray in an unknown tongue, my spirit prayeth, but my understand- ing is unfruitful. What is it then? I will pray with the spirit, and I will pray with the un- derstanding also: I will sing with the spirit, and I will sing with the under- standing also. Else, when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understand- eth not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank my God, I speak with tongues more than ye all : Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue, (i Corinthians 14: 9-19.) A Sign to Unbelievers: In the law it is written. With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord, Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serv- eth not for them that believe not, but for them which believe. If therefore the whole church be 517 TRANSFIGURATION THE COMPREHENSIVE ANALYSIS TRIBULATION come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbeliev- ers, will they not say that ye are mad ? But if all prophesy, and there come in one that believeth not, or one un- learned, he is convinced of all, he is judged of all : And thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and re- port that God is in you of a truth. ( i Corinthians 14: 21-25,) TRANSFIGURATION. Trans-fig-u-ra'tion. The transfiguration will always be to Christians one of the most wonderful events in the life of the Master. It was the glorification of the Son by the Father, and the committing to three human witnesses — Peter, James, and John — of the final and absolute evidence of Jesus' divine majesty. The transfiguration took place on Mount Hermon. REFERENCES. Mark's Account. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves : and he was trans- figured before them. And his raiment became shining, ex- ceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses : and they were talking with Jesus. And Peter answered and said to Jesus, Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. (Mark 9: 2-6.) John's Reference to the Transfiguration. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (John i: 14.) Peter's Reference to the Transfiguration. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewit- nesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. (2 Peter i : 16-18.) TRIBULATION. (See Affliction, Sorrow.) Trib'u-la'tion — distress, trouble, severe affliction. REFERENCES. Yet hath he not root in himself, but dureth for a while: for when tribula- tion or persecution ariseth because of the word, by and by he is offended. (Matthew 13: 21.) For then shall be great tribulation, such as zvas not since the beginning of the zvorld to this time, no, nor ever shall be. (Matthew 24: 21.) These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the zvorld. (John 16: 33.) Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much 5^8 TRINITY THE COMPREHENSIVE ANALYSIS TRINITY tribulation enter into the kingdom of God. (Acts 14: 22.) For verily, when we were with you, we told you before that we should suf- fer tribulation ; even as it came to pass, and ye know. ( i Thessalonians 3 : 4.) And I said unto him, Sir, thou know- est. And he said to me. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Revelation 7: 14.) TRINITY. (See Christ, God, Jesus, Holy Ghost.) Trin'i-ty — a union of three things or per- sons in one; specificall}', the Holy Trinity, or union of God the Father, God the Son, and God the Holy Ghost, as three Persons in one Godhead. The doctrine of the Trinity is one of the fundamentals of Christianity, and without ir- reverence may be regarded as one of God's revelations of Himself to man since the ap- pearance of Jesus Christ. The Old Testa- ment does not teach it, yet foreshadows it ; but in the New Testament it is taught clearly and unmistakabty. In effect, the doctrine is that there are in the Godhead three Persons, one in substance, coeternal and equal in pow- er, the Father, Son, and Holy Ghost, although the Scripture does not make use of the word "trinity" in describing them or the union. The doctrine is called in theology a "mys- tery" because it is incomprehensible to man- kind ; in other words, man's finite mind is in- capable of grasping- the inwardness and com- plete meaning of it. REFERENCES. The Holy Trinity Foreshadowed in Old Testament. And God said. Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Genesis 1 : 26.) And the Lord God said. Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever. (Genesis 3: 22.) And the Lord said. Behold, the peo- ple is one, and they have all one lan- guage; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. (Genesis 11 : 6, 7.) New Testament Teaching. Go ye tJierefore, and teach all na- tions, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. (Matthew 28: 19.) The grace of the Lord Jesus Christ, and the love of God, and the commun- ion of the Holy Ghost, be with you all. Amen. (2 Corinthians 13: 14.) For through him we both have access by one Spirit unto the Father. (Ephe- sians 2: 18.) In whom ye also are builded together for a habitation of God through the Spirit. (Ephesians 2: 22.) There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4: 4-6.) Elect according to the foreknowl- edge of God the Father, through sanc- tification of the Spirit, unto obedience and sprinkling of the blood of Jesus 519 TRUST THE COMPREHENSIVE ANALYSIS TRUST Christ: Grace unto you, and peace, be multiplied, (i Peter 1:2.) TRUST. (See Faith.) Trust — the assured resting of the mind of one person on the integrity, honor, justice, love, truth, or any other sound principle in another. The trust which the Christian has in God is an exempHfication of his faith. The greater the trust the greater the degree of faith. The Bible tells us to have complete trust, and shows us the blessings of it. REFERENCES. Trust in God. David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Phi- listine, And Saul said unto David, Go, and the Lord be with thee. ( i Samuel 17: 37-) He trusted in the Lord God of Israel ; so that after him was none like him among all the kings of Judah, nor any that were before him. For he clave to the Lord, and de- parted not from following him, but kept his commandments, which the Lord commanded Moses. And the Lord was with him; and he prospered whithersoever he went forth : and he rebelled against the king of As- syria, and served him not. (2 Kings 18: 5-7-) Offer the sacrifices of righteousness, and put your trust in the Lord, ( Psalm 4:5.) Thou hast seen it ; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless, (Psalm 10: 14.) Into thine hand I commit my spirit; thou hast redeemed me, O Lord God of truth. (Psalm 31: 5.) By this I know that thou favourest me, because mine enemy doth not tri- umph over me, (Psalm 41: 11.) I am as a wonder unto many; but thou art my strong refuge, (Psalm 71: 7-) He shall not be afraid of evil tidings : his heart is fixed, trusting in the Lord, His heart is established, he shall not be afraid, imtil he see his desire upon his enemies, (Psalm 112: 7, 8,) It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes, (Psalm 118: 8, 9.) He that is of a proud heart stirreth up strife: but he that putteth his trust in the Lord shall be made fat. (Prov- erbs 28: 25,) Who is among you that feareth the Lord, that obeyeth the voice of his serv- ant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. (Isa- iah 50: 10,) God Must Be Trusted. Therefore I say unto you, Take no\ thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, zvhaf ye shall put on. Is not the life more than meat, and the body than raiment f (Matthew 6: 25.) Therefore take no thought, saying, What shall we eatf or. What shall we drink? or. Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Fa- ther knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 520 TRUST THE COMPREHENSIVE ANALYSIS TRUTH Take therefore no thought for tJie morrow: for the monrow shall take thought for the things of itself. Suffi- cient unto the day is the evil thereof. (Matthew 6: 31-34.) And he said unto his disciples, There- fore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. (Luke 12: 22.) And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. (Luke 12: 29.) Wherefore Hft up the hands which hang down, and the feeble knees ; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. (Hebrews 12: 12, 13.) Casting all your care upon him; for he careth for you. ( i Peter 5:7.) Distrust Shamed. Wherefore, if God so clothe the grass of the field, wliich to day is, and to mor- rozv is cast into the oven, shall he not much more clothe you, O ye of little faith? (Matthew 6: 30.) Fear ye not therefore, ye are of more value than many sparrozvs. (Matthew 10: 31.) The life is more than meat, and the body is more than raiment. Consider the ravens: for they neither sozv nor reap; which neither have store- house nor barn; and God feedeth them: how much more are ye better than the fozvlsf And which of you with taking thought can add to his stature one cubit f If ye then be not able to do that thing zvhich is least, zvhy take ye thought for the rest? Consider the lilies how they groiv: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory zvas not arrayed like one of these. If then God so clothe the grass, zvhich is to day in the Held, and to morrozu is cast into the oven; how much more will he clothe you, O ye of little faith? (Luke 12: 23-28.) For all these things do the nations of the zvorld seek after: and your Father knoweth that ye have need of these things. (Luke 12: 30.) TRUTH. (See God, Scriptures, etc.) Truth — conformity to fact or reality; ex- act accordance with that which is, or has been, or shall be ; exactness ; also righteousness and true religion. God is truth. His word is truth. We are expected to accept Him and it with faith, nothing doubting and nothing gainsaying. Moreover, we are expected to reflect that truth in our own lives by walking uprightly and by obedience to His laws and commands. REFERENCES. God Is Truth. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his command- ments to a thousand generations. (Deuteronomy 7:9.) Who hast kept with thy servant David my father that thou promisedst him : thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day. ( i Kings 8 : 24.) Thou which hast kept with thy serv- ant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day. (2 Chron- icles 6: 15.) For the word of the Lord is right; 521 TRUTH THE COMPREHENSIVE ANALYSIS TYRE and all his works are done in truth. (Psalm 33: 4-) For thy mercy is great unto the heav- ens, and thy truth unto the clouds. (Psalm 57: 10.) My covenant will I not break, nor alter the thing that is gone out of my lips. (Psalm 89: 34.) For the Lord is good; his mercy is everlasting; and his truth endureth to all generations. (Psalm 100: 5.) For thy mercy is great above the heavens: and thy truth reacheth unto the clouds. (Psalm 108: 4.) For his merciful kindness is great toward us: and the truth of the Lord endureth for ever. Praise ye the Lord. (Psalm 117: 2.) Thou wilt perform the truth to Ja- cob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old. (Micah 7: 20.) For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid : yea, let God be true, but every man a liar; as it is written. That thou mightest be justified in thy say- ings, and mightest overcome when thou art judged. (Romans 3: 3, 4.) Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. (Romans 15: 8.) If we believe not, yet he abideth faithful: he cannot deny himself. (2 Timothy 2: 13.) In hope of eternal life, which God, that cannot lie, promised before the world began. (Titus 1:2.) God's Word Is Truth. As for God, his way is perfect; the word of the Lord is tried ; he is a buck- ler to all them that trust in him. (2 Samuel 22: 31.) Thy word is true from the begin- ning: and every one of thy righteous judgments endureth for ever. (Psalm 119: 160.) Have not I written to thee excellent things in counsels and knowledge. That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? (Proverbs 22: 20, 21.) Sanctify them through thy truth: thy znjord is truth. (John 17: 17.) This is the disciple which testifieth of these things, and wrote these things : and we know that his testimony is true. (John 21 : 24.) For we write none other things unto you, than what ye read or acknowledge ; and I trust ye shall acknowledge even to the end. (2 Corinthians i: 13.) And he saith unto me. Write, Blessed are they which are called unto the mar- riage supper of the Lamb. And he saith unto me. These are the true say- ings of God. (Revelation 19: 9.) TYRE. (See Sidon.) Tyre — one of the celebrated cities of the ancient world. It was originally a Sidonian colony, but soon outstripped the mother city in wealth and prestige. It was noted for its dyes and cloths. It carried on an extensive commerce with the whole of the then known world. Nebuchadnezzar took the place after a long siege, and later it was rebuilt upon a large island of the original harbor. Alexan- der the Great laid siege to it, but was unable to capture it until he had thrown the ruins of the old city into the water and built with them a tongue of land over which his troops could march to storm the walls. Since that time it never has been a great place. It is now a small and obscure port. 522 UNBELIEF THE COMPREHENSIVE ANALYSIS UNBELIEF UNBELIEF and UNBELIEVERS. Un'be-lief' — the state or act of not be- lieving; especially, the rejection of divine rev- elation, divine prophecy, and the divine plan for the salvation of the world. Un'be-liev'ers — those who do not be- lieve; especially, those who reject the Bible as a divine revelation, or reject Jesus as a divine or a supernatural person, or reject the existence of God, or reject the plan for the salvation of the world ; infidels. Unbelief is one of the most damning sins. Those who persist in it and go to their graves without accepting Jesus as the Christ and Saviour of the world are lost. The Holy Scriptures are exceedingly plain on this point and admit of no argument or interpretation save that eternal damnation awaits such in- dividuals. Such unbelievers are the true in- fidels. They have existed in all times and doubtless will continue to exist. We must not, however, confound with them such persons as have not had the gospel presented to them. The unbelief of this last class is one of igno- rance and not of self-will, and there is a great difference between them, a difference no doubt recognized in some way by God, whose judg- ment of a man who had heard of Him and His Son and yet rejected Him unquestionably will be totally different from His judgment of the man who knows nothing at all of Jesus Christ. REFERENCES. Unbelief Contrasted with Belief. He that believeth on him is not con- demned: but he that believeth not is condemned already, because he hath not believed in the name of the only be- gotten Son of God. (John 3 : 18.) He that beHeveth on the Son hath everlasting" life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (John 3: 36.) He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar ; because he believeth not the record that God gave of his Son. (i John 5 : 10.) The Source of Unbelief. Afterward he appeared unto the eleven as they sat at meat, and upbraid- ed them with their unbelief and hard- ness of heart, because they believed not them which had seen him after he was risen. (Mark 16: 14.) Those by the way side are they that hear; then cometh the devil, and taketh away the zvord out of their hearts, lest they should believe and be saved. (Luke 8: 12.) Then he said unto them, fools, and slow of heart to believe all that the prophets have spoken. (Luke 24: 25.) And ye have not his word abiding in you: for whom he hath sent, him, ye be- lieve not. (John 5: 38.) And because I tell you the truth, ye believe me not. (John 8: 45.) But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I knozv them, and they follow me. (John 10: 26, 27.) But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, dis- puting daily in the school of one Ty- rannus. (Acts 19: 9.) But if our gospel be hid, it is hid to them that are lost : In whom the god of this world hath blinded the minds of them which be- lieve not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. (2 Co- rinthians 4: 3, 4.) Wherein in time past ye walked ac- cording to the course of this world, ac- cording to the prince of the power of the air, the spirit that now worketh in the children of disobedience. (Ephe- sians 2:2.) 523 UNBELIEF THE COMPREHENSIVE ANALYSIS UNITY That they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2: 12.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. (He- brews 3: 12.) Mercy for Repentance After Unbelief. Who was before a blasphemer, and a persecutor, and injurious: but I ob- tained mercy, because I did it ignorant- ly in unbelief, (i Timothy i : 13.) Punishment of Unbelievers. And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. (Numbers 20: 12.) Therefore the Lord heard this, and was wroth : so a fire was kindled against Jacob, and anger also came up against Israel; Because they believed not in God, and trusted not in his salvation. (Psalm 78: 21, 22.) / said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. (John 8: 24.) And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief. (Hebrews 3: 18, 19.) Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief. (Hebrews 4:6.) See that ye refuse not him that speak- eth : for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. _ (Hebrews 12: 25.) UNITY. U'ni-ty — the union of a number of things' complete oneness of a collection of units or single things. The Bible teaches the unity of the Church and of the brotherhood of Chris- tian men. REFERENCES. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10: 16.) So we, being many, are one body in Christ, and every one members one of another. (Romans 12: 5.) For we being many are one bread, and one body: for we are all partakers of that one bread, (i Corinthians 10: For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many, (i Corinthians 12: 13, 14.) . There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3 : 28.) That in the dispensation of the ful- ness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. (Ephesians i : 10.) Now therefore ye are no more stran- gers and foreigners, but fellow-citizens with the saints, and of the household of God. (Ephesians 2: 19.) I 524 URIAH THE COMPREHENSIVE ANALYSIS VENGEANCE Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4: 3-6.) URIAH. (See David, Bath-sheba.) U-ri'ah — a form of a Hebrew word mean- ing "flame of Jehovah." Uriah was a Hittite and one of the leading miHtary men of the kingdom of David, as well as the husband of Bath-sheba, for whom David had conceived a great passion. This passion brought about one of David's greatest sins, for, in order to make Bath-sheba his own, he had Uriah sent upon a mission which he thought would bring about his death. The expected occurred, and David then married Bath-sheba. Thus he was practicabl}' a murderer. References. — 2 Samuel li; i Kings 15. VANITY. (See Pride, Ostentation.) Van'i-ty — the quality or state of being vain ; unreal ; profitless ; empty ; unsubstan- tial ; also inordinate pride or conceit. The Bible contains frequent warnings re- garding vanity and vanities, pointing out the profitless and useless nature of things that are vain. Of vanities there are all sorts — of the person, of the mind, of riches, of position or social standing. REFERENCES. Vanity of vanities, saith the Preach- er, vanity of vanities; all is vanity. (Ecclesiastes 1:2.) I the Preacher was king over Israel in Jerusalem. And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven : this sore travail hath God given to the sons of man to be exercised therewith. I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit. (Eccle- siastes 1 : 12-14.) Yea, I hated all my labour which I had taken under the sun: because I should lea\'e it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. Therefore I went about to cause my heart to despair of all the labour which I took under the sun. For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not la- boured therein shall he leave it for his portion. This also is vanity and a great evil. (Ecclesiastes 2: 18-21.) Vanity of vanities, saith the Preach- er; all is vanity. (Ecclesiastes 12: 8.) VENGEANCE. (See Revenge.) Venge'ance — revenge. The Bible teaches us that human vengeance is wrong, and that vengeance, if it is to be taken, belongs to God. REFERENCES. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and rec- ompense; their foot shall slide in due time : for the day of their calamity is at hand, and the things that shall come upon them make haste. (Deuteronomy 32: 34, 35-) If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 525 VISIONS THE COMPREHENSIVE ANALYSIS WASHING I will make mine arrows drunk with blood, and my sword shall devour flesh ; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. Rejoice, O ye nations, with his peo- ple: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. (Deu- teronomy 32: 41-43.) For we know him that hath said. Vengeance belongeth unto me, I will recompense, saith the Lord. And again. The Lord shall judge his people. (He- brews 10: 30.) VISIONS. (See Dreams.) WASHING. Wash'ing — cleaning with water or some other fluid. The word is often used in Scrip- ture to show the cleansing process of Christ's blood with relation to sinners. REFERENCES. General. If I wash myself with snow water, and make my hands never so clean; Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. (Job 9: 30, 31.) When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Je- rusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (Isaiah 4:4.) Not by works of righteousness which we have done, but according to his mer- cy he saved us, by the washing of re- generation, and renewing of the Holy Ghost. (Titus 3:5.) Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil con- science, and our bodies washed with pure water. (Hebrews 10: 22.) Washing by Jesus' Blood. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. ( I Corinthians 6 : 11.) And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings , of the earth. Unto him that loved us, ' and washed us from our sins in his own blood. (Revelation 1:5.) And I said unto him. Sir, thou know- est. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Rev- elation 7: 14.) Jesus Washes the Disciples' Feet. After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter : and Peter saith unto him. Lord, dost thou wash my feet? Jesus answered and said unto him,j What I do thou knowest not now; hut thou shalt know hereafter. Peter saith unto him. Thou shalt nev- er wash my feet. Jesus answered him, // / wash thee not, thou hast no part with me. Simon Peter saith unto him. Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. 536 WATCHFULNESS THE COMPREHENSIVE ANALYSIS WATCHFULNESS For he knew who should betray him ; therefore said he, Ye are*not all clean. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye zvhat I have done to you? Ye call ine Master and Lord: and ye say zvell; for so I am. If I then, your Lord and Master, have zvashed your feet; ye also ought to wash one another's feet. For I have given yon an example, that ye shoidd do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither lie that is sent greater than he that sent him. (John 13: 5-16.) WATCHFULNESS. Watch 'ful-ness — the state or quality of being watchful ; alertness. The Scriptures command us to watchfulness for a number of different reasons — that Ave do not fall into temptation and sin, that we walk in the ways of God, that we maintain the proper relations between ourselves and our fellow-men, and that especially we be ready for the second coming of Christ. Watchfulness, therefore, is one of the Christian virtues. REFERENCES. Watching for Christ's Second Coming. Watch therefore; for ye know not zvhat hour your Lord doth come. (Matthew 24: 42.) For the Son of man is as a man tak- ing a far journey, zvho left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye knozv not when the master of the house cometli, at even, or at midnight, or at the cock- crowing, or in the morning: Lest coming suddenly he -find you sleeping. -.1 And what I say unto you I say unto all, Watch. (Mark 13: 34-37.) And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon yon iinazvares. For as a snare shall it come on all of them that dzuell on the face of the whole earth. (Luke 21: 34, 35.) And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13: 11.) Watchfulness against Sin, Temptation, etc. Then saith he unto them, A'ly soul is exceeding sorrowful, even unto death: tarry ye here, and zvatch with me. And he went a little farther, and fell on his face, and prayed, saying, my Father, if it he possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is will- ing, but the flesh is zveak. (]\latthew 26: 38-41.) ^^'herefore let him that thinketh he standeth take heed lest he fall. ( i Co- rinthians 10: 12.) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. (Ephesians 6: 18.) Continue in prayer, and watch in the same with thanksgiving. (Colossians 4: 2.) Therefore let us not sleep, as do oth- ers ; but let us watch and be sober. 527 WATER THE COMPREHENSIVE ANALYSIS WATER For they that sleep sleep in the night ; and they that be drunken are drunken in the night. ( i Thessalonians 5 : 6, 7. ) But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. (2 Timothy 4:5.) But the end of all things is at hand : be ye therefore sober, and watch unto prayer, (i Peter 4:7.) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. ( i Peter 5:8.) WATER. Wa'ter — the fluid which descends in rain from the clouds and which forms lakes, riv- ers, seas, etc. We find a legion of references to water in the Scriptures, both in a literal sense and figurativel}^ The reason for this is not difficult to find. To the dwellers in Pales- tine and the surrounding countries water was a most valuable commodity, much more val- uable to them than to most of us nowadays. This was because of the fact that the land was hot and dry, and that, generally speaking, the life-giving fluid was scarce, because of the small size of the streams, the uncertain and rare character of the rainfall and the general lack of an abundant water supply. We can easily imagine the very high regard the ancient dwellers in the Holy Land had for water. Being so highly valued, it is also easy to un- derstand how water came to take a place in the figurative language of the people. REFERENCES. Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof : thou makest it soft with show- ers: thou blessest the springing there- of. (Psalm 65: 9, 10.) When the poor and needy seek water, and there is none, and their tongue f ail- eth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys : I will make the wilderness a pool of wa- ter, and the dry land springs of water. (Isaiah 41 : 17, 18.) Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. (Isaiah 55: i.) For my people have committed two evils; they have forsaken me the foun- tain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. (Jeremiah 2: 13.) In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. (Zechariah 13: i.) Jesus answered. Verily, verily, I Say unto thee, Except a man he horn of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5.) Jesus answered and said unto her, // thou knewest the gift of God, and who it is that saith to thee. Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him. Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water ? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? (John 4: 10-12,) In the last day, that great day of the feast, Jesus stood and cried, saying, // any man thirst, let him come unto me, and drink. i 528 WEEPING THE COMPREHENSIVE ANALYSIS WICKED He that helieveth on mc, as the Scrip- ture hath said, out of his belly shall ■flow rivers of living zvater. (But this spake he of the Spirit, which they that beHeve on him should receive : for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7: 37 3Q.) And did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them : and that Rock was Christ, (i Corinthians 10: 4.) And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. (Revelation 21: 6.) WEEPING. Weep'ing — the shedding of tears. For those who weep, no matter what the cause, the Scriptures are full of comfort. REFERENCES. Depart from me, all ye workers of iniquity; for the Lord hath heard the voice of my weeping. (Psalm 6:8.) For his anger endureth but a mo- ment; in his favour is life: weeping may endure for a night, but joy cometh in the morning. (Psalm 30: 5.) She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treach- erously with her, they are become her enemies. (Lamentations 1:2.) Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning. (Joel 2: 12.) But the children of the kingdom shall he cast out into outer darkness: there shall he weeping and gnashing of teeth. (Matthew 8: 12.) Then said the king to his servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall he zueeping and gnashing of teeth. (Matthew 22: 13.) Blessed are ye that hunger now: for ye shall he filled. Blessed are ye thai zveep now: for ye shall laugh. (Luke 6: 21.) And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. (Luke 7: 38.) Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. When Jesus therefore saw her weep- ing, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled. And said. Where have ye laid him? They said unto him. Lord, come and see. Jesus wept. (John 11 : 32-35.) Rejoice with them that do rejoice, and weep with them that weep. (Ro- mans 12: 15.) And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not ; and they that buy, as though they possessed not. ( i Corinthians 7: 30.) And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Revelation 21 : 4.) WICKED. (See Hell, Righteousness, Sin.) Wick'ed — the state or quality of being sin- ful; evil in principle or practice; contrary to 34 529 WICKED THE COMPREHENSIVE ANALYSIS WICKED divine or moral law; addicted to vice or sin; also a name for a person or the persons who are any of these things or in any of these states. The Bible shows us plainly what hap- pens to those who are wicked. Before re- pentance, conversion and profession of Christ all men are wicked. It is a matter of our own choice whether we remain so, since we have the offer of pardon and salvation through the blood of Christ and His mediatorship with God the Father for us. For those who re- ject these boons there is eternal damnation. REFERENCES. Wicked and Righteous Contrasted. With the merciful thou wilt shew thy- self merciful, and with the upright man thou wilt shew thyself upright. With the pure thou wilt show thy- self pure; and with the froward thou wilt shew thyself unsavoury. And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down. (2 Samuel 22: 26-28.) And the Spirit of God came upon Azariah the son of Oded : And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. (2 Chronicles 15: i, 2.) Behold, God will not cast away a per- fect man, neither will he help the evil doers : Till he fill thy mouth with laughing, and thy lips with rejoicing. (Job 8: 20, 21.) For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish. (Psalm 1:6.) With the merciful thou wilt shew thy- self merciful ; with an upright man thou wilt shew thyself upright; Many sorrows shall be to the wicked : but he that trusteth in the Lord, mercy shall compass him about. (Psalm 32: 10.) For the arms of the wicked shall be broken: but the Lord upholdeth the righteous. The Lord knoweth the da5^s of the upright: and their inheritance shall be for ever. They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away. (Psalm 37: 17-20.) He that walketh uprightly walketh surely : but he that perverteth his ways shall be known. (Proverbs 10: 9.) The fear of the wicked, it shall come upon him: but the desire of the right- eous shall be granted. As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation. (Proverbs 10: 24,25.) The hope of the righteous shall be gladness: but the expectation of the wicked shall perish. The way of the Lord is strength to the upright : but destruction shall be to the workers of iniquity. The righteous shall never be re- moved : but the wicked shall not inhabit the earth. (Proverbs 10: 28-30.) The wicked shall be a ransom for the righteous, and the transgressor for the upright. (Proverbs 21 : 18.) Thorns and snares are in the way of the froward : he that doth keep his soul shall be far from them. (Proverbs 22: 5.) Whoso walketh uprightly shall be i 530 WICKED THE COMPREHENSIVE ANALYSIS WICKED saved: but he that is perverse in his ways shall fall at once. (Proverbs 28: 18.) Therefore thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: be- hold, my servants shall rejoice, but ye shall be ashamed: Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. (Isaiah 65: 13, 14.) Then shall ye return, and discern be- tween the righteous and the wicked, be- tween him that serveth God and him that serveth him not. (Malachi 3 : 18.) The Prosperity of the Wicked. Complained about: The earth is given into the hand of the wicked : he covereth the faces of the judges thereof; if not, where, and who is he? (Job 9: 24.) The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abun- dantly. (Job 12: 6.) Even when I remember I am afraid, and trembling taketh hold on my flesh. Wherefore do the wicked live, be- come old, yea, are mighty in power ? Their seed is established in their sight with them, and their offspring be- fore their eyes. Their houses are safe from fear, neither is the rod of God upon them. (Job 21: 6-9.) They spend their days in wealth, and in a moment go down to the grave. (Job 21: 13.) Yet he filled their houses with good things : but the counsel of the wicked is far from me. (Job 22: 18.) Righteous art thou, O Lord, when I 53 plead with thee: yet let me talk with thee of thy judgments : Wherefore doth the way of the wicked "prosper ? where- fore are all they happy that deal very treacherously ? Thou hast planted them, yea, they have taken root : they grow, yea, they bring forth fruit : thou art near in their mouth, and far from their reins. (Jer- emiah 12: I, 2.) Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him ? When ye say. Every one that doeth evil is good in the sight of the Lord, and he delighteth in them ; or, Where is the God of judgment ? (Mal- achi 2: 17.) And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. (Malachi 3: 15.) The Wicked Shall Cease. There are the workers of iniquity fallen: they are cast down, and shall not be able to rise. (Psalm 36: 12.) Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land : when the wicked are cut off, thou shalt see it. I have seen the wicked in great pow- er, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not : yea, I sought him, but he could not be found. (Psalm 37: 34-36.) The Doom of the Wicked. Their Terror: It is a fearful thing to fall into the hands of the living God. (Hebrews 10: 31.) And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and WICKED THE COMPREHENSIVE ANALYSIS WICKED every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb : For the great day of his wrath is come; and who shall be able to stand? (Revelation 6: 15-17.) Their Separation : Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was fidl, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just. (Matthew 13: 47-49.) And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. (Matthew 25: 32, 33.) He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22: II,) Given Over to Satan: Set thou a wicked man over him: and let Satan stand at his right hand. (Psalm 109: 6.) And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, (i Corinthians 5: 2-5.) Of whom is Hymeneus and Alexan- der ; whom I have delivered unto Satan, that they may learn not to blaspheme. ( I Timothy i : 20. ) Damnation of the Wicked: There is a way that seemeth right unto a man; but the end thereof are the ways of death. (Proverbs 16: 25.) Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his zvay. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy Held? from whence then hath it tares? He said unto them. An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said. Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye to- 532 WICKED THE COMPREHENSIVE ANALYSIS WILL gether first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. (Matthew 13: 24-30-) He answered and said unto them, He that soweth the good seed is the Son of man; The Held is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sozved them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the iire; so shall it be in the end of this world. The son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnash- ing of teeth. (Matthew 13: 37-42.) For J was a hungered, and ye gave me no meat: I was thirsty, and ye gave nie no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, say- ing, Lord, when saw we thee a hun- gered, or athirsf, or a stranger, or na- ked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying. Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into ever- lasting punishment: but the righteous into life eternal. (Matthew 25: 42- 46.) Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered ; and the rust of them shall be a witness against you, and shall eat yotu" flesh as it were fire. Ye have heaped treasure together for the last days. (James 5 : 1-3- ) And many shall follow their perni- cious ways ; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you ; whose judgment now for a long time lingereth not, and their damnation slumbereth not. (2 Peter 2 : 2, 3. ) WILL. Will — that faculty or endowment of the soul which makes it capable of choosing; the faculty of the mind which enables us to do or not to do. God's will is the highest form of this sort of power, for the reason that it is the result of perfect wisdom and perfect knowledge, which elements are lacking in the case of man. The Bible teaches us that God's will is irresistible and that we must bow to it with humbleness and faith. Submission to the will of God is one of the highest forms of Christian virtue. REFERENCES. The Irresistible Will of God. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the Most High ruleth in the kingdom of men, and giv- eth it to whomsoever he will, and set- teth up over it the basest of men. (Daniel 4: 17.) And all the inhabitants of the earth are reputed nothing: and he doeth ac- cording to his will in the army of heav- en, and among the inhabitants of the earth: and none can stay his hand, or 533 WILL THE COMPREHENSIVE ANALYSIS WILL say unto him, What doest thou? (Dan- iel 4: 35-) God's Will Fulfilled by Christ. He went away again the second time, and prayed, sajang, my Father, if this cup may not pass away from me, except I drink it, thy zvill he done. (Matthew 26: 42.) And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, hut what thou wilt. (Mark 14: Saying, Father, if thou he willing, remove this cup fron^i me: nevertheless not my will, hut thine, he done. (Luke 22: 42.) Jesus saith unto them. My meat is to do the zvill of him that sent me, and to finish his work. (John 4: 34.) / can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. (John 5: 30.) How Will of God Is to Be Performed. // any man will do his will, he shall knozv of the doctrine, whether it he of God, or zvhether I speak of myself. He that speakefh of himself seeketh his own glory: but he tliat seeketh his glory that sent him, the same is true, and no unrighteousness is in him. (John 7: 17, 18.) Not with eyeservice, as men pleasers ; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men. (Ephesians 6:6,7.) Forasmuch then as Christ hath suf- fered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. (i Peter 4: 1,2.) And this is his commandment. That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his command- ments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. ( I John 3: 23, 24.) Man Must Submit to God's Will. After this manner therefore pray ye: Our Father zvhich art in heaven. Hal- lowed he thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. (Mat- thew 6: 10.) And when he would not be persuad- ed, we ceased, saying. The will of the Lord be done. (Acts 21 : 14.) Making request, if by any means now at length I might have a prosper- ous journey by the will of God to come unto you. (Romans i: 10.) That I may come unto you with joy by the will of God, and may with you be refreshed. (Romans 15: 32.) For that ye ought to say. If the Lord will, we shall live, and do this, or that. (James 4: 15.) The Will of Man. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. (Romans 9: 16.) Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling- the desires of the flesh and of the mind; and were by na- 534 WISDOM THE COMPREHENSIVE ANALYSIS WISDOM ture the children of wrath, even as oth- ers. (Ephesians 2:3.) For the time past of our Hfe may suf- fice us to have wrought the will of the Gentiles, when we walked in lascivious- ness, lusts, excess of wine, revelling's, banquetings, and abominable idolatries, (i Peter 4:3.) WISDOM. (See Knowledge.) Wis'dom — knowledge, especially of the higher arts and sciences and branches of learning; prudence and discretion to perceive proper courses to pursue; natural intelligence and sagacity; also, in a Scriptural sense, knowledge of God. The Bible points out in various places the benefits of wisdom, since it overcomes the foolish and volatile in the hu- man nature, molds the character upon better lines and improves the capacity of the brain. True wisdom comes of God and leads toward God ; therefore, man should seek to achieve it. REFERENCES. Fear of God Wisdom's Beginning. And unto man he said, Behold, the fear of the Lord, that is wisdom: and to depart from evil is understanding. (Job 28: 28.) The fear of the Lord is the begin- ning of wisdom : a good understanding- have all they that do his command- ments: his praise endureth for ever. (Psalm III : 10.) The fear of the Lord is the begin- ning of knowledge: but fools despise wisdom and instruction. (Proverbs i: 7.) The fear of the Lord is the beginning of wisdom: and the knowledge of the Holy is understanding. (Proverbs 9: 10.) Wisdom Comes from God. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. (Job 32: 8.) \Mio hath put wisdom in the inward parts? or who hath given understand- ing to the heart? (Job 38: 36.) I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. (Psalm 32:8.) For the Lord giveth wisdom: out of his mouth cometh knowledge and un- derstanding. He layeth up sound wisdom for the righteous : he is a buckler to them that walk uprightly. (Proverbs 2: 6, 7.) Evil men understand not judgment: but they that seek the Lord understand all things. (Proverbs 28: 5.) Thus saith the Lord, thy Redeemer, the Holy One of Israel ; I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go, (Isaiah 48: 17.) If any of you lack wisdom, let him ask of God, that giveth to all men lib- erally, and upbraideth not; and it shall be given him. (James 1:5.) Wisdom Is to Be Sought. Understand, ye brutish among the people : and ye fools, when will ye be wise? (Psalm 94: 8.) How long, ye simple ones, will ye love simplicity? and the scorners de- light in their scorning, and fools hate knowledge ? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. (Proverbs i : 22, 23.) Get wisdom, get understanding: for- get it not; neither decline from the words of my mouth. Forsake her not, and she shall pre- serve thee: love her, and she shall keep thee. Wisdom is the principal thing : there- 535 WISDOM THE COMPREHENSIVE ANALYSIS WISDOM fore get wisdom: and with all thy get- ting get understanding, (Proverbs 4: 5-7-) Hear counsel, and receive instruc- tion, that thou mayest be wise in thy latter end. (Proverbs 19: 20.) Cease, my son, to hear the instruc- tion that causeth to err from the words of knowledge. (Proverbs 19: 27.) Apply thine heart unto instruction, and thine ears to the words of knowl- edge. (Proverbs 23: 12.) Buy the truth, and sell it not; also wisdom, and instruction, and under- standing. (Proverbs 23: 23.) Brethren, be not children in under- standing: howbeit in malice be ye chil- dren, but in understanding be men. ( i Corinthians 14: 20.) See then that ye walk circumspectly, not as fools, but as wise. Redeeming the time, because the days are evil. Wherefore be ye not unwise, but un- derstanding what the will of the Lord is. (Ephesians 5: 15-17.) Walk in wisdom toward them that are without, redeeming the time. (Co- lossians 4:5.) Wisdom Is Attainable. Wisdom crieth without; she uttereth her voice in the streets : She crieth in the chief place of con- course, in the openings of the gates: in the city she uttereth her words, saying. (Proverbs i: 20, 21.) Doth not wisdom cry? and under- standing put forth her voice? She standeth in the top of high places, by the way in the places of the paths. (Proverbs 8: i, 2.) Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom : and, ye fools, be ye of an understanding heart. Hear; for I will speak of excellent things ; and the opening of my lips shall be right things. For my mouth shall speak truth ; and wickedness is an abomination to my lips. All the words of my mouth are in righteousness; there is nothing fro- ward or perverse in them. (Proverbs 8: 4-8.) Wisdom hath builded her house, she hath hewn out her seven pillars : She hath killed her beasts; she hath mingled her wine; she hath also fur- nished her table. She hath sent forth her maidens : she crieth upon the highest places of the city. Whoso is simple, let him turn in hith- er : as for him that wanteth understand- ing, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live ; and go in the way of understanding. (Prov- erbs 9: 1-6.) A scorner seeketh wisdom, and find- eth it not: but knowledge is easy unto him that understandeth. (Proverbs 14: 6.) Where Wisdom Is Not. For vain man would be wise, though man be born like a wild ass's colt. (Job 11: 12.) Great men are not always wise: neither do the aged understand judg- ment. (Job 22 \ 9.) But where shall wisdom be found? and where is the place of understand- ing? Man knoweth not the price thereof; 536 WISDOM THE COMPREHENSIVE ANALYSIS WISDOM neither is it found in the land of the living. The depth saith, It is not in me: and the sea saith, It is not with me. (Job 28: 12-14.) Whence then cometh wisdom? and where is the place of understanding? Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Destruction and death say. We have heard the fame thereof with our ears. (Job 28: 20-22.) I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jeru- salem: yea, my heart had great ex- perience of wisdom and knowledge. And I gave my heart to know wis- dom, and to know madness and folly: I perceived that this also is vexation of spirit. (Ecclesiastes i: 16, 17.) All this have I proved by wisdom : I said, I will be wise ; but it was far from me. That which is far ofif, and exceeding deep, who can find it out ? I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolish- ness and madness. (Ecclesiastes 7: 23-25-) When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it. (Ecclesiastes 8: 16, 17.) General Remarks and Exhortations on Wisdom. I will shew thee, hear me; and that which I have seen I will declare ; Which wise men have told from their fathers, and have not hid it : Unto whom alone the earth was giv- en, and no stranger passed among them. (Job 15: 17-19.) Thou shalt also decree a thing, and it shall be established unto thee: and the light shall shine upon thy ways. (Job 22: 28.) It cannot be gotten for gold, neither shall silver be weighed for the price thereof. (Job 28: 15.) The mouth of the righteous speak- eth wisdom, and his tongue talketh of judgment. (Psalm 37: 30.) Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord. (Psalm 107: 43-) Then shalt thou understand right- eousness, and judgment, and equity; yea, every good path. When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; Discretion shall preserve thee, under- standing shall keep thee. (Proverbs 2: 9-11.) Happy is the man that findeth wis- dom, and the man that getteth under- standing : For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; 537 WISDOM THE COMPREHENSIVE ANALYSIS WISDOM and in her left hand riches and hon- our. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. (Proverbs 3: 13- 18.) Wisdom is good with an inheritance : and by it there is profit to them that see the sun. For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. (Ecclesiastes 7: II, 12.) A wise man's heart is at his right hand; but a fool's heart at his left. (Ecclesiastes 10: 2.) The light of the body is the eye; if therefore thine eye be single, thy zvhole body shall be full of light. But if thine eye be evil, thy whole body shall be ftdl of darkness. If there- fore the light that is in thee be dark- ness, how great is that darkness! (Matthew 6: 22, 23.) Now concerning spiritual gifts, brethren, I would not have you igno- rant, (i Corinthians 12: i.) The eyes of your understanding be- ing enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his in- heritance in the saints. ( Ephesians i : 18.) But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and with- out hypocrisy. (James 3: 17.) Wisdom to Be Found in Scripture. Moreover by them is thy servant warned; and in keeping of them there is great reward. (Psalm 19: 11.) Thou through thy commandments hast made me wiser than mine enemies ; for they are ever with me. I have more understanding than all my teachers : for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts. (Psalm 119: 98-100.) To know wisdom and instruction; to perceive the words of understanding ; To receive the instruction of wis- dom, justice, and judgment, and equity ; To give subtilty to the simple, to the young man knowledge and discretion. (Proverbs i : 2-4.) Jesus saith unto them, Have ye un- derstood all these things? They say unto him. Yea, Lord. Then said he unto them. Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder, which bring- eth forth out of his treasure things new and old. (Matthew 13: 51, 52.) And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them. Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any tiine they shoidd be converted, and their sins should be forgiven them. (Mark 4: 10- 12.) And Jesus answering said unto them. Do ye not therefore err, because ye know not the Scriptures, neither the power of God? (Mark 12: 24.) 538 WITNESS THE COMPREHENSIVE ANALYSIS WITNESS Now all these things happened unto them for ensamples : and they are writ- ten for our admonition upon whom the ends of the world are come, (i Co- rinthians 10 : II.) Whereby, when ye read, ye may un- derstand my knowledge in the mystery of Christ. (Ephesians 3:4.) Worldly Wisdom Foolishness with God, For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the pru- dent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom. ( i Co- rinthians 1 : 19-22.) Howbeit we speak wisdom among them that are perfect: yet not the wis- dom of this world, nor of the princes of this world, that come to nought, (i Corinthians 2:6.) Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is fool- ishness with God: for it is written. He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain, (i Corinthians 3: 18-20.) WITNESS. Wit'ness — a person or thing that fur- nishes evidence or proof; also to a certain extent the proof itself. The word is a very important one Scripturally, and is found in the Bible used in a number of different ways, but always with the idea as conveyed in the above definition. The chief uses are : ( i ) a person who deposes to the occurrence of any fact, a witness of an event; (2) in a general sense, a person who is able to certify to some- thing within his cognizance; (3) a person who is able to testify to the world what God has done to or through him or has revealed through him; (4) the constant profession of Christianity and the witness of the truth of the gospel of God. REFERENCES. God Invoked as a Witness. And the elders of Gilead said unto Jephthah, The Lord be witness between us, if we do not so according to thy words. (Judges 11: 10.) Then they said to Jeremiah, The Lord be a true and faithful witness be- tween us, if we do not even according to all things for the which the Lord thy God shall send thee to us. (Jeremiah 42: 5-) Hear, all ye people ; hearken, O earth, and all that therein is : and let the Lord God be witness against you, the Lord from his holy temple. (Micah 1:2.) For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers. (Romans 1:9.) For neither at any time used we flat- tering words, as ye know, nor a cloke of covetousness ; God is witness, (i Thessalonians 2:5.) The Father Bears Witness to Christ. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God de- scending like a dove, and lighting upon him: 539 WITNESS THE COMPREHENSIVE ANALYSIS WORKS And lo a voice from heaven saying, This is my beloved Son, in whom I am well pleased. (Matthew 3: 16, 17.) And the Father himself, which hath sent me, hath home witness of me. Ye have neither heard his voice at any time, nor seen his shape. (John 5 : 37.) Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. (John 12: 28.) God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:4.) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. (i John 5:7.) Holy Ghost Witness to Christ. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remain- ing on him, the same is he which bap- tizeth with the Holy Ghost. (John i : 33-) But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. (John 15: 26.) And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5: 32,) Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. (Acts 20: 23.) Whereof the Holy Ghost also is a witness to us: for after that he had said before. (Hebrews 10: 15.) False Witnesses. (See Commandments, Lying, Perjury.) Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. (Exodus 23: I.) And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord. (Leviticus 19: 12.) Neither shalt thou bear false witness against thy neighbour. (Deuteronomy 5:20.)^ A faithful witness will not lie: but a false witness will utter lies. (Proverbs 14:5-) An ungodly witness scorneth judg- ment: and the mouth of the wicked de- voureth iniquity. (Proverbs 19: 28.) Be not a witness against thy neigh- bour without cause; and deceive not with thy lips. (Proverbs 24: 28.) A man that beareth false witness against his neighbour is a maul, a sword, and a sharp arrow. (Proverbs 25:18.) And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the Lord. (Zechariah 8: 17.) WORD. (See Christ, Jesus, Scriptures.) Word — one of the names of Christ; espe- cially applied to Him by John ; also a name given to the Scriptures. WORKS. Works — acts; deeds; achievements. The word "works" is used in Scripture in a num- ber of different ways ; chiefly, however, to specify the acts and deeds of God, and the acts and deeds of man. The Bible teaches that all man's good works are inspired of God and that of himself man is incapable of them. 540 WORKS THE COMPREHENSIVE ANALYSIS WORKS REFERENCES. Works Required for Justification. And it shall be our righteousness, if we observe to do all these command- ments before the Lord our God, as he hath commanded us. (Deuteronomy 6:25.) Was not Abraham our father justi- fied by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? (James 2: 21, 22.) Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? (James 2: 24, 25-) Works without Faith Insufficient. I know it is so of a truth: but how should man be just with God? If he will contend with him, he can- not answer him one of a thousand. (Job 9: 2, 3.) What shall we say then that Abra- ham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. (Romans 4: i, 2.) Now to him that worketh is the re- ward not reckoned of grace, but of debt. (Romans 4:4.) For as many as are of the works of the law are under the curse: for it is written. Cursed is every one that con- tinueth not in all things which are writ- ten in the book of the law to do them. (Galatians 3: 10.) Faith without Works Insufficient. Do we then make void the law through faith? God forbid: yea, we establish the law. (Romans 3: 31.) This is a faithful saying, and these things I will that thou affirm constant- ly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. (Titus 3:8.) And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. (Titus 3: 14.) What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? (James 2: 14.) Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. (James 2: 17, 18.) But wilt thou know, O vain man, that faith without works is dead? (James 2: 20.) For as the body without the spirit is dead, so faith without works is dead also. (James 2: 26.) Works the Fruit of Faith. Ye shall know them by their fruit s^ Do men gather grapes of thorns, or Hgs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 541 WORSHIP THE COMPREHENSIVE ANALYSIS WORSHIP Wherefore by their fruits ye shall know them. (Matthew 7: 16-20.) Either make the tree good, and his fruit good; or else make the tree cor- rupt, and his fruit corrupt: for the tree is knozvn by his fruit. (Matthew 12: 33-) And now also the axe is laid unto the root of the trees: every tree there- fore which bringeth not forth good fruit is hewn down, and cast into the ■fire. (Luke 3:9.) For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. (Luke 6: 43, 44-) Man to Be Judged by His Works. Now if any man build upon this foun- dation gold, silver, precious stones, wood, hay, stubble ; Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire ; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss : but he himself shall be saved; yet so as by fire, (i Corin- thians 3: 12-15.) WORSHIP. Wor'ship — the act of paying divine hon- ors to the Supreme Being ; reading His word, religious reverence and homage by the per- formance of rites, ceremonies, etc. REFERENCES. Praise Is Worship. I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints. (Psalm 52: 9.) Kings of the earth, and all people; princes, and all judges of the earth: Both young men, and maidens; old men, and children: Let them praise the name of the Lord: for his name alone is excellent; his glory is above the earth and heaven. (Psalm 148: 11-13.) Hearing Qod's Word Is Worship. Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools : for they consider not that they do evil. (Ecclesiastes 5: i.) The Church the Place of Worship. And he came to Nazareth, where he had been brought up: and, as his cus- tom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written. The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recov- ering of sight to the blind, to set at lib- erty them that are bruised, To preach the acceptable year of the Lord. (Luke 4: 16-19.) Now Peter and John went up togeth- er into the temple at the hour of prayer, being the ninth hour. (Acts 3:1.) 542 WORSHIP THE COMPREHENSIVE ANALYSIS ZION General Calls to Worship. This is the day which the Lord hath made; we will rejoice and be glad in it. (Psalm ii8: 24.) I was glad when they said unto me, Let us go into the house of the Lord. (Psalm 122: I.) But the Lord is in his holy temple : let all the earth keep silence before him. (Habakkuk 2: 20.) From the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles; and in every place incense shall be offered unto my Name, and a pure offering: for my Name shall be great among the heathen, saith the Lord of hosts. (Malachi i : 11.) / zvill arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to he called thy son. (Luke 15: 18, 19.) Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4: 16.) Worship in Heaven. And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying. (Revelation 4: 9, 10.) And the four beasts said. Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. (Revelation 5: 14.) ZACCH>EUS. Zac-ch^'us — a form of a Hebrew word meaning "just." This man was a superin- tendent of taxes or collector of customs. He came to hear Jesus preach, and Jesus showed him special favor by going to his house as a guest, also showing that he knew Zacchaeus to be a good man and one to whom salvation was near. Reference. — Luke 19. ZACH ARIAS. (See Elizabeth, John the Baptist.) Zach'a-ri'as — the father of John the Bap- tist. Reference. — Luke i : 5-65. ZECHARIAH. Zech'a-ri'ah — a form of a Hebrew word meaning "whom Jehovah remembers." There are a large number of persons of the name of Zechariah in the Bible. The most impor- tant of them probably is the prophet of the name, the eleventh in order. Reference. — The book of Zechariah. ZION. Zi'oN — a form of a Hebrew word mean- ing "sunny." Zion was one of the mounts upon which Jerusalem was built. David brought the ark to the place, and therefore made it sacred, the name of "the holy hill" being thereafter given to it. Afterwards it became quite common to call the whole city of Jerusalem Zion, and the name has been largely used as a title for the Church at large. 543 1 God looked and saw One da\' a man at work with brush and paint, Limning trees and sky, striving with set face To mirror Nature and to steal the hues Of a wondrous sunset. And God was glad, For God saw in this mortal son of His A way to give the other men of earth New views of Heaven and Himself, and new Aspirations for a nobler living. And lo ! He sent an angel down to earth. . . . "Paint God and Heaven," said the messenger ; "Paint the dying Christ — paint Him as He went Among you doing good. Paint and still paint, And let thy art lift men upward to Him Who sent me." — The Litaxy of Art. lA ADORATION OF THE SHEPHERDS BY GUILLAUME ADOLPHE BOUGUEREAU (fRENCh). BORN 1825. FTER the shepherds on the hills around Bethlehem heard the heaven- ly choirs singing the anthem which told of the birth of the Saviour, they made haste, so Luke tells us, to go up to the city and find the child, as well as to see the marvel God had brought to pass. When they had come into the place where the child lay, it can be imagined that they gave it adoration. This beau- tiful incident has been placed upon canvas with what seems must be wonderful fidelity. Jesus rests, a tiny, sleeping babe, in a manger. Above him, with a face alight with love and pride and joy, is His mother. And how many times have we seen upon the countenances of persons viewing a new- born child just the same tender, touched, smiling, and happy glances that we see in the faces of the rude and uncouth sheep-herders Bouguereau has painted. (For biography of Bouguereau see descriptive matter to "The First Mourners.") BY OUILLAUME ADOLPHE BOUGUEREAU. THE ADORATION OF THE SHEPHERDS. And they 2: i6.) found Mary, and Joseph, and the babe lying in a manger. (Luke c MARY AND ELISABETH BY CARL MULLER (gERMAN). BORN 1818. ARL MULLER, a native of Darm- stadt, is perhaps better known for his frescoes than for his work on canvas. Muller's father was an artist before him, and taught him the rudiments of Art, his later studies being prosecuted in Dussel- dorf. As a painter of frescoes he received commis- sions to decorate a large number of German churches, and the bulk of his work is to be seen in sacred edifices. In his "Mary and Elisabeth" Muller is seen in one of his happiest moods. Unfortunately there is no Scripture to fit the picture, the artist having permitted his imagination to picture a scene be- tween the mother of Jesus and the mother of John the Baptist, which is not recorded in Scripture, al- though there is no doubt that one or more scenes of such a character actually took place. Muller shows us the two highly-favored mothers meeting, prob- ably talking as mothers will in their fondness for their offspring over the health and good looks of the babes. The imagery and symbolism of the painting are strong, notably in the attitude of the infant John toward the baby Saviour. F BY CARL MULLER. MARY AND ELISABETH. A JOHN AND THE LAMB BY BARTOLOME ESTEBAN MURILLO (sPANISH). BORN 1617 ; DIED 1862. S long as Art lives men will know and delight in the works of Murillo, the greatest figure among Spanish paint- ers of religious subjects. His place among the old masters is assured and his work has had a decided effect in molding the modern schools. Murillo was born in Seville, one of the most beautiful of Spanish cities. Of his early life we do not know much, save that he was apprenticed to his uncle to learn the rudiments of painting. At the age of 23 he was left without means, but supported himself by his brush. He gained eminence in his profession only after strug- gles with poverty, but at the age of 31 married a wealthy noblewoman, and thereafter his future was assured. His house and studio were the resorts of the highest people in the kingdom, and Murillo him- self was chosen to head the Seville school of art. His paintings were sought after not only in Spain, but all over Europe, especially for church decora- tions. One churchly subject — "The Immaculate Conception" — he painted no less than twenty times. During the Napoleonic wars the French removed a large number of Murillo's paintings from Spain, and one of the best examples of "The Immaculate Conception" is now in the Louvre, in Paris. The picture here reproduced, "Saint John and the Lamb," is a fair example of the artist's work. He has pictured John as a child — the symbolic fore- runner of the Christ — and the whole tone of the work is allegorical. On the following page will be shown the same subject treated by an artist of mod- ern times. Behold the Lamb of God, which taketh away the sin of the world. (John i: 29.) I THE TEMPTATION OF CHRIST BY ARY SCHEFFER (dUTCH-FRENCH) . BORN 1795; ^^^D 1858. RANGE claims Scheffer and his genius for the reason that he spent the better part of his Hfe there, but Holland was the painter's birthplace and the home of his people. He was born in the quaint old city of Dordrecht, and very early showed signs of the talent that later made him famous. As the result of the compliments paid to a picture he painted at the age of twelve he was sent to Paris to study art. At the time there was just beginning the movement that resulted in the breaking away from the old models and the forming of the real modern school of art. Scheffer was one of the first to take the new path and became a romanticist. His career may be divided into three parts. In the first he painted largely from nature; in the second he chose ideal subjects; and in the third he gave himself to the religious, and in it did probably his best work. "The Temptation of Christ" is one of the best known of Scheffer's works. One cannot look at it without feeling its strength and virility, and yet it is extremely simple in color and composition. BY ARY SCHEFFER. THE TEMPTATION OF JESUS. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan. (Luke 4: 7, 8.) THE GOOD SHEPHERD BY BERNHARD PLOCKHORST (gERMAN). BORN 1825. PUS picture is one of the most popular of the paintings of Plockhorst. It is rich in thought and sentiment and a splendid piece of composition as well. The tenderness and gentleness on the face of Jesus are noticeable features of the work. (For biography of Plockhorst see descriptive matter to "The Flight into Egypt.") T 3Y a tlKIM l-«/\K D t^l_t_n;Kn o hei»T THE GOOD SHEPHERD. I am the good shepherd, and know my sheep, and am known of mine. (John lO: 14.) THE GOOD SAMARITAN BY KONRAD SIEM ENROTH ( GERMAN). BORN 1 854. lEMENROTH was born in a small Prussian village named Kustrin, and was the son of poor parents. He ear- ly showed signs of artistic talent and succeeded in getting lessons at the Berlin Academy and from von Wesser. He has risen rapidly to influence in the German art world and is regarded as a member of the first class of German painters. His masterpiece is the picture herewith reproduced. It is regarded as the best illustration of the parable of the good Samaritan yet produced. s .^a. I I CHRIST BEFORE PILATE BY MICHAEL MUNKACSY (HUNGARIAN). BORN 1844 ; DIED 1900. UNKACSY is just beginning to be re- garded in a true light — as one of the greatest artists of modern times. Like many another man — and espe- cially the Great Master — he had to die before the world recognized who and what he was. His real name was Michael Lieb, and he was born in the obscure Hungarian village of Munkacs — from which later he derived his surname. His father held some small, poorly paid post under the government. He died when Michael was a lad, and in order to get bread and butter the boy began to work as a joiner. But he showed great talent for drawing, and chance threw him in the way of a man who befriended him and gave him some les- sons. This man passed him on to a painter named Ligeti, in Buda-Pesth. Ligeti, impressed by the boy's talent, secured him a grant of funds from the local academy, and he went to Vienna and later to Munich. Studying thus and partly paying his own way, he started a career. In 1870 he sent a picture to the Paris Salon — "The Last Day of a Condemned Man" — and it instantly made him fa- mous. This work now belongs to the city of Phila- delphia, having been bought and presented to that municipality by an art lover resident there. "Christ Before Pilate" is regarded as his master- piece. It was bought by John Wanamaker, the merchant prince, for $125,000. Like many men of genius, Munkacsy's last days were clouded. Worry and disappointment drove him into a sanitarium, where three years later death ended his sufferings. cs V 3 u o c 1) u n! O -4-* c 3 -a -a o 3 3 e — o u APPENDIX 36 HOW TO ANSWER SKEPTICS AND INHDELS Persons who are opposed to the PART l: BJble and the teachings of Chris- ToTDics tianity because of their lack of re- ligious faith or belief, are very prone to pick out certain passages of Scrip- ture and complain that they are beyond human credence, or that they are contradicted by oth- er passages, or that they are not supported by the facts of science, or that they are con- trary to the idea of the goodness and mercy of God, or that they are overturned by other arguments. Very often the religious faith of some hitherto good believer is upset by specious reasoning of this character, for the reason that he does not happen to understand the Scriptural difficulty which is the basis of the unbeliever's contention. This is a great misfortune, since there is not a passage of Scripture, no matter how knotty, that cannot be unraveled, and not a disputed statement that cannot be made to agree with reason and judgment. It never must be forgotten that God is capable of performing miracles, that He has done so, and that He still is capable of performing them. And yet it is not neces- sary to fall back upon the argument that the passage in dispute is based upon a miraculous happening in order to confute the argument of the unbeliever. In the great majority of cases the application of good, hard common sense, or a study of references will untangle the most tangled skein. In the following pages will be given the explanation of some of the most involved and obscure passages of Scripture, as well as those presenting the greatest difficulty of explanation. The first chapter of Genesis: The average unbeliever delights in attacking the very first chapter of the Bible. He sees in it vast pos- sibilities for battling with the Christian at the very outset of the Holy Book — and therein displays his immense ignorance. In the first place, he says that the statement that the world was made in six days is absolutely dis- proved by the unquestionable findings of mod- ern science, which show that the world is probably a million years old, at the least. Science is telling the truth — and so is the Bible. The six days were six periods of time of indefinite length — not six terrestrial days of twenty-four hours each. We find in the Bible many examples of the indefinite period of time being called a day (see Joel 3: i8; Zech- ariah 2: ll ; 13: i, 2; 14: 9), and in our own speech we have the same latitude of expres- sion (see any good dictionary). We also must not forget that men in the time of Moses wrote in an entirely different manner from that of the present, and that a favorite method was that which is now known as allegory — that is, a fact was stated in the form of a story. If the argument is advanced by the unbeliever that this explanation is simply twisting Scrip- ture to accord with modern science, he can be informed that Augustine, away back in the fourth centLiry, long before science had arrived at any conclusion regarding the struc- ture of the earth, said that the six days of the first chapter of Genesis were unquestionably six very long and indeterminate periods of time. Augustine's position as one of the fa- thers of the Church makes it impossible to cavil at his orthodoxy of faith. Another favorite passage of the unbeliev- ers is that which tells of the existence of light before the existence of the sun, or rather before the sun was made, according to Gen- esis. Those who know anything about science know that there is such a thing as nebular light, and that there was cosmic light long ages before the sun had any existence as such. Any work upon cosmology or astronomy will prove this. The same passage is also ex- plicable in other ways. Still another objection is offered to the statement regarding the progress of creation from "day" to "day," it being said by ob- jectors that this progress is not in accord with the findings of science. Here again is ig- norance displayed, since modern science, from its best exponents, admits the marvelous ac- 563 APPENDIX THE COMPREHENSIVE ANALYSIS APPENDIX cord of Scripture and scientific fact. (See Creation in body of book.) Who was Cain's wife? This is a question which the unbeliever considers unanswerable. On the other hand, it is simplicity itself. Adam and Eve had children besides Cain and Abel whose names are not mentioned. We find evidence of this in Genesis 5 : 3. One of these other children was the wife of Cain. The objection is at once raised that Cain's wife therefore must be his sister. This is admitted. If the objector will think for a brief space, he will see that unless some such union oc- curred among the members of the first human family, it would have been impossible to have continued the race, which was to start from a single family. As the race increased such necessities departed, and nature put a fearful punishment upon such things. We find sim- ilar conditions existing in modern times in the raising of stock. Incidentally, it may be well to mention that the Bible does not say that Cain got his wife in the land of Nod, but that he went to dwell there and raised children there. The question of human sacrifice to God as brought out in the case of Abraham and Isaac: Many skeptics insist that the story of Abraham and Isaac as brought out in the 22nd chapter of Genesis justifies the horrible prac- tice which once was in vogue of making hu- man sacrifices, and that God ordered Abra- ham to sacrifice his son. The statement is unqualifiedly false. The chapter does not justify human sacrifice, nor does any passage in the Bible do so, nor did God command Abraham to put his son to death. God tested Abraham's faith by telling him to "offer" his son. Abraham, unquestioning, believed God to have ordered Isaac's sacrifice and was will- ing to carry out what he thought was God's * command. What God really had said was simply to "offer" the boy, and He had no thought of permitting Abraham to kill Isaac. Having seen that Abraham was full of faith. He spoke and peremptorily commanded Abra- ham not to kill Isaac, and that there was the proper kind of a sacrificial victim near at hand. Instead of justifying human sacrifices, we find God expressly forbidding them. Some skeptics and infidels declare also that the sending of Jesus Christ into the world to suffer and die was nothing more or less than a human sacrifice. It is difficult to imagine a statement or a thought more unspeakably sacrilegious or more sinful. Jesus Christ was the Son of God. He is the second Person in the Trinity. Therefore He is God. His mor- tal or human nature was assumed simply for the sake of coming to earth to live man's life, to be tempted as is man, to teach and instruct mankind in the New Dispensation of God the Father, and to shed His blood for the redemp- tion, under the new plan, of the human race. His mission was a divine one and full of mercy and goodness. His human body was simply the habitat of His divine soul. In other j words, it was God, offering Himself for the] benefit of His human children. The- story of Jephthah's daughter (Judges 11: 29-40) is quoted similarly. But when it is carefully read we do not find that Jephthah carried out his rash vow of making a burnt offering of the first thing that came out of his house should he return successful from his expedition. Jephthah had expected it to be an animal of sorne sort, and when he found that it was his daughter he mourned not be- cause she should be a burnt offering, for the laws of the Israelites expressly prohibited hu- man sacrifices of that sort, but because she would be a sacrifice of an entirely different sort. She must vow herself to a state of per- petual virginity. This would entirely preclude the possibility — as the Jews saw it then — of her becoming the mother of the promised Messiah, which was a possibility always in the mind of every Hebrew woman, and for the matter of that, is still so. We are told that the girl went to the mountains with her companions and bewailed her virginity — an- other way of stating the fact that she mourned the sacrifice she was to make. God putting sin into man by "hardening his heart," as in the case of Pharaoh: In Exodus we find a number of passages to the effect that God hardened the heart of Pharaoh to retain the people of Israel in bondage. Infi- dels say that by hardening Pharaoh's heart God made him sin. The statement is one of the adroit ways enemies of God have of twist- ing the Scriptures to suit their convenience. What God did was to permit Pharaoh to travel his own path — which was to keep the 564 APPENDIX THE COMPREHENSIVE ANALYSIS APPENDIX Israelites so long as they were profitable to him — and not to put it into his heart to allow them to leave. God is constantly putting it into men's hearts to turn to Him, just as put- ting it into Pharaoh's heart to let the Israelites go would have been putting it into his heart to turn to God. And God often leaves it en- tirely to man what he shall do, just as He did with Pharaoh, after He has given man warning after warning to do what is right. God will not always have patience. Thus we see that God does not put sin into man's heart, nor did He put it into Pharaoh's. He puts good there, and very often man thrusts the good out and deliberately chooses to keep the iDad, just as Pharaoh did. God not a merciful God because He permits the sins of fathers to he visited upon children to the third and fourth generation : Enemies of God say that He is not a just and merciful God because He permits the sins of fathers to be visited upon children to the third and fourth generation. (Exodus 20: 5.) This is a law of nature made for the benefit of the many rather than the good of the few. When God made man and the universe and the things that are in them He devised a set of laws for their government. These laws, in God's in- finite wisdom, were made for the greatest good of the greatest number. They are called laws of nature. When they are infringed things go wrong, and when things go wrong with men it is only a following out of the original law that for a time things must go wrong with men's children, until the effects of the infringement are worn off. Nature cannot throw off the effect of sin at once, although that sin is not necessarily held against the man or his children. He may be pardoned the sin itself, but he must suffer more or less for it, not in his spiritual body but in his physical body. What man would not cut off his right hand to know that he would reach Heaven? If he had sinned and could win pardon and Heaven by cutting off his hand and enduring the pain and trouble of being handless, would he not do so ? God, in His wisdom, knows that man must be made to obey the laws of nature, else the world would come to chaos. And, when the effects of a father's sin go down to succeeding genera- tions, it is a warning that such laws m.ust not be transgressed. The act is one of mercy to all, not injustice to one. The question of szvearing and taking an oath: Deuteronomy 6: 13 says: "And shalt swear by his name." In Matthew 5 we are told not to swear at all. There is a vast deal of difference between these two passages, and neither conflicts with the other. One has ref- erence to taking a judicial oath, in calling God to witness the truth of an assertion ; the other has reference to indiscriminate swearing in ordinary conversation or for the purpose of making an ordinary statement seem more plausible. It is the latter that Jesus meant in Matthew and not the former. He Himself saw no objection to the judicial oath, and we find His apostles following His example. // God is a merciful God, why did he per- mit or order the slaughter of all the people of Canaan? This is a favorite question of the infidel and enemy of God and the Bible, and they hold up the passages (Deuteronomy 20) as most terrible things. On the other hand, they are full of love and mercy, and had they been obeyed, it is unquestionable that the world would have been closer to God to-day, and the Jews not an outcast nation. The peo- ple of Canaan, and indeed the people of the whole region adjacent, were steeped in wick- edness of the most terrible sort. They were pagans who worshiped stone and metal gods with the most revolting rites, who made hu- man sacrifices, who lived in unspeakable sin, and had become great cancerous spots upon the bosom of the world. For the benefit of future mankind it were wise and merciful to cut them off. They had had their chance back in Abraham's day to make their peace with God, and they had not taken advantage of it. To have left any of them alive would have been simply to leave a root upon which a future deadly weed should grow. But the Israelites did just this thing — ^they did not cut them entirely off and they left a root. The result was the springing up in later years of the nameless idolatries and sins which were the causes of the downfall of the Hebrew nation. Thus do we see that God was a merciful God after all, and that if He had been obeyed much sin and suffering would have been avoided. Why was David a man after God's own 565 APPENDIX THE COMPREHENSIVE ANALYSIS APPENDIX heart if he was as great a sinner as he is shown by Scripture to he, and as he himself confessed (2 Samuel 24: 10)? For two rea- sons: (i) David, in his early life, was a good man in every sense of the word, obeying God's commands, having plenteous faith, and living an upright life ; and it cannot be doubted that this type of manhood is pleasing to God; (2) he did not become a sinful man until after he had been a powerful king for some time and yielded to the temptations his position brought him. But at the same time David was a man ■who became a prey to the most bitter remorse and repentance after sin, and he threw him- self at God's knees and asked pardon. It can- not be doubted that this also is a type of man- hood dear to God. He would have all of His sinful children realize their sin as did David and repentantly come to Him for forgiveness. He knows men are weak and that they cannot help sinning, and He also knows that few of them come to Him repentant as David did, and as manfully accept their punishment as did David. The story of Jonah and the whale: There never was an infidel or a skeptic who did not deride the account of Jonah spending three EDICATI0N. Lord our God, other lords besides thee have had dominion over us ; but by thee only will we make mention of thy name. (Isaiah 26: 13.) We are thine. (Isaiah 63: 19.) DOXOLOGY. Now unto God and our Father be glory for ever and ever. Amen. (Philippians 4: 20.) Salvation to our God which sitteth on the throne, and unto the Lamb. (Revelation 7 : 10.) Blessing, and glory, and wisdom, ana thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. (Revelation 7: 12.) FOR PRIVATE PRAYER. Adoration. 1 will love thee, O Lord, my strengfth. (Psalm 18: I.) The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust ; my buckler, and the horn of my salvation, and my high tower. (Psalm 18: 2.) Truly my soul waiteth upon God ; from him Cometh my salvation. (Psalm 62: i.) He only is my rock and my salvation ; he is my defence, I shall not be greatly moved. (Psalm 62: 2.) Confession. I acknowledge my transgression, and my sin is ever before me. (Psalm 51 : 3.) For I know that in me, that is in my flesh, dwelleth no good thing: for to will is present with me ; but how to perform that whith is good I find not. (Romans 7: 18.) O wretched man that I am, who shall de- liver me from the body of this death? (Ro- mans 7: 24.) 583 APPENDIX THE COMPREHENSIVE ANALYSIS APPENDIX Behold, I am vile ; what shall I answer thee? I will lay my hand upon my mouth. (Job 40: 4-) Supplication. God be merciful to me, a sinner. (Luke 18: 13.) Create in me a clean heart, O pod ; and re- new a right spirit within me. (Psalm 51 : 10.) Have mercy upon me, O God, according to thy loving kindness : according unto the mul- titude of thy tender mercies, blot out my trans- gressions. (Psalm 51: I.) Remember not the sins of my youth, nor my transgressions : according to thy mercy re- member thou me for thy goodness' sake, O Lord. (Psalm 25: 7.) Cast me not away from thy presence; and take not thy holy spirit from me. (Psalm 51: II.) Restore unto me the joy of thy salvation ; and uphold me with thy free spirit. (Psalm 51: 12.) Lord, open thou my lips ; and my mouth shall show forth thy praise. (Psalm 51 : 15.) The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise. (Psalm 51 : 17.) Hear my voice according unto thy loving kindness: O Lord, quicken me according to thy judgment. (Psalm 1 19: 149.) Let my soul live, and it shall praise thee; and let thy judgments help me. (Psalm 119: I75-) 1 have gone astray like a lost sheep ; seek thy servant; for I do not forget thy com- mandments. (Psalm 119: 176.) Search me, O God, and know my heart; try me, and know my thoughts. (Psalm 139: 23-) Lead me in thy truth and teach me: for thou art the God of my salvation ; on thee do I wait all the day. (Psalm 25 : 5.) O that thou wouldst bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldst keep me from evil, that it may lot grieve me! (l Chronicles 4: 10.) Remove far from me vanity and lies ; give me neither poverty nor riches ; feed me with food convenient for me. (Proverbs 30: 8.) Lest I be full, and deny thee, and say. Who is the Lord? or lest I be poor and steal, and take the name of my God in vain. (Proverbs 30:9-) When a few years are come, then I shall go the way whence I shall not return. (Job 16: 22.) Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. (Psalm 39: 4.) Intercession. Grace be with all them that love our Lord Jesus Christ in sincerity. (Ephesians 6: 24.) Do good, O Lord, unto those that be good, and to them that are upright in their hearts. (Psalm 125: 4.) Be thou exalted, O God, above the heavens ; let thy glory be above all the earth. (Psalm 57: II-) Thanksgiving. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward; they cannot be reck- oned up in order unto thee : if I would declare and speak of them, they are more than can be numbered. (Psalm 40: 5.) Bless the Lord, O my soul, and all that is within me, bless his holy name. (Psalm 103: !■) Bless the Lord, O my soul, and forget not all his benefits. (Psalm 103: 2.) Who forgiveth all thine iniquities, who heal- eth all thy diseases. (Psalm 103: 3.) Who redeemeth thy life from destruction: who crowneth thee with loving kindness and tender mercies. (Psalm 103: 4.) All thy works shall praise thee, O Lord, and thy saints shall bless thee. (Psalm 145: 10.) Dedication. O Lord, truly I am thy servant; I am thy servant and the son of thine handmaid : thou hast loosed my bonds. (Psalm 116: 16.) DOXOLOGY. Now unto the King eternal, immortal, in- visible, the only wise God, be honor and glory for ever and ever. Amen. ( i Timothy i : I7-) To God, only wise, be glory, through Jesus Christ, for ever. Amen. (Romans 16: 27.) 584 ";t Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: May 2005 PreservationTechnologies kA WORLD LEADER FN PAPER PRESERVATION 1 1 1 Thurrison Park Drive I LIBRARY OF CONGRESS 014 039 620 5