The Home Bible Study Library

The Fresh Waters

Encyclopedia of Biblical
Knowledge
(A Concise Encyclopedia of Bible Subjects (A-Z))

Edited By Dr Terry W. Preslar

Copyright (C) 2007. Terry W. Preslar All rights reserved.

“...when thou comest, bring with thee...the books,

but especially the parchments. (2 Tim. 4:13)
Psalms 107:2 S É S Romans 12:1-2
P.O. Box 388 Mineral Springs, N.C. 28108
1(704)843-3858
E-Mail: preslar12@windstream.net
 The Home Bible Study Library
The Fresh Waters Encyclopedia of
Biblical Knowledge
(A Concise Encyclopedia of Bible Subjects (A-Z)
Genesis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Gen.
Exodus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ex.
Leviticus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lev.
Numbers . . . . . . . . . . . . . . . . . . . . . . . . . . . . Num.
Deuteronomy . . . . . . . . . . . . . . . . . . . . . . . . . . Deut.
Joshua . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Josh.
Judges . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Judg.
Ruth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ruth
1 Samuel . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Sam.
2 Samuel . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Sam.
1 Kings . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Kings
2 Kings . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Kings
1 Chronicles . . . . . . . . . . . . . . . . . . . . . . . 1 Chron.
2 Chronicles . . . . . . . . . . . . . . . . . . . . . . . 2 Chron.
Ezra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ezra
Nehemiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . Neh.
Esther . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Est.
Job . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Job
Psalms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Psa.
Proverbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Prov.
Ecclesiastes . . . . . . . . . . . . . . . . . . . . . . . . . . . Eccl.
Song of Solomon . . . . . . . . . . . . . . . . . Song of Sol.
Isaiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Isa.
Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jer.
Lamentations . . . . . . . . . . . . . . . . . . . . . . . . . . Lam.
Ezekiel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Ezek.
Daniel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Dan.
Hosea . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hos.
Joel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Joel
Amos . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Amos
Obadiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Oba.
Jonah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jonah
Micah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Mic.
Nahum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Nahum
Habakkuk . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hab.
Zephaniah . . . . . . . . . . . . . . . . . . . . . . . . . . . Zeph.
Haggai . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hag.
Zechariah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Zec.
Malachi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Mal.
Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Matt.
Mark . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Mark
Luke . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Luke
John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . John
Acts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Acts
Romans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Rom.
1 Corinthians . . . . . . . . . . . . . . . . . . . . . . . . . 1 Cor.
2 Corinthians . . . . . . . . . . . . . . . . . . . . . . . . . 2 Cor.
Galatians . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Gal.
Ephesians . . . . . . . . . . . . . . . . . . . . . . . . . . . . Eph.
Philippians . . . . . . . . . . . . . . . . . . . . . . . . . . . Phil.
Colossians . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Col.
1 Thessalonians . . . . . . . . . . . . . . . . . . . . . . 1 Thes.
2 Thessalonians . . . . . . . . . . . . . . . . . . . . . . 2 Thes.
1 Timothy . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Tim.
2 Timothy . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Tim.
Titus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Titus
Philemon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Phm.
Hebrews . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Heb.
James . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . James
1 Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Peter
2 Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Peter
1 John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 John
2 John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 John
3 John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 John
Jude . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Jude
Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . Rev.

c. . . . . . . . . . . . . . . . . . . . . . . . circa, around time of lit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . literally

cf. . . . . . . . . . . . . . . . . . . . . . . . . . . compare, confer
ch.chs. . . . . . . . . . . . . . . . . . . . . . . chapter, chapters
e.g. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . for example
etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . And so on
fn. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Footnotes
i.e. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . that is
NT . . . . . . . . . . . . . . . . . . . . . . . . . . New Testament
OT . . . . . . . . . . . . . . . . . . . . . . . . . . . Old Testament
re. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . regarding
ref. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . reference
= . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . equals
v. vv. . . . . . . . . . . . . . . . . . . . . . . . . . . . . verse, verses

Copyright (C) 2002 Terry W. Preslar All rights reserved.

No part of this publication (in the printed form or the electronic form) may be reproduced in any form, by
Photostat, microfilm, xerography, or any other means, which are now known, or to be invented, or incorporated into
any information retrieval system, electronic or mechanical, without the written permission of the copyright owner.
Terry W. Preslar - PO Box 388 - Mineral Springs, NC 28108-0388 - USA

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 The Home Bible Study Library
The Fresh Waters Encyclopedia of
Biblical Knowledge
(A Concise Encyclopedia of Bible Subjects (A-Z)

Editor’s Preface
The work of editing and preparation of a new Bible Encyclopedia is one that must be justified. The need
for a new work of this kind is questionable in the sight of the many such fine volumes (Many of which are
listed in the bibliography). The first reason was to prepare a document for use on the Fresh Waters Website
and in the Bible classes at high school and the Fresh Waters Bible Institute. Then, I hoped to print this
document as a handy Bible Study Aid (A small edition of this book is published in “Bible Study Helps” by
the editor). I see the need to freshen up several of the standard definitions and add some that are often asked
about by students but are hard to find. This book allows that I express several of my preaching and teaching
convictions in this accepted form.
The objective for this document is to raise the level of Bible awareness to the point that the Word of God
receives the honor it deserves. Just to write down and post to the public the truths here is God honoring and
this servant is thankful. It is to the student of the Word that I dedicate this work, in the hope to make the
Scripture Plan. (Neh. 8:8)

Mineral Springs, NC - The Lord’s Day Morning - 8:30 AM - 2/18/2001

TWP

— Prolegomena —
(Preliminary observations; introductory remarks or discourses prefixed to a book or treatise.) [Gr. to
speak.]
I do not wish to encumber the reader or user of the encyclopedia. These pages have grown beyond my
earlier scope and I am surprised to have the mass of work done. The work has tired me and consumed my
time for several years to this point but I have been blessed by the fellowship with the Lord as I studied and
typed these pages. I am of the mind that this work is an ongoing project that will continue into the future
with additions and appendixes to aid the student of the Word of God. I plan to publish this data in several
ways. First I believe that the printed page is the most powerful media ever devised by man. It has been used
of God to publish His Word and we shall print this matter for distribution to the students of the Word.

The Text of the Bible Used

It is hoped that it will be an aid in the Reading and Understanding of the Gospel of CHRIST Unto
Salvation. All scripture quotations are from the AV 1611 (The King James Version) of the Holy Bible. It is
firmly believed by the author/editor that this is the version for English Speaking Peoples and the danger of
ANY alternate version would be perilous for the reader. The times have changed and we have changed but
the only safe rule of faith and practice is the Bible. (Psa.12:6-7; 119:140; 119:165) The computer on which
this document has been produced may fail but the King James Version is Y2K (And Beyond) compliant and
has been from the foundation of the world!
This project is a basic research and study system that includes several modules. There is the
Encyclopedia that contains the definitions of Bible terms and words, Theological Terms, Geographic
locations, Historical events, Biographical sketches of Bible Characters and Christian leaders, Introductions

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to every book of the Bible, Essays on many subjects, and Outlines of selected subjects that lead the reader
to the core of the information in fast order. All of this is arranged in alphabetical order which allows the user
to find the needed data is short order.
There is a Topical Index that represents new work to address subject in need by every Bible Believing
student. There are subject that the editor has long needed in the ministry and has been newly compiled for
this book.
There is a Word List of KJV Terms and Words with the simple definitions and Bible applications that
address the problem of the archaic language of 1611as it is often misunderstood by the modern reader. The
vernacular and grammar of the AV 1611 is peculiar to that Bible. It does only resemble the vernacular and
grammar of that year. Words were used because of the need to translation a particular “God-breathed” word.
Any other method would have been paraphrase and not translation. Also included is a list of many of the
proper names used in Scripture with definitions for many of the same reasons.
There is an Index of Parallel Passages of the Old and New Testaments. This easy list can be used to
locate texts that are quoted in both Testaments. Much can be learned from comparing Scripture with
Scripture. We are admonished to use this method of study in order to add context to the texts as the Lord
leads our reading to these verses.
There is a small atlas with maps that can be printed or copied for use in lesson handouts and sermon
notes. These maps are in Black and White with much historical information. This is a convenient resource
for the student and is not meant to substitute for a full atlas of the Bible.
There is a Collection of General Bible Study Helps including; a Chronology of Old and New Testament
Events; Events of the Life of Jesus; the Miracles and Parables of Christ; Help in Time of Need; an Alphabet
Soup of Helpful References, A list of Spiritual Standards; Suggested Readings, on Dynamic Doctrines, On
Practical Precepts, and On What the Bible Says About Important Subjects; Major Bible Story Passages and
A Concise Doctrinal Statement.
There is a Concise Harmony of the Four Gospels covering the Gospel History before Jesus’ Public
Ministry; Preparation for Jesus’ Public Ministry; Jesus’ Public -Ministry in Galilee, The Sermon on the
Mount (or, the Plain), Continuing Jesus’ Public Ministry in Galilee, Luke’s Special Section; The Judean
Ministry, The Journey to Jerusalem, The Days in Jerusalem, The Passion Narrative; and The Resurrection.

The Editor’s Biography

The Author, Dr. Terry Wayne Preslar has pastored First Baptist Church of Mineral Springs, North
Carolina for over 29 years. It is his second call with two and one half years having been served at Howie
Baptist Church of Waxhaw, North Carolina. Brother Preslar and his wife are happily married with five
children, with the youngest being nine years old and seven grandchildren. He is an old fashion Baptist
Preacher with firm convictions and a passion for souls.
The author organized Mineral Springs Baptist Mission late in 1975. Since then Pastor Preslar has worked
in this calling. He works on the street many Saturday mornings with the “Street Preaching Mission” of the
church, at the rest-home several times each month and three services each week in the pulpit at First Baptist.
He teaches Bible at the Mountain View Christian Academy, Cowpens, S.C. and writes Sunday-School
material for several classes. He preaches several revival meetings, speaks in mission revivals and Bible
conferences and attends a number of campmeetings each year. He can be contacted for appointments at the
below address or phone number. (No church is ever too small -GOD’S people need a preacher...) Gospel
Publishing & Colportage is an evangelistic outreach of this old fashion Baptist Church and is supported by
the members of this church and the freewill offerings of many who faithfully contribute towards the
publication of these pamphlets and books in this format, over the Internet and in the printed page.

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 The Home Bible Study Library
The Fresh Waters Encyclopedia of
Biblical Knowledge
(A Concise Encyclopedia of Bible Subjects (A-Z)
—A—

A — Alpha, the first letter of the Greek alphabet, as Omega is the last. These letters occur in the text of Rev.
1:8,11; 21:6; 22:13, and are represented by “Alpha” and “Omega” respectively. They mean “the first and
last.” (Comp. Heb. 12:2; Isa. 41:4; 44:6; Rev. 1:11, 17; 2:8.) In the symbols of the early Christian Church
these two letters are frequently combined with the cross or with Christ’s monogram to denote his divinity.
(See Alpha, Omega.)

Aaron — The older brother of Moses and first high priest of Israel. He acted as spokesman for Moses and
performed many miracles. During Moses’ stay on Mount Sinai, he built the golden calf and led in its
worship. His tribe, the Levites, were priests of Israel. Only he and his descendants were to serve as priests
and offer sacrifices for the people of Israel.

Abel — The second son of Adam and Eve and the younger brother of Cain, who killed him, after God
accepted Abel’s offering and refused Cain’s. Cain murdered him and thus introduced this crime into society.
(Gen. 4:2-9; Matt. 23:35; Luke 11:51)

Abijah — A descendant of Aaron. King David divided the priests into twenty-four groups, and Abijah was
head of the eighth group. (1 Chron. 24:10) Zachariah the father of John the Baptist was of this course or lot
of Abia (Luke 1:5)

Abimelech — The Philistine king of Gath when David escaped from there by pretending to be crazy. See
the title of Psa. 34. He is called Achish in 1 Sam. 21:10-22:1.

Abraham — The first great ancestor of the people of Israel. The son of Terah and founder of Jewish nation.
He was the husband of Sarah and the father of Isaac. Abraham put his faith in God, and God promised to
bless everyone on earth because of Abraham. He was commanded by God to move to Canaan and transmit
God’s blessing to all people of the earth. Childless, his wife Sarah gave him her maid Hagar who bore
Ishmael. A rivalry grew between the two women when Sarah bore Isaac several years later. This story has
become one of the classic allegories of the NT speaking of the two covenants, the covenant of Law and the
covenant of Grace. (Gal. 4:24-31)

Abrahamic Covenant — (Gen. 12:1-3,7; 13:14-18; 15:1-21). God promised to bless Abraham and his nation
and the entire world through his Seed. Jesus Christ is Abraham’s Son and inherits these blessings and
bestows them upon those who believe (Matt. 1:1; Gal. 3:6-29). The national, physical aspects of Abraham’s
covenant will yet be fulfilled to the nation Israel (Jer. 30-33). (See Covenant)

Absalom — Notable biblical figure, the third son of David. He murdered his brother Ammon for the rape
of their sister. Plotting to seize the throne that would soon be Solomon’s, he was killed by David’s general,
Joab. Another was the father of Matthias and Jonathan.

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Acts of the Apostles —In the Acts of the Apostles Luke continues the account of Christianity begun in the
Gospel which bears his name. In the “former treatise” he tells what Jesus “began both to do and teach”; in
the Acts, what Jesus continued to do and teach through His Holy Spirit sent down.
The Acts concludes with the account of Paul’s earliest ministry in Rome, A.D. 65, and appears to have
been written at or near that time.
This book records the ascension and promised return of the Lord Jesus, the descent of the Holy Spirit
at Pentecost, Peter’s use of the keys, opening the kingdom (considered as the sphere of profession, as in
Matt. 13) to the Jews at Pentecost, and to the Gentiles in the house of Cornelius; the beginning of the
Christian church and the conversion and ministry of Paul. The Holy Spirit fills the scene. As the presence
of the Son, exalting and revealing the Father, is the great fact of the Gospels, so the presence of the Spirit,
exalting and revealing the Son, is the great fact of the Acts. The Book of Acts is in two chief parts: In the
first section (1-9:43) Peter is the prominent personage, Jerusalem is the center, and the ministry is to Jews.
Already in covenant relations with Jehovah, they had sinned in rejecting Jesus as the Christ. The preaching,
therefore, was directed to that point, and repentance (i.e., “a changed mind”) was demanded. The apparent
failure of the Old Testament promises concerning the Davidic kingdom was explained by the promise that
the kingdom would be set up at the return of Christ (Acts 2:25-31 15:14-16). This ministry to Israel fulfilled
Luke 19:12-14. In the persecutions of the apostles and finally in the martyrdom of Stephen, the Jews sent
after the king the message, “We will not have this man to reign over us.” In the second division (10.1-28:31)
Paul is prominent, a new center is established at Antioch, and the ministry is chiefly to Gentiles who, as
“strangers from the covenants of promise” (Eph. 2:12), had but to “believe on the Lord Jesus Christ” to be
saved. Chapters 11, 12, and 15 of this section are transitional, establishing finally the distinction, doctrinally,
between law and grace. Galatians should be read in this connection. The events recorded in The Acts cover
a period of 32 years.(Ussher) (Scofield)

Adam — From the Hebrew “Adamali,” earth. The first man and the husband of Eve; progenitor of all
mankind, created by God in his own image. In Jewish tradition, the symbol of man’s unity and equality,
whose fall represented human imperfection. Note: In Judaism, Adam’s fall was not caused by imperfection
(sin), but is seen as a parable of inherent human foibles. He and his wife, Eve, were cast out of the Garden
of Eden for sinning. They had three sons, Cain, Abel, and Seth. (See Creation; Eve)

Adiaphora — Teachings and practices that are neither commanded nor forbidden in scripture as if these
were indeed taught. An example might be whether or not to use a sound-system in a church, to meet in a tent
or a building, to have 2 or more services or simply one on the day of worship.

Adonai — (One of the names of GOD) The name for God meaning “my Lord” or “my Master.” (Gen.15:2)
This name for God is found in Genesis 15:2. and means “The Lord our Master,” or “The One who is ruling.”
The N.T. Greek word for Lord, kurios, corresponds to the Hebrew Adonai. Kurios is used 663 times for
Jesus Christ, and plainly identifies Him as the Jehovah of the O.T. (See God)

Adoption — Son-Placed - the giving to anyone the name and place and privileges of a son who is not a son
by birth. The act of God whereby He places His own child in the position of an adult son. (Rom.8:15, 23;
Gal.4:5; Eph.4:12) There can be seen three kinds of adoption 1) Natural. Thus Pharaoh’s daughter adopted
Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7). 2) National. God adopted Israel (Ex. 4:22; Deut. 7:6;
Hos. 11:1; Rom. 9:4). 3) Spiritual. An act of God’s grace by which he brings men into the number of his
redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption
represents the new relations into which the believer is introduced by justification, and the privileges
connected therewith, viz., an interest in God’s peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2
Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom.

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8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor.
3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17,23;
James 2:5; Phil. 3:21).

Advent — In Christianity, the observance of four Sundays before Christmas. A period of time for
contemplation before the birth of Jesus. (See Christmas; Second Coming)

Adventists — Christians concerned with the imminent Second Coming of Christ. Through him, the evil in
the world will be destroyed. William Miller (1782-1849) formed the first organized movement in the United
States in 1831. Miller took the prophetic and apocalyptic passages in the Bible literally. By calculations
based on the Book of Daniel, he concluded that the second advent of Christ would occur between 1843 and
1844. A great number of people throughout New England believed his ideas. His followers were called
Millerites or Second Adventists. Controversies over dates of the Coming led groups to split. After Miller
had left the leadership, Rev. White came to pastor the movement and upon the vision of Elan G. White (the
wife of Pastor White) the movement took on a new dimension. In the vision, she saw the Ark opened and
its contents. A light focused on the Tables of stone and the light narrowed to select the forth commandment
(The Sabbath Keeping Commandment). She gathered from this that the church had forgotten the Forth
Commandment and in order to correct this wrong, she lead the church to take on the doctrine of Sabbath-Day
(Seventh-day) Keeping. (See Seventh-Day Adventist)

Agape — A Greek word meaning “selfless love.” In Greek, there are three basic words for love, each having
a unique meaning. Eros is usually associated with desire and erotic love (Not used in the New Testament).
Philia has the connotation of love between good friends (Brotherly Love). Agape stands as the most noble
of all loves: It is love that loves regardless of another’s qualities, despite the lack of physical beauty or
intellectual attraction. (see John 21:15-17 where both “loves” are employed). (See Love)

Agnosticism — The theory of religious knowledge, associated with English rationalist Thomas Huxley
(1825-95), that it is impossible either to demonstrate or to refute God’s existence, on the basis of available
evidence. Literally meaning “to not know,” it is the state of suspended belief. Primarily, it means suspended
belief with respect to the existence of God. The agnostic does not say there is no God; only that we can not
know Him. Sir Robert Anderson says: “The natural attitude of a thinking mind is that of skepticism, not
agnosticism. The skeptic halts at the crossroads. The agnostic gives up his journey altogether. True
skepticism connotes intellectual caution, but agnosticism is intellectual suicide.” (See Atheism, Deism,
Momotheism,Pantheism, Polytheism and Theism.)

Agrippa — (1) Herod Agrippa was king of Judea AD 41-44 and mistreated Christians (Acts; 12:1-5). (2)
Agrippa II was the son of Herod Agrippa and ruled Judea AD 44-53. He and his sister Bernice listened to
Paul defend himself (Acts 25:13-26).

Agur, Son of Jakeh — A wise man, otherwise unknown. Agur wrote some of the proverbs. See Proverbs
30:1.

Ahimelech — A priest at Nob who gave food and a sword to David when he fled from Saul. See the title
of Psa. 52.

Albigenses (c. 1167) In France — The Albigenses, most of whom were from Albi, France, claimed that
the New Testament, not the popes, provided the authority for their faith. They opposed the Roman
sacramental system, particularly the mass. They saw the errors of the Roman Catholic Church, but their
position became weakened as they embraced other errors. (Followers of the Catharist heresy in southern

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France (Languedoc) during the 12th and 13th centuries who threatened the political power of the Roman
Catholic Church) Their protests against Catholicism were finally silenced by a fierce persecution sponsored
by Pope Innocent III in 1208. Pope Innocent 3 called for a crusade against them and the French crown used
the crusade to conquer Languedoc in 1229. They were active in southern France, northern Spain, and
northern Italy.

Allegory (Types - Shadows) — In the study of the Bible there are several tools that offer help to unravel the
matters guarded by time. The English language is made more vivid through the use of figures of speech. The
“Simile” is the comparison of objects using “like” or “as” in order to sharpen the focus upon an object. A
“Metaphor” is an implied comparison that does not use “like” or “as” - the “metaphor” is stronger and
more direct than the simile. “Hyperbole” is a statement which conveys its meaning through strong
exaggeration. “Personification” is the giving of human characteristics to inanimate objects. (In a similar
way an “Anthropomorphic” statement is giving human characteristics to GOD.) The Bible also employs
“Idioms” - expressions which are peculiar to a language or vernacular. The three mentioned here are colorful
and vivid making the Scripture speak across the centuries of time and even to us in our day. Follow along
with the description of these three:
I- Allegories (The best example of allegories used in the New Testament is Paul who employed
allegorical interpretations on, at least, four occasions (1 Cor. 5:6-8; 9:8-10; 10:1-11; Gal. 4:21-31),
but only once employing the word allegory itself (Gal. 4:24). Paul’s allegories generally are
restrained and focus on contemporary application.
II- Shadows (Foreshadow - Col.2:16-17; Heb.8:3-5) (A dark image of an object created when the object
interrupts rays of light. The Bible uses the term in both literal and figurative senses. The meaning
of the word “shadow” is seen in the passage of Acts 5:15 - A shadow is a representation of a real
figure cast by its exposure to the light [the truth] and is visible when the figure is not.) - The shadows
of Scripture are all cast by some real figure.
III- Types (Patterns of the true - Heb 9:23-24) (Symbol; illustration; picture. There is a solid N.T. basis
for viewing many of the O.T. people and events as pictures of Jesus Christ and of spiritual truth.
Hebrews 9:1-9 and 8:5 speaks of the Tabernacle and its articles as types. Interpreting Scripture
typographically is not to be confused with spiritualizing its literal meaning.) - The types all have their
“anti-type” (Sign and Counter-sign)
In all these there can be found substance. A mind-set to see through the foggy, dim light of the past will
open the truth to view. This method of study is the most exciting as well as the hardest to study for. The
Bible is a literal book which contains figurative style. Where there are figurative statements they must be
interpreted with the figure in mind. (See Parable)

Allen, Richard (1760-1831) — Richard Allen was born a slave boy to Benjamin Chew of Philadelphia, in
February 14, 1760. His mother and father, and four children were sold to Delaware state near Cover. He
lived there until he was twenty. He was saved and accepted Christ at that time. He and his brother joined
the Methodist Society and started going to their classes with John Gray (their class leader) in the style of the
Methodist Church. They were blessed to have a master that let them attend these meetings. Some of their
neighbors were saying that religion would make the slaves worse servants. So he, and his brother worked
hard to ensure that all the field work was completed to prove them wrong. His master allowed them to hold
meetings at their house, and he converted to Christianity. He felt it was wrong to own slaves, so he proposed
to them, freedom for $2,000 continental money. Richard bought his and his brother’s freedom in 1783.
Richard Allen was a man of sublime courage and indestructible and passionate faith. Equipped with
these two spiritual weapons he could not be beaten down. In 1787 when he and others of African descent
were denied the freedom to worship God in the St. George Methodist Episcopal Church (now known as the
United Methodist Church) in Philadelphia, Pennsylvania he politely walked out. The movement which was

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begun as a result of the walk out blossomed into the African Methodist Espiscopal (A.M.E.) Church.
Richard Allen felt that he had a special duty to spread the gospel among Africans and people of African
descent as well as those of all ethnic, racial and cultural backgrounds. These were the people, who, because
of segregation and discrimination in church and state, were being dehumanized, ostracized, exploited,
robbed, by-passed and otherwise mistreated. They needed to be organized and needed to have a Christian
guiding principle of action. With these high goals and noble purposes in mind, he proceeded to take the ugly
social situation which made his movement necessary, and, like Joseph of old, used it as a channel of blessing
which stirred up in the African a burning determination to be first class Christians and first class Americans.
Between 1815 and 1830 Richard Allen was often recognized as a leader of free Blacks in the north. In
1816 Richard Allen was consecrated the first bishop of this new denomination. In 1817 his Bethel A.M.E.
Church hosted the first general mass meeting by Blacks to protest the deportation policies made by the
American Colonization Society. After this was over he continued his career of preaching and organizing.
He died in 1831.

Aloes — (Heb. ‘ahalim), a fragrant wood (Num. 24:6; Psa. 45:8; Prov. 7:17; Song of Sol. 4:14), the
Aquilaria agallochum of botanists, or, as some suppose, the costly gum or perfume extracted from the wood.
It is found in China, Siam, and Northern India, and grows to the height sometimes of 120 feet. This species
is of great rarity even in India. There is another and more common species, called by Indians aghil, whence
Europeans have given it the name of Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians
for embalming dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of Christ (John
19:39); but whether this was the same as that mentioned elsewhere is uncertain. The bitter aloes of the
apothecary is the dried juice of the leaves Aloe vulgaris. (Easton’s)

Alpha. — The first letter of the Greek alphabet. Jesus is called the Alpha and Omega (Rev. 1:8,11). This
refers to several truths: (1) Jesus is the eternal God. By claiming to be the First and the Last, Jesus Christ
is identifying Himself with Jehovah God (compare Isa. 9:6-7; 41:4; 44:6; also Rev. 1:8 which says Jesus is
the Almighty). (2) Jesus Christ is eternal (Micah 5:2; John 1:1; Isa. 9:6). (3) Jesus created all things. He is
the beginning, the origin, of the old creation (John. 1:3; Col. 1:16; Heb. 1:2). (4) Jesus became the beginning
of the new creation at His resurrection (Col. 1:15-18; Rev. 1:5). (See Omega)

Altar — (Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought
stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen.
22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice
offered upon it--the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God”
(Acts 17:23), or rather “to an [i.e., some] unknown God.” The reason for this inscription cannot now be
accurately determined. It afforded the apostle the occasion of proclaiming the gospel to the “men of Athens.”
The first altar we read of is that erected by Noah (Gen. 8:20). Altars were erected by Abraham (Gen.
12:7; 13:4; 22:9), by Isaac (Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses (Ex. 17:15,
“Jehovah-Nissi”).
In the tabernacle, and afterwards in the temple, two altars were erected. (1.) The altar of burnt offering
(Ex. 30:28), called also the “brasen altar” (Ex. 39:39) and “the table of the Lord” (Mal. 1:7).
This altar, as erected in the tabernacle, is described in Ex. 27:1-8. It was a hollow square, 5 cubits in
length and in breadth, and 3 cubits in height. It was made of shittim wood, and was overlaid with plates of
brass. Its corners were ornamented with “horns” (Ex. 29:12; Lev. 4:18).
In Ex. 27:3 the various utensils appertaining to the altar are enumerated. They were made of brass.
(Comp. 1 Sam. 2:13, 14; Lev. 16:12; Num. 16:6, 7.)
In Solomon’s temple the altar was of larger dimensions (2 Chron. 4:1. Comp. 1 Kings 8:22, 64; 9:25),
and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2

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Chron. 15:8). It was removed by Ahaz (2 Kings 16:14), and “cleansed” by Hezekiah, in the latter part of
whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer. 52:17).
After the return from captivity it was re-erected (Ezra 3:3, 6) on the same place where it had formerly
stood. (Comp. 1 Macc. 4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was
taken away.
Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the
Romans (70 A.D.). The fire on the altar was not permitted to go out (Lev. 6:9).
In the Mosque of Omar, immediately underneath the great dome, which occupies the site of the old
temple, there is a rough projection of the natural rock, of about 60 feet in its extreme length, and 50 in its
greatest breadth, and in its highest part about 4 feet above the general pavement. This rock seems to have
been left intact when Solomon’s temple was built. It was in all probability the site of the altar of burnt
offering. Underneath this rock is a cave, which may probably have been the granary of Araunah’s
threshing-floor (1 Chron. 21:22).
(2.) The altar of incense (Ex. 30:1-10), called also “the golden altar” (39:38; Num. 4:11), stood in the
holy place “before the vail that is by the ark of the testimony.” On this altar sweet spices were continually
burned with fire taken from the brazen altar. The morning and the evening services were commenced by the
high priest offering incense on this altar. The burning of the incense was a type of prayer (Ps. 141:2; Rev.
5:8; 8:3, 4).
This altar was a small movable table, made of acacia wood overlaid with gold (Ex. 37:25, 26). It was
1 cubit in length and breadth, and 2 cubits in height.
In Solomon’s temple the altar was similar in size, but was made of cedar-wood (1 Kings 6:20; 7:48)
overlaid with gold. In Ezek. 41:22 it is called “the altar of wood.” (Comp. Ex. 30:1-6.)
In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was
afterwards restored by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies carried away by Titus
on the destruction of Jerusalem the altar of incense is not found, nor is any mention made of it in Heb. 9.
It was at this altar Zacharias ministered when an angel appeared to him (Luke 1:11). It is the only altar which
appears in the heavenly temple (Isa. 6:6; Rev. 8:3-4). (Easton’s)

AME Church (African Methodist Episcopal Church) — The second largest Methodist group in the United
States. Objecting to the church’s racial discriminatory policy, a group withdrew from the Methodist
Episcopal Church in 1787. The first AME church was dedicated in 1793 in Philadelphia. Richard Allen was
the first bishop; formal organization followed in 1816. Its doctrines are those of traditional Methodist
churches. There are approximately 1.1 million members. See Allen, Richard; Methodist Church)

AME Zion Church (African Methodist Episcopal Zion Church) — Formed in 1796 by a group of black
members of the John Street Church (Methodist Episcopal) in New York City who protested racial
discrimination. The name was approved in 1848, and James Varick was the first bishop. The church spread
rapidly throughout the northern states, and some churches developed in the South. Missionary activity and
education are stressed. There are approximately 900,000 members.

Amen — A Hebrew word used after a prayer or a blessing and meaning, “Let it be that way.” One of the
names for Christ in the New Testament (Rev. 3:4) (See Savior) Of this label given to the Saviour we find
in the penmanship of Charles J. Rolls (“The Indescribable Christ”): In halls of honor and annals of fame,
the values of this unique title, The Amen, are wholly unsurpassed both in weight of credit and height of
merit. This designation might well be the one to which the Redeemer referred when promising the
overcomers of Pergamos and Philadelphia a new name because of fidelity to what He termed, “My faith”
and “My word” (Rev. 2:13, 17; 3:8, 12). We may diligently search the chief cities of the nations, examine
all the records of the centuries and ransack the literature of continents the world over, but will never find
another bearing this name.

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 The implication of its meaning directs us solely to the Christ, who is the only One that fully
comprehended the mind of God, faithfully conformed to the will of God and finally confirmed the Word of
God; this He did entirely, completely and perfectly. He did not allow a fraction of any one of the counsels,
purposes or desires of the eternal Father to go unrealized. To every divine utterance He said, “So be it,” and
fulfilled it to the minutest detail, irrespective of what it might cost Him. The Gospel of John records that on
twenty-five occasions Christ prefaced the declaration He was about to make with a double “Amen,” which
is rendered in the Authorized Version, “Verily,, verily.” In every instance His words which followed
expressed truth that man would not have known apart from revelation. In His use of it, He took the word
“Amen” out of its usu~ setting at the end of a sentence or petition, and used it at the beginning. Other than
He, no one else had the authority so to do. His action implies, “I, the Amen, say unto thee,” (John 3:3); but
the word was not actually used as a title until He had rendered obedience even unto death. In Gethsemane,
He refused defense against the rabble crowd, saying as He did so that more than 288,000 angels were at His
beck and call; “But how then shall the scriptures be fulfilled, that thus it must be?” (Matt. 26:54) He used
this number to show that He had more resource in His zero-hour of abject weakness than was available to
David at the zenith of his strength (1 Chr. 27:1). So He accepted the cup (Matt. 26:42). As a result of our
Lord having said “so be it” to every word of God, one of the great aspects of His ministry was to confirm
the promises made to the fathers (Rom. 15:8).

Amish — A conservative Protestant sect, members of the old order Amish Mennonite Church. Descendants
of the followers of Jakob Ammann, a 17th century Mennonite leader who advocated strict community
conformity, they started arriving in E Pennsylvania c. 1720. Today about 70,000 Amish are dispersed in 50
or so communities in the United States and Canada. They live as simply and self-sufficiently as possible,
shunning modern conveniences such as electricity and automobiles. (See Mennonites)

Amillennialism — The teaching that there is no literal 1000 year reign of Christ as referenced in Rev. 20.
It sees the 1000 year period spoken of in Revelation 20 as figurative. Instead, it teaches that we are in the
millennium now, and that at the return of Christ (1 Thes. 4:16-5:2) there will be the final judgment and the
heavens and the earth will then be destroyed and remade (2 Peter 3:10). The Amillennial view is as old as
the Premillennial view. (See Chiliasm, Postmillennialism, Premillennialism, Second Coming).

Amos — Biblical author and third of the 12 minor prophets. During the reign of Uzziah, King of Judah (c.
8th century BC), he criticized the wickedness of the Hebrews.
Amos was a Jew, but prophesying (B.C. 776-763) in the northern kingdom (1:1; 7:14-15) exercised his
ministry during the reign of Jeroboam II, an able but idolatrous king who brought his kingdom to the zenith
of its power.
Nothing could seem more improbable than the fulfilment of Amos’ warnings; yet within fifty years the
kingdom was utterly destroyed. The vision of Amos is, however, wider than the northern kingdom, including
the whole “house of Jacob.” Amos is in four parts:
I- Judgments on the cities surrounding Palestine, 1:1-2:3.
II- Judgements on Judah and Israel, 2:4-16.
III- Jehovah’s controversy with “the whole family” of Jacob, 3:1-9:10.
IV- The future glory of the Davidic kingdom, 9:11-15. (Scofield)

Anabaptists — Ancestors of today’s Baptists, active during the Middle Ages with roots that reach into the
first century churches. Seeking to maintain the purity of the early Christian churches, they insisted on
re-baptism, as infant baptism is not in accord with the New Testament. Scripture, rather than the church, was
held supreme. For four centuries, Anabaptists grew in numbers in Europe. (See Baptists)

Ancestor — Someone born one or more generations earlier in a family line, such as a grandparent or

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great-grandparent. (See Descendant)

Angel — A supernatural, created being who tells God’s messages or minister protection to God’s people.
(Matt.25:41; 1 Tim.5:21; Rev.1:1) The word “Angel” means messenger. Angels are created (Psa. 148:2,5;
Col. 1:16), non-human, spirit beings (Heb. 1:14). They are immortal (Luke 20:36), innumerable (Heb.
12:22), invisible (Num. 22:22-31), sexless (Matt. 22:30), and do the will of God (Psa. 103:20). These angels
have a ministry to believers. They guide (Gen. 24:7, 40), protect (Psa. 34:7), and comfort (Acts 27:2,24).
There are good angels (Gen. 28:12; Ps. 91:11) and bad angels (2 Peter 2:4; Jude 6). The only angels
mentioned by name are Gabriel (Dan. 8:16; 9:21), Michael (Dan. 10:13,21; 12:1), and Lucifer (Luke 10:18).
Michael is always mentioned in the context of battle (Dan. 10:13) and Gabriel as a messenger (Luke 1:26).
Of course, Lucifer, who became Satan, is the one who opposes God.
Angels were originally created for the purpose of serving and carrying out the will of God. The fallen
angels rebelled and became evil angels. Satan is such an angel (Isa. 14:12-16; Ezek. 28:12-15). (See Satan)

Angel of the Lord — A pre-incarnate appearance of Jesus Christ in the Old Testament. (Gen.16:1-13;
21:17-19; 22:11-16; 31:11-13; Ex. 3:2-4; John 2:1; 6:12-16; 13:3-22)

Angelology — The doctrine of angels. (Ezek.6:2) (See Doctrine)

Anglicanism — Beliefs in accordance with the teachings of the Church of England. It has been identified
as the “Anglican Communion” since the 19th century. Developing since Henry VIII’s separation from the
Roman Catholic Church (1534), it is based on scriptural and ecclesiastical authority. The governing function
is episcopal, and worship is liturgical. Elements of both Roman Catholicism and Protestantism are contained
in the theology. The decision (1978) not to ordain women caused sharp divisions within the church. In 1982,
diplomatic ties with the Roman Catholic Church were restored. (See England, Church of)

Anthropology — The doctrine of man. (Psa. 8:4) (See Doctrine)

Anthropomorphism — Literally, the form of a man. The term is used in religion to mean giving God the
characteristics and traits of man. For instance, ascribing hunger or sorrow to God.

Antichrist — Primarily, one who denies or is in opposition to Christ. This term actually refers to one, evil
in purpose, who will meet defeat by the acts of Christ in the second coming “...the spirit of the Antichrist...”
(1 John 4:3) and of a specific future person identified as the man of lawlessness (2 Thes. 2:3). References
to the Antichrist can be found in The Book of Revelation. An individual who will rise to prominence after
the rapture, deceive the nation of Israel, and bring tremendous persecution upon God’s people. (See 2
Tim.3:13; Matt.24:24; 1 Thes. 2:1-12; Rev. 13)
The word is used to describe a spirit of rebellion against God, He actively opposes Christ (2 Thes. 2:4)
and when he arrives, he will be able to perform miracles (2 Thes. 2:9). Some believe he will be an
incarnation of Satan and as such will be able to deceive many. His number is 666 (Rev. 13:18). A further
possible description of him might be found in Zec. 11:15-17.

Antinomianism — The word comes from the Greek anti, against, and nomos, law. It is the unbiblical
practice of living without regard to the righteousness of God, using God’s grace as a license to sin, and
trusting grace to cleanse of sin. In other words, since grace is infinite and we are saved by grace, then we
can sin all we want and still be saved. It is wrong because even though as Christians we are not under the
Law (Rom. 6:14), we still fulfill the Law in the Law of love (Rom. 13:8,10; Gal. 5:14; 6:2). We are to love
God with all our heart, soul, strength, and mind, and our neighbor as ourselves (Luke 10:27) and, thereby,
avoid the offense of sin which cost God His only begotten Son. Paul speaks against the concept of

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antinomianism in Romans 6:1-2: 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?”. We are not to use the grace of God
as a means of sin. Instead, we are to be controlled by the love of God and in that way bear the fruit of the
Holy Spirit (Gal. 5:22-25). You may be sure that your possition is right if the legalist call you an antinomian,
and the antinomians call you a legalist. (See Legalism)

Antipas — The father of Herod the Great and ruler of Judea 55-43 B.C.; He was also known as Antipater.

Anti-Semitism — Prejudicial actions or verbalizations against the Jews. Antisemitism has existed
throughout history; in the contemporary world it found life in Fascism. (See Judaism)

Apocrypha — Certain writings of the Old Testament written during the inter-testamental time and rejected
as canonical not considered canonical by Jews and Protestants. (Psa. 12:6-7) But these books are generally
included in the Roman Catholic canon. The term “apocryphal” is also sometimes used to identify certain
spurious New Testament writings. See also New Testament; Old Testament
The word apocrypha means hidden. It is used in a general sense to describe a list of books written by
Jews between 300 and 100 B.C. More specifically, it is used of the 7 additional books accepted by the
Catholic church as being inspired. The entire list of books of the apocrypha are: 1 and 2 Esdras, Tobit,
Judith, the Rest of Esther, the Wisdom of Solomon, Sirach, (also titled Ecclesiasticus), Baruch, The Letter
of Jeremiah, Song of the Three Young Men, Susanna, Bel and the Dragon, The Additions to Daniel, The
Prayer of Manasseh, and 1 and 2 Maccabees.
The books accepted as inspired and included in the Catholic Bible are Tobit, Judith, 1 and 2 Maccabees
Wisdom of Solomon, Sirach (also known as Ecclesiasticus), and Baruch.
The Jews never recognized these books as being canonical (inspired). There is no record that Jesus or
the apostles ever quoted from the apocryphal books. The Septuagint (LXX) includes the books, not as
scripture, but as part of the translation of the Hebrew manuscripts as a whole.
The Jews did not stop writing during the 4 centuries between the Old Testament and the New. The
Intertestamental Period was a time of much literary production. We designate these writings as Apocrypha
and Pseudepigrapha. (Pseudepigrapha means, “writings falsely attributed.” This is based on those books
claiming to be written by Adam, Enoch, Moses, and other famous Old Testament people. Some of the
writings are anonymous; thus some scholars prefer the name “outside books” for all of these writings,
emphasizing that they did not become part of canon. Most of these writingsm were produced in the period
extending from 200 years before to 200 years after Christ.) They did not attain canonical status, but some
of them were cited by early Christians almost on a level with the Old Testament writings, and a few
quotations were copied in biblical manuscripts. Some New Testament authors were familiar with various
non-canonical works, and the Epistle of Jude made specific reference to at least one of these books. They
were ultimately preserved by the Christians rather than by the Jews.
Meaning “things that are hidden,” apocrypha is applied to a collection of fifteen books written between
about 200 B.C. and A.D. 100. These are not a part of the Old Testament but are valued by some for private
study. The word “apocrypha” is not found in the Bible. Although never part of the Hebrew Scriptures, all
fifteen apocryphal books except 2 Esdras appear in the Greek translation of the Old Testament, the
Septuagint. They were made a part of the official Latin Bible, the Vulgate. All except 1 and 2 Esdras and
the Prayer of Mannasseh are considered canonical (in the Bible) and authoritative by the Roman Catholic
Church. From the time of the Reformation, the apocryphal books have been omitted from the canon of the
Protestant churches. The Apocrypha represent various types of literature: historical, historical romance,
wisdom, devotional, and apocalyptic.
First Esdras is a historical book from the early first century A.D. Paralleling material in the last chapters
of 2 Chronicles, Ezra, and Nehemiah, it covers the period from Josiah to the reading of the law by Ezra. In
a number of places, it differs from the Old Testament account. It is believed that this writing drew from

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some of the same sources used by the writers of the canonical Old Testament books. The Three Guardsmen
Story, 3:1-5:3, is the one significant passage in 1 Esdras that does not occur in the Old Testament. It tells
how Zerubbabel was allowed to lead the exiles back to Palestine.
The most important historical writing in the Apocrypha is 1 Maccabees. It is the primary source for
writing the history of the period it covers, 180 to 134 B.C. The emphasis is that God worked through
Mattathias and his sons to bring deliverance. He did not intervene in divine, supernatural ways. He worked
through people to accomplish His purposes. The writer was a staunch patriot. For him nationalism and
religious zeal were one and the same. After introductory verses dealing with Alexander the Great, the book
gives the causes for the revolt against the Seleucids. Much detail is given about the careers of Judas and
Jonathan. Less attention is given to Simon, although emphasis is placed upon his being acclaimed leader and
high priest forever. Brief reference to John Hyrcanus at the close suggests that the book was written either
late in his life or after his death, probably shortly after 100 B.C.
Second Maccabees also gives the history of the early part of the revolt against the Seleucids, covering
the period from 180 to 161 B.C. It is based upon five volumes written by Jason of Cyrene, about which
volumes nothing is known. Second Maccabees, written shortly after 100 B.C., is not considered as accurate
historically as 1 Maccabees. In places the two books disagree. This book begins with two letters written to
Jews in Egypt urging them to celebrate the cleansing of the Temple by Judas. In the remainder of the writing,
the author insisted that the Jews’ trouble came as the result of their sinfulness. He emphasized God’s
miraculous intervention to protect the Temple and His people. Great honor was bestowed upon those who
were martyred for their faith. The book includes the story of seven brothers and their mother who were put
to death. The book clearly teaches a resurrection of the body, at least for the righteous.
Tobit is a historical romance written about 200 B.C. It is more concerned to teach lessons than to record
history. The story is of a family carried into exile in Assyria when Israel was destroyed. The couple, Tobit
and Anna, had a son named Tobias. Tobit had left a large sum of money with a man in Media. When he
became blind, he sent his son to collect the money. A man was found to accompany the son Tobias. In reality
he was the angel Raphael. Parallel to this is the account of a relative named Sarah. She had married seven
husbands, but a demon had slain each of them on the wedding night. Raphael told Tobias that he was eligible
to marry Sarah. They had caught a fish and had preserved the heart, liver, and gall. When burned, the heart
and liver would drive away a demon. The gall would cure blindness. Thus Tobias was able to marry Sarah
without harm. Raphael collected the money that was left in Media, and the blindness of Tobit was cured by
means of the fish’s gall. The book stresses Temple attendance, paying of tithes, giving alms, marrying only
within the people of Israel, and the importance of prayer. Obedience to the law is central along with
separation of Jews from Gentiles. It introduces the concept of a guardian angel.
The book of Judith, from 250 to 150 B.C. shows the importance of obedience to the law. In this book
Nebuchadnezzar, the king of the Assyrians, reigned at the time the Jews returned from exile. This shows it
is not historically accurate, for Cyrus of Persia was king when the Jews returned from Exile (538 B.C.). The
story may be based upon some event where a woman played an heroic role in the life of her people. In the
story Nebuchadnezzar sent one of his generals, Holofernes, to subjugate the nations in the western part of
his empire. The Jews resisted. Holofernes laid siege to the city of Bethulia (unknown except for this
reference). Because of a shortage of water, the city decided to surrender in five days if God did not intervene.
Judith had been a widow for three years and had been careful to obey all the law. She stated that God was
going to act through her to save His people. She went with her maid to the camp of Holofernes, claiming
that God was going to destroy the people because of their sin. She promised to show the general how he
could capture the city without loss of a life. At a banquet a few days later, when Holofernes had drunk
himself into a coma, she cut off his head and took it back to the city. The result was a great victory for the
Jews over their enemies. This book places emphasis upon prayer and fasting. Idolatry is denounced, and the
God of Israel is glorified. The book shows a strong hatred of pagans. Its moral content is low, for it teaches
that the end justifies the means.
The Apocrypha contains additions to the book of Esther. The Hebrew text of Esther contains 163 verses,

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but the Greek contains 270. These additions are in six different places in the Greek text. However, in the
Latin Vulgate they are all placed at the end. These sections contain such matters as the dream of Mordecai,
the interpretation of that dream, the texts of the letters referred to in the canonical book, (Esther 1:22; 3:13;
8:5, 10; 9:20, 25-30) and the prayers of Esther and Mordecai. The additions give a more obviously religious
basis for the book. In the Old Testament book of Esther, God is never named. This omission is remedied by
the additions which were probably made between 125 and 75 B.C.
The Song of the Three Young Men is one of three additions to the book of Daniel. It follows Daniel 3:23
in the Greek text. It satisfies curiosity about what went on in the furnace into which the three men were
thrown. The final section is a hymn of praise to God. It emphasizes that God acts to deliver His people in
response to prayer. This writing, along with the other two additions to Daniel, probably comes from near
100 B.C.
The story of Susanna is added at the close of the Book of Daniel in the Septuagint. It tells of two judges
who were overpowered by the beauty of Susanna and sought to become intimate with her. When she refused,
they claimed they had seen her being intimate with a young man. Authorities believed their charges and
condemned the young lady to death. Daniel then stated that the judges were lying, and he would prove it.
He asked them, separately, under what tree they saw Susanna and the young man. When they identified
different kinds of trees, their perjury became apparent. They were condemned to death, and Susanna was
vindicated.
The third addition to Daniel is Bel and the Dragon, placed before Susanna in the Septuagint. Bel was
an idol worshiped in Babylon. Large quantities of food were placed in Bel’s temple each night and consumed
before the next morning. King Cyrus asked Daniel why he did not worship Bel, and Daniel replied that Bel
was only a man-made image. He would prove to the king that Bel was not alive. Daniel had ashes sprinkled
on the floor of the temple and food placed on Bel’s altar before sealing the temple door. The next morning
the seals on the doors were intact, but when the doors were opened the food was gone. However, the ashes
sprinkled on the floor revealed footprints of the priests and their families. They had a secret entrance and
came at night and ate the food brought to the idol. The second part of the story of Bel and the Dragon
concerned a dragon worshiped in Babylon. Daniel killed the dragon by feeding it cakes of pitch, fat, and hair.
The people were outraged, and Daniel was thrown into the lions’ den for seven days. However, the lions did
not harm him. These stories ridicule paganism and the worship of idols.
The next four apocryphal books are examples of Wisdom literature. The Wisdom of Solomon which was
not written by Solomon, was probably written about 100 B.C. in Egypt. The first section of the book gave
comfort to oppressed Jews and condemned those who had turned from their faith in God. It shows the
advantages of wisdom over wickedness. The second section is a hymn of praise to wisdom. Wisdom is
identified as a person present with God, although it is not given as much prominence as in some other
writings. The final section shows wisdom as helpful to Israel throughout its history. This writing presents
the Greek concept of immortality rather than the biblical teaching of resurrection.
The Wisdom of Jesus the Son of Sirach is also known as Ecclesiasticus. It emphasizes the importance
of the law and obedience to it. Written in Hebrew about 180 B.C., it was translated into Greek by the
author’s grandson shortly after 132 B.C. The book has two main divisions, 1-23 and 24-51, each beginning
with a description of wisdom. The writer was a devout Jew, highly educated, with the opportunity to travel
outside Palestine. Thus he included in his writing not only traditional Jewish wisdom but material that he
found of value from the Greek world. He pictured the ideal scribe as one who had time to devote himself
to the study of the law. Chapters 44-50 are a praise of the great fathers of Israel, somewhat similar to
Hebrews 11. Wisdom is highly exalted. She is a person made by God. She goes into the earth to seek a
dwelling place. After she is rejected by other people, she is established in Zion. Wisdom is identified with
the law.
The Book of Baruch is also in the wisdom category. It is a combination of two or three different writings.
The first section is in prose and claims to give a history of the period of Jeremiah and Baruch. However, it
differs from the Old Testament account. The second section is poetry and a praise of wisdom. The final

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section is also poetic and gives a word of hope for the people. As in Sirach, wisdom and law are equated.
It was written shortly before 100 B.C.
The Letter of Jeremiah is often added to Baruch as chapter 6. As the basis for his work, the author
evidently used Jeremiah 29:1-23, in which Jeremiah did write a letter to the exiles. However, this letter
comes from before 100 B.C. It is a strongly worded condemnation of idolatry.
The Prayer of Manasseh is a devotional writing. It claims to be the prayer of the repentant king whom
the Old Testament pictured as very wicked (2 Kings 21:10-17). Second Kings makes no suggestion that
Manasseh repented. However, 2 Chronicles 33:11-13,18-19 states that he did repent and that God accepted
him. This writing from before 100 B.C. is what such a prayer of repentance might have been.
The final book of the Apocrypha is 2 Esdras, written too late to be included in the Septuagint. Chapters
1-2 and 15-16 are Christian writings. Chapters 3-14, the significant part of the work, are from about 20 B.C.
This writing is an apocalypse, a type of writing popular among the Jews in the Intertestamental Period and
which became popular among Christians. See Apocalyptic. Daniel in the Old Testament and Revelation in
the New Testament represent this type of writing. Apocalyptic calls attention to the difficult circumstances
of God’s people and centers upon the end of the age and the new age which God will inaugurate. Second
Esdras contains seven sections or visions. In the first three, Ezra seeks answers from an angel about human
sin and the situation of Israel. The answer he receives is that the situation will change only in the new age
that God is about to inaugurate. The third section pictures the Messiah. He will remain four hundred years
and then die. The next three visions stress God’s coming intervention and salvation of His people through
the pre-existent Messiah. The final section states that the end will be soon and reports that Ezra was inspired
to write ninety-four books. Twenty-four are a rewrite of the canonical Old Testament while the other seventy
are to be given to the wise. The last two chapters of 2 Esdras contain material common to the New
Testament. Following are the reasons the Apocrypha are rejected by Bible believers:
1. They are not included in the original Hebrew O.T. preserved by the Jews. Rom. 3:1-2 states that
God used the Jews to preserve His Word; therefore, we know that He guided them in the rejection
of the Apocryphal books from the canon of Scripture.
2. They were not received as inspired Scripture by the churches during the first four centuries after
Christ.
3. They were not written in the Hebrew language, which was alone used by the inspired historians and
prophets of the O.T.
4. They do not claim to be the inspired Word of God. Unlike the inspired Scriptures, the Apocryphal
books contain no statements such as “thus saith the Lord” or “these are the words of God.”
5. They contain teachings contrary to the biblical books. 2 Maccabees teaches praying to the dead and
making offerings to atone for the sins of the dead. Consider this quote from 2 Maccabees 12:43-45:
“He also took up a collection ... and sent it to Jerusalem to provide for a sin offering. ... For if he
were not expecting that those who had fallen asleep would arise again, it would have been
superfluous and foolish to pray for the dead ... Therefore he made atonement for the dead, that they
might be delivered from their sin.” The Bible, though, says there is only one mediator between God
and men, the man Christ Jesus (1 Tim. 2:5-6). Also Heb. 10:10-14 says believers have been perfected
forever through Christ’s one sacrifice. Thus, the dead in Christ need no human, earthly prayers or
offerings. At death the lost go immediately to a place of torment; thus there is no purpose in praying
for them (Lk. 16:22-23).
2 Maccabees also contains the heresy that deceased saints are interceding in heaven for those on
earth (15:11-14). The Bible teaches that it is the Lord Jesus Christ, our great High Priest, who is
interceding for us in Heaven--not deceased saints (Heb. 4:14-16; 8:1-2; 1 John 2:1-2).
6. In quality and style, the Apocryphal books are not on the level of Bible writings. Even a hurried
reading of the Apocryphal books reveals the fact that here we are touching the uninspired writings
of men apart from divine inspiration. These writings are not “God breathed,” as 2 Tim. 3:16 says all
Scripture is. There is not in the Apocryphal books the supernatural depth and breadth of thought, the

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 rich complexity yet simplicity of language, which goes beyond mere writings of men.
7. The Apocryphal writings are not quoted by the Lord Jesus or the Apostles, while every part of the
O.T. Scriptures are quoted. This is a very important point. Though some claim to find allusions to
the Apocrypha in certain N.T. passages (Matt. 7:12; 27:43-54; Rom. 9:21; Eph. 6:13-17; Heb. 1:3;
James 1:6,19; 5:6), this is not a proven fact. While it is possible that the N.T. writers were familiar
with the Apocrypha, it is plain that they did not directly quote from these books. The supposed
allusions to the Apocrypha in the N.T. could just as easily be allusions to other O.T. histories or to
facts given directly by revelation. We must remember that the N.T. Scriptures are not the product
of man, but of God.
8. Some Apocryphal books, though written as history, are actually fiction. This is a form of deception
not found in divinely inspired books of the Bible. “Ostensibly historical but actually quite
imaginative are the books of Tobit, Judith, Susanna, and Bel and the Dragon, which may be called
moralistic novels” (Oxford Annotated Apocrypha, p. xi). Noteworthy examples of ancient fiction
they might be, but such books have absolutely no place among the seven-times purified Word of God
(Psa. 12:6-7).
9. The Apocryphal books were rejected from the canon of Scripture by the early church leaders. “It
is a significant fact that the best of the early Fathers adopted the Hebrew canon as giving the
authoritative Scriptures of the O.T.” (Analytical, p. 1083).
10. The book of Tobit contains many false things. First, there is the account of a supposed high and
good angel of God who lies and teaches the use of magic! In Tobit 5:4 we are told that the angel’s
name is “Raphael,” but later he lies to Tobit, claiming to be “Azarias the son of the great Ananias,
one of your relatives” (Tobit 5:12). This angel professes to be “one of the seven holy angels who
present the prayers of the saints and enter into the presence of the glory of the Holy One” (Tobit
12:15). Yet he not only lies about his name, but teaches magic. “Then the angel said to him, `Cut
open the fish and take the heart and liver and gall and put them away safely.’ ... Then the young man
said to the angel, `Brother Azarias, of what use is the liver and heart and gall of the fish?’ He replied,
`As for the heart and the liver, if a demon or evil spirit gives trouble to any one, you make a smoke
from these before the man or woman, and that person will never be troubled again. And as for the
gall, anoint with it a man who has white films in his eyes, and he will be cured’” (Tobit 6:4,6-8). The
Bible clearly condemns magicical practices such as this (consider Deut. 18:10-12; Lev. 19:26,31;
Jer. 27:9; Mal. 3:5).
Second, the false doctrine of salvation through works is taught in the book of Tobit. “For
almsgiving delivers from death, and it will purge away every sin” (Tobit 12:9). “So now, my
children, consider what almsgiving accomplishes and how righteousness delivers” (Tobit 14:11).
These false teachings must be contrasted with Lev. 17:11, which says “it is the blood that maketh
an atonement for the soul,” and with Tit. 3:5 which says, “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 Spirit.”
Third, Tobit taught that help is only to be given to the deserving. “Place your bread on the grave
of the righteous, but give none to sinners” (Tobit 4:17). Contrariwise, in Ex. 23:4-5 God taught even
in O.T. times that His people were to do good to their enemies and not only toward the righteous.
11. The book of Judith contains the account of how a supposedly godly widow destroyed one of
Nebuchadnezzar’s generals through deceit and sexual offers. It is also important to note that
Judith’s counsel regarding resisting Nebuchadnezzar was contrary to that given by God’s prophet
Jeremiah (Jer. 38:1-4). God warned the Israelites to submit to Nebuchadnezzar rather than to resist,
because the Babylonian captivity and destruction of Israel was a judgment from God upon the Jew’s
rebellion and idolatry.
Though some of the Apocryphal books do have historical value, giving information regarding the
inter-testament “quiet years” prior to the coming of Christ, there is no justification for giving these a place

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in the Holy Scripture. Their proper place is on the same level as (if not lower than) the writings of the
historian Josephesus or of some other uninspired writer of that period.
It has become abundantly clear that even though these books have a presents in the literature of that
period; they have no place in the Holy Cannon. We must stand with the ancients and claim the 66 book
cannon as we have it today in the AV 1611.
We marvel at the fact of so much writing in the relative absence of inspiration. It may be that this speaks
of the need for mankind to fill his mind with the matters of divinity and this is true today as it was in that
4 hundred years. God help us to focus on His Word and teach and preach the Word - in season and out of
season.(Parts of this article taken or quoted from David Cloud, “Word of Life Ency.”) (See Septuagint)

Apologetics — The word “apologetics” is derived from the Greek word “apologia,” which means to make
a defense. It has come to mean defense of the faith. Apologetics covers many areas: who Jesus is, the
reliability of the Bible, refuting cults, biblical evidences in the history and archeology, answering objections,
etc. In short, it deals with giving reasons for Christianity being the true religion. We are called by God to
give an apologia, a defense: “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:” (1 Peter
3:15).

Apostasy — Desertion of the faith. “The English word ‘apostasy’ is derived from the Greek noun
‘apostasia,’ which is a composite of a preposition and a noun. The preposition ‘apo’ means the separation
of a part from the whole, the separation of one thing from another by which the union or fellowship of the
two is destroyed.’ The noun ‘stasis’ means ‘a standing, station or state; to stand, exist, have stability.’ When
combined, these words form the noun ‘apostasia,’ which, according to Thayer’s Greek-English Lexicon,
means ‘leaving one position and moving to another.’ Webster defines it as it relates to religion as
‘abandonment of what one has voluntarily professed; total desertion of principles of faith’” (James Henry,
“For Such a Time As This,” pp. 200-201). This term is commonly used by Christians to describe a turning
away from true Bible doctrine. The Bible teaches that apostasy among professing Christians will increase
as the age progresses and the coming of Christ draws nigh. This apostasy will culminate in a worldwide
apostate religious entity (2 Tim. 3:1-13; 4:1-5; 1 Tim. 4:1-5; Jude 1-25; Rev. 17-18). Someone has well said,
“...if we don’t stand for something, we’ll fall for anything.” To ward off apostasy we must stand. Then What
Should We Stand For...?
I-Stand for the BLOOD of CHRIST
A-The purchase price of the soul (Acts 20:28; Rom.3:24-25)
B-The mark of redemption (Heb.9:22; Gal.6:17)
C-By which the stain of sin can be traded for the stain of CHRIST’S Calvary (Isa.1:18; Eph.1.7, 1
John 1.9)
D-The foe of the BLOOD is modernism (Jer.6:16)
II-Stand for the BOOK of GOD
A-Our schoolmaster (Ga1. 3:24)
B-Honored above HIS name (Psa. 138:2)
C-The seed for the sower (1 Peter 1:23; Hag.2:19)
D-The foe of the word is liberalism (Deut.4:2; 12:32; Prov.30:6; Rev.22:19)
III-The BLESSED HOPE
A-The wisdom of the Church (1 Thes.4: 13, 1 Cor. 15.51-52)
B-The comfort of the Church (1 Thes.4:18)
C-The pole star of the church (Titus 2. 1 3)
D-The foe of the second advent is skepticism (2 Peter 3:3-13)
Dear Reader, We have no excuse S We must pass more to the next generation than we have now. There

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will be NO faith as we know it if the next twenty years are as compromising as these last fifty years have
been. There is a cause to revive the fundamentalist movement and use it as a tool to enter an impression
upon this society that will reach far into the 21 century. (See Fundamentalism)

Apostate — One who turns away from the true Christian faith to follow false teachings. Though the word
apostasy is not used in the English Bible, the Greek word apostasia appears in two passages. In Acts 21:21
apostasia is translated “to forsake,” and refers to forsaking the law of Moses. In 2 Thes. 2:3 apostasia is
translated “falling away,” and refers to the great apostasy from the N.T. faith which will occur throughout
Christendom before Christ’s return. Other passages use different terms to describe this same phenomenon.
(See 2 Tim. 3:1-13; 1 Tim. 4:1-3; 2 Peter 2:1-3:16; 2 John 7; Jude 4-19.) Apostasy certainly is a biblical
concept, but the implications of the teaching have been hotly debated. The debate has centered on the issue
of apostasy and salvation. Based on the concept of God’s sovereign grace, some hold that, though true
believers may stray, they will never totally fall away. Others affirm that any who fall away were never really
saved. Though they may have “believed” for a while, they never experienced regeneration. (1 John 2:18-19)
Still others argue that the biblical warnings against apostasy are real and that believers maintain the
freedom, at least potentially, to reject God’s salvation. Persons worried about apostasy should recognize that
conviction of sin in itself is evidence that one has not fallen away. Desire for salvation shows one does not
have “an evil heart of unbelief.” (The “un-forgivable Sin” is not going back, but not going in unto God in
the first stead)

Apostle — Literally, “one sent out.” In Christianity, a person chosen by Christ to take his message to others.
Jesus is called the “apostle and high Priest” of our confession in Hebrews 3:1.The twelve apostles of Jesus
were Simon Peter, Andrew, James the son of Zebedee, John, Philip, Bartholomew, Thomas, Matthew, James
the son of Alphaeus, Thaddaeus and Simon the Zealot, with the exception of Judas Iscariot (“...those that
thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be
fulfilled” John 17:12 see Psa. 41:9). After the death of the traitor of CHRIST, the believers chose a
replacement for the vacate apostleship; but, the new apostle never had much of a ministry that was noted
in the New Testament. According to the book of Acts, to be an apostle one had to have been an immediate
disciple of Jesus and a personal witness of the Resurrection. The term was extended to include the major
missionaries of the early church, including Paul and Barnabas. Paul became an apostle after Jesus’
resurrection (2 Cor. 1:1), along with Barnabas (Acts 14:14), and others. Later missionaries, including Patrick
of Ireland, to previously pagan nations. It is clear that only Paul is a valid apostle as the New Testament
regards them.
Apostles established churches (Rom. 15:17-20), exposed error (Gal. 1:6-9), and defended the truth of
the gospel (Phil. 1:7,17). Some were empowered by the Holy Spirit to perform Miracles (Matt. 10:1,8) and
they were to preach the gospel (Matt. 28:19,20).

Apostles’ Creed — An anonymous Christian doctrinal statement believed to have originated in the fourth
or fifth century. It is called the Apostles’ Creed because it was once purported to have been written by the
Apostles, though there is no evidence that this creed was actually written or used by any of the Apostles.
Some believe the Apostles’ Creed contains a statement of essential doctrine, but the Bible says all doctrine
is essential. The Lord Jesus instructed His people to teach “all things” (Matt. 28:20). Paul preached the
whole counsel of God (Acts 20:26-27). Jude says we are to contend for “the faith which was once delivered
unto the saints” (Jude 3). There is no indication here that some portions of the faith are non-essential. (See
Confession of Faith)

Apostolic Succession — A doctrine in Orthodox, Roman Catholic, and Anglican churches that the ministry
is continued from the apostles of Christ. The basis of the historical church is guaranteed continuity usually
in the rank of bishop. Not to be confussed with “church perpetuity,” which states that there would have been

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a pure line of churches from the time of Christ until now. (Matt. 16:18) (See Perpetuity)

Aram-naharaim — A territory in northern Mesopotamia. The name means Arameans from the land of the
Two Rivers. See the title of Psa. 60.

Aram-zobak — An Aramean kingdom north of Damascus. See the title of Psa. 60 and 2 Sam. 8:3-13.

Aramaic — A language closely related to Hebrew. It was spoken by many Jews including Jesus during New
Testament times. A Semitic language, comprising several dialects, originally of the ancient Arameans but
widely used by non-Aramean peoples throughout southwest Asia from the seventh century B.C. to the seventh
century A.D. Also called Aramean, Chaldean. (Related Old Testament Passages--2 Kings 18:26; Ezra
4:8-6:18; 7:12-26; Dan. 2:4b-7:28; Jer. 10:11. Related New Testament Passages--Mark 5:41; 14:36; 15:34).

Ararat — Sacred land or high land, the name of a country on one of the mountains of which the ark rested
after the Flood subsided (Gen. 8:4). The “mountains” mentioned were probably the Kurdish range of South
Armenia. In 2 Kings 19:37, Isa. 37:38, the word is rendered “Armenia” in the Authorized Version, but the
marginal note might be, “Land of Ararat.” In Jer. 51:27, the name denotes the central or southern portion
of Armenia. It is, however, generally applied to a high and almost inaccessible mountain which rises
majestically from the plain of the Araxes. It has two conical peaks, about 7 miles apart, the one 14,300 feet
and the other 10,300 feet above the level of the plain. Three thousand feet of the summit of the higher of
these peaks is covered with perpetual snow. It is called Kuh-i-nuh, i.e., “Noah’s mountain”, by the Persians.
This part of Armenia was inhabited by a people who spoke a language unlike any other now known, though
it may have been related to the modern Georgian. About B.C. 900 they borrowed the cuneiform characters
of Nineveh, and from this time we have inscriptions of a line of kings who at times contended with Assyria.
At the close of the seventh century B.C. the kingdom of Ararat came to an end, and the country was occupied
by a people who are ancestors of the Armenians of the present day. (Easton’s) (See Arnenia)

Arianism — Theological stance heretical to Christianity based on the teachings of Arius (c. 250-336). Arius
taught that Christ was a created being, and not divine. Since the Son had a definite beginning, he is mortal,
and as such can have no direct knowledge of God. The Council of Nicaea (325) condemned Arianism. The
Jehovah’s Witness cult is an equivalent, though not exactly, of this ancient error. (See Cults, Nicaea,
Councils of, Jehovah’s Witnesses.)

Ark — The sacred chest of God in the Hebrew Bible containing the Ten Commandments, which were
written on stone tablets. Today the Ark is placed in the synagogue in the eastern wall as the container of the
scrolls of the Law. Also the term for the boat that Noah built by command of God so that he and his family
could escape the Flood.

Ark of the Covenant — According to Jewish tradition, the portable wooden gold-adorned chest containing
the two stone tablets on which the Ten Commandments were inscribed. Regarded as the most sacred shrine
of ancient Israel, it symbolized God’s covenant with His chosen people. Only the high priest could look upon
it; no one could touch it. The temple built by King Solomon to house it was destroyed in 586 BC and no
further record of the original Ark remains. In today’s synagogues, the Holy Ark is a closet or recess in which
the congregation’s sacred scrolls are kept.

Ark, Noah’s — According to Genesis 6:14-16, the floating house Noah was ordered to build and live in with
his family and one pair of all living creatures during the Flood. 450ft (137m) long and 75ft (22.8m) wide,
it was believed to have come to final rest on “...the seventh month, on the seventeenth day of the month,
upon the mountains of Ararat.” (Gen.8:4) (See Ararat, Armenia)

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Armageddon — From the Hebrew har megiddo, “Hill of Megiddo”; according to Revelation 16:16, the
place where the final battle between the demonic kings of the earth and the forces of God will be fought at
the end of the world. The strategically situated Palestinian city of Megiddo was historically the scene of
many battles in Biblical times.

Armenia — High land, occurs only in Authorized Version, 2 Kings 19:37; but the marginal note might be,
“Ararat,” which is the Hebrew word. A country in western Asia lying between the Caspian and the Black
Sea. Here the ark of Noah rested after the Deluge (Gen. 8:4). It is for the most part high table-land, and is
watered by the Aras, the Kur, the Euphrates, and the Tigris. Ararat was properly the name of a part of ancient
Armenia. Three provinces of Armenia are mentioned in Jer. 51:27, Ararat, Minni, and Ashchenaz. Some,
however, think Minni a contraction for Armenia. (See Ararat) (Easton’s)

Arminianism — Liberal Calvinism mixed with humanism, named after its founder, Jacobus Arminius
(1560-1609). Adherents believe reason and faith should not be contradictory. The sacraments are merely
signs of union, and Christ’s death is only an example of God’s punishment of sin. It was later to influence
the development of deism and pietism. (“...another gospel...” Gal.1:6)
There are five main tenets of Arminianism: 1) Free Will — Arminius believed that the fall of man was
not total, maintaining that there was enough good left in man for him to will to accept Jesus Christ unto
salvation. 2) Conditional Election — Arminius believed that election was based on the foreknowledge of
God as to who would believe. Man’s “act of faith” was seen as the “condition” or his being elected to eternal
life, since God foresaw him exercising his free will” in response to Jesus Christ. 3) Universal Atonement
— Arminius held that redemption was based on the fact that God loves everybody, that Christ died for
everyone, and that the Father is not willing that any should perish. The death of Christ provided the grounds
for God to save all men, but each must exercise his own “free will” in order to be saved. 4) Obstructable
Grace — Arminius believed that since God wanted all men to be saved, He sent the Holy Spirit to “woo”
all men to Christ, but since man has absolute “free will,” he is able to resist God’s will for his life. He
believed that God’s will to save all men can be frustrated by the finite will of man. He also taught that man
exercises his own will first, and then is born again. 5) Falling From Grace — If man cannot be saved by
God unless it is man’s will to be saved, then man cannot continue in salvation unless he continues to will
to be saved. (See Calvinism, Dort, Council of)

Arminius, Jacobus, (1560-1609) — Dutch theologian. He tried to liberalize severe Calvinist views on
predestination, which stated that God unconditionally chooses some people to be saved and others to be
damned (see Predestination). Arminius denied absolute predestination. He taught that predestination was
based on God’s knowing in advance who would believe in Jesus. But people can still resist the Holy Spirit’s
call to grace and even lose salvation. Thus, complete assurance of final salvation is impossible. Arminius’
doctrines were called Arminianism.
Arminius’ followers published a Remonstrance in l610 that summarized his views. Orthodox Calvinists
claimed that Arminianism would weaken Dutch national unity by dividing Calvinism, the national religion.
A council called the Reformed Synod of Dort (1618-1619) condemned Arminianism. The doctrines still
spread to England and the English colonies in America. Arminianism influenced other Protestant
denominations, especially Methodism. (From The World Book Ency. 1996) (See Arminianism, Calvinism)

Armstrong, Herbert W. — Herbert W. Armstrong was born July 31, 1892. He did not get involved in
religion until 1926, when his wife “discovered” that Christians were keeping the wrong day of the week as
the Sabbath. Angered at her “religious fanaticism”, Armstrong threatened divorce. But rather than divorcing
her, he developed an interest in the Bible himself, and as his business failed, he spent more time reading the
Bible. This study, Armstrong claimed, led to his conversion to sabbatarianism, the belief that God’s people
should worship on Saturday rather than Sunday.

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 He continued his religious work and in 1932 became a licensed minister in the Oregon Conference of
the Church of God, a spinoff of the Seventh-Day Adventists. In 1933, Armstrong began delivering a
15-minute morning devotional from a radio station in Eugene, Ore. The next year, it was expanded to 30
minutes and Armstrong began calling it “The World Tomorrow,” the name the show carries today.
Armstrong also began printing THE PLAIN TRUTH magazine that year. Its first printing was 250 copies,
run off by hand on a mimeograph machine.
Armstrong’s communication empire has come a long way. In 1985, his radio and television broadcasts
reached every part of the United States, and Canada and Australia and part of other countries. THE PLAIN
TRUTH now boasts a press run of 7.5 million copies per issue. Armstrong considered himself Christ’s sole
true Apostle on the Earth.
Armstrong’s name made the news from time to time. In 1984, his church lost a $1.26 million libel and
slander suit that had been filed by the former wife of a church executive. She claimed in the suit that
Armstrong and other church leaders had tried to smear her reputation after her divorce in 1976.
That same year, Armstrong divorced his second wife, Ramona, after seven years of marriage. The case
reportedly cost the church more than $5 million in legal fees before finally being settled in 1984.
The church was wracked during the 1970s and 1980s by defections, personnel changes and allegations
by several ex-members that Armstrong and other leaders had diverted millions of dollars in church money
for their own use.
These dissidents succeeded in getting the California attorney general’s office to place the church’s
finances under control of a church-appointed receiver in 1979. But the allegations were never proven and
the charges were dropped in 1980.
All this transpired shortly after Armstrong’s son, Garner Ted, once an eloquent and dynamic spokesman
for the church and heir-apparent to his father’s position, was excommunicated. Garner Ted then founded his
own church, the Church of God International, in
Tyler, Texas.
While no one can deny Armstrong succeeded in disseminating what he called the “true original Gospel”,
one can easily question his claim to its fidelity. Herbert W. Armstrong died Jan. 16, 1986. But Christians
should not regard this as the beginning of the end for his church. The WCG probably will continue to
mislead many with its appearance of biblical authority unless Christians pray for its members and potential
victims and witness more effectively against its lies.

Armstrongism (The Worldwide Church of God) — Armstrong’s gospel can be found in Scripture, but only
in Paul’s warning about the “different gospel” given in 2 Corinthians 11:4. Armstrong’s gospel is one of
heavy legalism and a “different Jesus” and a “different Spirit” than that of Christianity.
Armstrongism is a smorgasboard of unorthodox doctrines borrowed from the Seventh-Day Adventists,
Jehovah’s Witnesses, Mormons, Christian Scientists and others. Much of the legalism, such as adherence
to dietary laws and observance of Jewish feast days, is taken directly from Judaism. Let’s take a look at how
the WCG differs from Christianity on some key doctrines:
The Trinity - Armstrong, as do Jehovah’s Witnesses, went to great lengths to try to show the Trinity was
a pagan-derived doctrine. “The doctrine of the Trinity is false,” he wrote. “It was foisted upon the
world at the Council of Nicea. It is the pagan Babylonish trinity of the father, mother and child -
substituting the Holy Spirit for the mother, Semiramis, and calling it a ‘person’.” He used the same
tactics the Watchtower Society does in denying this doctrine: namely a misstating of the Christian
position. For example, Armstrong led his readers to believe that “Because of false teaching -
including that of the ‘Trinity’ - nearly all of us have been reared from childhood to assume that God
is one individual Person.” What then is Mr. Armstrong’s idea of God? “God is not merely one
person, nor even limited to a ‘trinity’, but GOD is a FAMILY.” he wrote.
Armstrong’s theology of a family of God also lends itself to a defective Christology. While Jesus
is acknowledged as God (one of the two persons currently composing the “God Family”),

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 Armstrongism appears to borrow from Mormonism, as it says that when one is born again, he “will
possess the same power, glory and holiness of God!” Thus, one finds the WCG teaching that there
is not one God, but two. One is God the Father, possessor of Heaven and Earth, the Father of Jesus
Christ. The other is the God of the Old Testament, the creator of Heaven and Earth, the one who
became Jesus Christ.
Armstrong’s doctrine leaves no place for the personage of the Holy Spirit. So, as in Watchtower
theology, the Holy Spirit becomes an impersonal force or power. WCG writings consistently refer
to the Holy Spirit as “it.”
Christ’s Resurrection - Here, the WCG departs from biblical Christianity in two major areas. First,
Armstrongism teaches that Jesus Christ himself was born a second time - “born again” - by his
resurrection from the dead. Next, one finds Armstrongism teaching that “the Son of God, (was) now
no longer human, but composed of SPIRIT - a Spirit Being,” and that “Christ’s body did disappear.
Christ was raised as a divine spirit being!”
Salvation - Armstrong continually redefined terms as he gained new “insights” into the Bible and
nowhere did this happen more often than with his doctrine of salvation. He taught that true
Christians are only “begotten” sons now and are not yet born again. The term “born again”,
Armstrong taught, means “changed into spirit.” Thus, it is taught that, like Jesus, believers will be
born again - changed into spirit - at the resurrection. Further, salvation in the WCG includes
godhood. Once again we see Armstrong’s teaching: “There are only two members in the God Family
or Kingdom at the present time - God the Father and Jesus Christ the Son. But God is increasing His
Family! And YOU can be ‘born’ into it!”
Baptism - Armstrong taught that Christians are wrong to “think they were ‘born again’ when they
‘accepted Christ’ and were ‘baptized.’” Armstrong denied the doctrine of the nature of the new birth
and misrepresented the Christian position on baptism. Christians do not regard baptism as a
requirement for salvation. Tied to the WCG’s gospel is baptism, and Armstrong reasoned the works
- faith salvation by saying; “You shall be saved by grace, but God does lay down conditions. You
can comply, and receive glorious grace - or you can rebel, and pay the death penalty - for eternity!”
The seriousness of not submitting to sabbatarianism, Armstrong told his followers, is that it is
impossible for Jesus Christ to dwell in a person if he profanes His Holy Day by observing a pagan
day. Of course, while there are several different religious groups who keep the Sabbath (Saturday)
worship, Armstrong maintained that there is only one true church: the WCG.
According to WCG teachings, those who reject its “true original gospel,” will not suffer eternal
punishment in hell, but an all-consuming fire that will annihilate unbelievers. The church’s
Ambassador College Correspondence Course on hell says; “The ‘hell fire’ that the Bible speaks of
will be thousands of degrees hotter than the imaginary ‘hell fire’ of most preachers - which is only
hot enough to torment. The biblical ‘hell fire’ will totally consume the disobedient! Never will they
exist again.”
Although Armstrongism teaches that “Salvation will be open to all then resurrected, just as in
the thousand year reign of Christ on Earth, only now there will be many more to accept it.” But it
turns out not to be a second chance at redemption, for Armstrong reasoned, “If they were blinded
when they formerly lived, they never had a first chance.”
One can find more beliefs that separate Armstrongism from biblical Christianity; denial of man’s
immortal soul, soul sleep, British Israelism, a rejection of holidays (Christmas, birthdays and so
forth), and a disapproval of medicine and physicians.
What Does the Bible Say? - Christianity is a monotheistic faith and Armstrong’s “God Family” concept
is not found in the Bible. The Bible does not teach the existence of two gods with additional “gods”
to be added to the “God Family” upon their resurrection from the dead. Scripture clearly says there
is one God and that there are three persons who are addressed as God. The attributes of God are
ascribed to each member of the Godhead. While Armstrong was right in saying that the appearance

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 of God in the Old Testament was the Second Person of the Trinity, namely Christ, the old man
clearly was preaching “another Jesus.”
Armstrong’s distorted theology of God’s nature again is demonstrated in his denial of the
personality of the Holy Spirit. Scripture presents clear evidence that the Holy Spirit is a person, not
a force. The Holy Spirit creates and gives life (Job 33:4). He works according to His own will (1
Corinthians 12:11). He appoints and commissions ministers (Acts 13:2, Acts 20:28). He teaches
(John 14:26). He can be grieved (Ephesians 4:30).
The WCG’s account of Christ’s resurrection is like every other false religion’s; a spiritual
resurrection which is no resurrection at all. That which separates Christianity from other religions
is that its founder made good his claims. Jesus said, “Destroy this temple and in three days I will
raise it up,” in reference to His body. Armstrongites, like the members of the Unification Church and
the Watchtower Society, have nothing that distinguishes their “Jesus” from any other religious
founder. Christians have a Jesus who died and whose body then was reunited with His Spirit, got up
and left the grave. Scripture testifies that the Jesus who came out of the tomb and now dwells in
heaven has a body of flesh and bone.
Jesus warned that “false prophets” would come as wolves in sheep’s clothing. Armstrong fulfilled
Christ’s words as he hid his false doctrines behind a Christian image and Christian terminology. He also
proved he was a false prophet by making predictions that went unfulfilled.
For example, in the 1956 WCG publication, 1975 In Prophecy, Armstrong wrote; “But now you’re going
to peek into the surprising future, exactly as it will happen! Not what men PLAN - but what GOD SAYS!
... very soon - of this very present generation - of all people you know now - ONLY ONE THIRD of them
will be left alive!” He went on to say that this surviving third would be “uprooted from their homes like
cattle as slaves to Europe, and probably some to South America,”
and “Yes, millions of lukewarm, inactive professing Christians will suffer martyrdom - and before the
anticipated push-button leisure year of 1975 draws upon us!”
Armstrong’s prophecy did not come to pass. Neither did the nations return to an observance of
“Almighty God and His Laws and Ways” as Armstrong said they would.
Those who take God’s word seriously will remember Deuteronomy 18:20-22 and conclude that
Armstrong does not meet the biblical requirements of a prophet.
Herbert W. Armstrong died Jan. 16, 1986. But Christians should not regard this as the beginning of the
end for his church. The WCG probably will continue to mislead many with its appearance of biblical
authority unless Christians pray for its members and potential victims and witness more effectively against
its lies.
When Charles Taze Russell, founder of the Watchtower Society, died in 1916, one Christian magazine
said; “With the passing of its founder, the movement he created and organized will probably drift along for
a time, to sink finally into the limbo of things forgotten.” Christians should have learned their lesson by now.
When fighting the cults, we are not fighting flesh and blood, but demonic forces. We cannot afford to rest
because one person has died. We must continue to “contend earnestly for the faith which was once for all
delivered to the saints.”

Asaph — One of David’s musicians. He wrote many psalms and also sang at the dedication of Solomon’s
temple. See the titles of Psalms, 50 and 73-83.

Ascension — The return of Jesus Christ to heaven forty days after His resurrection. (Psa. 24; John 6:62; Acts
1:9; 2:33-34) (See Resurrection)

Asia (Minor) — A Roman province which embraced the western parts of Asia Minor (in what is today
modern Turkey), and of which Ephesus was the capital, in Acts 2:9; 6:9; 16:6; 19:10,22; 20:4, 16, 18, etc.,
and probably Asia Minor in Acts 19:26, 27; 21:27; 24:18; 27:2. Proconsular Asia contained the seven

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churches of the Apocalypse (Rev. 1:11). The “chiefs of Asia” (Acts 19:31) were certain wealthy citizens who
were annually elected to preside over the games and religious festivals of the several cities to which they
belonged. Some of these “Asiarchs” were Paul’s friends. (Easton’s)

Assemblies of God — The largest Pentecostal religious sect in the United States, founded by preachers of
the Church of God in Hot Springs, Ark., in 1914. In 1916 it was incorporated and titled General Council of
Assemblies of God. There are about 600,000 members at present. (See Pentecostalism.)

Assyria — An ancient and powerful kingdom of Mesopotamia, notable as the great nation that defeated the
northern kingdom of Israel and deported its people, in 722 B.C. The Assyrian Empire was located N of
Babylonia, in the region of the upper Tigris and Euphrates rivers, bounded on the W by the Syrian desert
and on the N and E by the Armenian and Persian hills. Assyrian power reached its zenith in the 8th-7th
centuries B.C., its territorial control extending throughout the Fertile Crescent, in the E from Elam to Media,
and in the W from Cilicia to Egypt. Its capital was originally Asshur, and later Nineveh. Gen 10:11; 2 Kings
15-19; Ezek 16:28

Atheism — From the Greek a (not) and theos (God). Disbelief in the existence of a God of any kind, at
anytime, or anywhere. Logically, an atheist would be an evolutionist. In ancient times atheists were those
who did not accept the existence of the popular gods. The early Christians were called atheists because they
denied the many gods of the Roman culture. A system of thought developed around the denial of God’s
existence. Atheism, so defined, first appeared during the Enlightenment, the age of reason. In ancient
Greece, it meant refusal to worship the state deities. In modern times, an atheist is usually one who denies
the existence of the one supreme being as held in Judaism, Christianity, and Islam. The sacred Scriptures
are in this matter, as in all others, the last word. See Ps.14:1, “The fool hath said m his heart, There is no
GOD. They are corrupt, they have done abominable works, there is none that doeth good.” History has
provided thousands of illustrations of this divinely inspired assertion.
The Bible teaches that all men know there is a God (Rom. 2:14,15). Therefore, they will be without
excuse (Rom. 1:20) on the day of judgment. Instead, atheists willingly suppress the knowledge of God by
their unrighteousness (Rom. 1:18,19). (See Deism, Monotheism, Polytheism, Theism)

Atonement — To atone means to make amends, to repair a wrong done. Biblically, it means to remove sin.
In religion, process by which a sinner moves toward union with God, through prayer, sacrifice, and the
cleansing of one’s deeds and thoughts. It is a theme that is apparent in some form in most religions, modern
and ancient. A theological doctrine meaning the reconciliation between God and persons marked with sin.
The Old Testament atonements offered by the high priest were temporary and a foreshadow of the real and
final atonement made by Jesus. In the New Testament, the death of Jesus atoned for the sins of the world
(1 John 2:2); he was a substitute for humanity and allowed for God and humanity to have fellowship and
harmony. This atonement is received by faith (Rom. 5:1; Eph. 2:8). For Western Christians, and especially
those in the Augustinian/Calvinist tradition, sin is primarily something God punishes humanity for. On the
contrary, Orthodox Christianity understands sin as primarily something God rescues humanity from.
Man is a sinner (Rom. 5:8) and cannot atone for himself. Therefore, it was the love of the Father that sent
Jesus (1 John 4:10) to die in our place (1 Pet. 3:18) for our sins (1 Peter 2:24). Because of the atonement,
our fellowship with God is restored (Rom. 5:10). (See Reconciliation.)

Atonement, Day of — An annual ceremony in the Hebrew Bible that renews the people’s relationship with
God by cleansing the temple, priesthood, and people of their sins. The day is accompanied by fasting and
sacrifice. In modern Judaism, the ceremony is on Yom Kippur, the holiest day of the year.

Attributes of God, The — If GOD is a person, as can be seen through the Scripture; HE must have a

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personality. Personality, of course, is characterized by a being possessing knowledge, feeling and will power.
An idol is devoid of personality, for an idol neither knows, feels, nor responds. Our God is an individual who
is living and has definite personality characteristics. God is a person, not an influence or an unseen force or
power like electricity. Jeremiah 10:10 says, “But the Lord is the true God, he is the living God....” Acts 14:15
says, “...Turn from these vanities unto the living God.” First Thes. 1:9 says the converts “turned to God from
idols to serve the living and true God.” We read in 2 Chronicles 16:9, “...The eyes of the Lord run to and
fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect....” The
revealed view of GOD is an awesome sight, striking fear in the observer.
Attributes are qualities or characteristics of a person or thing. Although general revelation may give us
a glimpse of God’s attributes (surely the Creator of the universe is omnipotent), it is not until we come to
God’s Word that we understand the character of God as he has revealed it to us. Special revelation is
absolutely necessary in order to understand the Creator. These attributes are divided into two major groups
– His Natural Attributes (Incommunicable) and His Moral Attributes (Communicable).
Natural attributes are the very nature of God’s Being. They are unique to Him and cannot be the
characteristics of man either now or in the future. This is sometimes questioned because of 1 John 3:2
(“...but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”). This
reference does not refer to His natural attributes but His Moral Attributes (Love, Holiness, mercy, etc.) We
can never become like Him in His Natural Attributes (Eternity, omniscience, omnipotence, etc.) Some of
the Natural Attributes are:
1- Transcendence – God is above His creation. (Isa. 57:15)
2- Immanence – Although God is above all (transcendence), He has seen fit to be actively involved
within His creation. Christ is the example of this attribute (Isa. 57:15; Eph. 4:6).
3- Eternity – God has no beginning nor ending. There is no past, present, nor future with God. He is not
limited to time. (Psa. 90:2)
4- Infinity – God has no limitation in space. All of His attributes are without limit. (1 Kings 8:27; Psa.
103:17; 139:7-12; 147:5; Isa. 55:8-9; Jer. 23:24)
5- Immutability – God is not capable of nor susceptible to change; He is unchangeable, invariable, and
permanent (Psa.102:23-27; Isa. 46:9-10; James 1:17).
6- Omniscience – The word means that God is all-knowing. He knows the future as well as the past. He
knows all things whether actual or merely possible. He knows things immediately and
spontaneously. He knows the thoughts of man better than man knows them himself. (Psa. 139:2; Isa.
40:26; 46:10; Rom. 11:23
7 - Omnipresence – The word means that God is everywhere present in the universe in the whole of His
being. It would be incorrect to suggest that God can be divided up in some material way so that only
a part of Him is present in each part of the universe. He fills every part of space with His entire
being. (Psa.139:7-10; Jer. 23:23-24; 1 Kings 8:27; 2 Thes. 1:8-9)
8- Omnipotence – The word means that God is all-powerful and is able to do whatever he wills to do.
By His power He created the universe and its creatures, He maintains in existence all that He has
created, and He determines the events and final end of the universe and its inhabitants. (Gen. 17:1;
Job 42:1-2; Jer.32:17; Matt. 19:26; Rev. 19:6; Col. 1:16-17; 1 John 5:11, 14)
God’s Moral Attributes are characteristics of God revealed in His personal interaction with mankind.
They include His love, grace, mercy, justice, holiness, righteousness, truth and goodness. These attributes
of God are examples of what should be in every man. Although we can never be like God in His natural
attributes (omniscience, omnipresence, omnipotence, etc.), we should vstrive to be like Him in His Moral
Attributes. (1 John 3:2) Many of the Moral Attributes of God are:
1- Holiness – Holiness is that perfection of God whereby He abhors that which is evil and demands
purity. God is separated totally from sin and evil (James 1:13). If we approach God at all, we must
come through the merits (or holiness) of Another. (Ex. 15:11, Psa. 22:1-3; Matt. 27:46; Rom. 5:1-2;
Rev. 15:4)

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 2- Justice – Justice is the attribute of God by which He carries out the laws that He has imposed. It has
two sides. It is remunerative (rewarding) and retributive (chastising). Since God cannot act contrary
to His laws, sin must be punished. God’s justice is satisfied in the death of Christ as the sinner’s
substitute. (Hos. 12:6; Micah 6:8)
3- Righteousness – This describes the attribute of God that causes God to always be right. (Gen. 18:25).
This wonderful attribute guarantees that He will always keep His promises. (Neh. 9:7-8; Dan. 9:16;
2 Tim. 4:8)
4- Love – Love is the attribute which moves God to communicate His concern for the ultimate welfare
of the ones that He loves. Therefore His love moved Him to sacrifice His life for the sake of another.
(John 3:16; 15:13; Rom. 8:32)
5- Mercy – Mercy is God’s compassion for the sinner (Rom.5:8) in not giving him what he deserves.
(Micah 7:18) In Hebrew the word “Mercy comes from the same root as the word for a mother’s
womb. It is the caring for that which is completely helpless. (Micah 6:8)
6- Grace – Grace is the unmerited goodness and love of God for those who have forfeited it (Eph. 1:6-7;
2:7-9; Titus 2:11). Grace is God’s giving us what we do not deserve.
7- Goodness – This attribute of God is revealed in His bountiful dealing with mankind. (Psa. 145:9;
Matt. 5:45)
8- Truth – God cannot lie nor tolerate untruth. God could commend Rahab’s faith (Heb. 11:31; James
2:25) but could not commend her lie (Josh. 2:4). Truth can be said to be intellectual purity. (Num.
23:19; 1 Kings 8:56; John 14:6; 17:17)

Augustine, of Hippo (354-430) — Christian theologian and philosopher. Augustine’s Confessions gives us
an intimate psychological self-portrait of a spirit in search of ultimate purpose. This he believed he found
in his conversion to Christianity (386), which took place only after worldly and philosophical confusion. As
bishop of Hippo (North Africa) from 396-430, he defended Roman Catholic orthodoxy against the
Manichaeans, the Donatists and the Pelagians. According to the doctrine of his Enchiridion (421), he tended
to emphasize the corruption of human will, and the freedom of the divine gift of grace. The City of God
(426), perhaps his most enduring work, was a model of Christian apologetic literature. Of the Four Fathers
of the Latin Church, which also included Ambrose, Jerome and Gregory, Augustine is considered the
greatest.

Augustus — The cognomen (surname) of the first Roman emperor, C. Julius Caesar Octavianus, during
whose reign Christ was born (Luke 2:1). His decree that “all the world should be taxed” was the divinely
ordered occasion of Jesus’ being born, according to prophecy (Micah 5:2), in Bethlehem. This name being
simply a title meaning “majesty” or “venerable,” first given to him by the senate (B.C. 27), was borne by
succeeding emperors. Before his death (A.D. 14) he associated Tiberius with him in the empire (Luke 3:1),
by whom he was succeeded.

Authorized Version of 1611, The (AV; KJV, KJB) — At the Hampton Court Conference of 1604 the
Puritan leader Reynolds made the suggestion - which was first opposed and then adopted by the Conference
with enthusiastic approval of King James I - that there should be a new translation of the Holy Scriptures
in English, to replace the different versions then in common use. Fifty-four men, including High Churchmen
and Puritans, the greatest Hebrew and Greek scholars of the age, formed six companies to undertake the task.
Using their Greek sources and the best commentaries of European scholars, and referring to Bibles in
Spanish, Italian, French and German, they expressed the sense of the Greek in clear, vigorous and idiomatic
English. This Bible won its battles against the prejudices and criticism which greeted its first appearance and
became the Bible of the English-speaking world. The KJV was published in 1611 after almost four years
of intensive revision. We must also understand that the King James Bible is not the product merely of that
learned company of men in the early 1600s, but is the fruit of roughly 100 years of translation and revision

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hammered out by godly men in the fires of persecution, beginning with the labors of William Tyndale.
This process is unique in the history of Bible translation. In giving a biography of the King James
translators in 1860, Alexander McClure makes this observation: “...that all the colleges of Great Britain and
America, even in this proud day of boastings, could not bring together the same number of divines equally
qualified by learning and piety for the great undertaking [of Bible translation]...this blessed book [the KJV]
is so far complete and exact, that the unlearned reader, being of ordinary intelligence, may enjoy the
delightful assurance, that, if he study it in faith and prayer, and give himself up to its teachings, he shall not
be confounded or misled as to any matter essential to his salvation and his spiritual good. It will as safely
guide him into all the things needful for faith and practice, as would the original Scriptures, if he could read
them, or if they could speak to him as well as they spake to the Hebrew in Jerusalem, or to the Greek in
Corinth” (See Bible, King James Bible)

—B—

Babel, Tower of — The tower that the builders at Babel constructed which became a symbol of their
defiance against God (Gen. 11:1-6). It was probably modeled after a ziggurat which is a mound of sun-dried
bricks and was probably constructed before 4,000 BC.
Before this, the languages were the same but, at this time, God confounded their speech in order to cause
them to spreadf over the Earth as He commanded.

Babylon — A large city in south-central Mesopotamia, the capital of the kingdom of Babylonia. The
Babylonians defeated the southern kingdom of Judah in the sixth century BC and forced many of its people
to live in Babylonia.

Baptism — The ordinance which pictures the death, burial, and resurrection of Christ by immersing the
believer in water, signifying his identification with Christ after his salvation experience. (Acts 8:38-39;
Rom.6:4; 1 Cor.12:13) Baptism is believed to be Immersion in water. (Rom.6:4 describing the death, burial,
and resurrection of CHRIST and the believer joining HIM in this symbolic deed.)Various forms include
pouring, sprinkling with water, immersion, or the laying on of hands but immersion is the only form that is
true to the Greek word that is translated here - “baptizo.”
It is done in the name and authority (Acts 4:7) of Christ with the baptismal formula of Father, Son, and
Holy Spirit (Matt. 28:19). It does not save us (1 Peter 3:21). However, it is our obligation, as believers, to
receive it. Some maintain that baptism is necessary for salvation. It is not.

Baptismal Regeneration — In some sections of Christendom it is taught that baptism as a sacrament saves,
or that those who are baptized by certain ones who have the right to baptize are “born again” and become
“members of CHRIST.” It is believed that certain power or authority is vested in the Church and in the
clergy so as to make it a saving ordinance. This is incorrect. Paul said that he came to preach the gospel, not
to baptize (1 Cor. 1:14-17). If baptism were essential to salvation, then Paul would have included it in his
standard practice and preaching of the salvation message of Jesus, but he did not. (See also Rom. 6:4; Col.
2:10-11.) (See Pedobaptism)

Baptists — Members of a Christian denomination who profess a personal religion based on the principle
of religious liberty stressing the total separation of church and state; also baptism by immersion as a
profession of Faith, the Spiritual rebirth, and the acceptance of Christ as personal Saviour. With no official
creed and no hierarchy, individual churches are autonomous. Historically, they have roots in the first century
AD with the early Christian churches. Modern Baptist have developed, mostly, from the Reformation
Anabaptists, but there can be a case made that Baptist have their start in the ministry of Christ (Matt. 16:18).
They continue to practice baptism of believers only through immersion. Insisting on freedom of thought and

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expression, they developed a democratic government. The Baptist World Alliance, an advisory group,
convenes every five years. Baptists comprise one-third of Non-Catholics in the United States. (See
Anabaptists, Perpetuity, Church)

Baptist, Free Will — Free Will Baptist in this country have a Welsh background; they migrated from Wales
in 1701, settling on a grant of land in Pennsylvania known as the Welsh Tract. They were organized in the
South in 1727 by Paul Palmer and in the North in 1787 by Benjamin Randall; their churches today number
4,200; are found in 40 states, Cuba, Africa, and Japan; and list 425,000 members. The organization in the
United States is known officially as the National Association of Free Will Baptists.
Distinguished by their adherence to Arminian (freewill) doctrine rather than to the usual Calvinistic
(predestination) tenets, they suffered badly during the early growth of Calvinism in this country; at one time
in the United States they had only 4 churches left. Their growth since that time has been amazing. They hold
that Christ gave himself as ransom for the many, not for the few; that God calls all to repentance; and that
all may be saved. Baptism is by immersion. This is one of the Baptist churches practicing open Communion;
they also practice foot washing and anoint the sick with oiL Their government is strictly congregational;
there are quarterly conferences, which are grouped into state conferences and associations, and an annual
conference representing the entire denomination. The Woman’s Auxiliary Convention meets with the annual
conference, and in alternate years there are also meetings of the Free Will Baptist League Conference for
the Youth and the Free Will Baptist Sunday School Convention. A college is located at Nashville,
Tennessee, and a junior college at Mount Allen, North Carolina. (Taken, in part, from “The Handbook of
Denominations” by Frank S.Mead) (See Baptist)

Baptist, Southern — After the debate over slavery broke down, it became clear that the Southern churches
could not answer to the Northern dominated General Convention of Baptist. In May 1845, in response to
the call issued by the Virginia Foreign Mission Society, three hundred and ten delegates from the Southern
states met at Augusta, Ga. and organized the Southern Baptist Convention. Its constitution was precisely that
of the original General Baptist Convention: “For eliciting, combining, and directing the energies of the
whole denomination in one sacred effort for the propagation of the Gospel.” It established Boards, one for
foreign missions, located in Richmond, Va., and one for domestic missions, at Marion, Ala. Since that time
the SBC churches have done their missionary work through this organization. During the Civil War the need
was greatly felt of some means of effectually prosecuting Sunday-School work and a Sunday-School Board
was established at Greenville, SC. In 1872 this was consolidated with the Home Mission Board.
The division from the American Baptist of 1845 remains until this present time. The Northern and
Southern churches are not, as some delight to say, two separate denominations. These churches, both North
and South, hold substantially one system of doctrine, agree in all important points of practice, receive and
dismiss members from each other without question, and are in full, unrestricted, uninterrupted
intercommunication. The old bitterness and disunion, the question of property in slaves, has disappeared and
they have little part in or sympathy with the anti-bellum controversies and misunderstandings. (Taken. in
part, from “A Short History of the Baptists” by Henry C. Vedder) (See Baptist)

Barabbas — In the New Testament, convicted felon in prison at the time of Jesus’ trial before Pilate. The
people, given a choice of which prisoner to set free, convinced Pilate Barabbas should be released and Jesus
crucified. (Matt. 27:16)

Barley — A grain much cultivated in Egypt (Ex. 9:31) and in Palestine (Lev. 27:16; Deut. 8:8). It was
usually the food of horses (1 Kings 4:28). Barley bread was used by the poorer people (Judg. 7:13; 2 Kings
4:42). Barley of the first crop was ready for the harvest by the time of the Passover, in the middle of April
(Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal (Num. 5:15). Our Lord fed five thousand with
“five barley loaves and two small fishes” (John 6:9). (Eastons)

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Bashan — Flat-lands and wooded hills in southern Syria, northeast of Lake Galilee. It was known for its
fat cattle and fine grain. See Psa. 22; 68:15-16.

Bathsheba — In the Bible, wife of Uriah the Hittite (noted as the last of David’s Mighty Men of Valor 2
Sam. 23:39) and, later, wife of David, who arranged Uriah’s death in battle. Solomon was one of her sons
by David. (2 Sam. 11:1-27)

Baxter, Richard (1615 - 1691) — Richard Baxter was born in Rowton, England. His parents were poor, his
early education was limited. Later he attended school at Wroxeter and read with Richard Wickstead at
Ludlow Castle. His eager mind found abundant nourishment in the large library of the castle. Later, he was
persuaded to enter court life in London, but returned home to study theology. While reading theology with
the local clergyman, he met Joseph Symonds and Walter Cradock, two famous nonconformists, whose piety
and fervor influenced him considerably.
In 1638 he was appointed master of the free grammar school, Dudley, in which place he commenced his
ministry, having been ordained and licensed by John Thornborough, bishop of Worcester. His early ministry
was not successful, but during these years he took a special interest in the controversy relating to
nonconformity and the Church of England. Rejecting episcopacy, he soon became alienated from the
Church, and known as a moderate conformist. In April 1641 at twenty-six, he became pastor in the village
of Kidderminster and remained there for nineteen years, accomplishing an unusual work of reformation in
that place. His ministry was interrupted often by civil war. At one time he served as chaplain of the army.
After the Restoration in 1660, Baxter went to London and ministered there as chaplain to King Charles
II until Parliament passed the Act of Uniformity, which required all clergymen to agree to everything in the
Anglican Book of Common Prayer. Baxter refused and lost his position as chaplain and Bishop of Hereford.
In addition he was prohibited from preaching in his parish of Kidderminster, and from 1662 to 1687 he was
continually persecuted. He retired to Acton in Middlesex for the purpose of quiet study and writing. While
there he was arrested and imprisoned for conducting a conventicle. His most memorable words at this time
were: “I preached as never sure to preach again, and as a dying man to dying men.”
In 1685 he was accused of libeling the Church of England in one of his books. His trial is regarded by
many historians as one of the most brutal perversions of English justice in history, and he was again
imprisoned. During the years of oppression, his health grew worse, yet these were his most productive years
as a writer. His books and articles flooded England.
Finally in 1691 ill health, aggravated by eighteen years in prison, caused his death. He had preached
before the king, the House of Commons, the Lord Mayor of London; his prolific pen had produced one
hundred and sixty-eight theological and devotional works. His saintly behavior, great talents, wide influence,
added to his extended age, had raised him to a position of unequaled reputation as the “English
Demosthenes” in the conflict for liberty of conscience.

Beatitudes — A group of blessings spoken by Jesus at the opening of the Sermon on the Mount, as recorded
most fully in Matthew 5:3-12. All of the nine “sayings” begin in the same way: “Blessed are the...” and
proceed to exemplify ideal Christian concepts. For example, “Blessed are the meek, for they shall inherit
the earth.”

Beelzebub — A name for the Devil in the New Testament, synonymous with Satan. (See Luke 11:15-19)
(See Devil, Satan)

Behemoth — (Job 40:15-24). Some have supposed this to be an Egyptian word meaning a “water-ox.” Some
older edition of the Bible has “hippopotamus” in the margin, which is probably a correct alternate rendering
of the word. The word occurs frequently in Scripture, but, except here, always as a common name, and
translated “beast” or “cattle.” Most believe the behemoth and the leviathan are examples of the extinct

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species of dinosaurs and that they existed well after “pre-historic” times. (See Leviathan)

Belshazzar — The son of Nebuchadnezzar and last king of Babylon. Dan. prophesied the conquering of
Babylon by Cyrus and Belshazzar was slain the same night.

Benjamin — One of the tribes of Israel, It occupied land between Bethel and Jerusalem. The people of this
tube descended from Benjamin, the younger of Jacob and Rachel’s two sons. When the ten northern tribes
of Israel broke away following the death of Solomon, only the tribes of Benjamin and Judah were left to
form the southern kingdom.

Bible — The sacred scriptures of Judaism and Christianity. Derived from the Greek word biblia (the books).
The word “Testament” means covenant or agreement. The Bible is divided into two major sections--the Old
and the New Testaments. The Hebrew scriptures contain 39 books, which are grouped in three sections: the
Law, Prophets, and Writings. The O.T. describes man’s creation and fall and contains the record of God’s
preparations for and prophecies of the coming of the Savior, Jesus Christ. The N.T. contains the accounts
of Christ’s birth, life, death, resurrection, return to Heaven, and the teachings of Christ’s followers, as well
as prophecies of the future. The Christian scriptures contains a total of 66 books; 39 books in the Old
Testament (which is the Hebrew Bible) and 27 in the New Testament. However, the Roman Catholic church
recognizes several additional Hebrew writings as part of their Old Testament. It is regarded as the source
of divine revelation and of prescriptions and prohibitions for moral living. The Hebrew Bible, or Old
Testament, excluding the Apocrypha, is accepted as sacred by both Jews and Christians. The Roman
Catholic Church and Eastern Orthodox Church each accept parts of the Apocrypha as sacred, while Jews
and Protestants do not. The New Testament is accepted as sacred only by Christians. But to those who are
faithful, the Bible is bread to the hungry, water to the thirsty, life to the dying and hope to the hopeless. Its
pages are filled with the answer to all questions imagined, all problems encountered, all battles fought and
every gainsayer’s doubts. (See also Old Testament; New Testament.)
BOOKS OF THE BIBLE
(As it is in the most accepted cannon - The King James Version)
The 39 Books of the Old Testament - Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua,
Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther,
Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi
The 27 Books of the New Testament - Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2
Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy,
2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation (See
Psa. 119:140) What famous men have said about the bible:
George Washington said: “It is impossible to rightly govern the world without the BIBLE.”
Thomas Jefferson said: “A studious perusal of the sacred volume will make better citizens, better
fathers, and better husbands.”
John Quincy Adams said: “The first and almost the only book deserving of universal attention.”
Andrew Jackson said: “It is the rock on which our Republic rests.”
Woodrow Wilson said: “A man has deprived himself of the best there is in the world who has deprived
himself of this (a knowledge of the BIBLE).”
Herbert Hoover said: “There is no other book so various as the BIBLE, nor so full of concentrated
wisdom.”
Ulysses S. Grant said: “To the influence of this book we are indebted for the progress made in
civilization, and to this we must look as our guide in the future.”
Alexander Cruden said: “All other books are of little importance in comparison with the HOLY

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 SCRIPTURES.”
Life’s texts of famous men:
The text most preached by John Bunyan (John 6:37)
The text that saved William Cowper from suicide (Rom.3:24-25)
The text that made Martin Luther the hero of the Reformation (Rom.1:17)
The text that comforted the troubled soul of John Wesley (Mark 12:34)
The text that made David Livingstone a Missionary (Matt.28:19-20)
The text to which John Knox anchored his soul (John 17:3)
The text that led to the conversion of B.H.Corroll (John 7:17)
The text upon which Jonathan Edwards gave his heart to CHRIST (1 Tim.1:17)
The text that was John R. Rice’s life verse (Psa.126:5-6)
Famous songs inspired by Scripture:
A Mighty Fortress Is Our God (Psa.18:2)
Abide With Me (Ps.23:4; Luke 24:29)
All Hail the Power (Rev.4:11; 19:12,16)
All the Way My Savior Leads Me (Psa.37:23)
Amazing Grace (Eph.2:8-9)
Battle Hymn of the Republic (Psa.20:7)
Blessed Assurance (Heb.10:22)
Count Your Blessings (Eph.1:3)
Faith of Our Fathers (Psa.22:4)
How Great Thou Art (Psa.145:3)
I Will Sing the Wondrous Story (Psa.89:1)
In the Garden (John 20:18)
Just as I Am (John 6:35-37)
My Country ‘Tis of Thee (Psa.33:12)
O Love That Will Not Let Me Go (Jer.31:3)
A brief, but mighty tribute to the Bible has been given through the pen of an unknown author: This
BOOK reveals the mind of GOD, the state of man, the way of salvation, the doom of sinners, and the
happiness of believers. Its doctrines are holy, its precepts are binding, its histories are true, and its brief are
immutable.
Read it to be wise, believe it to be safe, and practice it to be holy. It contains light to direct you, and
comfort to cheer you. It is the traveler’s map, the pilgrim’s staff, the pilot’s compass, the solder’s sword, and
the Christian’s charter.
Here paradise is restored, Heaven opened, and the gates of Hell disclosed. CHRIST is its grand subject,
our good its design, and the glory of GOD its end. It should fill the memory, rule the heart, and guide the
feet. Read it slowly, frequently, and prayerfully.
It is a mine of wealth, a paradise of glory, and a river of pleasure. It is given you in life, will be opened
at the judgment, and be remembered forever. It involves the highest responsibility, will reward the greatest
labor, and condemn all who trifle with its sacred contents.
The BOOK, The One BOOK, The BOOK of BOOKS, The BOOK of GOD, The BIBLE, The Revelation
of GOD to fallen man!!

Bible Believer — A Christian who accepts the final authority of and the absolute accuracy of the KJB. Bible
Believers are sure to be a minority in the church family. This position is one that causes some very different
convictions within the life of such an one. Bible based convictions are the only convictions that will stand
that test and these convictions will never be dissolved. A true Bible Believer is in a position that can not be
swayed for he stands firm on a foundation of an unmoveable Bible Truth. ( Jude 3)

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Bible Corruptor — Any and all of a large and growing number of translators, scholars, preachers, and
mostly poor, deluded, lost sinners with no true Bible and therefore are duty bound to correct mine and yours.
We should not be too hard on these in that they enjoy not the confidence of Scripture, Experience not the
cannon of Sure Truth and Enter not into the Fullness of Free Salvation. The fault of such is that they think
themselves so far superior to the simple Bible Believer. These can be recognized saying things like: “A
better translation says...,” “The original Greek says...,” “The archaic wording of the KJV...” or The best
manuscripts render this...” (2 Tim. 3:5)

Bibliology — The doctrine of the Bible. (Psa. 119:140, 165; 138:2) (See Doctrine)

Biederwolf, William Edward (1867-1939) — William Biederwolf was converted to Christ at the age of
twenty. After extensive education in universities in France, Germany, and Princeton, he was ordained at
thirty years of age. After three years in the pastorate and one year as an army chaplain, he began a life of
evangelistic work that lasted thirty-five years.
He preached in America and around the world and established a leper home in Korea in 1920. In 1923
he established the Winona Lake Assembly in Winona Lake, Indiana. After his active work in evangelism,
he devoted his remaining years to pastoring in Florida and also to writing. He was the author of many books,
among which were The Millennium Bible (The Second Coming Bible); The Wonderful Christ; The Growing
Christian; and The Whipping Post Theology and a book about the Jehovah’s Witness cult.

Bishop — The title for a rank within the ministry of the Christian church. (overseer). 1 Tim. 3:1-2; Titus
1:7. (See Pastor, Elder)

Blasphemy — Speaking evil of God or denying Him some good which we should attribute to Him.
Blasphemy of the Holy Spirit is stating that Jesus did his miracles by the power of the devil (Matt. 12:22-32)
and is an unforgivable sin (Mark 3:28-30). Blasphemy arises out of pride (Ps. 73:9,11), hatred (Ps. 74:18),
injustice (Isa. 52:5), etc. Christ was mistakenly accused of blasphemy (John 10:30-33).

Booth, William (1829-1912) — William Booth was born in Nottingham, England to an Anglican family.
At thirteen he was converted in a Wesleyan Chapel in London. Soon his growing burden for the souls of men
led him to begin bringing street people to the church.
Mr. Booth, whose job as a pawnbroker showed him the need of London’s poorest, began preaching at
17. He brought so many of the poor and ragged drunkards to church that he was asked to leave. He was the
pastor of a Methodist church until 1861 when he withdrew from the denomination.
In 1865 he began the East London Christian Mission, the work that would become known as the
Salvation Army. They fed the hungry, housed the homeless and, most importantly, preached the saving
Gospel of Jesus Christ.
The organization began using the name Salvation Army in 1878. It was known for military discipline.
William Booth realized the power of music to attract crowds for his services, so he began the bands for
which the Salvation Army is still famous.
During his lifetime, the Salvation Army remained focused on salvation as opposed to the social gospel
which is its trademark today. It is believed that more than 2,000,000 souls were converted by this great work.
When Queen Victoria asked Mr. Booth the secret of his ministry, he replied, “I guess it is because God
knows I am hungering to keep souls out of Hell!” William Booth died at the age of 83, still seeking to win
men and women to Christ.

Born Again — The new birth enjoyed by a Christian upon his conversion and regeneration. It is a work of
the Holy Spirit within a believer. It is related to faith in Christ and Him crucified (John 3:3-5). It means that
the person is no longer dead in sins (Eph. 2:1), no longer spiritually blind (1 Cor. 2:14), and is now a new

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creation in Christ Jesus (2 Cor. 5:17).

Bounds, E. M. (1835-1913) — Edward McKendree Bounds was born in Shelby County, Missouri, August
15, 1835, and died August 24, 1913, in Washington, Georgia. He received a common school education at
Shelbyville and was admitted to the bar soon after his majority. He practiced law until called to preach the
Gospel at the age of 24. His first pastorate was a Monticello, Missouri Circuit.
After the Civil War (he spent several years as a prisoner of war), Rev.E.M.Bounds was pastor of
churches in Tennessee and Alabama. After serving several pastorates he was sent to the First Methodist
Church in St.Louis, Missouri, for one year and to St. Paul Methodist Church for three years. At the end of
his pastorate, he became the editor of the St.Louis Christian Advocate. He was a forceful writer and a very
deep thinker. He spent the last seventeen years of his life with his family in Washington, Georgia. Most of
the time he was reading, writing and praying. He rose at 4:00 AM each day for many years and was
indefatigable in his study of the Bible. His writings are read by thousands of people of every Protestant
denomination. It can be said that E.M.Bounds is the “Prayer Warrior” of the Fundamentalist Movement. His
books on prayer and Holiness are without comparison. No Fundamentalist can call himself true to the cause
until he reads E.M.Bounds. There are three books that seem to be most important: Power through Prayer,
Preacher and Prayer and Purpose in Prayer. These can be found in a set at inexpensive prices.

Brainerd, David (1718-1747) — Few men have accomplished more in such a short life than did David
Brainerd. From the moment of his salvation at 21 in 1739 his life was wholly dedicated to God. He cared
not for pleasure or comfort, only for the will of God.
Mr. Brainerd was expelled from Yale for criticizing the worldliness of members of the faculty. He was
deemed to be “too religious for the then-Christian school. His heart became burdened for the salvation of
the Indians.
At that time, there was almost no attempt being made to reach the savages with the Gospel. Church
leaders argued whether they even possessed souls to be saved. Mr. Brainerd ignored their distractions and
contempt and proceeded to his work.
He preached all along the eastern coast, traveling thousands of miles on horseback in all kinds of weather
he suffered from tuberculosis, but he refused to put his health needs above the salvation needs of the Indians.
One well-known story tells how the Indians who had crept to his camp intending to kill him but left him
alone after a rattlesnake refused to bite him. The next day he was accorded a warm welcome to the village,
and many were saved.
Mr. Brainerd fell in love with Jerusha Edwards, the daughter of Jonathan Edwards but his ill health
prevented them from marrying. At the age of 29 while in Edwards home David Brainerd died of
tuberculosis.
Jonathan Edwards edited Mr. Brainerd’s diary into a book that has been used by God to challenge
Christians around the world to greater service. Among those greatly influenced by its pages were the
missionary heroes William Carey and Henry Martyn.

Bray, Billy (1794-1868) — Billy Bray was born into a -rough mining town in Cornwall, England in - 1794.
Although his family was saved, Billy showed no interest in the things of God. At 17 he ran away to
Devonshire.
He lived a drunken and debauched life, far from God. He married a Christian girl, but it did not slow his
sinful ways. Twice he was nearly killed, once in a mine accident and again as he drunkenly rode a stolen
horse.
Finally a copy of John Bunyan’s: “Visions of Heaven and Hell” came into his hands. Convicted and
miserable, he woke one morning about 3:00 AM and knelt by his bedside, asking God to save his soul.
Mr. Bray’s whole life was changed. He came home from work the next payday sober, having skipped
his weekly trip to the bar. He gave up smoking and drinking forever when he was saved. His friends thought

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he would soon return to his old worldly ways, but he never did. Billy Bray became a fervent soul winner,
It is said that he never met a person without inquiring as to the condition of his soul. He became a frequent
speaker at meetings. urging his fellow miners and neighbors to come to Christ.
Bray had a shouting religion. He said, “I lift up one foot and it says, ‘Glory!’ and I lift the other foot and
it says, ‘Amen!’ and so they keep on like that all the time I’m walking.” He was sometimes criticized for
his fervor, but his love for God was very real.
When his wife died, he still praised the Lord. ‘Bless. the Lord! My dear Joey is gone up with the shining
angels!’. he shouted. The goodness of God made him glad even in times of sorrow.
On his deathbed he asked the doctor who had just told him he was dying, “When I get up there, shall I
tell them you will be coming too?” Billy Bray died at 74 years of age, still praising the Lord.

Bryan, Andrew (1737-1812) — Andrew Bryan, the founder of the First African Baptist Church, was born
enslaved in 1737, on a plantation outside of Charleston, South Carolina. He served as coachman and body
servant to Jonathan Bryan, who along with his brother Hugh and several other planters, was arrested for
preaching to slaves. Jonathan Bryan’s plantation became the center of efforts by dissenting groups of
planters to evangelize their slaves.
In 1782, Andrew was converted by the preaching of George Liele, the first black Baptist in Georgia, who
was licensed to preach to slaves along the Savannah River. Liele baptized Andrew and his wife Hannah.
When Liele and hundreds of other blacks left with the British later that year, Andrew continued to preach
to small groups outside of Savannah. With his master’s encouragement, he built a shack for his small flock,
which included a few whites. Although he brought hundreds into his church, 350 others could not be
baptized because of their masters’ opposition.
Fearing slave uprisings and desertions to the British, Georgian masters forbade their slaves to listen to
Andrew’s sermons. Even slaves who had passes were stopped and whipped, and members of the church,
both slave and free, were harassed, whipped, and jailed. Jonathan Bryan and several other sympathetic
planters protested Andrew’s imprisonment. Upon his release he continued to preach in a barn on the Bryan
plantation, between sunrise and sunset.
With the support of several prominent white men of Savannah who cited the positive effect of religion
on slave discipline, Andrew was ordained and his church certified in 1788. When his own master died,
Andrew Bryan purchased his freedom. In 1794, Bryan raised enough money to erect a church in Savannah,
calling it the Bryan Street African Baptist Church -- the first black Baptist church in Georgia (and probably
the United States), as well as the first Baptist church, black or white, in Savannah. By 1800, the church had
grown to about 700; they reorganized as the First Baptist Church of Savannah, and 250 members were
dismissed in order to establish a branch outside of Savannah.
Bryan died in 1812, having obtained a house of his own, property in Savannah and in the country, and
the freedom of his wife -- though his “only daughter and child, who is married to a free man” remained in
slavery along with her seven children, since according to law children inherited the condition of their
enslaved mothers.

—C—

Cain — The first son of Adam and Eve and the brother of Abel. Because God accepted Abel’s offering in
preference to his own, Cain murdered Abel in anger. Banished to the wilderness, he and his family lived
thereafter as nomads.

Call, The (“effectual call”) — The saved of every generation have had to come to grips with this small truth
- If GOD does not call sinners, there can be no response from those who are “dead in trespasses and sins”
(Eph.2:1). Soul winners of these past generations have all had to acknowledge the “CALL” of GOD on
sinners or there can be no fruit (John 15:8). (“...herein is my Father glorified...”)

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 This call is distinct in two ways. There is an outward call and an inward call. The outward call can be
seen as the “blessed tender (extending, offering, proffering, holding forth) of grace in the Gospel.” The
outward call is not sufficient to salvation (Matt.20: 16), but is enough to leave men without excuse (Rom.
1:20). The inward call is when GOD wonderfully overcomes the heart, and draws the will to embrace
CHRIST. Some have termed this the “effectual call” The outward call blows the trumpet in the ear; the
inward call opens the heart as HE did the heart of Lydia (Acts 16:14). The outward call may bring men to
a profession of CHRIST; the inward call brings them to a possession of CHRIST. The outward call curbs
a sinner; the inward call changes him.
This call is SWEET; therefore causing willingness. After this issue there are no more disputes (Psa.
110:3); as when HE called Zacchaeus, he joyfully welcomed CHRIST into his heart and house. This call is
HOLY (2 Tim. 1:9) and genders Holiness in those called (Isa.63: 18). This call is unavoidable. You may
resist the minister’s outward call, but you cannot resist the SPIRIT’S inward call. Paul said: “I was not
disobedient...” (Acts 26:19). Nothing can stand in the way of GOD’S call (Psa. 107:16) (see Rom. 9: 19
“...For who hath resisted HIS will.”) This call is HIGH (Phil. 3:14). This call is GRACIOUS (James 2:5).
This call is GLORIOUS (1 Peter 5:10). This call is UNCHANGEABLE (Rom. 11:29). OH! Happy day, was
that day when I made my calling and election sure. (2 Peter 1:10) The saved can know of the redemption
of the soul by the call they recollect and the product it wrought in the soul. (See Election)

Calvary — The place where Jesus was crucified. Called Calvary by John, both Luke and Matthew refer to
the site as Golgotha. The location has most often been thought to be near the Church of the Holy Sepulcher
in Jerusalem, but a small hill called “Gordon’s Calvary” has also been proposed as the actual site. (See
Cross, Golgotha)

Calvin, John (1509-64) — A French theologian, a key figure of the Protestant Reformation; born as Jean
Chauvin. He first prepared for a career in the Catholic Church but then turned to the study of law and, later,
the classics. He experienced what he termed a “sudden conversion” that caused his departure from
Catholicism around 1533. He converted to Protestantism and began work on his Institutes of the Christian
Religion (published 1536). In this work, frequently revised and expanded, he presented the basics of what
came to be known as Calvinism. To avoid persecution, he traveled in France, Italy, and Switzerland. In 1536
he was persuaded to stay in Geneva, Switzerland, and advance the Reformation there. He began a
thoroughgoing, austere revamping of the life of the city. Opposition to him emerged, and he was banished
in 1538, but he was welcomed back in 1541 and remained there until his death. He established a theocratic
type of government In that year his Ecclesiastical Ordinances provided a framework for church and civic
life in what came to be called the “Protestant Rome.” Regulation of conduct in Geneva was extended to all
areas of life. Economic development was promoted by emphasis on such virtues as thrift, industry, sobriety,
and responsibility. Supposed witches and heretics (such as Michael Servetus, who was burned at the stake
in 1553) were persecuted. Education was promoted. Along with Luther, Calvin was one of the forerunners
of Protestantism His principal writing, called The Institutes of the Christian Religion, maintains that
humanity is lost in the state of sin and totally depraved. In this state, humanity cannot only not save itself,
but it cannot even will to be saved. Therefore, salvation is the result of God’s decision to bestow grace upon
an individual through the death of Christ. Involved in this grace is also the gift of faith, since no one can will
to believe because all are completely evil. For Calvin, then, God predestines some to receive grace and be
saved, whereas others God predestines to damnation. Philosophically, under the doctrine of providence, God
is the primary cause of every event in the world. though Calvin admits to secondary causes, every event can
be connected to its primary and sufficient cause, which Calvin says is God. Calvin split with the Lutherans
over the nature of the sacrament of the Lord’s Supper and vigorously trained many French refugees to act
as missionary pastors to that country. He also intrigued with various French nobles in the events that led to
the Wars of Religion (1562-98). By the time of his death the brilliant and charismatic Calvin saw the
beginnings of the great impact his doctrines were to have throughout Western Europe.

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Calvinism — The doctrines and attitudes derived from or strongly influenced by Protestant theologian John
Calvin (1509-64) and advanced by the churches (Reformed and Presbyterian) established in his tradition.
The term is used in several senses, ranging from the narrowly specific to the broadly general, from the
theological and moral to the social and psychological. Rejecting papal authority and relying on the Bible as
the source of religious truth, Hyper-Calvinism stresses the utter sovereignty of God and the predestination
of every person either to election--by irresistible grace--to bliss in harmony with God or to damnation in
separation from him. Calvinism politically subordinates state to church and cultivates austere morality,
family piety, business enterprise, education, and science.
The five points of Calvinism were developed in response to the Arminian position. Calvinism teaches:
1) Total depravity: that man is touched by sin in all parts of his being: body, soul, mind, and emotions, 2)
Unconditional Election: that God’s favor to Man is completely by God’s free choice and has nothing to do
with Man. It is completely undeserved by Man and is not based on anything God sees in man (Eph. 1:1-11),
3) Limited atonement: that Christ did not bear the sins of every individual who ever lived, but instead only
bore the sins of those who were elected into salvation (John 10:11,15), 4) Irresistible grace: that God’s call
to someone for salvation cannot be resisted, 5) Perseverance of the saints: that it is not possible to lose one’s
salvation (John 10:27-28). The “TULIP” system of theology is a prominently used expression and some are
said to be “Five Pointers.”
The development of these doctrines, particularly predestination, and the rejection of consubstantiation
regarding the sacrament of the Last Supper caused a split in Protestantism between the Lutheran church and
what became the Reformed and Presbyterian churches. Jacobus Arminius (1560-1609) later posed an
important challenge to Calvinism over the question of predestination, and his views were adopted by the
Methodists and most other denominations except the Baptists and Presbyterians. The influence of Calvinism
spread rapidly, particularly in Switzerland, France, The Netherlands, England, Scotland, and what became
the United States, and it had profound impact on the course of Western cultural history. In Britain and the
United States it was part of the Puritan movement. Among important figures in its spread and development
were John Knox (1505-72) in Scotland and Jonathan Edwards (1703-58) in what became the United States.
(See Arminianism)

Canaanites — Biblical name of the people who inhabited Palestine, lower Syria, and Lebanon, dating to
the 3rd millennium BC. They occupied the ancient maritime territory of Phoenicia and were known as
Phoenicians, the Greek word for “purple,” because of their famous Tyrian purple dye acquired from
shellfish.

Canon — Measuring rod or rule. (John 16:7-15) The whole BIBLE was described as THE DIVINE
LIBRARY by St.Jerome. Any in-depth study of this subject would be outside the scope of this class and
would need to have the attention of many hours of class work. We only have time for an overlay treatment
here.
The word “cannon” comes from the Greek KAVWV=kanoon, which means “rule,” “standard,” or
“principle.” When used of the BIBLE the cannon refers to those books which are accepted as having
satisfactorily met the standard requirements expected of such books.
The O.T. contains 39 books and the N.T. contains 27 books (in the Bible accepted by Protestants) which
have met the requirements of 1) INSPIRATION, 2) INERRANCY and 3) PRESERVATION. Without going
into a very deep subject let it be said only that there were many writings in the N.T. times that could not
stand the test of these three stipulations. The Canon is closed which means there is no more revelation to
become Scripture. (See Inspiration)

Canonicity — A book’s right to be included in the Biblical Canon because God has determined it so. (Psa.
119:89) (See Cannon)

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Carey, Lott (1780-1828) — A African-American Slave, Missionary and Colonial Leader who lived during
the early days of American history. It is called Charles City County, Virginia. But there is no city there, not
even a town or village in the rural county north of the James River. Early in the 1600'’s plantations and
tobacco farms sprang up along the James, and farming continues to be the main occupation. It was in this
rural Virginia county that Lott Carey was born about 1780.
Lott was born a slave on the estate of William A. Christian, about thirty miles from Richmond. Though
his parents were illiterate, Lott’s father was a respected member of the Baptist Church. When he was
twenty-four, Lott was hired out as a laborer in the Shockhoe tobacco warehouse in Richmond. As a young
man he was profane and given to drunkenness.
In 1807 Lott was converted and joined the First Baptist Church of Richmond. Hearing a sermon on John
3 caused Lott to want to learn to read the story of Nicodemus in John 3 for himself. Soon he learned to read
and was licensed to preach by the church.
Lott was an excellent worker, and his efficiency, faithfulness and literacy soon earned him a promotion
to shipping clerk in the tobacco warehouse. The merchants often rewarded him with an extra $5 and allowed
him to collect and sell the waste pieces of tobacco. In 1813 Lott’s wife died, but he was able to purchase his
own freedom and that of his two young children with $850 he had saved. While preaching to the slave
population around Richmond, Lott continued to work in the tobacco warehouse. He was able to purchase
a house for $1,500 and see that his children received an education. By 1820 he was receiving an annual
salary of $800.
In 1813, about the time Lott bought his freedom, William Crane from New Jersey came to Richmond
and took an interest in the young blacks of the town. Crane worked with Lott Carey to organize the
Richmond African Missionary Society. The Society collected funds for mission work in Africa and within
five years had collected $700. The Richmond Society worked with the Triennial Baptist Convention and the
American Colonization Society in sending missionaries to Africa. Lott Carey and Collin Teague, another
Richmond free black, were chosen as missionaries to Africa.
When Carey announced he was going to Africa as a missionary, his employers at the tobacco warehouse
offered him a $200 annual increase if he would stay on the job. Carey was not tempted; he wanted to be
where his color was not a hindrance to useful service, and he was eager to preach the Gospel in Africa.
Shortly before Carey, Teague, and their families departed, William Crane gathered them and a few
Baptists in the upper room of his Richmond home and organized the emigrants into the First Baptist Church
of Monrovia, Liberia. On January 16, 1821, they set sail from Norfolk for West Africa. During the forty-four
day journey across the Atlantic the missionaries held regular worship services. At the beginning of March
they joined the other settlers of the American Colonization Society at Sierra Leone. Soon after their arrival,
Lott’s second wife died.
Lott was more interested in missionary work among the natives than in establishing a colony, but in 1822
he moved to Monrovia. There he established the first church in Liberia, Providence Baptist Church, and
ministered to the congregation as well as to native tribes. One native named John walked eighty miles to
Monrovia from Cape Mount, adjacent to Sierra Leone. John had first heard of Christianity from the British
but wanted to learn more. Under Lott Carry’s ministry he was converted and baptized. He returned to his
people with Bibles and hymn books and iron bars used in trade.
Carey preached several times a week at the church and gave religious instruction to the native school
children. He used his own money to maintain a weekday charity school in Monrovia and established a school
at Big Town in the Cape Mount region. Moslems of the Mandingo tribe raised a great deal of opposition to
the school, but Carey persevered to see the school completed. It was a 15 by 30-foot school which soon had
thirty-seven children enrolled. Carey found a teacher, whom he paid $20 a month. He requested friends in
the States to send forty suits of clothes “as soon as practicable,” since school regulations said children should
wear clothes!
When 105 new settlers arrived in Monrovia in February 1823, many of them were sick with a fever, and
there was no physician available. Though not a doctor, Carey used his common sense and knowledge of

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herbs to nurse many of the people back to health.
In 1823-24 Carey became the leader of a resistance against Jehudi Ashmun and Liberia’s colonial
authorities. The settlers were dissatisfied with the distribution of town lots in Monrovia, and Carey sided
with the insurrectionists. An armed vessel of the US was sent to deal with the situation in the summer of
1824. After an investigation, Jehudi Ashmun was retained as a colonial agent, and Lott Carey was punished
by the Colonization Society. He was forbidden to preach until “time and circumstance had evinced the
deepness and sincerity of his repentance.”
Carey and Ashmun were soon reconciled, and Carey became vice agent for the colony. Carey was truly
repentant that he had encouraged the rebellion, feeling that he had “inflicted in his character a wound that
could not be healed in this world, and betrayed the great confidence reposed in him.”
As vice agent, Carey was given the responsibility of caring for freed Africans arriving from the States.
Trade Town was a slave market located near the colony, and some of the slaves were recaptured from there
and given their freedom in Liberia. Carey and Ashmun established a school for these newly freed Africans.
The slave trade still continued on the African Coast. In 1825, 8-10 slave traders on the coast had contracts
out for 800 slaves to be furnished in four months.
In 1828 Jehudi Ashmun returned to America, leaving the government of Liberia in Carry’s hands. Ashmun
urged Carey to become the permanent agent for the colony. Before Carey could assume a larger role in the
colony, however, he was mortally wounded in a munitions explosion. Lott Carey died November 10, 1828.
Carey Chronology
1780 Born
1807 Converted and baptized; buys Bible and learns to read and write
1813 First wife dies; buys his freedom for $850
1815 Marries second wife
1817 American Colonization Society founded
1821 Sails from Norfolk for West Africa in January; arrives Freetown, Sierra Leone in March;
second wife dies
1822 Colony of Liberia founded; establishes church in Liberia
1823 Leads resistance; suspended as minister
1826 Opens school to tribes people
1828 Governs in Liberia
1828 Dies
“This step is not taken to promote my own fortune, nor am I influenced by any sudden impulse. I have
counted the cost and have sacrificed all my worldly possessions to this undertaking. I am prepared to meet
imprisonment or even death in carrying out the purpose of my heart. It may be that I shall behold you no
more on this side of the grave, but I feel bound to labor for my brothers, perishing as they are in the far
distant land of Africa. For their sake and for Christ’s sake I am happy in leaving all and venturing all.
--Carry’s words before sailing for Africa
He had been indefatigable in his efforts to uplift the colony. The morale of the settlement was greatly
lifted. Drunkenness, profanity, and quarreling were unknown; the Sabbath was observed with strictness.
Nearly the whole adult population had come under the influence of Christianity. On the site of a once
desolate forest consecrated to demon worship was erected the commodious chapel, which stood as a
monument of the overthrow of heathenism and as a tribute to the Son of God. (Taken from Miles Mark
Fisher in “Lott Carey, The Colonizing Missionary” Journal of Negro History, 1922, p.409.)
Lott Carey has been called the first black American missionary to Africa, however Daniel Coker
probably has a slight edge on him. Coker was born a slave in Maryland and purchased his freedom. He
organized the first school in Baltimore for African-Americans. Along with Richard Allen of Philadelphia,
in 1816 Coker became one of the founders of the American Methodist Episcopal Church. In 1820 Coker was
sent as a missionary to Sierra Leone by the American Colonization Society. He founded many churches in
Sierra Leone and Liberia.

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 The American Colonization Society, founded in 1817, was among the earliest of the anti-slavery
societies. John Marshall, James Monroe, Henry Clay, and John Randolph were among its leaders. Its purpose
was to raise funds to buy freedom for slaves and reestablish them in Africa. Under the Society’s auspices,
as many as 12,000 blacks emigrated to Africa, and the country of Liberia was established. Many of the
colonists, however, died from disease and suffered from insufficient support from the Society. By the 1830's
most anti-slavery people in America realized colonization was not a feasible solution to the slavery problem.
Sixty years after Carry’s death, African-American Baptists in America established the Lott Carey Baptist
Foreign Mission Convention, now based in Washington, DC. In 1996 Ned Carey, Lott’s great-great-great
grandson traveled to Liberia to help the church Lott established begin the year long celebration of its 175th
anniversary.

Carey, William (1761 - 1834) — William Carey, known as the “Father of Modern Missions,” was born at
Northamptonshire, England, and became a cobbler at the age of fourteen. He studied privately on his own
and mastered Dutch, French, Greek, and Hebrew before he was twenty years of age.
Two years later at the age of twenty-two, he joined the Baptist church and began preaching immediately,
mostly on the theme of missions. He helped organize the English Baptist Missionary Society and was one
of its first missionaries to India.
His services there were remarkable for their range and depth. In addition to soul winning, Carey founded
the Serampore College, and with the aid of other linguists, he translated the Bible into forty-four languages
and dialects.
Through his efforts the Bible was made available to three hundred million people before the American
civil war. He was also instrumental in developing grammars and dictionaries in Bengali, Sanskrit, and other
native tongues.

Carroll, Benajah Harvey (1843-1914) — Baptist minister and educator, B. H. Carroll was born in
Carrolton, Mississippi, the son of a preacher-farmer and one of twelve children. At the age of eighteen he
was graduated from Waco University in Waco, Texas, and then spent the next four years in the confederate
army during the Civil War. In 1865 at the age of twenty-two, he was converted to Christ in a wood shed
through the efforts of a Methodist evangelist and was ordained to the ministry one year later. During the first
years of his ministry immigrants were moving into Texas by the thousands and he labored for their
evangelization.
After pastoring several Baptist churches, he became Secretary of the Education Conference of the Baptist
General Convention of Texas in 1899. He served this capacity until 1901 at which time he became head of
the Bible department at Baylor Theological Seminary which later became Southwestern Baptist Theological
Seminary. Dr. Carroll served as president of Southwestern from 1908 until his death in 1914. In addition
to his intellectual and argumentative abilities in an age of denominational debates, he possessed a lovable
nature. He once said, “When I come to know a man and love him as a friend and a brother, nothing can
destroy the tie that binds our hearts in Christian love.” He believed in the Baptist interpretation of the
teachings of the New Testament and was devoted to spreading these teachings to “the uttermost part of the
earth.”

Cartwright, Peter (1785-1872) — American Methodist circuit rider. Peter Cartwright was born in Amherst
County, Virginia. His father was a colonial soldier in the War of Independence. Shortly after the War, the
family moved to Kentucky, which was then a wilderness filled with thousands of hostile Indians. There, in
those frontier surroundings, Peter Cartwright was reared. And, like many of the young men in that primitive
area, became wild and wicked, engaging in many sinful practices. His mother was a devout Christian
woman, who opened their cabin home for preaching by the Methodist circuit preachers.
As a young man of 16, Peter was convicted of his sins as a result of these meetings. And, after several
weeks of deep agony and contrition, he was soundly converted at an outdoor revival meeting. His new faith

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completely changed his life, and he immediately began to witness for Christ.
One year later, he was licensed as an “exhorter” and began riding a circuit of his own. His appointments
were few and far between, and he preached wherever people would open their homes, because meeting
houses were few. At the end of three months, he had taken 25 people into the Methodist Church, and had
received a salary of $6.00. This was the beginning of his long career as a circuit-riding Methodist preacher.
Cartwright was a hellfire-and-brimstone preacher after the style of Wesley, and his character and
personality often matched his sermons. Often, he personally thrashed the rowdies who disturbed his camp
meetings after which he saw many of them “get religion.”
His fearlessness is described in an incident which took place in Nashville. As he was preaching, General
Andrew Jackson entered the service. The local preacher whispered the news to Cartwright, which prompted
him to thunder, “And who is General Jackson? If General Jackson doesn’t get his soul converted, God will
damn him as quickly as anyone else!” Jackson smiled and later told Cartwright that he was “a man after my
own heart.”
In over 50 years of traveling circuits in Kentucky, Tennessee, Ohio, Indiana, and Illinois, Cartwright
received 10,000 members into the Methodist Church, personally baptized 12,000, conducted over 500
funerals, and preached more than 15,000 sermons. He was strongly opposed to comfort in religion,
education, and culture in the ministry; his equipment consisted of a black broadcloth suit and a horse with
saddlebags, while his library was composed of his Bible, hymnbook, and Methodist discipline. He was the
epitome of the Methodist circuit riders who preached, traveled, suffered, and firmly planted the old-time
religion in the frontier of the infant United States of America.

Catholic — A term meaning all-inclusive or universal. In religion, catholic means the one, universal
Christian church. It can be used in a contemporary context, but it usually describes the early church before
divisions arose such as the split between the East and the West in 1054 and the many divisions after the
Reformation in the 16th century. The term was first used for the Christian church in the 3rd century by
Cyprian. (See Roman Catholic church.)

Chafer, Lewis Sperry (1871-1952) — American Bible lecturer and theologian. Lewis Sperry Chafer was
born February 27, 1871, at Rock Creek, Ohio. Graduating from Oberlin College in 1892, he studied under
Dr. Frank E. Finch and was ordained to the Presbyterian ministry in 1900. Chafer launched into evangelism,
demonstrating talent as a Gospel singer as well as a preacher.
He toured as a renowned Bible lecturer from 1914 until 1924, when he founded Dallas Theological
Seminary and became its first president. Chafer was widely honored, receiving a D.D. from Wheaton (1926);
Litt.D. from Dallas (1924); and Th.D. from the Aix-En-Province, France, Protestant Seminary (1946). He
wrote prolifically, producing his widely read Grace, Salvation, and True Evangelism; and his monumental
Systematic Theology. Through all the acclaim and accomplishments, his students remember best his deep
reverence for the Word, and a daily, humble dependence on the Holy Spirit. Dr. Chafer died August 22,
1952, but his work continues through his books and his students.

Chapman, John Wilbur (1859-1918) — Presbyterian evangelist, J. Wilbur Chapman was born in Indiana
and educated at Oberlin College and Lane Seminary. He received the LL.D. degree from Heidelberg
University. He held pastorates in Ohio, Indiana, New York, and Pennsylvania. He conducted evangelistic
campaigns in Canada, Hawaii, the Fiji Islands, Australia, New Zealand, England, Scotland, Japan, Tasmania,
and the Philippine Islands.
Chapman became the director of the Winona Lake Bible Conference and helped set up conferences at
Stony Brook, Long Island, and Montreat, North Carolina. He was made executive secretary of the
Presbyterian General Assembly in 1903. He won thousands of souls to Jesus Christ and influenced hundreds
of young men to enter the ministry. He was cultured, earnest, enthusiastic and “sane.” In his preaching and
manner of life he was never coarse or thoughtless. His preaching was calm, but forceful, emotional, but not

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dramatic.

Charismatic Gifts — The special spiritual gifts given to the church. They are for edifying and building up
the church. They are mentioned in Rom 12, 1 Cor. 12, and 1 Cor. 14: Word of wisdom, word of knowledge,
faith, healing, miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues. The
Charismatic movement has distorted the Bible’s teaching on these matters and has overlooked many texts
that would true up the misunderstanding. (1 Cor. 13:8-10) (See Spiritual Gifts)

Chiliasm — Also known as millenniumism. The belief that there is a future 1000 year reign of Christ where
perfect peace will reign. (See Amillennumism, Premillennumism, Postmillennumism, Second Coming)

Chastisement — God in love directing the Christian back to the center of God’s will for his life.
(Heb.12:5-12) Seven times in verses 5-11 the word for “chastening” is used. It means “child-training.” See
how A.W.Pink outlined verse 7-8: “...wherefore ALL are partakers...”
A) “endure” chastisement inquiringly (2 Chron.16:12-13).
B) “endure” chastisement prayerfully (Psa.36:9; 139:23-24).
C) “endure” chastisement humbly (1 Peter 5:6).
D) “endure” chastisement patiently (Gal.6:9; Heb.12:11; Eccl.7:8).
E) “endure” chastisement believingly (Psa.27:13; Job 13:15).
F) “endure” chastisement hopefully (Job 23:10)
G) “endure” chastisement thankfully (1 Cor.11:32).

Chavis, John (1763-1838) — At a time when few African-Americans were free and almost none were
educated, John Chavis occupied a unique place in North Carolina society. Though little is certain of Chavis’
early life, there is much speculation. Chavis was a free man, born in 1762 or 1763. Scholars debate his
birthplace, showing evidence for the West Indies, Pitt County or Granville County, NC, or Mecklenberg
County, VA. He was possibly the “indentured servant named John Chavis” mentioned in the inventory of
the estate of Halifax attorney James Milner in 1773.
Stories also differ as to how Chavis was educated. Milner had an extensive private library that included
books in Greek and Latin. This library was inherited by The Reverend William Willie of Sussex, who may
have also played a role in Chavis’ training and education. One story even suggests that Chavis was sent to
Princeton Seminary to settle a bet that blacks could not learn the classics. He was not allowed to attend
classes, but studied to become a minister under the seminary president, John Witherspoon, a signer of the
Declaration of Independence. He became a scholar of Latin and Greek. A certificate made out in Rockbridge
County, Virginia, on April 6, 1802, attests that John Chavis was known to the court and considered a free
man and that he has been a student at Washington Academy at Lexington, Virginia, now Washington and
Lee University. His education was exceptional for the age. This is evident in his correspondence and in his
professional accomplishments. He was probably the most learned black in the United States.
Chavis played a role in our nation’s independence as a soldier in the Fifth Regiment of Virginia, in which
he enlisted in December, 1778. He served for three years in the Revolutionary War. Captain Mayo
Carington, in a bounty warrant written in March 1783, certified that Chavis had “faithfully fulfilled (his
duties) and is thereby entitled to all immunities granted to three year soldiers.” In a 1789 tax list of
Mecklenburg County, Virginia, he was shown as a free black owning one horse. He and his wife, Sarah
Frances Anderson, had one son, Anderson Chavis.
Chavis was licensed to preach in 1799. It is recorded in Presbytery of Lexington records, “the said Jon
Chavis (was voted a license) to preach the Gospel of Christ as a probationer for the holy ministry within the
bounds of this Presbytery, or wherever he shall be orderly called, hoping as he is a man of colour, he may
be peculiarly useful to those of his own complexion.” Six months later he transferred to the Hanover
Presbytery with this recommendation: “…as a man of exemplary piety, and possessed of many qualifications

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which merit their respectful attention.” From 1801 through 1807 he served as a missionary for the General
Assembly of the Presbyterian Church to slaves in Maryland, Virginis, and North Carolina. He was provided
a horse and lodging. He came to Raleigh in 1807 where he was licensed to preach the Christian Gospel by
the Orange Presbytery. He continued to preach to black and white congregations in Granville, Orange, and
Wake Counties. Chavis’‘ preaching days ended abruptly in the 1832 after Nat Turner, an educated slave and
preacher in southern Virginia, led a bloody rebellion that ended in the murder of dozens of whites.
Slave-holding states quickly passed laws forbidding all African-Americans to preach. The presbytery
continued to pay Chavis $50 a year until his death and continued payments to his wife until 1842.
An educator as well as preacher, Chavis taught full time following the ruling. He taught white children
during the day and free black children at night. He prepared the white children for college by teaching them
Latin and Greek. The school he opened in Raleigh was described as one of the best in the state. It surely was
an excellent school, for some of the most powerful men in white society entrusted their sons’‘ education to
Chavis. His students include Priestly H. Mangum, brother of Senator Willie P. Mangum; Archibald E. and
John L. Henderson, sons of Chief Justice Henderson; Governor Charles Manly; The Reverend William
Harris; Dr. James L. Wortham; the Edwardses, Enlows (Enloes), Hargroves, and Horners; and Abram
Renchu who became Minister of Portugal and Territorial Governor of New Mexico. Thus John Chavis’
influence was far reaching.

Christ — Christ is a title. It is the N.T. A Greek word meaning “the Chosen One.” N.T. Equivalent of the
O.T. term “messiah” and means “anointed one.” It is applied to Jesus as the anointed one who delivers from
sin. Jesus alone is the Christ. As the Christ He has three offices: Prophet, Priest, and King. As Prophet He
is the mouthpiece of God (Matt. 5:27-28) and represents God to man. As Priest He represents man to God
and restores fellowship between them by offering Himself as the sacrifice that removed the sin of those
saved. As King He rules over His kingdom. By virtue of Christ creating all things (John 1:3; Col. 1:16-17),
He has the right to rule.
Christ has come to do the will of the Father (John 6:38), to save sinners (Luke 19:10), to fulfill the O.T.
(Matt. 5:17), to destroy the works of Satan (Heb. 2:14; 1 John 3:8), and to give life (John 10:10,28). Christ
is holy (Luke 1;35), righteous (Isa. 53:11), sinless (2 Cor. 5:21), humble (Phil. 2:8), and forgiving (Luke
5:20: 7:40; 23:34). (See Jesus, Savior)

Christ, Churches of — Once known as Campbellites, originated in the United States in 1811 by Alexander
Campbell. An outgrowth of the Disciples of Christ, it derives unity from the Bible, the only basis of faith.
It is a movement back to Scripture. There are about 2,400,000 members. (See Disciples of Christ)

Christian — The word “Christian” comes from the Greek word “christianos” (the “os” ending is the
nomnative inflection) (which is derived from the word christos, or Christ, which means “anointed one.” A
Christian, then, is someone who is a follower of Christ. The first use of the word “Christian” in the Bible
is found in Acts 11:26, “And the disciples were called Christians first in Antioch.” It is found only twice
more in Acts 26:28 and 1 Pet. 4:16. However, it is important to note that it is the true Christ that makes
someone a Christian, not the Mormon one (brother of the devil), or the JW one (Michael the Archangel),
the New Age Jesus (a man in tune with the divine Christ Consciousness), etc. The true Christ is God in flesh:
Jesus. (See Immanual)

Christian Missionary Alliance — Modern Christian denomination started by the American, Presbyterian,
A.B. Simpson about 1881. (See Simpson, A.B.)

Christianity — Religion based on belief in Jesus Christ as the Son of God. God revealed himself to man
through Christ, who is seen as a prophet. Numerous Christologies, or theological understandings of Christ,
have been developed. The historical reality of his life is understood, although treated differently in relation

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to the understanding of Christ as divine. Through his redemptive act, salvation is possible for man to attain.
Different churches vary on the process of salvation.
Christianity is an historical religion, based on Judaism but shaped by the Western world. The first
division within Christianity was that between the Eastern and Western churches. During the 16th century,
the Reformation in England, which began as a reform within the church, led to the development of
Protestantism. The major Christian divisions are Orthodox, Roman Catholicism, and Protestantism.
Ecumenical movements today are attempting to unite the Christian churches in an effort to make Christianity
an active, positive force in the world. (See Protestantism; Roman Catholic Church) Baptist are a smaller
group that never reformed and continues in the order of the first century churches. It would not be accurate
to call Baptist “Protestant” even though Baptist are Christian. (See Baptist; Perpetuity)

Christian Science or The Church of Christ, Scientist — Protestant religion founded by Mary Baker Eddy
(1821-1910) in Boston in 1879. Faith healing is central, as health is considered a spiritual reality.
Membership totals are not published. (See Christian Science; Faith Healing)

Christmas — The celebration of the anniversary of the birth of Jesus, observed on December 25 in the West
and, for the most part, in the East. The precise date of Jesus’ birth cannot be determined. (One exception in
the East is the Armenian Church, which celebrates Christmas on Jan. 6.) Some scholars argue that December
25 was the holy day celebrated in Mithraism, the official religion of the Roman Empire in 307 AD In 312
Constantine became emperor and soon thereafter made Christianity the state religion.
Strange as it may seem, the celebration of “Christ-Mass” is a questionable matter for the Christian. “Thus
saith the Lord, Learn not the way of the heathen...for the CUSTOMS of the people are vain” (Jer.10:1-3).
Arthur W. Pink has given us the following essay about this matter.
Christmas is coming! Quite so: but what is “Christmas?” Does not the very term itself denote
it’s source - “Christ - mass.” Thus it is of Roman origin, brought over from paganism. But, says
someone, Christmas is the time when we commemorate the Savior’s birth. It is? And WHO
authorized such commemoration? Certainly God did not. The Redeemer bade His disciples
“remember” Him in His death, but there is not a word in scripture, from Genesis to Revelation,
which tells us to celebrate His birth. Moreover, who knows when, in what month, He was born? The
Bible is silent thereon. It is without reason that the only “birthday” commemorations mentioned in
God’s Word are Pharaoh’s (Gen. 40:20) and Herod’s (Matt. 14:6). Is this recorded “for our
learning?” If so, have we prayerfully taken it to heart?
And WHO is it that celebrates “Christmas?” The whole “civilized world.” Millions who make
no profession of faith in the blood of the Lamb, who “despise and reject Him,” and millions more
who, while claiming to be His followers, yet in works deny Him, join in merrymaking under the
pretense of honoring the birth of the Lord Jesus. Putting it on it’s lowest ground, we would ask, is
it fitting that His friends should unite with His enemies in a worldly round of fleshly gratification?
Does any true born again soul really think that He whom the world cast out is either pleased or
glorified by such participation in the world’s joys? Verily, the customs of the people are VAIN; and
it is written, “Thou shalt not follow a multitude to do evil” (Ex. 23:2).
Some will argue for the “keeping of Christmas” on the ground of “giving the kiddies a good
time.” But why do this under the cloak of honoring the Savior’s birth? Why is it necessary to drag
in His holy name in connection with what takes place at that season of carnal jollification? Is this
taking the little one with you OUT of Egypt (Ex. 10:9-10) a type of the world, or is it not plainly a
mingling with the present day Egyptians in their “pleasures of sin for a season?” (Heb. 11:25)
Scripture says, “Train up a child in the way he should go: and when he is old, he will not depart from
it” (Prov. 22:6). Scripture does command God’s people to bring up their children “in the nurture and
admonition of the Lord” (Eph. 6:4), but where does it stipulate that it is our duty to give the little one
a “good time?” Do we ever give the children “a good time” when we engage in anything upon which

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we cannot fittingly ask THE LORD’S blessing?
There are those who DO abstain from some of the grosser carnalities of the “festive season,” yet
are they nevertheless in cruel bondage to the prevailing custom of “Christmas” namely that of
exchanging “gifts.” We say “exchanging” for that is what it really amounts to in many cases. A list
is kept, either on paper or in memory, of those from whom gifts were received last year, and that for
the purpose of returning the compliment this year. Nor is this all: great care has been taken that the
“gift” made to the friend is worth as much in dollars and cents as the one they expect to receive from
him or her. Thus, with many who can ill afford it, a considerable sum has to be set aside each year
with which to purchase things simply to send them out in RETURN for others which are likely to
be received. Thus a burden has been bound on them which not a few find hard to bear.
But what are we to do? If we fail to send out “gifts” our friends will think hard of us, probably
deem us stingy and miserly. The honest course is to go to the trouble of notifying them - by letter if
at a distance - that from now on you do not propose to send out any more “Christmas gifts” as such.
Give your reasons. State plainly that you have been brought to see that “Christmas merrymaking”
is entirely a thing OF THE WORLD, devoid of any Scriptural warrant; that it is a Romish institution,
and now that you see this, you dare no longer have any fellowship with it (Eph. 5:11); that you are
the Lord’s “free man” (1 Cor. 7:22), and therefore you refuse to be in bondage to a costly custom
imposed by the world.
What about sending out “Christmas cards” with a text of Scripture on them? That also is an
abomination in the sight of God. Why? Because His Word expressly forbids all unholy mixtures;
Deut. 22:10-11 typified this. What do we mean by an “unholy mixture?” This: the linking together
of the pure Word of God with the Romish “Christ-MASS.” By all means send cards (preferably at
some other time of the year) to your ungodly friends, and Christians too, with a verse of Scripture,
but NOT with “Christmas” on it. What would you think of a printed program of a vaudeville having
Isa. 53:5 at the foot of it? Why, that it was altogether OUT OF PLACE, highly incongruous. But in
the sight of God the circus and the theater are far less obnoxious than the “Christmas celebration”
of Romish and Protestant “churches.” Why? Because the latter are done under the cover of the holy
name of Christ; the former are not.
“But the path of the just is as the shining light, that shineth more and more unto perfect day”
(Prov. 4:18). Where there is a heart that really desires to please the Lord, He graciously grants
increasing knowledge of His will. If He is pleased to use these lines in opening the eyes of some of
His dear people to recognize what is a growing evil, and to show them that they have been
dishonoring Christ by linking the name of the Man of Sorrows (and such He WAS, when on earth)
with a “MERRY Christmas,” then join with the writer in a repentant confessing of this sin to God,
seeking His grace for complete deliverance from it, and praise Him for the light which He has
granted you concerning it.
Beloved fellow-Christian, “The coming of the Lord draweth nigh” (James. 5:8). Do we really
believe this? Believe it not because the Papacy is regaining its lost temporal power, but because
GOD says so - “for we walk by faith, not by sight” (2 Cor. 5:7). If so, what effects does such
believing have on our walk? This may be your last Christmas on earth. During it the Lord may
descend from heaven with a shout to gather His own to Himself. Would you like to summoned from
a “Christmas party” to meet Him in the air? The call for the moment is “Go ye OUT to meet Him”
(Matt. 25:6) out from a Godless Christendom, out from the horrible burlesque of “religion” which
now masquerades under His name.
“For we must all appear before the judgment seat of Christ; that every one may receive the things
done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10). How
solemn and searching! The Lord Jesus declared that “every idle word that men shall speak, they shall
give account thereof in the day of judgment” (Matt. 12:36). If every “idle word” is going to be taken
note of, then most assuredly will be every wasted energy, every wasted dollar, every wasted hour!

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 Should we still be on earth when the closing days of this year arrive, let write and reader earnestly
seek grace to live and act with the judgment seat of Christ before us. HIS “well done” will be ample
compensation for the sneers and taunts which we may now receive from Christ-less souls.
Does any Christian reader imagine for a moment that when he or she shall stand before their holy
Lord, that they will regret having lived “too strictly” on earth? Is there the slightest danger of His
reproving any of His own because they were “too extreme” in “abstaining from fleshly lusts, which
war against the soul” (1 Peter 2:11)? We may gain the good will and good works of worldly
religionists today by our compromising on “little (?) points,” but shall we receive His smile and
approval on that day? Oh to be more concerned about what HE thinks, and less concerned about
what perishing mortals think.
“Thou shalt not follow a multitude to do evil” (Ex. 23:2). Ah, it is an easy thing to float with the
tide of popular opinion; but it takes much grace, diligently sought from God, to swim against it. Yet
that is what the heir of heaven is called on to do: to “Be not conformed to this world” (Rom. 12:2),
to deny self, take up the cross, and follow a rejected Christ. How sorely does both writer and reader
need to heed that word of the savior, “Behold, I come quickly; hold that fast which thou hast, that
no man take thy crown” (Rev. 3:11). Oh that each of us may be able to truthfully say, “I have
refrained my feet from EVERY evil way, that I might keep THY WORD” (Psa. 119:101).
Our final word is to the pastors. To you the Word of the Lord is, “Be THOU AN EXAMPLE of
believers in word, in deportment, in love, in spirit, in faith, in purity” (1 Tim. 4:12). Is it not true that
the most corrupt “churches” you know of, where almost every fundamental of the faith is denied,
will have their “Christmas celebrations?” Will you imitate them? Are you consistent to protest
against unscriptural methods of “raising money,” and then to sanction unscriptural “Christmas
services?” Seek grace to firmly but lovingly set God’s truth on this subject before your people, and
announce that you can have no part in following Pagan, Romish, and worldly customs.

Christology — The doctrine of Christ. (John 21:25) The study of Christ (Jesus) as revealed in the Bible.
Some of the issues studied are: 1) His deity, 2) His incarnation, 3) His offices (See Christ), 4) His sacrifice,
5) His resurrection, 6) His teaching, 7) His relation to God and man, and 8) His return to earth. (See
Doctrine)

Chronicles 1st — The two books of Chronicles (like the two books of Kings) are but one book in the Jewish
canon. Together they cover the period from the death of Saul to the captivities. They were written probably
during the Babylonian captivity, and are distinguished from the two books of the Kings in a fuller account
of Judah, and in the omission of many details. The blessing of God’s earthly people in connection with the
Davidic monarchy is probably the typical significance of these books. Excluding the genealogies (Ch. 1-9.)
the events recorded in First Chronicles cover a period of 41 years (Ussher). First Chronicles is in three
parts:
I- Official genealogies, 1:1-9:44.
II- From the death of Saul to the accession of David, 10:1-12:24.
III- From the accession of David to his death, 13:1-29:30. (Scofield)

Chronicles, 2nd — This book continues the history begun in First Chronicles. It falls into eighteen divisions,
by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam
and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa,
14-16.; Jehoshaphat, 17:1-19; Joash, 24; Hezekiah, 29-32; and Josiah, 34, 35. But the religious state of the
people, even at the best, is described in Isaiah 1-5. The events recorded in Second Chronicles cover a
period of 427 years. (Ussher). (Scofield)

Chrysostom (John of Antioch) (347 - 407) — John was born and reared in Antioch, Syria, where he studied

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the scriptures and served as a deacon. Later he became the pastor of the leading church. During his ten year
pastorate there he taught the scriptures and wrote commentaries.
He was made Archbishop of Constantinople in 397 and preached there for six years condemning sin
everywhere, even in high places. The Empress Eudosia banished him because she said that he had insulted
her. He was soon recalled but not tamed. He continued his strong preaching against sin until banished again,
he died in the desert.
Thirty years later his bones were taken back to Constantinople and buried with great pomp. His oratorical
powers caused him to be called Chrysostom which means “the golden mouth.”

Church — The word is used in two senses: the visible and the invisible church. The visible church consists
of all the people that claim to be Christians and go to church. The invisible church is the actual body of
Christians; those who are truly saved.
The true church of God is not an organization on earth consisting of people and buildings, but is really
a supernatural entity comprised of those who are saved by Jesus. It spans the entire time of man’s existence
on earth as well as all people who are called into it. We become members of the church (body of Christ) by
faith (Acts 2:41). We are edified by the Word (Eph. 4:15,16), disciplined by God (Matt. 18:15-17), unified
in Christ (Gal. 3:28), and sanctified by the Spirit (Eph. 5:26,27).
A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part
in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise,
prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel (Heb. 10:25; Acts
20:7; 1 Cor. 14:26; 5:4-5; Phil. 4:14-18; 1 Thes. 1:8; Acts 13:1-4). Such a church exists where two or three
are thus gathered (Matt. 18:200. Every such local church has Christ in the midst, is a temple of God, and
indwelt by the Holy Spirit (1 Cor. 3:16-17). When perfected in organization a local church consists of
“saints, with the bishops [elders] and deacons.” (Col. 1:17)
Why Are There So Many Churches? There seems to be so many churches but this is a misleading
impression given to us by our worldly view. There is really an attempt to set up a one-world church-state.
This type of system would be the foundation for the Anti-CHRIST worship of Rev.13:16-18.
The history of the world already records a one-world type government scheme. Constantine in the forth
century was its founder. Constantine was a mighty soldier but not a strong politician. Claiming a vision in
the sky of a cross and the words in Latin:- “IN HOC VINCE X.” These words meant “IN THIS THOU
SHALT OVERCOME.”
After this the battle was won and he was proclaimed Augustus and moved to establish a church-state
form of government. This ecclesiastical branch of his system is still alive today (Roman Catholicism) even
though the empire for which it was set up has failed.
To make the church-state scheme work well enough to cause as dramatic a change as we observe in
history, there had to be an adjustment in the Bible text. Soon after Constantine had overtaken the empire
these changes took place. There were three names that came the forefront in this Bible corruption: Origen
(184-254), Eusebius (260-340), and Augustine (354-430). It has been said that these three men are
responsible for more error in the Body of CHRIST than any ten atheists, or infidels, who ever lived. The
development of two text of Bible evidence is clear in the study of church history. How else could there be
so great a conflict in doctrine as it concerns the simple truths of church order?
There has been, in every age of church history, since the first, a concerted effort to corrupt the New
Testament order of church by the corruption of the Bible. An effort was made early on to separate the laity
from the clergy which is referred to as “the deeds of the nicolaitanes.” (Rev.2:6) This action took several
centuries to accomplish, but when it came, it plunged society into what is called “The DARK AGES” even
though The Reformation did come to end the darkness, many never were able to come back to the same
standard of church order that was enjoyed in the N.T. times. The closest to that order today is found in the
churches which are true to the order of the ancient Ana-Baptist which have never really disappeared from
the day’s of CHRIST until this day. (See Anabaptist; Baptist, Perpetuity)

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Churches of God — American Protestant Pentecostal religious sect. It grew out of the Later Rain revival
that began in the Great Smokey Mountains in 1886 under the leadership of R.G. Spurling and W.F. Bryant.
They preached that a second rain of gifts of the Holy Spirit similar to the first Pentecost would occur.
Members practice speaking in tongues. Their Theology is basic Arminian teaching. There have been many
splits in the church since its founding. Today about half a million people are members of various Churches
of God sects.

Circumcise — To cut off the foreskin from the male organ. An operation (note the shedding of blood) that
entered one into the covenant in O.T. times. It was instituted by God (Gen. 17:10-14) and performed on the
eighth day after birth (Luke 1:59) to show that they belong to God’s people. It was a sign of the covenant
God made with Abraham (Gen. 17:12; Rom. 4:11). (See Covenant) God’s command, to Abraham (Genesis
17:9-14) was to circumcise all males on the eighth day. Jesus’ circumcision on the eighth day is reported
in Luke 2:21. In the N.T. the physical operation is not practiced. Instead, a circumcision of the heart of the
Christian is taught (Rom. 2:29; Col. 2:11-12). This is the true circumcision (Rom. 2:29). (See Justification;
Redemption; Sanctification)

Citizen — A person who is given special rights and privileged by a nation or state. In return, a citizen was
expected to be loyal to that nation or state.

City of God, The — The religious and philosophical work by Augustine of Hippo. Begun about two years
after the Visigoths sacked Rome in 410 and completed in 426, it was a reply to charges that the influence
of Christianity had caused the city’s fall. The first 10 of the work’s 22 books held that vices within the
empire rather than Christianity brought about Rome’s collapse. The remaining books elaborate an important
Christian philosophy of history. In this view history from the fall of Adam to the end of time is seen as the
development of two opposing powers, the city of God and the city of the world, a place of conflict and
confusion. To one or the other of these cities all mankind must eventually belong. After the Last Judgment
the city of God becomes Heaven and the city of the world Hell.

Colossians, The Epistle to the — New Testament epistle written by the apostle Paul (1:1) during his first
captivity in Rome. Colossians was sent by the same messenger who bore Ephesians and Philemon, and was
probably written at the same time.
The theme of the book warns of the semi-Judaistic and Oriental philosophy that was corrupting their
simple faith and questioning the eternalness of Jesus. Epaphras, who laboured in the Word in the assembly
at Colosse, was Paul’s fellow-prisoner at Rome. Doubtless from him Paul learned the state of that church.
As to fundamentals that state was excellent (1.3-8), but in a subtle way two forms of error were at work: The
first was legality in its Alexandrian form of asceticism, “touch not, taste not,” with a trace of the Judaic
observance of “days”; the object of which was the mortification of the body (cf Ro 8.13). The second form
of error was false mysticism, “intruding into those things which he hath not seen”--the result of philosophic
speculation. because these are ever present perils, Colossians was written, not for that day only, but for the
warning of the church in all days. The Epistle is in seven divisions:
I. Introduction 1.1-8
II. The apostolic prayer 1.9-14
III. The exaltation of Christ, Creator, Redeemer, Indweller 1.15-29
IV. The Godhead incarnate in Christ, in whom the believer is complete. 2.1-23.
V. The believer’s union with Christ in resurrection life and glory 3.1-4
VI. Christian living, the fruit of union with Christ, 3.5-4.6
VII. Christian fellowship, 4.7-18 (Scofield)

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Columba (521 - 5970) — Irish missionary Columba was born in Donegal, Ireland. Very little is known about
his early life and education. He studied at Celtic schools and in 551 was ordained a priest. Later in 563 at
the age of forty-two, he and twelve of his followers sailed to Scotland where he established a center of
missionary activity at Iona.
His labors resulted in reaching the entire island with Christianity. His ministry contrasted sharply with
that of Augustine, who later came to Britain, in that Augustine represented the Roman Church while
Columba was a product of the Celtic Church of Britain.
Revered by both Scotland and Ireland as a great spiritual benefactor and saint, he was found dead beside
the altar of a local church where he had been engaged in midnight prayer. Many historians consider his work
and ministry of promoting Christianity in the British Isles far greater than that of the first “Archbishop of
Canterbury.”

Commandments — God’s rules for his people to live by (Ex. 20). (See Decalogue, Ten Commandments)

Communion — The Lord’s Supper (Matt. 26:26-30; Mark 14:22-26; Luke 22:14-20; 1 Cor. 1:23-26). It is
the breaking of bread (Acts 2:42,46) and a time to give thanks (Luke 22:17,19). It was originally instituted
by Jesus (Matt. 26:26-29) on the night of the Passover meal which was an annual occurrence celebrating the
“passing over” of the angel of death that claimed the firstborn of every house in Egypt (Ex. 12). The Lord’s
Supper, or communion, replaces the Passover meal with the “body and blood” (Mark 14:22-24) of Jesus.
It is to be taken only by believers (1 Cor. 11:23-28). (For further study see John 6:26-58 and 1 Cor.
11:27-34). (See Lord’s Supper, Sacrament)

Condemnation — Declaring an evildoer to be guilty; the punishment inflicted. Without Jesus we stand
condemned before God not only because of the sin of Adam (Rom. 5:16-18) but also because of our own
sin (Matt. 12:37). However, “There is therefore now no condemnation to them which are in Christ Jesus,
who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made
me free from the law of sin and death. “ (Rom. 8:1-2). Christians have passed out of condemnation because
they are forgiven in Christ. (See Salvation)

Confession — An admission, declaration, or acknowledgment, is a significant element in the worship of

God in both Old and New Testaments. The majority of the occurrences of the term can be divided into two
primary responses to God: the confession of sin and the confession of faith.

Confession of Faith — Closely related to the confession of sin in the Old Testament is the confession of
faith, that is, the acknowledgment of and commitment to God. In 1 Kings 8:33-35 (as well as 2 Chron.
6:24,26) acknowledgment of the name of God results in forgiveness of sins. Such acknowledgment came
to be standardized in the confessional formula known as the Shema (Deut. 6:4-5).
Such declaration of commitment to God, or particularly to Christ, is also found in the New Testament.
One’s public acknowledgment of Jesus is the basis for Jesus’ own acknowledgment of that believer to God
(Matt. 10:32; Luke 12:8; compare Rev. 3:5). Furthermore, as Paul described the process by which one is
saved, he explicitly drew a parallel between what one believes in the heart and what one confesses with the
lips (Rom. 10:9-10). Belief and confession are two sides of the same coin! Probably the earliest confession
of faith was the simple acknowledgment of the lordship of Christ (Rom. 10:9; 1 Cor. 12:3; Phil. 2:11), but
the rise of heresy seems to have caused the addition of specific data about Christ to the confession--for
example, that He is the Son of God (1 John 4:3,15) or that He has come in the flesh (1 John 4:2). A firmly
set outline of Christian beliefs then appears to be what is meant by confession in later New Testament
writings (Heb. 5:14).
While all evangelical Christians hold that the Bible alone is the complete and sufficient guide in matters
of religious faith and practice, yet most denominations have certain doctrinal statements setting forth the

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fundamental truths which they understand the Scriptures to teach. Many of these confessions have become
historic. The oldest and briefest of all these statements is the “Apostle’s Creed.” In England we find the
“1689 Baptist Confession.” The two American confessions which have been of particular interest through
the years are the Philadelphia Confession and the New Hampshire Confession.
About confessions of Faith it has been said that they are “... not issued as an authoritative rule, or code
of faith, whereby you are to be fettered, but as an assistance to you in controversy, a confirmation in faith,
and a means of edification in righteousness. Here the younger members of our church will have a body of
divinity in small compass, and by means of Scriptural proofs, will be ready to give an account for the hope
that is in them.
Be not ashamed of your faith; remember it is the ancient gospel of martyrs, confessors, reformers and
saints. Above all, it is “the truth of God”, against which the gates of Hell cannot prevail.
Let your lives adorn your faith, let your example adorn your creed. Above all live in Christ Jesus, and
walk in Him, giving credence to no teaching but that which is manifestly approved of Him, and owned by
the Holy Spirit. Cleave fast to the Word of God which is here mapped out for you.” (C.H.Spurgeon) (From
the preface of the reprint of the 1689 Puritan Confession sponsored by his church)
“A confession of our loyalty to the Bible is not enough. The most radical denials of biblical truth
frequently coexist with a professed regard for the authority and testimony of the Bible. When men use the
very words of the Bible to promote heresy, when the Word of truth is perverted to serve error, nothing less
than a confession of Faith will serve publicly to draw the lines between truth and error. ...
The church is to “hold fast the form of sound words” (2 Tim. 1:13), to “contend earnestly for the faith
which was once delivered to the saints”(Jude 3), and to “stand fast with one spirit, with one soul striving for
the faith of the gospel” (Phil. 1:27). In the fulfilment of this task, a confession is a useful tool for
discriminating truth from error and for presenting in a small compass the central doctrines of the Bible in
their integrity and due proportions. ...
Nevertheless, our confessions are not inherently sacrosanct or beyond revision and improvement; and,
of course, church history did not stop in the seventeenth century. We are faced with errors today which those
who drew up the great confessions were not faced with and which they did not explicitly address in the
confessions, but it is a task to be undertaken with extreme caution. ...
A confession is a useful means for the public affirmation and defense of truth...(it) serves as a public
standard of fellowship and discipline...(and it) serves as a concise standard by which to evaluate ministers
of the Word.” (R.P.Martin)
“This may be affirmed, that no private Christian would fail to benefit largely from a deliberate and
studious perusal and re-perusal of the Confession of Faith or the express purpose of obtaining a clear and
systematic conception of sacred truth, both as a whole, and with all its parts so arranged as to display their
relative importance, and their mutual bearing upon, and illustration of each other...
A confession of faith is not the very voice of Divine Truth, but the echo of that Truth from souls that
have heard its utterance, felt its power, and are answering to its call.” (W.Hetherington) These documents
have and will guide Christians as the day of His return approaches. (“To the law and to the testimony: if they
speak not according to this word, it is because there is no light in them.” Isa. 8:20)

Confession of Sin — Numerous Old Testament passages stress the importance of the confession of sin
within the experience of worship. Leviticus speaks of ritual acts involving such admission of sin: the sin (or
guilt) offering (Lev. 5:5-6:7) and the scapegoat that represents the removal of sin (16:20-22). Furthermore,
confession can be the act of an individual in behalf of the people as a whole (Neh. 1:6; Dan. 9:20) or the
collective response of the worshiping congregation (Ezra 10:1; Neh. 9:2-3). Frequently, it is presented as
the individual acknowledgment of sin by the penitent sinner (Psa. 32:5; Prov. 28:13; see also Psa. 40 and
51 which are individual confessions although the word “confession” is not used).
Likewise, in the New Testament confession of sin is an aspect of both individual and corporate worship.
At the Jordan, John’s followers were baptized, confessing their sins (Matt. 3:6; Mark 1:6). Similar

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confessions were made by Paul’s converts in Ephesus (Acts 19:18). Christians are reminded that God
faithfully forgives the sins of those who confess them (1 John 1:9). James admonished his readers not only
to pray for one another but also to confess their sins to one another (James 5:16), probably within the context
of congregational worship. By the end of the first century, routine worship included confession as the
prelude to the observance of the Lord’s Supper as seen in Didache 14:1. Next we see some confessions that
did not mean anything:
I- “...I have sinned...” (Ex.9:27) Pharaoh’s confession ... The confession of a scared man
II-“...I have sinned...” (Num.22:34) Balaam’s confession ... The confession of a doubleminded man
III-“...I have sinned...” (I Sam.15:24) Saul’s confession ... The confession of an insincere man
IV-“...I have sinned...” (Matt.27:4) Judas’ confession ... The confession of the arch-traitor of
Christendom
But Oh! What a Difference
I-The lost son (Luke 15:18, 21) “...I have sinned against heaven and before thee,...” The confession of
a “LOST MAN” [No man will ever get saved until he is “LOST”] (Matt.18:11; Luke 19:10 “For
the SON of MAN is come to seek and to save that which was lost.”)
II-The publican (Luke 18:13) “...GOD be merciful to me a sinner.” The confession of a
“CONDEMNED MAN” [No man will ever get lost until he sees himself condemned before GOD]
(I John 3:20 “For if our heart condemn us, GOD is greater than our heart, and knoweth all things.”)
III-Thomas (John 20:28) “...My LORD and my GOD.” The confession of “TOTAL SURRENDER”
[No man {even though condemned and lost} will ever get saved until he sees the SAVIOR as HE
is] (Isa.6:1 “In the year that king Uzziah died I saw the LORD...high and lifted up...”)
IV-Paul (Acts 9:5) “...Who art thou LORD?” The confession of “LORDSHIP” [All will call HIM
“LORD”-or they are not saved like Paul] (Acts2:36 “...GOD hath made this same JESUS...both
LORD and CHRIST.”)

Congregationalism — Christian church organization in which each local church is autonomous and
independent; also called at various times Brownists, Separatists, Independents. Congregationalism is based
on the belief that, according to Scripture, Christ is the head of the church and all members are God’s priests.
Modern Congregationalism began about 1550. Congregationalists were prominent in Oliver Cromwell’s
English army and government in the mid-17th century and were a major political force in the American
colonies, settling Plymouth Colony in 1620 and establishing Harvard College in 1636. As the modern United
Church of Christ with a membership of 2,000,000, Congregationalism occupies a position between
Presbyterianism and the Baptists.

Conservative — The American Heritage Dictionary says: “Favoring traditional views and values; tending
to oppose change. Traditional or restrained in style. Moderate; cautious.” The basic element in this system
is the maintenance of the “Status Quo.” The resistance to change is always present. There can be no
“Neo-Conservative.” That would be a contradiction of terms. In this we see the main difference between
liberalism and conservatism.
There could be a conservative that believed false theology. As in liberalism, Conservatism and theology
are mutually exclusive.

Consubstantiation — The Lutheran doctrine of the Lord’s Supper in opposition to the Catholic
“Transubstantiation.” (See Transubstantiation) It means an inclusion of one substance in another where the
body and blood of Christ co-exist in the elements of the Supper. The body and blood of Christ are “in, with,
and under” the elements. There is no permanent relationship with the elements. Instead, the association is
limited to the sacramental action. The transformation is effected by the Word of God and not by a priest.
Baptist, historically teach that the Lord’s Supper is completely symbolic in meaning and application.

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Conversion — Turning from evil to God. God converts (Acts 21:19) the unsaved into the saved, from the
unregenerate to the regenerate. It is produced through the preaching of the gospel (Rom. 10:14; 1 Cor.
15:1-4) and results in repentance (Acts 26:20) and a new creation (2 Cor. 5:17). The fruits of conversion are
listed in Gal. 5:22-23. “And said, Verily I say unto you, Except ye be converted, and become as little
children, ye shall not enter into the kingdom of heaven.” (Matt.18:3)
To be saved one must come to several conclusion which work in his or her life. There is a three-fold
spiritual conclusion:
(1) There is a heaven to go to. John 14:1-4)
(2) Some cannot go to heaven. (John 8:23-24)
(3) All must be converted to go (John 3:3)
I-Conversion requires conviction (John 16:7-11)
A) acknowledge sin (Ps.51:3)
B) account for guilt (Ps.38:4)
C) accept the alternative (Acts 2:37)
II-Conversion requires repentance (Acts 17:30)
A) you will- “PERISH” except ye Repent (Luke 13:3)
B) you can- “PROFESS” if you do Repent (Acts 3:19)
C) you shall- “POSSESS” when you Repent (Matt.3:2)
III-Conversion requires BLOOD of CHRIST (Heb.9:22)
A) the message of the BLOOD (Luke 24:47)
B) the means of the BLOOD (Matt.26:28)
C) the manner of the BLOOD (Heb.10:18)

Conviction — The work of the Holy Spirit where a person is able to see himself as God sees him: guilty,
defiled, and totally unable to save himself (John 16:8). Conviction of the Holy Spirit of an unbeliever reveals
sinfulness and guilt and brings fear. Conviction of the Holy Spirit of the believer brings an awareness of sin
and results in confession and cleansing. This conviction is produced by the Holy Spirit (John 16:8), the
Gospel (Acts 2:37), the conscience (Rom. 2:15), and the Law (James 2:9). Conviction of our sins brings us
to the cross. It shows us our need for forgiveness.
The great need of Holy Ghost Conviction is taught throughout the Bible. (John 16:7-11) [John 8:9]
CONVICTED = elenko - convicted; convinced; to tell a fault; rebuke; reprove - legally the word is to be
judged guilty - morally it means an inter persuasion of the right or wrong of a thing or action. (used 17 times
in the N.T.)
I - Holy Ghost CONVICTION is more than awakened sentiments - Those convicted were:
A) pricked in their hearts (Acts 2:37).
B) slain when they resisted (Acts 5:1-11).
C) cast to the ground (Acts 9:3-4).
II- Holy Ghost CONVICTION is:
A) a sense of personal responsibility for sin (I Peter 2:24).
B) a knowledge that all sin is against GOD (James 4:4).
C) an awakened despair to be delivered from sin (the jailer Acts 16:30).
III- Holy Ghost CONVICTION leads to true repentance
A) false repentance (Jer.15:6).
B) lost repentance (Heb.12:17).
C) true repentance.
1-the message of John-the last O.T. prophet (and the first N.T. preacher) (Matt.3:2)
2-the message of JESUS the master teacher (Mark 1:15)
3-the message of the twelve (Mark 6:12)
4-the message of the Apostolic Church (Acts 17:30

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 IV- Holy Ghost CONVICTION is essential to conversion (Luke 13:3,5) “I tell you, Nay: but except ye
repent ye shall all likewise perish.”

Corinthians, 1st Epistle to — Written to the Christian church in Corinth, a wealthy, vice-ridden city by the
Apostle Paul. His relation to the church at Corinth is set forth in Acts 18:1-18 and in the Epistles to the
Corinthians. First Corinthians was written in A.D. 59, at the close of Paul’s three year’s residence in
Ephesus. Acts 20:31 1 Cor. 16:5-8
The subjects treated are various, but may all be classified under the general theme, Christian conduct.
Even the tremendous revelation of the truth concerning resurrection is made to bear upon that theme (1 Cor.
15:58). The occasion of the Epistle was a letter on inquiry from Corinth concerning marriage, and the use
of meats offered to idols (1 Cor. 7:1; 8:1-13) but the apostle was much more exercised by reports of the
deepening divisions and increasing contentions in the church, and of a case of incest which had not been
judged (1 Cor. 1:10-12; 5:1). The factions were not due to heresies, but to the carnality of the restless
Corinthians, and to their Greek admiration of “wisdom” and eloquence. The abomination of human
leadership in the things of God is here rebuked. Minor disorders were due to vanity, yielding to a childish
delight in tongue and the sign gifts, rather than to sober instruction (1 Cor. 14:1-28). Paul defends his
apostleship because it involved the authority of the doctrine revealed through him. A rigid analysis of First
Corinthians is not possible, The Epistle is not a treatise, but came from the Spirit through the apostle’s grief,
solicitude, and holy indignation. The following analysis may, however, be helpful.
I- Introduction: The believer’s standing in grace, 1:1-9
II- The contrast of their present factious state, 1:10-4:21.
III- Immorality rebuked; discipline enjoined, 5:1-6,8.
IV- The sanctity of the body, and Christian marriage, 6:9-7, 40.
V- Meats, and the limitations of Christian liberty, 8:1-11:1.
VI- Christian order and the Lord’s Supper, 11:2-34
VII- Spiritual gifts in relation to the body, the church, and Christian ministry, 12:1-14,40.
VIII- The resurrection of the dead, 15:1-58
IX- Special directions and greetings, 16:1-24. (Scofield)

Corinthians, 2nd Epistle to — Written to the Christian church in Corinth, a wealthy, vice-ridden city by the
Apostle Paul -- A.D. 60; probably from Philippi, after the events of Acts 19:23-20:1-3.
The Epistle discloses the touching state of the great apostle at this time. It was one of physical weakness,
weariness, and pain. But his spiritual burdens were greater. These were two kinds--solicitude for the
maintenance of the churches in grace as against the law-teachers, and anguish of heart over the distrust felt
toward him by Jews and Jewish Christians. The chilling doctrines of the legalizers were accompanied by
detraction, and by denial of his apostleship.
It is evident that the really dangerous sect in Corinth was that which said, “and I of Christ” (I Cor.1:12).
They rejected the new revelation through Paul of the doctrines of grace; grounding themselves, probably,
on the kingdom teachings of our Lord as “a minister of circumcision” (Rom. 15:8); seemingly oblivious that
a new dispensation had been introduced by Christ’s death. This made necessary a defense of the origin and
extent of Paul’s apostolic authority. The Epistle is in three parts:
I- Paul’s principles of action, 1:1-7:16.
II- The collection for the poor saints at Jerusalem, 8:1-9:15.
III- Paul’s defense of his apostolic authority, 10:1-13:14. (Scofield)

Council — A leading group of Jewish men who were allowed by the Roman government to meet and make
certain decisions for their people.

Covenant — An agreement between two parties. The agreement, according to Ancient Near East custom,

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consists of five parts: 1) Identification of parties, 2) Historical prologue where the deeds establishing the
worthiness of the dominant party is established, 3) Conditions of the agreement, 4) Rewards and
punishments in regard to keeping the conditions, and 5) Disposition of the documents where each party
receives a copy of the agreement (e.g. the two tablets of stone of the 10 Commandments).
Ultimately, the covenants God has made with man result in our benefit. We receive eternal blessings
from the covenant of grace. (For further study see Gen. 2:16, 17; 9:1-17; 15:18; 26:3-5; Gal. 3:16-18; Luke
1:68-79; Heb. 13:20).
The Bible speaks of five specific covenants. These are entered into my the adherents and the maker of
the covenants. These covenants are in some state of completion :
(1) Noah’s covenant (Gen. 8). God gave the rainbow to symbolize his covenant with Noah and His
promise never again to destroy the world with water.
(2) Abrahamic covenant (Gen. 12:1-3,7; 13:14-18; 15:1-21). God promised to bless Abraham and his
nation and the entire world through his Seed. Jesus Christ is Abraham’s Son and inherits these
blessings and bestows them upon those who believe (Matt. 1:1; Gal. 3:6-29). The national, physical
aspects of Abraham’s covenant will yet be fulfilled to the nation Israel (Jer. 30-33).
(3) Mosaic covenant (Ex. 19-24). This is also called the Old Covenant (Testament), or the Law of
Moses. The Mosaic covenant was a system of law God gave to Israel on Mt. Sinai. The purpose of
this law was to prepare Israel and the world for the Savior.
(4) Davidic covenant (2 Sam. 7:12-17). The Davidic covenant is an extension of the covenant God
made with Abraham. In the Davidic covenant God reaffirmed and detailed the kingdom aspect of
the Abrahamic covenant.
(5) New Covenant (Jer. 31-33; Heb. 8:7-13; 10:9-22). This is God’s promise to give free blessing to
men through Jesus Christ. It was given to the nation Israel (Je. 31-34), but Christians also share in
the spiritual aspects of the New covenant through Christ (Heb. 8:7-13). The New covenant with
Israel promises that God will restore them to their promised land and give them a new heart to obey
Him. This will happen when Jesus returns from Heaven (Rom. 11:25-27; Zec. 13-14).

Covenant Theology — A system of theology that views God’s dealings with man in respect of covenants
rather than dispensations (periods of time). It represents the whole of scripture as covenantal in structure and
theme. Some believe there is one Covenant and others believe two and still others believe in more. The two
main covenants are the covenant of works in the O.T. made between God and Adam, and the Covenant of
Grace between the Father and the Son where the Father promised to give the Son the elect and the Son must
redeem them. Some consider these to be one and the same. The covenants have been made since before the
world was made (Heb. 13:20). (See Dispensation) (See also outside this document “The Sum of Saving
Knowledge”)

Creation — The act of God whereby He brought all things into existence. (Gen.1:1; John 1:1-4) The
“creation” includes everything that exists except God himself. This includes material as well as immaterial
things and time. God is the creator, (Heb. 11:3) we are the creatures. The creator/creature distinction must
be maintained to properly remain in humble relationship with God. We are not God, cannot create, nor can
we help ourselves do good in order to be saved. Only God is God. Only He can create. And, only He has the
ability to save man. (Acts 4:12) (See Adam; Evolution; Ex nihilo)

Creation, Immediate — The act of the Triune God by which He brought into existence immediately,
without the use of preexisting materials, the entire universe. (Gen. 1:2; Col. 1:7, 16; Heb. 11:3)

Creation, Mediate — The act of God in which He does not originate things but shapes and transforms
material that is already in existence. (Acts 6:3; 2 Cor. 5:17; 1 Tim. 3:8)

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Cross — Used as a symbol in the New Testament of the death of Jesus. Along with the apostolic writings,
in the Gospels, the writers depicted Jesus as referring to the word “cross” theologically, in that one must
symbolically carry the cross if one is to be a follower of Jesus.
The subject of the cross leads us to a study of the practice of crucifixion itself; that is, the torture and
execution of a person by fixation to a cross or, in the case of CHRIST, a tree -See I Peter 2:24 “Who his own
self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness:
by whose stripes ye were healed.”
The upright portion of the cross (or stipe - the tree trunk) could have the cross arm (or patibulum)
attached two or three feet below it’s top (this is what we commonly think of today as the classic form of the
cross, the one which we have later named the Latin cross). However, the common form used in our Lord’s
day was the Tau cross, shaped like the Greek letter Tau or like our “T”. In this cross the patibulum was
placed in a notch at the top of the stipe. There is fairly overwhelming archeological evidence that it was this
type of cross that was used by the Romans in the time of Jesus’ was crucifixion. There is a valid addition
to this list of instruments of death. The “TREE” was used by the Hebrews in their executions of victims and
mentioned as early as Deut.21:22-23 (See two statements by Peter in Acts 5:30 and 10:39, then two
statements by Paul in 13:29; Gal.3:13) The Greek word for “cross” is “sta-u-ros” (Strongs #4716 and found
on page 586 of Thayer’s Lexicon “an upright stake...”) The Greek word for “Tree” is “Zu-lon” (Strongs
#3586 and found on page 432 of Thayer’s Lexicon “...a beam from which any one is suspended, a gibbet...”
see Josh.10:26-27 and Esther 5:14) I personally believe that He was “hanged on a tree...” according to the
Old Testament ordinance of execution; but it is a heated debate for many who hope to retain a symbolic
Christianity stocked with the symbols, emblems and tokens that only decorate and never expiate. I will;
however, use the standard terms to avoid the debate.
The upright post, or stipe, was generally fixed in the ground at the site of execution and the condemned
man was forced to carry the patibulum, apparently weighing about 110 pounds, from the prison to the place
of execution. Roman historical accounts and experimental work have shown that the nails were driven
between the small bones of the wrists and not through the palms. Nails driven trough the palms will strip
out between the fingers when they support the weight of a human body. The misconception may have come
about through a misunderstanding of Jesus’ words to Thomas, “observe my hands”. Anatomists, both
modern and ancient, have always considered the wrists as part of the hand.
A titulus, or small sign, stating the victim’s crime was usually carried at the front of the procession and
later nailed to the cross above the head. This sign with it’s staff nailed to the top of the cross would have
given it some what the characteristic form of the Latin cross.
The physical passion of Christ began in Gethsemane. Of the many aspects of this initial suffering, I shall
only discuss the one of physiological interest, the bloody sweat. It is interesting that the physician of the
group, St. Luke, is the only one to mention this. He says, “And being in agony, He prayed the longer. And
his sweat became as drops of blood, trickling down upon the ground.”
Though very rare, the phenomenon of Hematidrosis, or bloody sweat, is well documented. Under great
emotional stress, tiny capillaries in the sweat glands can break, thus mixing blood with sweat. This process
alone could have produced marked weakness and possible shock.
We shall move rapidly through the betrayal and arrest. I must stress again that important portions of the
Passion story are missing from this account. This may be frustrating to you, but in order to adhere to our
purpose of discussion only of the purely physical aspect of the Passion, this is necessary. After the arrest in
the middle of the night, Jesus was brought before the Sanhedrin and Caiaphas, the High Priest; it is here that
the first physical trauma was inflicted. A soldier struck Jesus across the face for remaining silent when
questioned by Caiaphas. The palace guards then blindfolded Him and mockingly taunted Him to identify
each of them as they passed by, spat on Him, and struck Him in the face.
In the morning, Jesus, battered and bruised, dehydrated, and exhausted from a sleepless night, is taken
across Jerusalem to the Praetorium of the Fortress Antonia, the seat of government of the Procurator of
Judea, Pontius Pilate. You are, of course, familiar with Pilate’s action in attempting to pass responsibility

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to Herod Antipas, the Tetrarch of Judea. Jesus apparently suffered no physical mistreatment at the hands of
Herod and was returned to Pilate. It was then, in response to the cries of the mob, that Pilate ordered
Bar-Abbas released and condemned Jesus to scourging and crucifixion. Most Roman writers from this
period do not associate the two. Many scholars believe that Pilate originally ordered Jesus scourged as his
full punishment and that the death sentence by crucifixion came only in response to the taunt by the mob
that the Procurator was not properly defending Caesar against this pretender who claimed to be the “KING
OF THE JEWS”.
Preparations for the scourging are carried out. The prisoner is stripped of His clothing and His hands tied
to a post above His head. It is doubtful whether the Romans made any attempt to follow the Jewish law in
this matter of scourging. The Jews had an ancient law prohibiting more than forty lashes. The Pharisees,
always making sure that the law was strictly kept, insisted that only thirty-nine lashes be given. (In this way,
they were sure of remaining within the law in case of a miscount). The Roman legionnaire steps forward
with the flagrum in his hand. This is a short whip consisting of several heavy, leather thongs with two small
balls of lead attached near the ends of each. The heavy whip is brought down with full force again and again
across Jesus’ shoulders, back, and legs. At first the heavy thongs cut through the skin only. Then as blows
continue, they cut deeper into the tissues, producing first an oozing of blood from the capillaries and veins
of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. The small balls of
lead first produce large, deep bruises which are broken open by subsequent blows. Finally the skin of the
back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue. When
it is determined by the centurion in charge that the prisoner is near death, the beating is finally stopped.
The half-fainting Jesus is then untied and allowed to slump to the stone pavement, wet with His own
blood. The Roman soldiers see a great joke in this provincial Jew claiming to be a king. They throw a robe
across His shoulders and place a stick in His hand for a scepter. They still need a crown to make their
travesty complete. A small bundle of flexible branches covered with long thorns (commonly used for
firewood) are plaited into a shape of a crown and this is pressed into His scalp. Again there is copious
bleeding (the scalp being one of the most vascular areas of the body). After mocking Him and striking Him
across the face, the soldiers take the stick from His hand and strike Him across the head, driving the thorns
deeper into His scalp. Finally, they tire of their sadistic sport and the robe is torn from His back. This had
already become adherent to the clots of blood and serum in the wounds, and it’s removal, just as in the
careless removal of a surgical bandage, causes excruciating pain... almost as though He were again being
whipped - and the wounds begin to bleed again.
In deference to Jewish custom, the Romans return His garments. The heavy patibulum of the cross is tied
across His shoulders, and the procession of the condemned Christ, two thieves, and the execution detail of
Roman soldiers headed by a centurion, begins it’s mellow journey. In spite of His efforts to walk erect, the
weight of the heavy wooden beam, together with the shock produced by copious blood loss, is too much.
He stumbles and falls. The rough wood of the beam gouges into the lacerated skin and muscles of the
shoulders. The centurion, anxious to get on with the crucifixion, selects a stalwart North African onlooker
- Simon of Cyrene, to carry the cross. Jesus follows, still bleeding and sweating the cold, clammy sweat of
shock. The 650 yard journey to Golgotha is finally completed. The prisoner is again stripped of His clothes
- except for a loin cloth which is allowed the Jews.
The crucifixion begins. Jesus is offered wine mixed with Myrrh, a mild analgesic mixture. He refuses
to drink. Simon is ordered to place the patibulum on the ground and Jesus is quickly thrown backward with
His shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives
a heavy, square, wrought-iron nail through the wrist and deep into the wood. Quickly he moves to the other
side and repeats the action, being careful not to pull the arms too tightly, but to allow some flexion and
movement. The patibulum is then lifted in place at the top of the stipe and the titulus reading “Jesus of
Nazareth, King of the Jews” is nailed in place.
The left foot is pressed backward against the right foot, and with both feet extended and toes down, a
nail is driven through the arch of each, leaving the knees moderately flexed. The victim is now crucified.

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As He slowly sags down with more weight on the nails in the wrists, excruciating - fiery pain shoots along
the fingers and up the arms to explode in the brain as the nails in the wrists are putting pressure on the
median nerves. As He pushes Himself upward to avoid this stretching torment, He places His full weight
on the nail tearing through the nerves between the metatarsal bones of the feet.
At this point, another phenomenon occurs. As the arms fatigue, great waves of cramps sweep over the
muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push
Himself upward. Hanging by His arms, the pectoral muscles are paralyzed and the intercostal muscles are
unable to act. Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order
to get even one short breath. Finally, carbon dioxide builds up in the lungs and in the blood stream and the
cramps partially subside. Spasmodically, He is able to push Himself upward to exhale and bring in the
life-giving oxygen. (This data was condensed from “The Crucifixion of Jesus” by C. Truman Davis, M.D.,
M.S. 1965) It was undoubtedly during these periods that He uttered the seven short sentences which are
recorded:
The first, looking down at the Roman soldiers “throwing dice” for His seamless garment, “Father,
forgive them for they know not what they do.” This is the word of FORGIVENESS. (Luke 23:34)
The second, to the persistent thief, “Today thou shalt be with me in Paradise.” This is the word of
SALVATION. (Luke 23:42-43)
The third, looking down at the terrified, grief stricken, adolescent John (the beloved Apostle), he said,
“Behold thy mother”, and looking to Mary, His mother, “Woman, behold thy son.” This is the word of
AFFECTION. (John 19:25-26)
The fourth cry is from the beginning of the 22nd Psalm, “My God, my God, why hast thou forsaken
me?” This is the word of Anguish. (Matt.27:46; Mark 15:24)
Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation,
searing pain as the tissue is torn from His lacerated back as He moves up and down against the rough timber.
Then another agony begins. A deep crushing pain deep in the chest as the pericardium slowly fills with
serum and begins to compress the heart.
Let us remember again the 22nd Psalm, verse 14: “I am poured out like water, and all my bones are out
of joint; my heart is like wax; it is melted in the midst of my bowels.”
It is now almost over S the loss of tissue fluids has reached a critical level, the compressed heart is
struggling to pump heavy, thick, sluggish blood into the tissues, the tortured lungs are making a frantic effort
to gasp in small gulps of air. The markedly dehydrated tissues send their flood of stimuli to the brain.
Jesus gasps His fifth cry, “I thirst.” This is the word of SUFFERING. (John 19:28) Let us remember
another verse from the prophetic 22nd Psalm: “My strength is dried up like a potsherd; and my tongue
cleaveth to my jaws; and thou hast brought me into the dust of death.”
A sponge soaked in Posca, the cheap, sour wine which is the staple drink of the Roman legionnaires, is
lifted to His lips. He apparently does not take any of the liquid. The body of Jesus is now in extremis, and
He can feel the chill of death creeping through His tissues. This realization brings out His sixth words,
possibly little more than a tortured whisper: “It is finished.” This is the word of VICTORY. (John 19:30)
His mission of atonement has been completed. Finally He can allow His body to die. With one last surge
of strength, He once again presses His torn feet against the nail, straightens His legs, takes a deeper breath,
and utters His seventh and last cry: “Father, into thy hands I commit my spirit.” This is the seventh and last
word from the cross, the word of CONTENTMENT. (Luke 23:46)
The rest you know. In order that the Sabbath not be profaned, the Jews asked that the condemned men
be dispatched and removed from the crosses. The common method of ending a crucifixion was by
crurefracture, the breaking of the legs. This prevented the victim from pushing himself upward; the tension
could not be relieved from the muscles of the chest, and rapid suffocation then occurred. The legs of the two
thieves were broken, but when they came to Jesus, they saw that this was unnecessary.
Apparently to make doubly sure of death, the legionnaire drove his lance through the fifth inter-space

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between the ribs, upward through the pericardium and into the heart. The 34th verse of the 19th chapter of
the Gospel according to St. John: “And immediately there came out blood and water.” Thus there was an
escape of watery fluid from the sac surrounding the heart and blood from the interior of heart. We therefore,
have rather conclusive postmortem evidence that our Lord died, not the usual crucifixion death by
suffocation, but of heart failure due to shock and a constriction of the heart by fluid in the pericardium.
Thus we have seen a glimpse of the epitome of evil which man can exhibit toward man - and toward
God. This is not a pretty sight and is apt to leave us despondent and depressed. How grateful we can be that
we have a sequel, a glimpse of the infinite mercy of God toward man - the miracle of the atonement and the
expectation of Easter morning!

Crucifix — Any representation of Jesus on the cross. (See Cross)

Cult — A religious group that follows a particular theological system. In the context of Christianity it is a
group that uses the Bible but distorts the doctrines that affect salvation sufficiently to cause salvation to be
unattainable. A few examples of cults are Mormonism, Jehovah’s Witnesses, Christian Science,
Christadelphians, Unity, Religious Science, The Way International, and the Moonies. (See Occult)
Over 80% of the membership of the cults is composed of ex-Christians who were once members of
orthodox denominations. Christians must be grounded in the Word of God if they are to avoid suffering the
same fate (Heb.5:12-14). We must be sure of our beliefs and be able to back them up with the Bible (1 Peter
3:15; Col.4:6). The cultist speaks the Christian’s language (Matt 7:15:23; 1 Cor.11:13:15) but he worships
“another Jesus” (2 Cor.11:1-4)
The Bible warns of the rise of false religions in our day. (See 2 Tim. 3:1-9; 4:1-6; 2 Peter 2:1-3, 18-19;
1 Tim. 4:1-3; 1 John 4:1-6) Many of them appear to be Christian but they have redefined biblical
terminology into a language that is completely foreign to the Bible. Do not be deceived by religion. Satan
has his own church (Rev.2:9), complete with apostles, prophets, pastors, and teachers (2 Cor.11:13-15).
Through them, he presents a false gospel (Gal. 1:6-9) about a false Jesus (2 Cor.11:4) by means of a false
spirit (2 Cor. 11:4; 1 John 4:1-3). Know the truth (the Word of God) and the “truth shall set you free” (John
8:32).
There can be seen a clear picture of similarity that runs through the cults. There is a “Spirit of Error”
and a “Spirit of Truth” to be seen in the practice of the cults when compared to the Bible. A much larger
chart could be made to cover many more cults.
“The Spirit of Error” “The Spirit of Truth”
“But in vain they do worship me, teaching “To the law and to the testimony: if they speak not
for doctrines the commandments of men.” according to this word, it is because there is no light
(Matt. 15:9) in them.” (Isa. 8:20)
“Beware lest any man spoil you through “Ye shall not do after all the things that we do here
philosophy and vain deceit, after the this day, every man whatsoever is right in his own
tradition of men, after the rudiments of the eyes.” (Deut. 12:8)
world, and not after Christ.” (Col 2:8) “That we henceforth be no more children, tossed to
“Wherefore by their fruits ye shall know and fro, and carried about with every wind of
them.” ( Matt. 7:20) doctrine, by the sleight of men, and cunning
Armstrongism craftiness, whereby they lie in wait to deceive;”
Jehovah’s
Spiritualism
Theosophy
Witnesses
Unity School
Christian
Rosicrucianism(Eph
Seventh-Day
Science
Unitarianism4:14)
Mormonism
Adventism
Beliefs: The Annihilation of the Wicked ! ! ! ! Rom. 2:6-9; Rev. 1920 & 20:10; Matt. 25:46

Baptismal Regeneration ! ! 1 Peter 3:21; Rom. 6:3; Eph. 2:8-9; 1 Cor.1:17

Based on “Reason/Logic” ! ! ! Isa.55:8-9; rom.11:34; 1 Cor.1:19, 3:19

The Deity of Man ! ! ! ! ! ! ! Gen.2:7; Psa.8:4; 39:11; 89:48; 103:15

Evolutionistic ! ! ! ! Gen.1; 2:7-8; Matt.19:4

God Is Impersonal ! ! ! ! ! Gen. 1:26; John 17:21-23; 2 Cor. 6:17-18

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 Karma (Hindu Doctrine, Sowing/Reaping) ! ! ! Eccl.8:8; Heb.9:27; see Reincarnation

Keeping the Law ! ! ! Rom.10:4; James 2:10; 2 Cor.3:5-13; Gal.5:18

Mental (or “Faith”) Healing ! ! ! ! ! 1 Cor.11:30; 2 Cor.12:7-9; Job 5:17-18; 33:19

Non-Biblical (Extra-Biblical) “Scriptures” ! ! ! ! ! ! ! Deut.4:2; Prov.30:6; Rev.22:18; Heb.1:1-2; Gal.1:6-

9

Pantheistic (universal forces) ! ! ! ! ! Deut.4:35; 6:4; John 4:24

Polytheistic (multiple gods) ! ! ! Isa.43:10; 44:6-8; Deut.6:4; 1Tim.2:5

Pre-Existence of Man ! ! ! Gen.2:7; 5:3; 1 Cor.15:45

Reincarnation ! ! ! ! Job 14:10-12; 2 Cor.5:1, 6, 8; Rev.20:11-15

Sabbath Observance ! ! Ezek.20:12-20; Ex.16:29; 31:12-18; 35:2; Col.2:14-

17

Salvation/Security By Works ! ! ! ! ! ! ! ! ! ! Eph.2:8-9; Titus 3:5; Gal.3:1-3; Rom.4:4-5

Second Chance After Death ! ! ! ! Rom.2:12; Heb.9:27; Rev.21:8; 22:11

Soul Sleep ! ! ! Matt.22:32; Luke 16:19-31; Phil.1:21-23; Rev.6:6-

11

Universal Salvation ! ! ! ! ! ! Gal.6:7; James 1:15-16; Rev.20:4-6, 11-15

Denials: Adamic Nature of Man ! ! ! ! ! ! ! Rom.5:12, 19; 6:19; 1 Cor.15:22

Deity of Christ ! ! ! ! ! ! ! ! ! John 1:1; 5:18; Col.2:9; Heb.1:3, 8; 1 John 5:20

Deity of The Holy Spirit ! ! ! ! ! ! ! ! ! Acts 5:3-4; 2 Cor.3:17

Eternalness of Christ ! ! ! ! ! ! ! ! ! Isa.9:6; Micah 5:2; John 1:1

God’s Judgement ! ! ! ! ! ! Matt.10:15; Rom.6:23; Heb.9:27; Rev.20:10-15

Hell (Eternal) ! ! ! ! ! ! ! ! ! ! Matt.10:28; 25:41; Rev.19:20; 20:10

Inspiration of the Bible ! ! ! ! ! 2 Tim.3:16; 2 Peter 1:21

Literal Return of Christ ! ! ! ! ! ! ! John 14:3; Acts 1:11

Omnipresence of God ! ! ! ! 2 Chron.6:18; Psa.139:1-12

Personality of the Holy Spirit ! ! ! ! ! ! ! ! ! John 14:26; 25:26; 16:7-15

Physical Resurrection of Christ ! ! ! ! ! ! ! ! ! Luke 24:39; Rom.1:4; 8:11; 1 Cor.15:12-20;

Col.2:12

Physical Resurrection of Man ! ! ! ! ! ! ! Job 19:26; Rom.8:11; 1 Cor.15:51-58; 1 Thes.4:16-

18

Reality of Sin ! ! ! Rom.3:10-23; James 4:17; 1 John 1:8-10; 3:4

Sickness and Death ! ! Jer.8:22; 46:11; Matt.9:12; Rom.6:23; Heb.9:27

Trinity (or Tri-Unity) of God ! ! ! ! ! ! ! ! ! John 10:30; 14:6-9; 1 Tim.3:16; 1 John 5:7

Vicarious Atonement ! ! ! ! ! ! ! ! ! ! John 1:29; Col.1:14; 1 Tim.2:5-6; 1 Peter 1:18-19;

Rev.1:5

Virgin Birth of Christ ! ! ! ! Isa.7:14; Matt.1:18; Luke 1:30-35

(See Jehovah’s Witnesses; Spiritualism; Theosophy; Unity School; Armstrongism; Christian Science;

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Rosicrucianism; Seventh-Day Adventism; Unitarianism; Mormons)

Cumin — (Heb. kammon; i.e., a “condiment”), the fruit or seed of an umbelliferous plant, the Cuminum
sativum, still extensively cultivated in the East. Its fruit is mentioned in Isa. 28:25, 27. In the New Testament
it is mentioned in Matt. 23:23, where our Lord pronounces a “woe” on the scribes and Pharisees, who were
zealous in paying tithes of “mint and anise and cummin,” while they omitted the weightier matters of the
law.” “It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews
which compose an Oriental banquet.” Tristram, Natural History. (Easton’s).

—D—

Damascus — activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about
133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the
conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under
Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till
the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5; 1 Chr.
18:5. In the reign of Solomon, Rezon became leader of a band who revolted from Hadadezer (1 Kings
11:23), and betaking themselves to Damascus, settled there and made their leader king. There was a long
war, with varying success, between the Israelites and Syrians, who at a later period became allies of Israel
against Judah (2 Kings 15:37).
The Syrians were at length subdued by the Assyrians, the city of Damascus was taken and destroyed, and
the inhabitants carried captive into Assyria (2 Kings 16:7-9; comp. Isa. 7:8). In this, prophecy was fulfilled
(Isa. 17:1; Amos 1:4; Jer. 49:24). The kingdom of Syria remained a province of Assyria till the capture of
Nineveh by the Medes (B.C. 625), when it fell under the conquerors. After passing through various
vicissitudes, Syria was invaded by the Romans (B.C. 64), and Damascus became the seat of the government
of the province. In A.D. 37 Aretas, the king of Arabia, became master of Damascus, having driven back
Herod Antipas.
This city is memorable as the scene of Saul’s conversion (Acts 9:1-25). The street called “Straight,” in
which Judas lived, in whose house Saul was found by Ananias, is known by the name Sultany, or “Queen’s
Street.” It is the principal street of the city. Paul visited Damascus again on his return from Arabia (Gal.
1:16, 17). Christianity was planted here as a center (Acts 9:20), from which it spread to the surrounding
regions.
In A.D. 634 Damascus was conquered by the growing Mohammedan power. In A.D. 1516 it fell under
the dominion of the Turks, its present rulers. It is now the largest city in Asiatic Turkey. Christianity has
again found a firm footing within its walls. (Easton’s)

Daniel — The biblical prophet and book bearing his name. The book, probably written in the 2nd century
BC, relates events in Daniel’s life (6th century BC) during Babylonian captivity and his visions. Dan.
interprets Nebuchadnezzar’s dreams, reads the handwriting on the wall at Belshazzar’s feast, and escapes
from the lion’s den. This book is an early example of apocalyptic literature.
Daniel, like Ezekiel was a Jewish captive in Babylon. He was of royal or princely descent (1:3). For his
rank and comeliness he was trained for palace service. In the polluted atmosphere of an oriental court he
lived a life of singular piety and usefulness. His long life extended from Nebuchadnezzar to Cyrus. He was
a contemporary of Jeremiah, Ezekiel (14:20), Joshua, the high priest of the restoration, Ezra, and Zerubbabel.
Daniel is the indispensable introduction to New Testament prophecy, the themes of which are, the
apostasy of the Church, the manifestation of the man of sin, the great tribulation, the return of the Lord, the
resurrections and the judgments. These, except the first, are Daniel’s themes also.

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 But Daniel is distinctively the prophet of the “times of the Gentiles” (Luke 21:24). His vision sweeps
the whole course of Gentile world-rule to its end in catastrophe, and to the setting up of the Messianic
kingdom. The events recorded in Daniel cover a period of 73 years (Ussher). Daniel is in four broad
divisions:
I- Introduction. The personal history of Daniel from the conquest of Jerusalem to the second year of
Nebuchadnezzar, 1:1-21.
II- The visions of Nebuchadnezzar and their results, 2:1-4:37.
III- The personal history of Daniel under Belshazzar and Darius, 5:1-6:28.
IV- The visions of Daniel, 7:1-12:13. (Scofield)

David (c. 1040-970 BC) — The most famous ancestor of the Jewish people and the most powerful king
Israel ever had. King of Israel (c. 1010-970 BC); son of Jesse and father of Solomon; successor of Saul. The
Old Testament narrates his conquest of the Philistines, particularly the giant Goliath; his friendship with
Jonathan, son of Saul; and the rebellion, reconciliation, and death of his son, Absalom. He unified the Jewish
tribes and moved the capital from Hebron to Jerusalem. His descendants held the kingdom until 586 BC.
They hoped that one of his descendants would always be their king. Many Psalms are ascribed to him. In
truth, David was:
“A Man after God’s Own Heart”
1 Samuel 13:13-14
There are several ways in which we are taught the truth of this major factor in David’s life. David was
“a man after God’s own heart” as a shepherd (Psa. 23), as a singer, for he was a musician and the sweet
singer of Israel (1 Sam. 16:17-18), as a servant, serving Saul as armor barer (1 Sam. 16:21-22), as a solder
at the fight with the giant, Goliath (1 Sam. 17:29), as a sovereign, as the king of the united kingdoms of
Judah and Israel. (2 Sam. 2:4; 5:2-3) Whatever God makes a man may become secondary to some new trait,
but he will never lose the trait that has been. David was ever a shepherd even though he became a sovereign.
If this is true, David was, indeed, “a man after god’s own heart” and it is proven throughout his life.
1. In Paul’s sermon at Antioch, in which he briefly recounts the history of Israel, he refers to the
statement made by God concerning David: “I have found David the son of Jesse, a man after My
own heart, who will do all My will.” - Acts 13:22 (cf. 1 Sam 13:13-14)
2. This beautiful compliment, “a man after My own heart”, is one that should characterize every person
who wears the name of Christ
a. For David was not only the ancestor of Christ according to the flesh...
b. But he possessed many of the attitudes that:
1) Were later perfected by Christ
2) Should characterize all those who are disciples of Christ
3. In this study we shall...
a. Consider some of these attitudes that David had
b. See the similarities between his attitudes and those of Christ
c. And encourage all who are Christians to have the same so that we too might be people “after
God’s own heart”
I. David Loved The Word of God
A. “Oh, how I love your law!” - Psa 119:97
1. In this psalm, if not written by David it certainly expresses his sentiment found elsewhere, we
find one who has a great love for God’s Word - cf. Psa 119:47-48
2. This love for God’s Word is due to the fact that...
a. It protects him from sin - Psa 119:11
b. It revives him in affliction - Psa 119:50
c. It gives him great peace of mind - Psa 119:165
B. Jesus loved the word of god...

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 1. As is evident from His frequent quotation of it
2. Especially at the time of His temptation - Matt. 4:4,7,10
C. How is our love for the word of god?
1. Do we “hide” it in our heart?
2. Do we find it to be a source of comfort in times of affliction?
3. Does it give us peace of mind?
4. If not, we should give heed to the instructions of David in Psa 1:1-3
a. Learn to delight in the Word
b. Learn to meditate upon it daily — Then we will be truly “blessed”!
II. David Loved to Pray
A. “I will call upon Him as long as I live” - Psa 116:1-2
1. His love for prayer was based upon the fact God had answered him before - Psa 116:1-2
2. It was based upon the fact that God had greatly blessed him - Psa 116:12-13
3. It was based upon the fact that prayer brought God close to him - Psa 145:18
B. Jesus was also a man of prayer...
1. He made it a point to often slip away to pray privately - Luke 5:16
2. In times of greatest trial, Jesus resorted to prayer...
a. At Gethsemane - Matt. 26:36-44
b. On the cross:
1) “Father, forgive them, for they do not know what they do.” - Luke 23:34
2) “My God, My God, why have you forsaken Me?” - Matt. 27:46
3) “Father, into your hands I commend My Spirit.” - Luke 23:46
C. How is our love for prayer?
1. Have we found it to be a source of peace “which surpasses all understanding”? - Ph 4:6-7
2. Do we “pray without ceasing”? - 1 Thes. 5:17
3. If not, then let David instruct us to depend upon prayer for our very preservation - Psa 32:6-7
III. David loved to praise God
A. “Seven times a day I praise You” - Psa 119:164
1. He praised God because of His righteous judgments
2. He praised God because of His greatness and lovingkindness - Psa 95:1-7
3. And he was determined to sing praises as long as he lived - Psa 104:33
B. Jesus also loved to praise God...
1. As He did on one occasion publicly in prayer - cf. Matt. 11:25-26
2. As He did with his disciples in song - cf. Matt. 26:30
C. Do we love to praise God?
1. Do we delight in singing praises to God in song?
2. Do we take time to praise God in our prayers?
3. Once again, David has words to encourage us in this activity - Psa 147:1 — Thus it is
becoming for those who profess to be children of God to praise their Heavenly Father!
IV. David loved unity among brethren
A. “Behold, how good and how pleasant it is...” - Psa 133:1
1. David knew the value of good friendship and unity, as exemplified in the relationship he had
with Jonathan - 1 Sam. 18:1
2. He also knew the terrible pain of division within a family (cf. his sons, Amnon and Absalom
- 2 Sam 13)
B. Jesus loved unity also...
1. He prayed diligently that His disciples might be one - John 17:20-23
2. He died on the cross that there might be unity - Eph. 2:13-16
C. Do we love unity enough to pay the price?

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 1. By diligently displaying the proper attitudes necessary to preserve the unity Christ has
accomplished through His death? - cf. Eph. 4:1-3
2. By marking those who needlessly cause division? - Rom. 16:17
V. David hated every false way
A. “I hate every false way” - Psa 119:104
1. His hatred was based upon his understanding of God’s precepts - cf. Psa. 119:104
2. His hatred affected his selection of activities and friends - cf. Psa 101:3-4,6-7
B. Jesus also hated error and false ways...
1. As manifested in His driving the moneychangers out of the temple - Matt. . 21:12-13
2. As manifested in His denunciation of the hypocritical Pharisees, scribes, and lawyers - cf.
Matt. 23:13-36
C. What is our attitude toward false ways?
1. Are we soft or compromising?
2. Or do we realize that we are involved in a “battle” over the souls of men, and are not to think
lightly of that which is false? - cf. 2 Cor. 10:3-5
3. While we are to love the sinner, we must ever hate the sin!
In closing, we note that it was said concerning David that he was one “...who will do all My will.” (Acts
13:22) Because he was “a man after God’s own heart” and had all these attributes we have considered in this
God was confident that David would do ALL that God asked of him. Thus it requires all of the attributes
to motivate one to be faithful to all that God may ask. We have seen where Jesus possessed them, and He
was certainly motivated to do the Father’s will (cf. John 4:34; Matt. 26:42) How about us? Are we motivated
to do ALL of God’s will? “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven.” (Matt. 7:21)

Davidic Covenant — (2 Sam. 7:12-17). The Davidic covenant is an extension of the covenant God made
with Abraham. In the Davidic covenant God re-affirmed and detailed the kingdom aspect of the Abrahamic
covenant. (See Covenant)

Day of Atonement — The one day each year (the tenth day after the Jewish new year’s day in the fall) when
the high priest went into the most holy part of the temple and sprinkled some of the blood of a sacrificed bull
on the sacred chest. This was done so that the people’s sins would be forgiven. this holy day is called Yom
Kippur in Hebrew. (See Atonement, Atonement, Day of)

De Haan, Martin R. (1891-1965) — M. R. De Haan was born in Zeeland, Michigan, the son of a cobbler
who had emigrated from the Netherlands. He graduated from Hope College in Holland, Michigan, and the
University of Illinois College of Medicine. On June 25, 1914, he married Priscilla Venhuizen and soon
became a successful physician in Western Michigan. The teaching of his godly parents bore fruit during a
period of illness when he sensed the distinct call to preach the Gospel. He gave up his medical practice and
completed training at Western Theological Seminary in Holland, Michigan. He pastored two churches in
Grand Rapids which grew rapidly under his clear and forceful preaching.
The Lord endowed him with the ability to make Bible truth simple and easily understood. De Haan began
sharing this gift with several large Bible classes, and in 1938 as an outgrowth of one of these classes in
Detroit, the Lord led in the expansion of this teaching by means of radio. The program, known as the Radio
Bible Class, grew rapidly and was soon heard over two national networks. In more than a quarter of a
century, without ever appealing to the radio audience for funds, De Haan saw the broadcast grow under
God’s direction from a local venture on a fifty-watt station to a ministry of more than six hundred selected
stations around the world.
During those years he spoke at many Bible conferences across the country and wrote twenty-five books
and numerous booklets. He edited and published a monthly devotional guide, Our Daily Bread, which has

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circulation of over eight hundred thousand. The entire literature production of the Radio Bible Class now
exceeds a million pieces per month. On December 13, 1965, M. R. De Haan was called home to be with the
Lord.

Deacon — Meaning “servant,” one of the two offices of the church. (Phil.1:1) The apostles advised the
disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who
should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual
functions of their office (Acts 6:1-6). This was accordingly done. Seven men were chosen, who appear from
their names to have been Hellenists (Greeks). The name “deacon” is nowhere applied to them in the New
Testament; they are simply called “the seven” (Acts 21:8). Their office was at first secular, but it afterwards
became also spiritual; for among other qualifications they must also be “apt to teach” (1 Tim. 3: 8-12). Both
Philip and Stephen, who were of “the seven,” preached; they did “the work of evangelists.” (See Servant)

Death — The word “death” is used in two main ways in the Bible. First, it is used to describe the cessation
of life. Second, death is used in reference to the lost. This refers to their eternal separation from God as a
result of sin (Isa. 59:2), in a conscious state of damnation without hope (1 Thess. 4:13; Rev. 20:10,14,15).
Death to humans is unnatural. When God created Adam and Eve, death was not part of the created order.
It was not until they sinned that death entered the scene (Rom. 5:12; 6:23). Death will be destroyed when
Christ returns and the believers receive their resurrected bodies.
“If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.”
(Job 14:14) The human family has a morbid curiosity about DEATH; but too few possess the inquiring
desire to know how to meet it. They will rush to the scene of an accident and gaze at the dead and dying and
never grasp the message of the passing of life.
In the first place we must face the fact that DEATH is not a normal thing. DEATH did not belong to the
original order of mankind. DEATH has been injected as a retribution for disobedience and Sin. [See
Rom.5:12-21].
Physical DEATH is not to be confused with either spiritual DEATH or Eternal DEATH. Spiritual
DEATH is that state in which one finds himself before REDEMPTION such as “...dead in trespasses and
sins...” Eph.2:1; 5) [see also John 5:25]. Eternal DEATH is the state entered into as Physical DEATH
overtakes the unregenerate individual and he enters GOD’S Eternal Judgment. This state of eternal DEATH
is sheared by all who have never “...passed from death unto life.” (compare John 5:24 with Rev.20:10)
[“...This is the SECOND DEATH.” Rev.20:15].
DEATH is first mentioned in Gen.2:16-17-“...for in the day that thou eatest thereof (that is the tree of
the knowledge of good and evil-not the tree of life; they were welcome to feast thereon and so are all bidden
today to taste that tree of GOD’S GRACE) thou shalt surely DIE.” Later man did eat (see Gen.ch 3) of the
forbidden tree and this is commonly called the “FALL OF MAN.” (See Rom.5:12) “Wherefore, as by one
man sin entered to the world, and death by sin; and so death passed upon all men, for that all have sinned:”
In every age sense that day man has been plagued with this abnormal state of DEATH. “It is appointed unto
man once to DIE, but after this the judgment:” (Heb.9:27).
The BIBLE uses remarkable words where it speaks of DEATH. DEATH means in one case “to come
to an end-looking toward Hell” [Strong’s # 5054] (Matt.2:15 “...until the DEATH of Herod...”). In another
case DEATH means “to lift or take up-looking toward Heaven”! [Strong’s # 336] (Acts 8:1; 22:20 “And
Saul was consenting unto his DEATH”). In another, DEATH indicates “to expire-looking to the nature of
DEATH” [Strong’s # 2288] (Rom.8:2; 6; 38 “...CHRIST JESUS hath made me free from the law of sin and
DEATH.”). In another place DEATH might mean simply “to sleep-as to describe the condition of the body
when in the state of death” [Strong’s # 3498] (Rom.6:13 “...yield yourselves unto GOD, as those that are
alive from the dead,...” also Eph. 2:1; 5:14; Rev.3:1). These are general terms that apply to DEATH in the
broad aspect of its universal nature.
There is a distinction between Death as it is found in the O.T. and DEATH as it appears in the N.T. In

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the O.T. DEATH is spoken of in such terms as being “gathered to the fathers” or going “to Abrahams
bosom.”
In the N.T. it is not seen as a “gathering to a people”; but an attaining of the presence of CHRIST. In the
O.T. it is regarded as a sleep while in the N.T. it is a change in the spheres and activates of existence. It is
interesting to follow this subject through the scripture. As CHRIST’S DEATH and resurrection and the
Christian’s faith are handled, distinctive and particular words are used.
One such case is true of Peter when he says (2 Peter 1:15): “Moreover I will endeavor that ye may be
able after my decease to have these things always in remembrance.” The word for decease in this verse is
an “exodus” [Strong’s # 336]. An exodus here means an entrance there. The Israelites made an exodus from
Egypt and an entrance into Canaan. So the exodus of DEATH is also followed by the entrance into LIFE.
Another such case can be illustrated in Paul’s writing (Phil.1:23): “For I am in a strait betwixt two,
having a desire to depart to be with CHRIST, which is far better.” In this example the word depart means
“to loose” as one looses an anchor giving a ship its freedom to sail away. So we see that for the Christian
to DIE is only for him to embark upon a new voyage of LIFE everlasting. It is releasing Earth’s ties and
sailing beyond the horizon of sight, sound, and sense into a world which lies just beyond us.
The change from the view of DEATH, in a general sense, to DEATH in a particular sense and from
DEATH as a tragedy to DEATH as a triumph is produced by CHRIST’S conquest over it by HIS DEATH
and resurrection. [see Col.2:14-15 below] “Blotting out the handwriting of ordinances that was against us,
which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities
and powers, he made a shew of them openly, triumphing over them in it.”
The scriptural truth that DEATH is the consequence of sin is abundantly clear in the BIBLE record.
(Rom.6:23; 5:12) “...and DEATH by sin; and so death passed upon all men, for that all have sinned:”
However these two passages may be a little non-specific as they could be applied to natural and spiritual
DEATH. All who are natural (unregenerate) are said NOT to possess the capability of spiritual activity. (1
Cor.2:14) This is explained by the statement in Eph.2:1 & 5 – “You hath HE quickened who were dead in
trespasses and sins:” The state of all, Jews and Gentiles, prior to regeneration, is declared to be a state of
“spiritual” DEATH. (Eph.4:17-18)
As can be easily seen from Rom.5:14, we are taught the truths of man’s state concerning “spiritual”
DEATH. It is a sure conclusion that anyone remaining under this condition; until “physical” DEATH
overtakes him, will face the certainty of “eternal” DEATH.
Over the years I have heard many messages that concern the subject of CHRIST and the way HE dealt
with DEATH. Many would say theat Christ was the master of Death – even that he upset all the undertakers
need to take a look at the Gospels. A close study of the Gospels will show that we only have three examples
of HIS having dealt with DEATH other than HIS own:
I- The Widow of Nain’s Son (Luke 7:11-15)
II- Jairus’ daughter (Matt. 9:18-26)
III- Lazarus of Bethany (John 11:1-44)
These are not a safe rule to discuss the truths that concern “spiritual” DEATH because the daughter was
in innocence; therefore not a connection to “spiritual” DEATH and the son was his mother’s keeper - a deed
of GODLINESS therefore he is not a reference to this phase of DEATH lastly Lazarus is the friend of the
LORD JESUS thus he is not an example of “spiritual” DEATH.
Also it must be seen that these are not our examples for the “eternal” DEATH because after they were
raised up they all died again. CHRIST HIMSELF is our pattern for resurrection. [see 1 Cor.15:20-23] Paul
speaks of the victory over DEATH brought by HIS resurrection in Phil.1:23 (“...which is far better:...”)
CHRIST’S empty tomb brings a challenge:
I- to Science and Philosophy --explain it!
II- to History and Record --repeat it!
III- to Time and Duration --erase it!
IV- to Faith and Hope --believe it!

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 These three events are without a doubt our lessons upon the subject of “physical” DEATH. In these three
there are three messages to us plainly set forth: 1) in Luke 7:13 it is “weep not”--Sorrow NOT [1 Thes.4:13];
2) in Matt.9:24 it is “...the maid is not dead...”--DEATH is not final [Job 19:25-27]; and 3) in John 11:25
it is “...I AM the resurrection, and the life:...” --CHRIST is the power of the resurrection [Phil.3:10].
All Conditions of DEATH are seen here in these three:
I- Poverty (The widow’s son)
II- Luxury (The ruler’s daughter)
III- Intimacy (The friend’s brother)
All Ages are seen in these three:
I- Youth (The son)
II- Child (The daughter)
III- Adult (The Friend)
All stages of corruption are seen here in these three:
I- A Death-bed (The daughter)
II- A Funeral Cortege (The son)
III- A Grave (The Friend)
I- DEATH is the appointment of all men (Heb. 9:27)
A- “...dust thou art and unto dust thou shalt return.” (Gen.3:19)
B- The Law of DEATH holds firm until the “rapture.” (1 Thes.4:13-18) [Phil.3:30-21]
C- DEATH is the last enemy to be destroyed (1 Cor.15:26)
II- Death can be a VICTORY (1 Cor.15:55)
A- In this victory “Law” is not done away with it is “FULFILLED” (Rom.8:1-4)
B- Liberty is ours in CHRIST’S Life (Gal.2:20)
III- DEATH is not the only answer (John 5:24) “...Passed from death unto life...”
A- and YOU can know it (1 John 3:14)
B- and YOU can enjoy it (Eph.1:3; 2:6; 3:10)
C- and YOU can be secure in it (Song of Sol.3:3)
Should You Go First
Should you go first and I remain to walk the road alone.
I’ll live in memories’ garden, dear, with happy days we’ve known.
In spring, I’ll watch for roses red when fades the lilac blue.
In early fall when brown leaves call, I’ll catch a glimpse of you.
Should you go first and I remain for battles to be fought,
Each thing you’ve touched along the way will be a hallowed spot.
I’ll hear your voice; I’ll see your smile. Though blindly I may grope,
The memory of your helping hand, will buoy me on with hope.
Should you go first and I remain to finish with the scroll,
No lengthening shadows shall creep in to make this life seem droll.
We’ve known so much of happiness. We’ve had our cup of joy.
But memory is one gift of God that death cannot destroy.
Should you go first and I remain, one thing I’d have you do
Walk slowly down that long, long path, for soon I’ll follow you.
I want to know each step you take, that I may walk the same;
For some day down that lonely road, you’ll hear me call your name.

Death, Eternal — Separation from God forever. (Rev.20:15) (See Death)

Death, Physical — Separation of man’s material being (his body) from his immaterial being (his soul and

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spirit). (Rom.5:12-21) (See Death)

Death, Spiritual — Separation of the individual from God because of sin. (Isa.59:2; John 5:25; Eph.2:1)
(See Death)

Decalogue — The Ten Commandments, found in Exodus 20, that Moses received from God on Mount
Sinai. Written on tablets of stone, they are held to be the foundation for Jewish and Christian morality. Deca
means ten in Latin. Logue comes from “logos” which means “word.” (See Ten Commandments)

Deism — A term meaning the belief in a god who created the world but does not interact with it physically,
morally, or by the promising of life after death, but then retired to consider the excellence of his work. In
contemporary usage, Deism refers to the 17th and 18th century movement that advocated the reign of reason
rather than revelation, most particularly the Hebrew and Christian Bible. However, originally, the term was
developed by the Scocinians in the 16th century in order to distinguish their position from atheism. Deists
held that the natural creation is regulated by law and inscribed with perfect moral principles. Many
“philosophers,” for example Voltaire and G.E. Lessing, were Deists. (See Agnosticism, Atheism,
Monotheism, Polytheism and Theism.)

Delilah — Biblical Philistine courtesan loved by Samson. She discovered his long hair was the source of
his great strength and cut it off, betraying him to the enemy. (See Samson)

Demons and evil spirits — The Greek word daimon is translated “devils” in the N.T. (The word “demon”
does not appear in the AV 1611 - it is the word “devils”) Supernatural beings that do harmful things to
people and sometimes cause them to do bad things. These creatures are also referred to as “evil spirits.”
Demons are thought to be angels which followed Satan in his rebellion (Matt. 9:34; 12:24; 25:41; Rev.
12:7-9). They are capable of possessing the bodies of animals and the unsaved. (Mark 5:1-9; 1 Tim.4:1-7)
In the New Testament they are sometimes called “unclean spirits,” because people under their power were
thought to be unclean and unfit to worship God. Demons are evil (Luke 10:17,18), powerful (Luke 8:29),
and under the power of Satan (Matt. 12:24-30). They recognized Christ (Mark. 1:23,24) and can possess
non-Christians (Matt. 8:29). (See Devils)

Depravity — In theology this term denotes corruption, a change from perfection to imperfection, the
sinfulness of man’s nature. This term is modified in the study of theology with the special word “TOTAL”.
The race of mankind is in the state of “TOTAL DEPRAVITY” and the term opens a clear view of the race.
(Rom.7:18) This total depravation is clearly stated in the book of Gal.5:17-21, as we see the blessed writer
under inspiration declare “...the works of the flesh are manifest; which are these: adultery, fornication,
uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, revellings and such like.” (There are 18 overt works of the flesh
but only nine fruits of the SPIRIT -stated here only as a contrast) This tells the painful truth of the nature of
the “Carnal mind” which renders all subjects of the race at “...enmity against GOD,...” (Rom.8:7) No reader
will be able to debate this destitute condition of mankind. Under this theme lesser matters are explained:
Man’s impotency (Rom.3:10-18) and Man’s inability (The slave of sin: “...sold under sin...” Rom.7:14; “...in
the bonds of iniquity...” Acts 8:23). This is a terribly sad picture, but true to the Bible description of man’s
Spiritual condition. (See Psa.58:3 “The wicked are estranged from the womb; they go astray as soon as they
be born, speaking lies.” Gen.8:21 “The imagination of man’s heart is evil from his youth.”)

Descendant — Someone born one or more generations later in a family line, such as a grandchild or
great-grandchild. (See Ancestor)

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Deuteronomy — Biblical book, fifth and last book of the Pentateuch consisting of discourses delivered by
Moses shortly before he died.Deuteronomy consists of the parting counsels of Moses delivered to Israel in
view of the impending entrance upon their covenanted possession. It contains a summary of the wilderness
wanderings of Israel, which is important as unfolding the moral judgement of God upon those events; repeats
the Decalogue to a generation which had grown up in the wilderness; gives needed instruction as the conduct
of Israel in the land, and contains the Palestinian Covenant (30:1-9). The book breathes the sternness of the
Law. Key-words, “Thou shalt”; key-verses, 11:26-28. It is important to note that, while the land of promise
was unconditionally given Abraham and to his seed in the Abrahamic Covenant (Gen. 13:15; 15: 7), it was
under the conditional Palestinian Covenant (Deut. 28-30:9) that Israel entered the land under Joshua. Utterly
violating the conditions of that covenant, the nation was first disrupted (1 Kings 12.) and then cast out of
the land (2 Kings 17:1-18.; 24:1-25:11). But the same covenant unconditionally promises a national
restoration of Israel which is yet to be fulfilled (Gen. 15:18). The time covered by this retrospect is
approximately forty years. Deuteronomy is in seven divisions:
I- Summary of the history of Israel in the wilderness, 1:1-3:29
II- A restatement of the Law, with warnings and exhortations, 4:1 -11:32
III- Instructions, Warnings, and Predictions, 12:1-27:26
IV- The great closing prophecies summarizing the history of Israel to the second coming of Christ, and
containing the Palestinian Covenant, 28:1-30:20
V- Last counsels to Priests, Levites, and to Joshua, 31
VI- The Song of Moses and his parting blessings, 32, 33
VII- The Death of Moses, 34. (Scofield) (See Pentateuch)

Devil — The chief of the demons and evil spirits, also known as “Satan.” In the Christian church, the source
of all evil, bent on enslaving mankind. Greek is “diabolos,” which means accuser. The greatest of all the
fallen angels. He opposes God and is completely evil. He is often called Lucifer which is a Latin translation
of “light bearer” found in Isa 14:12, and also the accuser of the brethren in (Rev. 12:10), dragon (Rev. 12:9),
the devil (Matt. 4:1), the tempter (Matt. 4:3), the accuser (Rev. 12:10), the prince of demons (Luke 11:15),
the ruler of this world (John 12:31), See Isa. 14:12-15 for a description of the fall of the devil.
The Wicked One has a mysterious Identity. He has clouded himself in darkness and contrived a mystery
about himself that has hidden the facts about his infernal deeds from the eyes of most. He is called “the
Father of Lies”, and under this name, he has concocted many elaborate systems of deception that have cast
society into fear, doubt, and falsehood. Through this lying agenda he has formed a list of cultic organizations
that range from the dark Occult to well accepted mainline denominations. All this is done with one
expressed goal in mind: “I will ascend above the heights of the clouds; I will be like the most High.”
(Isa.14:14) Worship of Satan is the design and it has worked in most of the world.
Satan is known as the chief of the fallen creatures. The doctrine of Satan and of Satanic agency is to be
made out from Biblical revelation and from reflection in agreement with that revelation. All information
from other sources is questionable and MUST be tested as to application in life’s passage.
Besides Satan, he is called Lucifer, the Devil, the Dragon, the Evil One, the Angel of the Bottomless Pit,
the Prince of the World, the Prince of the Power of the Air, the God of this World, Apollyon, Abaddon,
Belial, Beelzbub. Satan and Devil are the names by which he is most often distinguished. He is referred to
as the Devil about fifty times and as Satan about forty times. The word “Satan” comes from a Hebrew verb
that means ‘to lie in wait,’ ‘to oppose,’ ‘to be an adversary.’ Hence the noun denotes an adversary or
opposer. This word is often used in the generic sense as the “adversary.” But a graphic example of this
word’s use in a specific sense is found in Zach.3:1-2.
When we move from the Old to the New Testament, this doctrine of the invisible evil agent becomes
more clear. With the advent of CHRIST and the opening of the Christian dispensation, the great opposer of
CHRIST’S Kingdom would naturally become more active and more widely known.
In the era of the modern times music plays a very large part of most lives and this is Satan’s favorite

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avenue of attack. We will allow the Bible (the only honest record of Satan’s history) to speak to the reader.
The reader is directed to the AV 1611: In Job 38:7 we read of the singing and music with the angles: “When
the morning stars sang together, and all the sons of God shouted for joy?”
I am not prepared to say that pride is involved in all music, but pride is a factor in much musical
entertainment of our day. The father of pride is Satan. See Isaiah 14:12-20: “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! 13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the
stars of God: I will sit also upon the mount of the congregation, in the sides of the north: 14 I will
ascend above the heights of the clouds; I will be like the most High. 15 Yet thou shalt be brought down
to hell, to the sides of the pit. 16 They that see thee shall narrowly look upon thee, and consider thee, saying,
Is this the man that made the earth to tremble, that did shake kingdoms; 17 That made the world as a
wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? 18 All the kings of
the nations, even all of them, lie in glory, every one in his own house. 19 But thou art cast out of thy grave
like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go
down to the stones of the pit; as a carcase trodden under feet. 20 Thou shalt not be joined with them in burial,
because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.”
Pride entered in and he sought to rebel against the FATHER.
He was a beautiful creature in that pre-historic era. His beauty was part of his downfall. The reader is
next directed to Ezekiel 28:11-19 where we can see how “Beauty”, “Pride”, and “Music” blinded Satan to
make the creature of darkness that he is today and he sought to advance this dark ambition of rebellion by
these means: “Moreover the word of the LORD came unto me, saying, 12 Son of man, take up a lamentation
upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of
wisdom, and perfect in beauty. 13 Thou hast been in Eden the garden of God; every precious stone was thy
covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald,
and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in
the day that thou wast created. 14 Thou art the anointed cherub that covereth; and I have set thee so: thou
wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. 15
Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 16
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned:
therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub,
from the midst of the stones of fire. 17 Thine heart was lifted up because of thy beauty, thou hast
corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before
kings, that they may behold thee. 18 Thou hast defiled thy sanctuaries by the multitude of thine
iniquities, by the iniquity of thy traffic; therefore will I bring forth a fire from the midst of thee, it shall
devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. 19 All they
that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be
any more.” The Devil and His Purpose can be see in this simple outline:
I- He is contrary to God’s will
A)Somewhere in the past he was an angel of light (Ezek.28:11-19) “...full of wisdom and perfect in
beauty”
B)God created him perfect - Pride filled him with evil against God (Isa.14:12-14) “...I will be like
the most High.”
C)His very name means: Satan = Adversary; Devil = Accuser
II- By all his names he is mentioned 174 times in the Bible
A)The inspired writers of the Bible recognized his work
B)We must also
III- He is the adversary of every man, woman, and child
A)He seeks to damn your soul in any way possible (Job 1:11) “...touch all that he hath, and he will

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 curse thee to thy face...And the LORD said unto Satan, Behold all that he hath is in thy power...”
B)He seeks to bring pain, sickness and death to your body (Job 2:7) “So went Satan forth from the
presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.”
IV- He is making himself manifest today through Occultism!
A)This is the Devil’s tool to gain entrance into your personal life (Deut.18:9-11; Lev.20:6 & 27;
Isa.8:19)
B)The purpose is to bring about confusion in the House of GOD
1-Through “...seducing spirits, and doctrines of devils...” (1 Tim.4:1-2)
2-Worldly and spiritual uncleanness (Disbelief) (2 Cor.6:17)
Upon Jesus’ return, the Devil will be vanquished -- depending on the eschatological position. His future
is the eternal lake of fire. (See Satan)

Devils — The English word used by the AV translators for the Greek word “Daimon.” Dis-embodied
Supernatural beings. (1 Tim.4:1-7) The several words for Demon are used, in one form or another, over 300
times:
1-speaking LIES
2-having their conscience seared with a hot iron
3-forbidding to marry...etc.
I- Demons are:
A) agents of unrighteousness (2 Thes.2:7-10)
B) objects of fowl action
C) part of Satan’s wicked host
II- The origin of demons:
A) unknown
B) seem to have always been here (Gen.3:5) “...be as gods...”
C) steeped in mystery (2 Thes.2:7)
III- The work of demons (OPPRESSION or POSSESSION) THEY:
A) BLIND people (2 Cor.4:3-4)
B) BIND people (Luke 13:16)
C) INDWELL people (Matt.4:24;8:28;12:45)
D) PRODUCE MORAL IMPURITY (Matt.10:11)
E) FOSTER FALSE DOCTRINE (1 Tim.4:1; 2 Peter 2:1; 2 Cor.11:4)
F) LEAD THEIR SUBJECTS TO OPEN WORSHIP OF THE DEVIL (Deut.32:17)
IV- Demons are real (not just an influence -Socritese had a voice inside him he called a demon - where
are the Humanistic Philosophers now) - there are many things that prove the truth of their reality:
A) they have a prince and a chief (Matt.12:24; Luke 11:15)
B) they have a sacrifice (1 Cor.10:20)
C) they have a fellowship (1 Cor.10:20)
D) they have a cup (1 Cor.10:21)
E) they have a table (1 Cor.10:21)
F) they have a doctrine (1 Tim.4:1)
G) they have a habitation (Rev.18:2) (See Demons)

Dichotomy — The teaching that a human consists of two parts: body and soul. Sometimes the soul is also
referred to as the spirit. There is no need for the confusion about this matter. The lost person is a dichotomy
because there is death in the spirit until the Spirit of God “Quickens” life where there was only emptiness
before redemption. The chart below offers both sides of the argument.
Dichotomy - Man as a Twofold Being

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 Arguments for Arguments Against
God breathed into man but one principles living soul (Gen. The Hebrew text is plural, “Then the Lord God formed man
2:7). of dust from the ground and breathed into his nostrils the
breath of life [lives]; and man became a living soul [being.]”

The immaterial part of man (the soul) is viewed as an Paul states that man has both a spirit and a soul, which are
individual and conscious life, capable of possessing and housed in a physical body (1 Thes. 5:23).
animating a physical organism (body).

The terms “soul” and “spirit” seem to be used interchangeably Hebrews 4:12 speaks of the separation of the soul from the
in some references (Gen. 41:8 and Ps. 42:6; Matt. 20:28 and spirit. If they were the same, they could not be divided.
27:50; Jn. 12:27 and 13:21; Heb. 12:23 and Rev. 6:9).

“Spirit” (as well as “soul”) is ascribed to brute creation (Eccl.
3:21; Rev. 16:3).
The term “spirit” or “soul” may be used for animal “life” or
“animation” but never in the unique sense in which human
spirit or soul is used. Human spirits continue beyond physical
existence, unlike the ariimals, and human spirits are in
relationship with the divine spirit of God (Matt. 17:3; Acts
7:59; Gal. 6:8; 1 Thes. 5:23; Rev. 16:3).

Body and soul are spoken of as constituting the whole person The spirit, soul, and body are spoken of as constituting the
(Matt. 10:28; 1 Cor. 5:3; 3 John 2). whole person (Mark 12:30; 1 Cor. 2:14; 3:4; 1 Thes. 5:23).

Consciousness testifies that there are two elements in man’s
being. W e can distinguish a material part and an immaterial
part, but the consciousness of no one can distinguish between
soul and spirit.
(See Trichotomy)
It is the spirit of man that deals with the spiritual realm. The
soul is the dimension of man that deals with the mental realm,
man’s intellect, the sensibilities, and the will-the part that
reasons and thinks. The body is the part of man that contacts
or deals with the physical realm. Hebrews 4:12 does literally
speak of the separation of the soul from the spirit (I Thes,
5.23; cf. John 3:7, Rom. 2:28-29; 1 Cor. 2.14; 14:14).

Disciple — Someone who was a follower of Jesus and learned from him. A pupil or follower of a religion,
a person, or a movement. As Christians we are to be disciples of Jesus (Luke 14:26,27). We follow in the
teaching and example of what He said and did. A disciple is a convert but not all converts are disciples. As
disciples we are to bear our cross daily (Matt. 16:24). This means to live and die for Him if necessary (Matt.
16:25).

Disciples of Christ — American religious denomination, deriving all its beliefs from the New Testament.
Protestant in background, it strives to return to the purity of the Scriptures. Originating in the religious
revival movements in 19th century frontier America, there is no single founder and no creed but Christ.
There are approximately 1,200,000 members. (See Christ, Churches of)

Dispensation, dispensationalism — In the Scofield Reference Bible a dispensation is “a period of time

during which man is tested in respect of obedience to some specific revelation of the will of God.”
Dispensationalism says that God uses different means of administering His will and grace to His people.
These different means coincide with different periods of time. C.I.Scofield says there are seven
dispensations: of innocence, of conscience, of civil government, of promise, of law, of grace, and of the
kingdom. Dispensationalists interpret the scriptures in light of these (or other perceived) dispensations.
(Compare to Covenant Theology)

Divinity — The nature or quality of being God. It belongs to God alone. Jesus was divine in nature (Col. 2:9)
as well as being a man.

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Divorce — The dissolution of the marriage tie was regulated by the Mosaic law (Deut. 24:1-4). The Jews,
after the Captivity, were required to dismiss the foreign women they had married contrary to the law (Ezra
10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not
uncommon for the Jews at that time to dissolve the union on very slight pretenses (Matt. 5:31, 32; 19:1-9;
Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian
Church.
The marriage relationship is a very complex one. The teaching of Scripture is clear, however, sin and
darkness enters and the complexity grows out of all proportions. With the state of the modern life-style we
are fortunate to have any pure marriages. God has provided for mercy in all things and marriage is no
exception. (See Family, The Christian, Marriage)

Dixon, A. C. (1854-1925) — “All conclusions drawn by faith are comforting. Reason is a servant, not a
master. It is the most abject slave in the world. It does the bidding of ignorance, or sin, of virtue, of vice, of
knowledge, of faith or of unbelief. Every fact to the eye of faith may be comforting because ‘all things work
together for good to them that love God.’”
Born on a plantation near Shelby, North Carolina, on July 6, 1854, Amzi Clarence Dixon was a
microcosm of an era of Fundamentalism. His father, a Baptist preacher, was a godly man, so young Clarence
consistently received the highest caliber of Christian example and training. Destined to become a great Bible
expositor and elegant pulpiteer, A. C. Dixon knew early in life that he must preach the Gospel. After
graduating from Wake Forest College, Dixon served two country churches in North Carolina. Leaving both
congregations in a state of revival, he then went to study under John A. Broadus at Southern Baptist
Theological Seminary. Dixon is most often remembered for his big-city churches in the North, though he
always considered himself a southerner. He enjoyed powerful and fruitful pastorates at many places, but
particularly at the well-known Chicago’s Moody Church and London’s Metropolitan Tabernacle. During
his 10-year ministry at Hanson Place Baptist Church in Brooklyn (1890-1900) Dixon often rented the
Brooklyn Opera House for Sunday afternoon evangelistic services. In 1901, he became pastor of Ruggles
Street Baptist Church, Roxbury, Massachusetts, a Boston suburb. Here Dixon taught at the Gordon Bible
and Missionary Training School and wrote his famous Evangelism Old and New, an attack on the Social
Gospel movement. In 1906 he accepted the pulpit of the Chicago Avenue Church (Moody Memorial
Church), and he spent the war years ministering at Spurgeon’s Tabernacle in London. During these years
he was conspicuous at Fundamentalist gatherings; he spoke at great Bible conferences. A. C. Dixon suffered
a heart attack and died on June 14, 1925, just one month before the Scopes Trial. Dixon, like many other
Fundamentalists, fought the good fight almost to the midnight hour of his life.

Docetism — A heresy in Christianity. Docetism (from the Greek “to seem”) was the doctrine that Christ did
not have a material human body but rather was a phantasmal human and that his birth, death, and other
earthly manifestations were merely illusions. This belief, regarded as the first Christian heresy, reached its
height with the 2nd century Gnostics. The first to use the name “Docetist” was Serapion, bishop of Antioch
(AD 190-203). See also Gnosticism

Doctrine — “Teaching” - That taught. (Rom.12:7; 15:4) There can be several meanings for the word
“doctrine.” Webster says doctrine is: “...A branch of knowledge or system of belief...” This is fine; but you
may have “false Doctrine” or “bad doctrine” or many other variations upon the theme. The best that can be
said is that “doctrine” is something taught. We must be taught “DOCTRINE.” In the matters of truth and
the Gospel there is a great need of “soundness.”
I- Sound Speech is called for in Titus 2:8
A) that can not be condemned
B) That produces a sound mind (2 Tim.1:7)
II- Sound Faith is called for in Titus 2:2

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 A) the object of sharp rebuke (Titus 1:13)
B) A lesson from the aged men to us

III- Sound Doctrine is the prerequisite of all “Soundness” in (Titus 2:1)

A) Tied to sound words (2 Tim.1:13)
B) There is a conflict (1 Tim.1:10)
C) The tool of exhortation (Titus1:9)
Therefore we see the might of sound doctrine. The Scripture teaches us in this matter: “...speak thou the
things which become sound doctrine” (Titus 2:1). There can be at least eleven divisions in the study of
doctrine.
I- Bibliology S The Doctrine of the BIBLE (Isa.55:11)
A-Inspiration (2 Tim.3:16)
B-Inerrancy (Psa.119:140)
C-Preservation(Psa.12:6-7)
II-Theology S The Doctrine of GOD (Gen.1:1; John 1:1; Heb.1:1-2)
A-Holiness (Rev.15:4)
B-Sovereignty (Matt.20:15 with Rom.9:21)
C-Mercy (Psa.136:1)
III- Christology S The doctrine of CHRIST (Col.1:18)
A-Incarnation -The Virgin Birth (Isa.7:14; Luke 1:35)
B-Impeccability -Sinlessness (Heb.4:15 -also Dan.9:24; 2 Cor.5:21; 1 Peter 2:22)
C-Resurrection (Matt.28:6; 1 Cor.15:17)
IV-Pneumatology S The Doctrine of the HOLY SPIRIT (John 16:7 ,8, 13-15)
A-The Power Of GOD (Luke 2:25)
B-The Deity Of The Holy Ghost (1 Cor.2:10-12)
C-The Comforter (John 14:26)
V-Anthropology S The Doctrine of MAN (1 Cor.15:39)
A-Man’s Depravity (Rom.7:18; Gal.5:17-21)
B-Man”s Inability (Rom.3:10-18; 7:14; Acts 8:23)
C-Man’s Hope (Isa.12:3; 19:20)
VI-Hamartiology S The Doctrine of SIN (Rom.3:23) [see Gal.3:22]
A-The Origin Of Sin (Psa.51:5)
B-The Universality Of Sin (Isa.53:6; Rom.3:23; 5:12)
C-The Remedy For Sin (John 1:29)
VII-Soteriology S The Doctrine of SALVATION (Luke 13:5)
A-Conviction -By The Word of GOD (John 16:8-11)
B-Repentance -By The gift of GOD (Acts 8:22; 17:30)
C-Redemption -By The Grace of GOD (Titus 3:5)
VIII-Ecclesiology S The Doctrine of CHURCH (Matt.16:18)
A-CHRIST its Founder for the world (Eph.1:22)
B-Service its purpose toward the world (2 Cor.4:5)
C-Local its posture in the world (1 Tim.3:15)
IX-Eschatology S The Doctrine of LAST THINGS (Job 14:14)
A-Christ’s Holy Personality is the Spirit of Prophecy (Rev.19:10)
B-Christ’s Second Coming Is the Substance of Prophecy (1 Thes.4:13-17)
C-Christ’s Glorious Reward is the Solace of Prophecy (1 Thes.4:18)

Doeg of Edom — An Edomite who worked for King Saul as the head of his shepherds. He was known to
be ruthless and conniving. See the title of Psa. 52 and 1 Sam. 21-22.

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Dort, Council of (Synod of the Church) — The Synod of Dort (November 13, 1619–May 9, 1919) was
called after the controversial eight years since the publication of the “Remonstrance” (Basically the
statement of “Five Points of Arminianism.”) Perhaps no issue is as important or as potentially divisive as
the doctrine of salvation, reflected in the debate between followers of John Calvin (1509-1564) and those
of Jacob Hermann (1560-1609), best known by the Latin form of his last name, Arminius. Since the
Protestant Reformation in the early 16th Century, Christian churches and leaders have disagreed over such
issues as depravity, God’s sovereignty, human responsibility, election, predestination, eternal security and
the nature and extent of the atonement of Jesus Christ. But; this had come to the attention of many with ties
to the politics of Holland and the national synod was opened to other civil governments in which the
Reformed type of Protestantism was supposed to prevail and they were asked to send three or four delegates
who would have the right to vote. (Eighty-four theologians and eighteen secular commissioners were
present.) In many respects it was the most important meeting ever held by Reformed churches.
Although trained in the reformed tradition (Calvinism), Arminius had serious doubts about the doctrine
of “sovereign grace” as taught by the followers of John Calvin. He was a pastor of the Reformed
congregation in Amsterdam (1588), but during his fifteen years of ministry there, he began to question many
of the conclusions of Calvinism. He left the pastorate and became professor of theology at the University
of Leyden. It was his series of lectures on election and predestination that led to a violent and tragic
controversy. After his death in 1609, his followers developed the Remonstrance of 1610 which outlined the
“Five Points of Arminianism.” This document was a protest against the doctrines of the Calvinists and was
submitted to the State of Holland. In 1618, a National Synod of the Church was convened in Dort to examine
the teachings of Arminius in the light of Scripture. After 154 sessions, lasting seven months, the Five Points
of Arminianism were declared to be heretical. The decision of the Synod was effectively the approval of the
“Contra-Remonstrance” which was the “TULIP” system of theology. (See Calvinism) After the synod,
many of the disciples of Arminius were imprisoned or banished. When John Wesley took up some of the
teachings of Arminianism, the movement began to grow, and it affected the Methodist tradition as well as
the beliefs of most Pentecostal and Charismatic churches. (See Arminius, Arminianism, Calvin, John,
Calvinism

Doxology — Any hymn or formal statement of praise to God. Used traditionally, by Jews and Christians at
the end of public prayer. “Praise God from whom all blessings flow” is the most familiar form of the
doxology. The term, which is derived from the Greek doxa (glory), denotes an ascription of praise to the
three persons of the Blessed Trinity. A doxology is a short prayer or hymn of praise that extols the glory and
majesty of God. Well known doxologies include the Glory to God (Gloria Patri), the Glory Be (Gloria in
excelsis), the Holy, Holy, Holy (Sanctus), and the Hebrew word Alleluia, which means “praise the Lord.”
Some verses of hymns are also called doxologies. It is now generally agreed that the doxology at the end of
the Lord’s Prayer (used in some order of worship) is not part of the original text of Matt. 6:9-13. It may be
regarded as an ancient liturgical addition to the prayer, which was adopted by the Greek church but not by
the Latin.

Dragon — The dragon of the Bible is largely a reference to a fearful aquatic monster, now extinct, and, in
a symbolic fashion, to the devil. The ancient dragon mythologies are probably founded in these realities.
Legends about dragons abound through the ancient world, dating from thousands of years before Christ, and
persisting into the 20th century. The dragon figures prominently in the mythology of the Oriental peoples,
is deified in the Taoist religion and was the national emblem of the Chinese Empire. The Roman legions
inscribed the dragon on the battle standards. The Norsemen adorned the prows of their ships with dragons.
The Celts and Teutonic tribes which conquered Britain depicted dragons on their shields, and the dragon
appeared on the battle standards of the English kings as late as the 16th century. In the 20th century the
dragon still adorns the armorial bearings of the prince of Wales (Funk & Wagnalls New Encyclopedia).

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Though overlaid with fantasy, these ancient tales of dragons are, we believe, founded in reality. (David
Cloud)
The mythological dragon may have an element of reality clouded with fantasy and fiction. The meaning
brakes down several ways: (1.) Heb. tannim, plural of tan. The name of some unknown creature inhabiting
desert places and ruins (Job 30:29; Ps. 44:19; Isa. 13:22; 34:13; 43:20; Jer. 10:22; Micah 1:8; Mal. 1:3);
probably, the jackal.
(2.) Heb. tannin. Some great sea monster (Jer. 51:34). In Isa. 51:9 it may denote the crocodile. In Gen.
1:21 (Heb. plural tanninim) the Authorized Version renders “whales,” and the Revised Version “sea
monsters.” It is rendered “serpent” in Ex. 7:9. It is used figuratively in Ps. 74:13; Ezek. 29:3.
In the New Testament the word “dragon” is found only in Rev. 12:3, 4, 7, 9, 16, 17, etc., and is there
used metaphorically of “Satan.” (Easton’s) (See Behemoth, Leviathan)

—E—

Easter — The central Christian feast, celebrating the resurrection of Christ on the third day after his
crucifixion. In the West it is celebrated between March 22-April 25, on whichever Sunday follows the first
full moon on or after March 21 (the vernal equinox). Originally, it was a Saxon word (Eostre), denoting a
goddess of the Saxons, in honor of whom sacrifices were offered about the time of the Passover. Hence the
name came to be given to the festival of the Resurrection of Christ, which occurred at the time of the
Passover. In the early English versions this word was frequently used as the translation of the Greek pascha
(the Passover). When the Authorized Version (1611) was formed, the word “passover” was used in all
passages in which this word pascha occurred, except in Act 12:4.
In this place the word “Easter” refers to the pagan holiday that was in season at the time of this reference.
We find this very fine answer from the work of Samuel Gipp: “The Greek word which is translated ‘Easter’
in Acts 12:4 is the word pascha. This word appears twenty-nine times in the New Testament. Twenty-eight
of those times the word is rendered ‘passover’ in reference to the night when the Lord passed over Egypt
and killed all the firstborn of Egypt (Exodus 12:12), thus setting Israel free from four hundred years of
bondage.
“The many opponents to the concept of having a perfect Bible have made much of this translation of
pascha.
“Coming to the word ‘Easter’ in God’s Authorized Bible, they seize upon it imagining that they have
found proof that the Bible is not perfect. Fortunately for lovers of the word of God, they are wrong. Easter,
as we know it, comes from the ancient pagan festival of Astarte. Also known as Ishtar (pronounced ‘Easter’).
This festival has always been held late in the month of April. It was, in its original form, a celebration of the
earth ‘regenerating’ itself after the winter season. The festival involved a celebration of reproduction. For
this reason the common symbols of Easter festivities were the rabbit (the same symbol as ‘Playboy’
magazine), and the egg. Both are known for the reproductive abilities. At the center of attention was Astarte,
the female deity. She is known in the Bible as the ‘queen of heaven’ (Jeremiah 7:18; 44:17-25). He is the
mother of Tammuz (Ezekiel 8:14) who was also her husband! These perverted rituals would take place at
sunrise on Easter morning (Ezekiel 8:13-16). From the references in Jeremiah and Ezekiel, we can see that
the true Easter has never had any association with Jesus Christ. Problem: Even though the Jewish passover
was held in mid April (the fourteenth) and the pagan festival Easter was held later the same month, how do
we know that Herod was referring to Easter in Acts 12:4 and not the Jewish passover? If he was referring
to the passover, the translation of pascha as ‘Easter’ is incorrect. If he was indeed referring to the pagan holy
day (holiday) Easter, then the King James Bible (1611) must truly be the very word and words of God for
it is the only Bible in print today which has the correct reading.
“To unravel the confusion concerning ‘Easter’ in verse 4, we must consult our FINAL authority, THE
BIBLE. The key which unlocks the puzzle is found not in verse 4, but in verse 3. (Then were the days of
unleavened bread...’) To secure the answer that we seek, we must find

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the relationship of the passover to the days of unleavened bread. We must keep in mind that Peter was
arrested during the ‘days of unleavened bread’ (Acts 12:3).
“Our investigation will need to start at the first passover. This was the night in which the LORD smote
all the firstborn in Egypt. The Israelites were instructed to kill a lamb and strike its blood on the two side
posts and the upper door post (Exodus 12:4,5). Let us now see what the Bible says concerning the first
passover, and the days of unleavened bread.(Exodus 12:13-18) Here in Exodus 12:13 we see how the
passover got its name. The LORD said that He would ‘pass over’ all of the houses which had the blood of
the lamb marking the door.
“After the passover (Exodus 12:13-14), we find that seven days shall be fulfilled in which the Jews were
to eat unleavened bread. These are the days of unleavened bread!
“In verse 18 we see that dates for the observance were April 14th through the 21st. This religious
observance is stated more clearly in Numbers 28:16-18: ‘And in the fourteenth day of the first month is the
passover of the LORD. 17 And in the fifteenth day of this month is the feast: seven days shall unleavened
bread be eaten. 18 In the first day shall be an holy convocation; ye shall do no manner of servile work
therein.’ In verse 16 we see that the passover is only considered to be the 14th of the month. On the next
morning, the 15th begins the ‘days of unleavened bread.’ (Deuteronomy 16:1-8) Here in Deuteronomy we
see again that the passover is sacrificed on the first night (Deuteronomy 16:1). It is worth noting that the
passover was to be celebrated in the evening (vs. 6) not at sunrise (Ezekiel 8:13-16).
“In II Chronicles 8:13 we see that the feast of unleavened bread was one of the three Jewish feasts to be
kept during the year. Whenever the passover was kept, it always preceded the feast of unleavened bread. In
II Chronicles 30 some Jews who were unable to keep the passover in the first month were allowed to keep
it in the second. But the dates remained the same. (II Chronicles 30:15,21; Ezra 6:19-22) We see then, from
studying what the BIBLE has to say concerning the subject that the order of events went as follows:
(1) On the 14th of April the lamb was killed. This is the passover. No event following the 14th is ever
referred to as the passover.
(2) On the morning of the 15th begins the days of unleavened bread, also known as the feast of
unleavened bread.
“It must also be noted that whenever the passover is mentioned in the New Testament, the reference is
always to the meal, to be eaten on the night of April 14th not the entire week. The days of unleavened bread
are NEVER referred to as the passover. (It must be remembered that the angel of the Lord passed over Egypt
one night, not seven nights in a row.)
“Now let us look at Acts 12:3,4: ‘And because he saw it pleased the Jews, he proceeded further to take
Peter also. (Then were the days of unleavened bread.) And when he had apprehended him, he put him in
prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him
forth to the people.’
“Verse 3 shows that Peter was arrested during the days of unleavened bread (April 15-21). The Bible
says: ‘Then were the days of unleavened bread.’ The passover (April 14th) had already come and gone.
Herod could not possibly have been referring to the passover in his statement concerning Easter. The next
passover was a year away! But the pagan holiday of Easter was just a few days away. Remember!
“Herod was a pagan Roman who worshiped the ‘queen of heaven.’ He was NOT a Jew. He had no
reason to keep the Jewish passover. Some might argue that he wanted to wait until after the passover for fear
of upsetting the Jews. There are two grievous faults in this line of thinking.
“First, Peter was no longer considered a Jew. He had repudiated Judaism. The Jews would have no
reason to be upset by Herod’s actions.
“Second, he could not have been waiting until after the passover because he thought the Jews would not
kill a man during a religious holiday. They had killed Jesus during passover (Matthew 26:17-19,47). They
were also excited about Herod’s murder of James. Anyone knows that a mob possesses the courage to do
violent acts during religious festivities, not after.
“In further considering Herod’s position as a Roman, we must remember that the Herods were well

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known for celebrating (Matthew 14:6-11). In fact, in Matthew chapter 14 we see that a Herod was even
willing to kill a man of God during one of his celebrations.
“It is elementary to see that Herod, in Acts 12, had arrested Peter during the days of unleavened bread,
after the passover. The days of unleavened bread would end on the 21st of April. Shortly after that would
come Herod’s celebration of pagan Easter. Herod had not killed Peter during the days of unleavened bread
simply because he wanted to wait until Easter. Since it is plain that both the Jews
(Matthew 26:17-47) and the Romans (Matthew 14:6-11) would kill during a religious celebration, Herod’s
opinion seemed that he was not going to let the Jews ‘have all the fun.’ He would wait until his own pagan
festival and see to it that Peter died in the excitement.
“Thus we see that it was God’s providence which had the Spiritfilled translators of our Bible (King
James) to CORRECTLY translate pascha as ‘Easter.’ It most certainly did not refer to the Jewish passover.
In fact, to change it to ‘passover’ would confuse the reader and make the truth of the situation unclear.”
(Taken from “The Answer Book” By Dr. Samuel C. Gipp, Bible & Literature Missionary Foundation,
Shelbyville, Tenn. 37160, 1989 by Sam Gipp)
The false idea that Jesus died on Friday has passed from the Roman Church to the Protestant
denominations, and today “Good Friday” is observed--at least recognized--even by many Baptists. The
following study is by Dr. James Crumpton: “The traditional view is that Jesus was crucified on Friday--but
was He? The Catholics had a church rule for years forbidding the eating of meat on Friday, since that was
supposedly the day of the crucifixion. Some time ago the rule was done away with, but many still voluntarily
observe it.
“In Mt. 12:40, our Lord Jesus said: ‘For as Jonah 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.’ How could there be three
days and three nights from late Friday afternoon until early Sunday morning? At the most, there could only
be two nights, one day, and a part of another! Had the Scriptures only said three days, we could have
understood them to mean a part of three days, since both in and out of the Scriptures we use the word to
mean only a portion of a day. However, the Scriptures specify ‘three days and three nights,’ and thus verbal
inspiration demands three twenty-four hour days.
“It is good for us to note the difference in the Roman day, the Jewish day, and our present day. THE
ROMAN DAY began at 6:00 A.M. and closed at 6:00 the next morning. THE JEWISH DAY began at
sunset and closed at the next sunset (or from about 6:00 P.M. to the next 6:00 P.M.). OUR DAY begins at
midnight and closes the next midnight.
“The Lord Jesus was placed on the cross about 9:00 A.M. our time and was there until about 4:00 P.M.
It was on Wednesday! He was taken down from the cross and placed in the tomb before sunset-- before the
beginning of the sabbath. Note that this was not the beginning of the regular weekly sabbath at sunset on
Friday, but a ‘high sabbath’--a Passover sabbath which came on Thursday that week! [See Lev. 23:5-7,
where we find that the first day of the Feast of Unleavened Bread was a sabbath day.] At about sunset on
Thursday He had been in the grave one day and one night. At about sunset on Friday, He had been in the
grave two days and two nights. Then, just after the three full days and nights, He arose. He arose as it began
to dawn the first day of the week (just after sunset Saturday, our time). The women came early Sunday
morning, our time, but He was already gone. The expression ‘on the third day’ in the Gospels referring to
His resurrection would be ‘after the third day’ in our way of saying it.
“Many have sunrise services commemorating the resurrection, and we see nothing wrong with that; but
maybe we should have a SUNSET service. He arose about sunset on Saturday. And that was sunset for our
sins--because they were gone forever. Hallelujah!!!” (Dr. James Crumpton, Pastor, Westside Baptist Church,
Natchez, Mississippi)

Eastern Orthodox Church — A community of over 125,000,000 Christians, located primarily in the Soviet
Union, Eastern Europe, and the Middle East. They share the same form of worship and episcopal
organization, but each Orthodox church has its own national head. Iconography is prominent, as well as

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elaborate ritual. The clergy may be married prior to ordination. There is no central governing body, and they
reject the jurisdiction of the Roman pope, the principal point dividing the Eastern Orthodox from the Roman
Catholics. When Constantine, the emperor who first made Christianity lawful throughout the Roman
Empire, moved his capital to Byzantium (later Constantinople, now Istanbul) in 330, a culture separate from
Rome developed. Conflicts grew between the Eastern patriarchs and the bishop in Rome. The schism that
developed in the 11th century was made irreparable when Crusaders invaded Constantinople (1204).
Attempts at reconciliation in 1274 and 1439 failed. In 1962 several Orthodox observers attended the second
Council of the Vatican. The following year the Eastern Orthodox churches agreed to open a dialogue with
Rome.

Ecclesiastes (“The Preacher”) — Biblical book of aphorisms written by “the Preacher,” thought to be
Solomon. The author dwells on vanity in all things and expresses skepticism about the state of the world:
“One generation passeth away, and another generation cometh: but the earth abideth forever.” He exhorts
his readers to “Fear God, and keep his commandments: for that is the whole duty of man.”
This is the book of man “under the sun,” reasoning about life; it is the best man can do, with the
knowledge that there is a holy God, and that He will bring everything into judgment. The key phrases are
“under the sun;” “I perceived”; “I said in my heart.” Inspiration sets down accurately what passes, but the
conclusions and reasonings are, after all, man’s. That those conclusions are just in declaring it “vanity” in
view of judgment, to devote life to earthly things, is surely true; but the “conclusion” (12.13) is legal, the
best that man apart from redemption can do, and does not anticipate the Gospel. Ecclesiastes is in five parts:
I. Theme, 1.1-3.
II. Theme proved, 1.4-3.22.
III. Theme unfolded in the light of human sufferings, hypocrisies, uncertainties, poverty and riches,
4.1-10.20.
IV. The best thing possible to the natural man apart from God, 11.1-12.12.
V. The best thing possible to man under the law, 12.13,14. (Scofield)

Ecclesiology — The doctrine of the church. (Matt.16:18; Eph.5:32) (See Doctrine)

Eden — In the Bible, the garden created by God as the home of Adam and Eve, until they were banished
for eating the forbidden fruit from the tree of knowledge.

Edify — To build up. In the Christian context it means to strengthen someone, or be strengthened, in
relationship to God, the Christian walk, and holiness. As Christians, we are to “Let all things be done unto
edifying.” (1 Cor. 14:26). We are edified by the Word of God (Acts 20:32) and by love (1 Cor. 8:1). (See
also Rom. 14:19; Eph. 4:29 and 1 Cor. 3:1-4; James 4:1-6).

Edom — A kingdom south of the Dead Sea as far as the Gulf of Aqaba. The Edomites descended from Esau,
the twin brother of Jacob. (See Esau)

Edwards, Jonathan (1703-58) — American minister and theologian, b. East Windsor, Conn. As a powerful
young preacher in Northhampton, Mass. (1729-50), he gained a wide following. With his Calvinist themes
of predestination and man’s dependence on God, he brought about a religious revival called the Great
Awakening, which he chronicled in “A Faithful Narrative of the Surprising Work of God” (1737). His fierce
sermons, like “Sinners in the Hands of an Angry God,” argued against any change in the strict Calvinist
creed. He was appointed president of the College of New Jersey at Princeton a few months before he died.

Efficacy — Producing a result. Christ’s atonement was efficacious; it produced the result of forgiveness of
sins for the elect. The atonement is efficacious grace in action. God’s judgement is efficacious, Inspiration

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is efficacious producing the cannon of Scripture, God’s will is efficacious producing service, God’s call to
sinners is efficacious producing converts. (See Call, Election, Predestine)

El — (One of the names of GOD) The generic term for God or deity. It appears in ancient languages other
than Hebrew. One can see the similarities to the modern Arabic word for God, “Al” or “Allah”. The word
“El” refers to an awesome power that instills within humankind a mysterious dread or reverence.

El Elyon — (One of the names of GOD) This name for God is found in Genesis 14:22. and means “the Most
High God,” “The One who is supreme,” or “The Lord who owns.” (Heb.7:1)

El Olam — (One of the names of GOD) This name for God is found in Genesis 21:33, and means, “The
Lord who reveals Himself,” or “The One who is mysterious.” “The Hebrew Olam is used in Scripture: (a)
of secret or hidden things (Lev. 5:2; 2 Kings 4:27; Psa. 10:1); (b) an indefinite time or age (Lev. 25:32; Josh.
24:2). Hence the word is used to express the eternal duration of the being of God (Psa. 90:2), and is the
Hebrew synonym of the Greek aion, age or dispensation” (Scofield).

El Shaddai — (One of the names of GOD) From Genesis 17:1, means “The All-Sufficient One.” The
qualifying word Shaddai is formed from the Hebrew word `shad,’ the breast, invariably used in Scripture
for a woman’s breast (Gen. 49:25; Job 3:12; Psa. 22:9; Song 1:13). God is ‘Shaddai,’ because He is the
Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours Himself into our lives.
As a fretful, unsatisfied babe is not only strengthened and nourished from the mother’s breast, but also is
quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and
Satisfier of His people” (Scofield).

El-Berith — (One of the names of GOD) “God of the Covenant” (Judges 9:46) transforms the Canaanite
Baal Berith (8:33) to show God alone makes and keeps HIS covenant.

El-Roi — (One of the names of GOD) “God who Sees me” or “God of Vision” (Gen. 16:13). God sees
needs of His people and responds.

Elder — A name frequently used in the Old Testament as denoting a person clothed with authority, and
entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The “elders of
Israel” held a rank among the people indicative of authority. Moses opened his commission to them (Ex.
3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of
the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the
people (Num. 11:16-17). The “elder” is the keystone of the social and political fabric wherever the
patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., “the old
man”) is the highest authority in the tribe. The body of the “elders” of Israel were the representatives of the
people from the very first, and were recognized as such by Moses. All down through the history of the Jews
we find mention made of the elders as exercising authority among the people. They appear as governors
(Deut. 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive
influence (1 Sam. 30:26-31). In New Testament times they also appear taking an active part in public affairs
(Matt. 16:21; 21:23; 26:59).
The Jewish eldership was transferred from the old dispensation to the new. “The creation of the office
of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter
offices were created to meet new and special emergencies, while the former was transmitted from the earliest
times. In other words, the office of elder was the only permanent essential office of the church under either
dispensation.”
The “elders” of the New Testament church were the “pastors” (Eph. 4:11), “bishops or overseers” (Acts

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20:28), “leaders” and “rulers” (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in the New Testament
bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called
presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty
that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1). (Easton’s)

Election — God’s plan to bring salvation to His people and His world. The doctrine of election is at once
one of the most central and one of the most misunderstood teachings of the Bible. At its most basic level,
election refers to the purpose or plan of God whereby He has determined to effect His will. Thus election
encompasses the entire range of divine activity from creation, God’s decision to bring the world into being
out of nothing, to the end time, the making anew of Heaven and Earth. The word “election” itself means,
literally, “to choose something for oneself.” The objects of divine selection are the elect ones, a term found
with increasing frequency in the later writings of the Old Testament and at many places in the New (Matt.
22:14; Luke 18:7; Col. 3:12; Rev. 17:14). The Bible also uses other words such as “choose,” “predestinate,”
“foreordain,” “determine,” and “call” to indicate that God has entered into a special relationship with certain
individuals and groups through whom He has decided to fulfill His purpose within the history of salvation.
There is (1) the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul,
David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is
also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition
there is an election of individuals to eternal life (2 Thes. 2:13; Eph. 1:4; 1 Peter 1:2; John 13:18). The ground
of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God
claims the right so to do (Rom. 9:16, 21). It is not conditioned on faith or repentance, but is of sovereign
grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to salvation, the means (Eph. 2:8; 2 Thes. 2:13) as well as
the end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5, 10). Faith and repentance and all other
graces are the exercises of a regenerated soul; and regeneration is God’s work, a “new creature.” Men are
elected “to salvation,” “to the adoption of sons,” “to be holy and without blame before him in love” (2 Thes.
2:13; Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the praise of God’s grace (Eph. 1:6, 12).
The elect are those called by God to salvation. This election occurs before the foundation of the world
(Eph. 1:4) and is according to God’s will not man’s (Rom. 8:29-30; 9:6-23) because God is sovereign (Rom.
9:11-16). The view of election is especially held by Calvinists who also hold to the doctrine of
predestination..

Eli — The biblical high priest at Shiloh who tutored young Samuel in service to God. The Israelites
proclaimed war against the Philistines, whose army was encamped at Aphek. The battle, fought a short way
beyond Mizpeh, ended in the total defeat of Israel. Four thousand of them fell in “battle array”. They now
sought safety in having the “ark of the covenant of the Lord” among them. They fetched it from Shiloh, and
Hophni and Phinehas accompanied it. This was the first time since the settlement of Israel in Canaan that
the ark had been removed from the sanctuary.
The Philistines put themselves again in array against Israel, and in the battle which ensued “Israel was
smitten, and there was a very great slaughter.” The tidings of this great disaster were speedily conveyed to
Shiloh, about 20 miles distant, by a messenger, a Benjamite from the army. There Eli sat outside the gate
of the sanctuary by the wayside, anxiously waiting for tidings from the battle-field. The full extent of the
national calamity was speedily made known to him: “Israel is fled before the Philistines, there has also been
a great slaughter among the people, thy two sons Hophni and Phinehas are dead, and the ark of God is taken”
(1 Sam. 4:12-18). When the old man, whose eyes were “stiffened” (i.e., fixed, as of a blind eye unaffected
by the light) with age, heard this sad story of woe, he fell backward from off his seat and died, being ninety
and eight years old. caused his death, passing the high priesthood back to the family of Eleazar. (1 Sam.
4:12-18)
The word is also used in the New Testament: Eli, Heb. eli, “my God”, (Matt. 27:46), an exclamation
used by Christ on the cross. Mark (15:34), as usual, gives the original Aramaic form of the word, Eloi. (Parts

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of this article from Easton’s)

Elijah — Biblical Tishbite prophet and teacher of Elisha bent on destroying idolatry who spoke for God in
the ninth Century BC. He lived in poverty, performing miracles (raising the widow’s son from the dead).
He was fed by ravens in the wilderness and departed from earth in a whirlwind. Many Jews in later centuries
thought Elijah would return to get things ready for the coming of the Lord.

Elizabeth — In the New Testament, wife of Zacharias and mother of John the Baptist. She was related to
Mary, mother of Jesus.

Elohim — (One of the names of GOD) This name is found in Genesis 1:1 and in 2:4 (LORD God = yehovah
elohiym), and is the most common name for God in the Old Testament. It is a compound word, and clearly
points out the Godhead as Father, Son, and Spirit--“Elohim”--a PLURAL word. It can also be translated as
“gods” when dealing with the gods that oppose the true God (God the Father), and it is very significant to
know that the Lord said, “...The gods that have not made the heavens and the earth, even they shall perish
from the earth, and from under these heavens” (Jer. 10:11). The Lord Himself said, “I am the LORD, and
there is none else, there is no God beside me...” (Isa. 45:5). There is no other Saviour. The Christian who
has doubts about these things should spend time studying Isaiah chapters 41 through 48. This first name for
God, “Elohim,” means, “One who is mighty,” “the Strong One,” “the One to be feared” or “The Lord who
creates.” (Gen.2:2-3)

Emperor — The ruler who lived in the city of Rome and governed all the land around the Mediterranean
Sea. (Luke 2:1-2)

England, Church of — The church developed in Great Britain as a result of the conflict between the papal
authority and that of monarchs. This tension reached its peak in the 16th century as religious dissatisfaction
mounted. Henry VIII’s divorce led to the break with Rome (1534), and the destruction of shrines. The
Church of England’s stand against Roman Catholics and Puritans eventually gave way to religious tolerance.
(See Anglicanism)

Enoch — Several biblical figures, including Cain’s eldest son whose name was given to the city built by
Cain. Also, the son of Jared and father of Methuselah.

Ephesians —The Apostle Paul wrote the book of Ephesians. It was written from Rome in A.D. 64. It is the
first in order of the Prison Epistles Acts 20:1-27:44 and was sent by Tychicus, concurrently with Colossians
and Philemon. It is probable that the two greater letters had their occasion in the return of Onesimus to
Philemon. Ephesians is the most impersonal of Paul’s letters. Indeed the words, “to the Ephesians,” are not
in the best manuscripts. Col. 4:16 mentions an epistle to the Laodiceans. It has been conjectured that the
letter known to us as Ephesians is really the Laodicean letter. Probably it was sent to Ephesus and Laodicea
without being addressed to any church. The letter would then be “to the saints and the faithful in Christ
Jesus” anywhere.
The doctrine of the Epistle confirms this view. It contains the highest church truth, but has nothing about
church order. The church here is the true church, “His body,” not the local church, as in Philippians,
Corinthians, etc. Essentially, three lines of truth make up this Epistle: the believer’s exalted position through
grace; the truth concerning the body of Christ; and a walk in accordance with that position. There is a close
spiritual affinity between Ephesians and Joshua, the “heavenlies” answering in Christian position to Canaan
in Israel’s experience. In both there is conflict, often failure, but also victory, rest, and possession (Josh.
21:43-45; Eph. 1:3; 3:14-19; 6:16, 23). As befits a complete revelation, the number seven is conspicuous
in the structure of Ephesians. The divisions are, broadly, four:

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 I- The apostolic greeting. 1:1-2
II- Positional; the believer’s standing “Christ” and “in the heavenlies” through pure grace, 1:3-3:21.
III- Walk and service, 4:1-5:17
IV- The walk and warfare of the Spirit-filled believer, 5:18-6:24. (Scofield)

Ephraim — One of the most important tribes of northern Israel. It occupied the land north of Benjamin and
south of Manasseh. The people of this tribe descended from Ephraim, Joseph’s second son.

Epicureans — People who followed the teachings of a man named Epicurus, who taught that happiness
should be a person’s main goal in life. (Acts 17:18-22) (See Stoics)

Epistles — 21 writings forming a section of the New Testament; more than half are attributed to Paul. The
Epistle to the Romans contains the single most complete formulation of Paul’s teachings. Written in
response to problems facing the first Christian congregations, some contained instructions to specific
communities, others were directed to all Christians.

Erasmus, Desiderius (1466-1536) — Edited the Greek text which was later to be known as the Textus
Receptus. Desiderius Erasmus was born in 1466 and died in 1536 at the age of seventy. This was no mean
feat during the days when the plagues, coupled with primeval medical practices, worked together to limit
the average age of a man’s life to approximately 35-40 years. Both of his parents fell victim to that same
plague while Erasmus was just a lad. He and his brother were then placed in the care of an uncle who
promptly sent them off to a monastery just to be rid of them. Thus Erasmus’s destiny was sealed long before
he could ever have a say in the matter.
Young Erasmus became well known for his charm, urbanity and wit, and was in possession of an
obviously above average intellect. He was later to choose to be an Augustinian on the sole attribute that they
were known to have the finest of libraries. His behavior was somewhat bizarre by Augustinian standards.
He refused to keep vigils, never hesitated to eat meat on Fridays, and though ordained, chose never to
function as a priest. The Roman Church had captured his body, but quite apparently his mind and heart were
still unfettered. He is known to history as one of the most prolific writers of all times.
Erasmus was a constant and verbal opponent of the many excesses of his church. He berated the papacy,
the priesthood and the over indulgences of the monks. He stated that the monks would not touch money, but
that they were not so scrupulous concerning wine and women. He constantly attacked clerical concubinage
and the cruelty with which the Roman Catholic Church dealt with so-called “heretics. “ He is even credited
with saving a man from the Inquisition.
One of his many writings consisted of a tract entitled “Against the Barbarians” which was directed
against the overt wickedness of the Roman Catholic Church. He was a constant critic of Pope Julius and the
papal monarchy. He often compared the crusade-leading Pope Julius to Julius Caesar. He is quoted as
saying, “How truly is Julius playing the part of Julius!” He also stated, “This monarchy of the Roman pontiff
is the pest of Christendom.” He advised the church to “get rid of the Roman See.” When a scathing satire,
in which Pope Julius was portrayed as going to Hell, written in anonymity, was circulated, it was fairly
common knowledge that its author was Erasmus. He was offered a bishopric in hopes that it would silence
his criticism. He rejected the bribe flat.
Erasmus published five editions of the New Testament in Greek. They were brought out successively
in 1516, 1519 1522, 1527 and 1535. His first two editions did not contain 1 John 5:7 although the reading
had been found in many non-Greek texts dating back as early as 15O AD Erasmus desired to include the
verse but knew the conflict that would rage if he did so without at least one Greek manuscript for authority.
Following the publication of his second edition, which like his first consisted of both the Greek New
Testament and his own Latin translation, he said that he would include 1 John 5:7 in his next edition if just
one Greek manuscript could be found which contained it. Opponents of the reading today errantly charge

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that the two manuscripts found had been specially produced just to oblige Erasmus’s request, but this charge
has never been validated and was not held at the time of Erasmus’s work.
The Roman Catholic Church criticized his works for his refusal to use Jerome’s Latin translation, a
translation that he said was inaccurate. He opposed Jerome’s translation in two vital areas. He detected that
the Greek text had been corrupted as early as the fourth century. He knew that Jerome’s translation had been
based solely on the Alexandrian manuscript, Vaticanus, written itself early in the fourth century.
He also differed with Jerome on the translation of certain passages which were vital to the claimed
authority of the Roman Catholic Church. Jerome rendered Matthew 4:17 thus: “Do penance, for the kingdom
of Heaven is at hand.” Erasmus differed with: “Be penitent for the kingdom of heaven is at hand.” Erasmus
was also a staunch defender of both Mark 16:9-21 and John 8:1-12 which our modern-day scholars cannot
seem to find.
Possibly Erasmus’s greatest gift to mankind was his attitude toward the common man. In the rigidly
“classed” society in which he lived, he was an indefatigable advocate of putting the Scripture in the hands
of the common man. While Jerome’s Latin had been translated at the bidding of the Roman hierarchy,
Erasmus translated his Latin with the express purpose of putting it into the hands of the common people of
his day, a practice that the Roman Catholic Church knew could be dangerous to its plan to control the
masses.
Erasmus is quoted as saying, “Do you think that the Scriptures are fit only for the perfumed? I venture
to think that anyone who reads my translation at home will profit thereby.” He boldly stated that he longed
to see the Bible in the hands of “the farmer, the tailor, the traveler and the Turk.” Later, to the astonishment
of his upper classed colleagues, he added, “the masons, the prostitutes and the pimps” to that declaration.
Knowing his desire to see the Bible in the hands of God’s common people, it seems not so surprising
that God was to use his Greek text for the basis of the English Bible that was translated with the common
man in mind, the King James Bible.
It has been said that “Erasmus laid the egg that Luther hatched.” There is probably far more truth to this
statement than can be casually discerned. For the reformers were armed with Erasmus’s Bible, his writings
and his attitude of resistance to Roman Catholic intimidation. Of Luther he said, “I favor Luther as much
as I can, even if my cause is everywhere linked with his.” He wrote several letters on Luther’s behalf, and
wholeheartedly agreed with him that salvation was entirely by grace, not works. He refused pressure by his
Roman Catholic superiors to denounce Luther as a heretic . If Erasmus had turned the power of his pen on
Luther, it would undoubtedly have caused far more damage than the powerless threats of the pope and his
imps were able to do. As it is, only his disagreement with Luther’s doctrine of predestination ever prompted
him to criticize the Reformer with pen and ink.
Erasmus’s greatest point of dissension with the Roman Church was over its doctrine of salvation through
works and the tenets of the church. He taught that salvation was a personal matter between the individual
and God and was by faith alone. Of the Roman system of salvation he complained, “Aristotle is so in vogue
that there is scarcely time in the churches to interpret the gospel.” And what was “the gospel” to which
Erasmus referred? We will let him speak for himself.
“Our hope is in the mercy of God and the merits of Christ.” Of Jesus Christ he stated, “He...nailed our
sins to the cross, sealed our redemption with his blood.” He boldly stated that no rites of the Church were
necessary for an individual’s salvation. “The way to enter Paradise,” he said, “is the way of the penitent
thief, say simply, Thy will be done. The world to me is crucified and I to the world.”
Concerning the most biblical sect of his time, the Anabaptists, he reserved a great deal of respect. He
mentioned them as early as 1523 even though he himself was often called the “only Anabaptist of the 16th
century.” He stated that the Anabaptists that he was familiar with called themselves “Baptists.” (Ironically,
Erasmus was also the FIRST person to use the term “fundamental.”)
So we see that when Erasmus died on July 11, 1536, he had led a life that could hardly be construed to
be an example of what could be considered a “good Catholic.”
But perhaps the greatest compliment, though veiled, that Erasmus’s independent nature ever received

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came in 1559, twenty-three years after his death. That is when Pope Paul IV put Erasmus’s writings on the
“Index” of books, forbidden to be read by Roman Catholics.

Esau, or Edom — In the Bible, son of Isaac and Rebecca, who sold his birthright to his twin brother Jacob.
Isaac was then tricked into giving the blessing he meant for Esau to Jacob. Esau settled on Mt Seir and
became the leader of the Edomites, a tribe in constant conflict with the Jews. (See Edom)

Eschatology — The branch of systematic theology, the study of final or last things or of the period of time
dealing with the return of Christ and the events that follow. The term was first used in the 19th century with
the critical analysis of the New Testament. It deals not only with the study of the kingdom of God, but also
with the final destiny of mankind. It describes the doctrine of last things. (Rev.20:4) There could be “General
Eschatology” which would be the study of the future of the world. (1 Thes.4:13-18) and “Personal
Eschatology,” the study of the future of the individual. (Rev.20:6)
Eschatological subjects include the Resurrection, the Rapture, the Tribulation, the Millennium, the
Binding of Satan, the Three witnesses, the Final Judgment, Armageddon, and The New Heavens and the
New Earth. In the New Testament, eschatological chapters include Matt. 24, Mark 13, Luke 17, and 2 Thess.
2. In one form or another most of the books of the Bible deal with end times subjects. But some that are
more prominently eschatological are Daniel, Ezekiel, Isaiah, Joel, Zechariah, Matthew, Mark, Luke, 2
Thessalonians, and of course Revelation. (See Doctrine, Death, Amillennialism, Premillennialism,
Postmillennialism, Second Coming.)

Essenes — Jewish religious sect, which existed in Palestine from the 2nd century BC to the end of the 1st
century AD. The members of the sect lived in communal groups, isolated from the rest of society. Sharing
all possessions in common, they stressed ritual purity and were stricter than the Pharisees in their
observance. A secrecy developed about the sect, and they shunned public life as well as temple worship. The
Dead Sea Scrolls were probably their work. (See Pharisees, Sadducees)

Esther — The biblical book that describes measures taken by Esther to avert the mass killing of her people,
the Jews. It was Haman the Agagite who advised the Persian King that Jews were a pernicious race and
received permission to undertake their annihilation. The feast of Purim, a Jewish holiday, usually in March,
celebrates Haman’s overthrow. This book is supposedly written by Mordecai, Esther’s cousin and guardian.
The significance of the Book of Esther is that it testifies to the secret watch care of Jehovah over
dispersed Israel. The name of God does not once occur, but in no other book of the Bible is His providence
more conspicuous. A mere remnant returned to Jerusalem. The mass of the nation preferred the easy and
lucrative life under the Persian rule. But God did not forsake them. What He here does for Judah, He is
surely doing for all the covenant people. The events recorded in Esther cover a period of 12 years (Ussher).
The book is in seven parts:
I- The Story of Vashti, 1.1-22.
II- Esther made queen, 2.1-23.
III- The conspiracy of Haman, 3.1-15.
IV- The courage of Esther brings deliverance, 4.1-7.10.
V- The vengeance, 8.1-9.19.
VI- The feast of Purim, 9.20-32.
VII- Epilogue, 10.1-3. (Scofiend)

Eternal Life — Life that is the gift of God and never ends. (John 3:16) Life everlasting in the presence of
God. “This is eternal life, that they may know Thee the only true God, and Jesus Christ, whom Thou has
sent” (John 17:3).
There are two senses in which this is used. First, as Christians we possess eternal life (1 John 5:13), yet

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we are not in heaven or in the immediate presence of God. Though we are still in mortal bodies and we still
sin, by faith we are saved (Rom. 4:5; Eph. 2:8-9) and possess eternal life as a free gift from God (Rom.
6:23). Second, eternal life will reach its final state at the resurrection of the believers when Christ returns
to earth to claim His church. It is then that eternal life will begin in its complete manifestation. We will no
longer sin. (See Eternity)

Eternal Security — The doctrine that salvation cannot be lost. Since it is not gained by anything we do, it
cannot be lost by anything we do. This does not mean that we can sin all we want (Rom. 6:1-2) because we
have been freed from sin and are set apart for holy use (1 Thess. 4:7). (See Antinomianism.)

Eternity, Everlasting — the attribute of God defined as His having neither beginning nor ending — That
which is not subject to the limits of earthly existence. (Psa. 41:13; 90:2; Isa.57:15) The word Eternal covers
the existence of GOD, both past and future. “Everlasting” speaks of the GOD given life that HE gives, not
to but to “ever-last”. So, Redemption is clearly everlasting but is referred to as eternal because it was
conceived in eternity by the “Eternal GOD.” (See Attributes of God)

Ethan the Ezrahite — One of David’s musicians. See the title of Psa. 89.

Ethiopia — The extensive territory south of Egypt called Cush in Hebrew, traditionally translated as
Ethiopia. In Bible times it included within its borders most of modern Sudan and present day Ethiopia.

Eutychianism — This is similar to Monophycitism. It states that Christ’s natures were so thoroughly
combined -- in a sense scrambled together -- that the result was that Christ was not really truly able to relate
to us as humans. The problem is this implies that Jesus was not truly God nor man. Therefore, He would be
unable to act as mediator and unable to truly atone for our sins. (See Hypostatic Union, which is the correct
view of Christ’s two natures, and also Nestorianism and Monophycitism which are the incorrect views of
Christ’s two natures.)

Evangelicalism — A popular movement within Protestantism, emphasizing the God-given directive to

preach the Word. Historically this term has been used to describe Christians who claim a personal, saving
relationship with Jesus Christ, who believe in the necessity of such salvation for all men, and who believe
and follow the Bible. Scripture is central to faith and gives direction to men’s lives. Evangelists stress the
basic evil nature of man. Influenced by Martin Luther, they believe that justification is through faith alone.
But because there is no clear definition, the term evangelical is often misused so that we cannot know what
a person believes just because he is called an evangelical. Some have called the Roman Catholic pope
evangelical, in spite of his many abominable heresies. The author of a recent popular book labeled
homosexual churches in the United States as evangelical! Modernists such as Karl Barth have also been
called evangelical, in spite of the fact that they denied the faith of the Bible.
In the 1950s many evangelical leaders determined to change the description of what an evangelical is.
The term “New evangelical” was coined to describe this change. This means that an evangelical from before
1950 might not be the same as someone given that label today.

Evangelism. — The work of spreading the message of the Gospel of Jesus Christ among men. The term
“evangelist” means “a messenger of good tidings.” The term is found three times in the N.T. Philip is called
an evangelist in Acts (Acts 21:8; 8:5-8,12,26-40). Timothy is told by Paul in 2 Tim. 4:5 to “do the work of
an evangelist.” In Eph. 4:11 the evangelist is listed as one of the ministry-gifted men Christ has given to the
churches. In Ephesians 4 we see that evangelists are to work together with the pastors and teachers and
prophets to accomplish the ministry of Christ in the churches. Some men are divinely chosen and gifted as
evangelists. This does not mean that the work of evangelism is limited to evangelists. Evangelism is the

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work of all Christians. The responsibility to evangelize was laid upon ... every believer ... Pastors are to
evangelize as a part of their work; so are teachers, deacons, and all the saints. The work of world
evangelization would never be accomplished if we had to depend solely on evangelists. But evangelists are
God-chosen and Spirit-gifted men to lead out in the work of evangelism. They are God’s firebrands to kindle
evangelistic fires in the churches, to inspire pastors, to teach and to lead others in the work of evangelism.
Evangelists are to bear the burden for lost souls, for lost communities, and for lost nations. Evangelists are
Christ’s key men in His mighty evangelistic program for the world, and it is a sin to ignore them. We believe
it is also true that one man may have more than one of the gifts mentioned in Eph. 4. While it is true that
some men are called exclusively to evangelism who could never fit into the pastorate, and some are called
to be pastors who do not have the gift of an evangelist, history demonstrates that the gifts of evangelist,
pastor, and teacher have often rested upon the same individuals ... However, there are those whom God calls
to an entire lifetime of evangelism.

Eve — In Genesis, first woman, created by God from Adam’s rib to be his companion and wife. Tempted
into eating the forbidden fruit, Eve made Adam eat it, causing God to drive them from the Garden of Eden.

Evil — Moral rebellion against God. It is contrary to the will of God. There is natural evil (floods, storms,
famines, etc.) and moral evil (adultery, murder, idolatry, etc.). Natural evil is a result of moral evil. Adam’s
sin resulted in sin entering the world allowing floods, storms, famines, etc. Evil originated with Satan (Isa.
14:12-14) and is carried on by man (Matt. 15:18,19). (See Theodicy.)

Evil Spirits — (See Demons, Devils)

Evolution — This word has been defined thus: “continuous progressive change; according to certain laws;
by means of resident forces.” It is the theory that over an incredible duration of time, life developed from
random combinations of non-organic materials. This life was improved upon through mutations and the
process of natural selection. The evolutionist assumes that hundreds of millions of years ago one or more
tiny, one-celled, living organisms appeared on earth. These are supposed to have possessed such marvelous
powers of development that after long ages they gave rise to all the vaned forms of plant and animal life we
find around us in the world today.
Though you might not expect to find the subject of evolution in a dictionary of the Bible, it is appropriate
if you consider that the theory of evolution requires faith. The evidence for evolution is actually quite weak.
There are numerous difficulties facing it and, the theory has undergone many changes since its inception in
the 1800's. The Scriptures do not speak about evolution but instead negate the theory by stating that God
created all things (Gen. 1). (See Creation)

Ex nihilo — A Latin phrase meaning “out of nothing” In the study of the Bible it refers to creation.
(Gen.1:3; Heb.11:3) (See Creation, Evolution)

Exaltation — the act of God the Father by which He gives the Son the honor due Christ because of His
deity. (Phil.2:9)

Excommunication — The act of discipline where the Church breaks fellowship with a member who has
refused to repent of sins. Matt. 18 is generally used as the model of procedures leading up to
excommunication. Those excommunicated are not to partake in the Lord’s supper.
In the Bible, serious offenders of God’s law, who were supposed to be Christian, were “To deliver such
an one unto Satan for the destruction of the flesh, “ (1 Cor. 5:5; 1 Tim. 1:20). However, upon repentance,
the person is welcomed back into fellowship within the body of Christ.

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Exile — The time in Jewish history (597- 539 B.C.) when the Babylonians took away most of the people
of Jerusalem and Judah as prisoners of war and made them live in Babylonia.

Exodus — The word “Exodus” means “going out.” The second book of the OT cannon records the
redemption out of Egyptian bondage of the descendants of Abraham, and sets forth, in type, all
“redemption.” It is therefore peculiarly the book of redemption. But as all redemption is unto a relationship
with God of which worship, fellowship, and service are expressions, so Exodus, in the giving of the law and
the provisions of sacrifice and priesthood, becomes not only the book of redemption, but also, in type, of
the conditions upon which all relationships with God exist.
Broadly, the book teaches that redemption is essential to any relationship with a holy God; and that even
a redeemed people cannot have fellowship with Him unless constantly cleaned of defilement. In EXODUS,
God, hitherto connected with the Israelitish people only through His covenant with Abraham, brings them
to himself nationally through redemption, puts them under the Mosaic Covenant, and dwells among them
in the cloud of glory. Galatians explains the relation of the law to the Abrahamic Covenant. In the
Commandments God taught Israel His just demands. Experience under the Commandments convicted Israel
of sin; and the provision of priesthood and sacrifice (filled with precious types of Christ) gave a guilty people
a way of forgiveness, cleansing, restoration to fellowship, and worship. The events recorded in Exodus
cover a period of 216 years (Ussher). Exodus falls into three chief divisions:
I. Israel in Egypt (1-15)
II. From the Red Sea to Sinai (16-18)
III. Israel at Sinai (19:40.) (Scofield)

Exorcism — This term denotes the expulsion of malevolent spirits or demons from possessed persons by
certain rites in which the aid of more powerful spirits or deities is sought.

Expiation — The cancellation of sin. Expiation and propitiation are similar but expiation does not carry the
implication of dealing with wrath, of appeasing it through a sacrifice. Generally speaking, propitiation
cancels sin and deals with God’s wrath. Expiation is simply the cancellation of sin. Jesus was our
propitiation (1 John 2:2; 4:10 -- “And he is the propitiation for our sins”).

Ezekiel, Book of — The book of the Old Testament, third of the major prophet books. Ezekiel was carried
away to Babylon between the first and final deportation of Judah (2 Kings 24:11-16) (582 BC). Like Daniel
and the Apostle John, he prophesied out of the land, and his prophecy, like theirs, follows the method of
symbol and vision. Unlike the pre-exilic prophets, whose ministry was primarily to either Judah or the
ten-tribe kingdom, Ezekiel is the voice of Jehovah to “the whole house of Israel.”
Speaking broadly, the purpose of his ministry is to keep before the generation born in exile the national
sins which had brought Israel so low (e.g. Ezek.14:23); to sustain the faith of the exiles by predictions of
national restoration, of the execution of justice upon their oppressors, and of national glory under the
Davidic monarchy.
Ezekiel is in seven great prophetic strains indicated by the expression, “The hand of the Lord was upon
me” (Ezek.1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1) The events recorded in Ezekiel cover a period of 21 years
(Ussher). The minor divisions are indicated in the text. (Scofield)

Ezra — In the Bible, a continuation of 1 and 2 Chronicles. It records the priest Ezra’s journey from Babylon
to Jerusalem to spread the law of Moses. It is the first of the post-captivity books (Ezra, Nehemiah, Esther,
Haggai, Zechariah, and Malachi), records the return to Palestine under Zerubbabel, by decree of Cyrus,
of a Jewish remnant who laid the temple foundations (B.C. 536). Later (B.C. 458) Ezra followed, and
restored the law and ritual. But the mass of the nation, and most of the princes, remained by preference in

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Babylonia and Assyria, where they were prospering. The post-captivity books deal with that feeble remnant
which alone had a heart for God. The events recorded in Ezra cover a period of 80 years (Ussher). The
book is in two parts:
I- From the decree of Cyrus to the dedication of the restored temple, 1:1-6:22.
II- The ministry of Ezra, 7:1-10:44. (Scofield)

—F—

Faith — The substance of things hoped for, the evidence of things not seen. (Heb. 11:1-2) The word is
derived from the Latin fidere, which means “to trust.” Religiously, faith is associated with the act of
personally trusting in the nature and activity of God. It is often applied to the act of accepting something on
the basis of little or no justification or evidence. However, traditionally the concept of faith was more
sophisticated. Three Latin phrases were used to explain the uniqueness of faith more clearly: (1) credo Dee
(I believe God), (2) credo Deum (I believe of God that), and (3) credo in Deum (I believe in God). These
three phrases correspond respectively to the Latin terms notitia (to notice), assensus (to assent), and fiducia
(to have faith). Before one has faith in God, one first notices that God exists, then one believes that God is
a certain type of being (knowledge of the nature of God). Faith is simply trust in the person of God. Hence,
faith can be seen as putting one’s trust in a person or object that one has first noticed and secondly
understood. By analogy, it could be said that one believes that a bank exists, believes that it has certain
functions, and lastly has faith that the bank will keep one’s money safe. Contrary to popular thought, faith
does not necessarily mean belief without rational justification, for many classical and contemporary scholars
have used reason to explain the nature of God and justify the belief in the existence of that type of being.
Faith is synonymous with trust. It is a divine gift (Rom. 12:3) and comes by hearing the Word of God
(Rom. 10:17). It is the means by which the grace of God is accounted to the believer who trusts in the work
of Jesus on the cross (Eph. 2:8). Without faith it is impossible to please God (Heb. 11:6). It is by faith that
we live our lives, “The just shall live by faith” There are four mentions of the Faith Walk throughout the
Word. From the first mention of a subject to the last mention there is a progress of doctrine; yet the first and
last mention indicates what is between, and the intermediate matter is found to be fitly joined together. (The
Faith Walk - Hab.2:4; “The just shall live by faith” Rom.1:17; “The just shall live by faith” Gal.3:11; “The
just shall live by faith” Heb.10:38)

Faith Healing — It can rightly be said that all “healing” is by Faith. Faith Healing is the supplication to a
divine being or power for cures. It can be traced to the miraculous works of Jesus Christ and his apostles as
recorded in the New Testament and to the faithful Pastor of our day who seeks God for the health of his
people. Another side to the subject could be the work of charlatans that have abused the subject. Such
prayers and rituals may be traced throughout the history of man; however. Christian Science is structured
around belief in faith healing. Many historical cults are known for this practice and it is not unique to
Christianity.

Fall, The — The fall is that event in the Garden of Eden where Adam and Eve disobeyed the command of
God and ate of The Tree of the Knowledge of Good and Evil (Gen. 2 and 3). Since Adam represented all
of mankind, when He sinned, all of mankind fell with Him (Rom. 5:12).

False Prophet — Generally, one who prophecies falsely. In particular, the member of the “unholy trinity”
which demands the worship of the Antichrist and the taking of the mark of the beast. (Rev.19:20; 20:10) The
second beast of Revelation (Rev. 13:11-18). He is a person who will manifest himself near the culmination
of this epoch shortly before the physical return of Christ. He will be a miracle worker and during the
Tribulation period will bring fire down from heaven and command that people worship the image of the

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Beast (Rev. 11:15). See also (13:16-17).
Jesus warned about false prophets in Matt. 24:24 stating that in the last days many false prophets would
arise and deceive, if possible, even the elect. False prophets teach false doctrine and lead people away from
the true gospel message and teaching of God found in the Bible. Examples of modern day false prophets are
Joseph Smith (Mormonism), Charles Taze Russell (Jehovah’s Witnesses), Mary Baker Eddy (Christian
Science), etc. Each of them distorts the truth sufficient to cause damnation.

Falwell, Jerry (1933-2007) — US clergyman and Moral Majority leader, b. Lynchburg, Va. After graduating
from college in 1956, he founded an independent Baptist church in Lynchburg that grew to a membership
of 17,000. A popular figure on religious television programs, his “Old-Time Gospel Hour” reaches a
nationwide audience. In 1979 he founded Moral Majority, a group that was influential for a decade and
supported conservative candidates and causes.

Fast, Fasting — Depriving oneself of food for a period of time for a specific purpose, often spiritual. It is
the “weakening” of the body in order to “strengthen” the spirit. It is interesting to note that sin entered the
world through the disobedience of eating (Gen. 3:6). We are called to fast in the N.T. (Matt. 6:16). (See also
1 Kings 21:27; Psa. 35;13; Acts 13:3; 2 Cor. 6:5).

Family, The Christian — I have been both amazed and discouraged of late because of the decline of
“Family Values.” Is it not sad that the minds of our day can not come to a consensus on this one simple
value? The truth is that this value has gone the way of most societal values - All these values have been
clouded with so much rhetoric that there can be no clear understanding until the foundations are repaired.
If the reader could have sat in the office of pastors all over the land for the past twenty years, it could be seen
that values have been replaced with selfish motives and empty goals that have lead to broken homes, broken
lives and a generation of marriage-age young people that have been reared by a generation that suffered from
a 50% divorce rate. The odds are that these wonderful, idealistic people will repeat the mistakes of the past.
“Family Values” must be redefined in American society or we will face the worst era of family matters in
our history. Family values seem to be only one of the victims of the decline of this society. Religious Values,
Ethical Values, Moral Values, National Values, Human Values,... All the basics are eroded. Family Values
just tag along in the downward path toward the gutter. But; there is one place to go where all values are
defined and when these precepts are put to work in our lives, values are true and profitable in our lives. The
Word of God is under a cloud of doubt and many have abandoned this book; but it still remains the richest
source of values for society.
The Christian Family, as set forth in the Scripture, is a joy to the society. (Prov. 18:22) A Christian
Family can (as can the individual) be put to the fruit test. (Matt.7:20) In the Christian Family, GOD’S name
is Honored. In this ideal Christian Family it is recognized that GOD gives everything (James 1:17)
Happiness (John 13:16-17) and Prosperity (Psa.1:3) in the Christian Family is a direct result of a good
relationship with HIM. In the Christian Family the children recognize the duty of obedience as illustrated
in obedient parents. (Eph.6:1) In the Christian Family Public Religion is diligently kept as a matter of duty
to a Savior that loves enough to give Himself to save the souls of the race. (Heb.10:25) In the Christian
Family, GOD is entrusted with the family’s destinies. (Phil. 4:6) In the Christian Family charity is taught
not just talked. (1 Cor.13:13) This Old Fashion Value of love in action is taught by precept (Eph.5:1) and
by example. (1 John 3:17) In the Christian Family, man is the HEAD of the family (Eph.5:22-24) (Not the
tyrant or the iron handed ruler) This commitment is rewarded with recognition by family members of the
leadership of the family head (verse 22), with the power by which CHRIST is the head of the Church being
the pattern (verse 23) and with a far reaching scope into the extended family. (verse 24)
In the Christian Family the woman is the HEART of the family (1 Peter 3:7) The law of kindness is
always in force and the family’s ship is guided by kindness. (Prov. 31:26) This becomes a guide to young
hearts (Prov. 31:28) This majoring on kindness is likely to gender love toward the LORD if given a chance

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to develop. (Prov. 31:30) Children are the HOPE of the traditional family. (Psa. 127:4-5) The Scripture
states clearly that children are the heritage of the Lord.
Family Values are out of focus and in many families, out of reach. A return to old fashion values will
cost the modern life-style but the pleasures of the family are worth this cost. Prayer must be rendered for the
family and lives must be committed to the cause of The Christian Family. The challenge has been issued
to all. The champion of Truth (The Bible) stands on the field to be reckoned with. To default is to lose - The
saved must take CHRIST at HIS Word and the unsaved must trust CHRIST unto redemption today and walk
in HIS favor with victory for our families. (See Divorce, The Christian, Marriage)

Feast, Religious — There were daily (Lev. 23), weekly, monthly, and yearly festivals, and great stress was
laid on the regular observance of them in every particular (Num. 28:1-8; Ex. 29:38-42; Lev. 6:8-23; Ex.
30:7-9; 27:20).
I- The septenary festivals were,
A- The weekly Sabbath (Lev. 23:1-3; Ex. 19:3-30; 20:8-11; 31:12, etc.).
B- The seventh new moon, or the feast of Trumpets (Num. 28:11-15; 29:1-6).
C- The Sabbatical year (Ex. 23:10, 11; Lev. 25:2-7).
D- The year of jubilee (Lev. 23-35; 25: 8-16; 27:16-25).
II- The great feasts were,
A- The Passover.
B- The feast of Pentecost, or of weeks.
C- The feast of Tabernacles, or of ingathering.
On each of these occasions every male Israelite was commanded “to appear before the Lord” (Deut. 27:7;
Neh. 8:9-12). The attendance of women was voluntary. (Comp. Luke 2:41; 1 Sam. 1:7; 2:19.) The promise
that God would protect their homes (Ex. 34:23, 24) while all the males were absent in Jerusalem at these
feasts was always fulfilled. “During the whole period between Moses and Christ we never read of an enemy
invading the land at the time of the three festivals. The first instance on record is thirty-three years after they
had withdrawn from themselves the divine protection by imbruing their hands in the Saviour’s blood, when
Cestius, the Roman general, slew fifty of the people of Lydda while all the rest had gone up to the feast of
Tabernacles, A.D. 66.”
These festivals, besides their religious purpose, had an important bearing on the maintenance among the
people of the feeling of a national unity. The times fixed for their observance were arranged so as to interfere
as little as possible with the industry of the people. The Passover was kept just before the harvest
commenced, Pentecost at the conclusion of the corn harvest and before the vintage, the feast of Tabernacles
after all the fruits of the ground had been gathered in.
III- The Day of Atonement, the tenth day of the seventh month (Lev. 16:1, 34; 23:26-32; Num. 29:7-11).
(See Atonement, Day of)
Of the post-Exilian festivals reference is made to the feast of Dedication (John 10:22). This feast was
appointed by Judas Maccabaeus in commemoration of the purification of the temple after it had been
polluted by Antiochus Epiphanes. The “feast of Purim” (q.v.), Esther 9:24-32, was also instituted after the
Exile. (Cf. John 5:1.)

Feast of Thin Bread (Unleavened Bread) — The days after Passover when Jews eat a kind of thin, flat
bread made without yeast to remember how God freed the people of Israel from slavery in Egypt and give
them a fresh start. (Ex.12:8, 15, 17-18; 13:6-7; 23:15; 29:2; 34:18; Matt. 26:17; Mark 14:1, 12; Luke 22:1,
7; Acts 12:3; 20:6; 1 Cor. 5:8)

Felix — The Roman governor of Judea AD 52-60, who listened to Paul speak and kept him in jail. (Acts
24:24-25) (See Festus)

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Fellowship — There is no specific definition given in the N.T. But we are called into fellowship with one
another (1 John 1:3), with Jesus (1 Cor. 1:9), with the Father (1 John 1:3), and with the Holy Spirit (2 Cor.
13:14). Fellowship implies sharing common interests, desires, and motivations. Fellowship requires that time
be spent with another communicating, caring, etc. It carries with it a hint of intimacy. As Christians we
fellowship with one another because of our position in Christ, because we are all redeemed and share an
intimate personal knowledge of Jesus. We share a common belief (Acts 2:42), hope (Heb. 11:39,40), and
need (2 Cor. 8:1-15).
The Greek word for fellowship is koinonia. This word is also translated communion in 1 Cor. 10:16 in
the KJV. This is where we get the term the communion supper.

Festus — The Roman governor after Felix, who sent Paul to stand trial in Rome the first time. The
testimony of the primitive church affirms that Paul was acquitted when his appeal, after long delay, came
to trial, probably in A.D. 63. Paul was released and served for several years and labored earnestly in other
lands,visiting the old scene of his labors in Asia Minor once more. (Acts 24:27; 25:14) At Nicopolis, in
Epirus, he was again arrested and taken to Rome. See #Tit 3:12. While in prison awaiting trial, he wrote
Second Timothy, his last words, solemn with the shadow of death. From hence he was sent to the scaffold
by Nero in A.D. 67 or 68, and entered his eternal rest. (See Felix, Paul)

Final Judgment — The time when all people, both the living and dead, will be judged before God according
to their faith and deeds.

Firstborn — The first of the mother’s offspring. It stands figuratively for that which is most excellent. The
firstborn male of the family carried certain familial rites and privileges (Gen. 27:1-29; 48:13,14) and was
given a double portion of the inheritance (Deut. 21:17). The term is also applied to Christ as the pre-eminent
one and the first one raised from the dead (Col. 1:15,18). It does not mean first created as Jehovah’s
Witnesses believe. In fact, the firstborn rites were transferable. Compare Jer. 31:9 with Gen. 41:50-52.

Forgiveness — There are seven words in Scripture that denote the idea of forgiveness: three in Hebrew and
four in Greek. No book of religion except Christianity teaches that God completely forgives sins. God
remembers our sins no more (Heb. 10:17). God is the initiator of forgiveness (Col. 2:13).
There is only one sin for which the Father does not promise forgiveness: blasphemy against the Holy
Spirit (Mark 3:28; Matt. 12:32). The contexts suggest this to be the sin of attributing to unclean spirits the
work of the Holy Spirit.
For man to receive forgiveness, repentance is necessary (Luke 17:3-4). For the holy God to extend
forgiveness, the shedding of blood is necessary (Heb. 9:22; Lev. 17:11). Forgiveness is based upon the
sacrifice of Christ on the cross.

Fool — Hater of God. One who is morally weak, who misuses what God has given him for selfish purposes.
He is lustful (Prov. 7:22), lazy (Eccl. 10:15), does not fear God (Prov. 14:1), hates knowledge (Prov. 1:22),
and is self-righteous (Prov. 12:15). As Christians, we are to avoid foolishness (Eph. 5:4). (See Eccl. 7:25;
Prov. 3:35, 10:8.)

Foreknow, Foreknowledge — It is God’s knowledge about things that will happen. Past, present, and future
are all “present” in the mind of God. He inhabits eternity (Isaiah 57:15). God has infinite knowledge (Isaiah
41:22,23) and knows all things in advance. In the N.T. it does not always mean “to know beforehand” but
also to cause to be. See 1 Pet. 1:2, 20.

Four Horsemen of the Apocalypse — Allegorical figures described in the Biblical Book of Revelation 6:1-8
as one of the visions appearing when seals of the book are opened. The riders are: (1) on a white horse, rider

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with a bow and crown of conquest; (2) on a red horse, a rider with power and a sword to take peace from
the earth; (3) on a black horse, a rider with a pair of balances; and (4) on a pale horse, Death as the rider. The
four are given the power to kill with the sword, with hunger, with death, and with the beasts of the earth.

Free Will — Free Grace — Free will is the power of the human will (volition) in the natural affairs and in
the spiritual error this “will” would extend to the spiritual condition of the soul of the individual. Free Grace
refers to the unrestricted work of GOD in the favor of the human soul. CHS said that “salvation is all free
will or it is all free grace — there can be no mixture of the two.”

Friends, The Religious Society of — Also known as Quakers. This religious movement was started in 1647
by George Fox in England. The Friends believe in the inward nature of religion and object to established
churches and ministries. Coming to America in 1656, they established religious communities in Rhode
Island, and in 1682 William Penn settled a religious colony in Pennsylvania. The Quakers are known for
their simple style of living and pacifist ideals. Worldwide membership is about 200,000. (See Quakers)

Fuller, Charles Edward (1887-1968) — Charles E. Fuller was born April 25, 1887. After graduating magna
cum laude from Pomona College, he married Grace Payton and ventured into the fruit packing business.
Fuller was converted in 1917 when he went to the Church of the Open Door in Los Angeles to hear Paul
Rader preach. The next year the Fullers traveled as itinerant missionaries to the remote villages of the
Western states.
Fuller left the fruit packing business and entered the Bible Institute of Los Angeles. He became a
renowned Bible teacher in his community and formed a church from a small Bible class which he served
for ten years. From the sanctuary of Calvary Church of Placentia, California, Fuller launched his radio
ministry in 1925 over a single local radio station. He later became director of “The Old-Fashioned Revival
Hour.” The broadcast’s joyful format gained immediate acceptance and enabled it to expand rapidly to other
stations.
During the 1940s Fuller also directed a large number of evangelists in many parts of North America
through the Fuller Evangelistic Foundation. Meanwhile the Gospel Broadcasting Association continued to
expand the Old Fashioned Revival Hour’s coverage from North America to almost every spot on the globe.
For fifteen years, beginning with World War II, the program was produced each Sunday afternoon from the
Municipal Auditorium in Long Beach, California, where it drew huge audiences. At the time of Dr. Fuller’s
death in March 1968, the broadcast was heard on more than five hundred stations around the world.

Fundamentalism — The movement within US Protestantism attempting to maintain what it believes to be

traditional interpretations of the Christian faith and protesting against liberal theology. It emerged in reaction
to liberal, or modernist, trends within Protestantism in the later 19th century. Conservatives began to
establish schools and conferences emphasizing a literal interpretations of the Bible. It took its name from
The Fundamentals (1910-12), a series of widely distributed small books produced by conservative scholars.
The doctrines most emphasized by fundamentalists are: the divinely inspired and infallible nature of the
Bible; the Trinity; immediate creation by the command of God; Man’s fall into depravity; the necessity for
salvation of being “born again” by faith in Christ; Christ’s deity, virgin birth, miracle-working power, and
substitutionary atonement for man and his physical resurrection, ascension, and imminent premillennial
Second Coming; and the physical resurrection of man for Heaven or Hell. Fundamentalism also stresses
domestic and foreign evangelism and strong opposition to evolution, Communism, and ecumenism.
The Apostle Paul wrote: “For I delivered unto you first of all that which I also received, how that Christ
died for our sins according to the scriptures; And that he was buried, and that he rose again the third day
according to the scriptures:” 1 Cor.15:3-4 — Five basics or Fundamentals of the faith are related to this
verse and all who teach or hold to these five fundamentals are said to be Fundamentalist. These five basics
are :

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 1- The Bible is absolutely true. (2 Tim.3:16-17; 2 Peter 1:21)
2- Jesus, The Christ, was born of a virgin. (Matt.1:23; Isa.7:14)
3- Jesus died in our place. (1 Peter 2:24; Rom.5:8; John 3:16)
4- Jesus rose from the dead. (John 20:25-29; 1 Cor.15:14-19)
5- Jesus will return. (Acts 1:11; 1 John 3:3; 1 Thes.1:9-10)
Fundamentalism is the establishment and maintenance of fundamental views of Bible interpretation. The
basic truths of Christian Doctrine and Church practice are maintained. An accurate definition of
Fundamentalism was given by the World Congress of Fundamentalists, which met in 1976 in Usher Hall,
Edinburgh, Scotland. The Fundamentalist of today can be identified by several traits. A Fundamentalist is
a born-again believer in the Lord Jesus Christ who —
1) Maintains an immovable allegiance to the inerrant, infallible, and verbally inspired Bible.
2) Believes that whatever the Bible says is so.
3) Judges all things by the Bible and is judged only by the Bible.
4) Affirms the foundational truths of the historic Christian Faith: The doctrine of the Trinity; the
incarnation, virgin birth, substitutionary atonement, bodily resurrection and glorious ascension, and
Second Coming of the Lord Jesus Christ; the new birth through regeneration by the Holy Spirit; the
resurrection of the saints to life eternal; the resurrection of the ungodly to final judgment and eternal
death; the fellowship of the saints, who are the body of Christ.
5) Practices fidelity to that Faith and endeavors to preach it to every creature.
6) Exposes and separates from all ecclesiastical denial of that Faith, compromise with error, and
apostasy from the Truth.
7) Earnestly contends for the Faith once delivered.
The World Congress of Fundamentalists summarized their definition in this way: “Fundamentalism is
militant orthodoxy set on fire with soul winning zeal.” As we noted at the beginning of this study, many
varying definitions of Fundamentalism have been given through the years, and the truth of the matter is that
Fundamentalism has taken a great variety of forms. As a movement it has been largely interdenominational,
yet many independent, separatist churches, such as independent Baptists and independent Bible churches,
have accepted the label. Regardless of this variety, though, one of the chief hallmarks of
Fundamentalism--its very essence, if you will--has always been a MILITANCY for the Faith of the Word
of God. Anyone who is not truly militant in standing for the Truth has no title to biblical Fundamentalism.
In this next division we must deal with the opponents of Fundamentalism. The source of this opposition
is in the “Wicked One” himself. Many have set out to undo the matter of Fundamentalism but all these can
be seen to be empowered from below as they carry out their foul agenda. All of the groups and organizations
mentioned below are tools in this attempt to tear down the work of GOD in our day. It seems, from
observation, that the Word of GOD is the target. To discredit the Word of GOD and use this broken “bible”
to educate, train, and minister to GOD’S people is a powerful weapon in the Devil’s insidious arsenal of
deception. Fundamentalists believe that the Word of GOD is: “inerrant,” “authoritative,” and “obligatory.”
Many are saying yes to part of this line of thinking but “NO” to the element that makes GOD’S Word
obligatory. The ultimate test for all religious philosophies and ministries is found in Isa. 8:20 “To the law
and to the testimony; if they speak not according to this word, it is because there is no light in them.” The
method of true detection of these many ideas is to compare them with the Bible. If they fail the test, the
reason is clear: “...it is because there is no light in them.” Let us now turn to the subject in depth. The state
of affairs is such that we must name names and give the charge to each.
I-Old Liberalism - (Known as Modernism) This error wears another coat sometimes and it is known
as “Higher Criticism. “ The true origin of this deadly heresy can be traced to a garden where the first
tragedy of modernism took place. Satan was the first of this cult to intrude into the human race. His
first words were: “Yea, hath GOD said...?” We make a mistake to think that Modernism is a new
fad. Modernism, as a certain mode of thinking for the human mind, is as old as Mother Eve. (See

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 Gen.3:1 -Herein lies the very essence of Modernism: “...Yea..” -a diplomatic affirmative; never face
the imperative, “...Hath GOD said...” -an artfully expressed doubt, presented in the form of a
question; “...ye shall not eat of EVERY tree of the garden” -a falsification of GOD’S word, “Thou
shall not eat of IT.” -Tell me; are any of the germs of modernism missing?) Modernism is the
theological position which rejects any or all of the Bible, denies the deity and substitutionary
atonement of Christ, and perpetrates the anti-scriptural doctrines of the universal fatherhood of GOD,
the universal brotherhood of man and the social gospel as the answer to man’s needs. This is a
rejection of Biblical Truth in exchange for Secular-Philosophy. What they believe:
1-While some believed in a personal GOD, many denied the Biblical doctrine of the GODHEAD
(the Tri-unity).
2-Most emphasized the “immanence of God”: They found “divine activity” primarily in the
evolutionary process of nature. They saw no difference between natural revelation and special
revelation.
3-Because of this, many taught outright “Pantheism.”
4-A denial of Christ’s virgin birth, deity, miracles and atonement .
5-The Holy Spirit is seen as an “idea” - a mere influence rather than a divine personality.
6-Autonomy of human reason and experience superseded an authoritative, infallible Bible.
7-A belief that the Bible and the church have been conditioned by history (rather than vice versa).
8-The Universal fatherhood of God and the universal brotherhood of man.
9-Emphasis on the innate goodness of man.
10-A general neglect of the doctrine of the church.
11-Denial of Christ’s literal Second Coming.
II- Neo-Liberalism - This set of errors emerged about 1935 as an attempt to preserve the basic tenets
of “Old Liberalism” while clothing them in conservative-sounding terminology. Note: Many of the
“Old Liberal” institutions had begun losing the support of orthodox-minded constituents. This
system is the same as Old Liberalism with the introduction of Full-blown Humanism. What they
believe:
1-Reluctance to fully embrace the doctrines of Christ’s virgin birth, miracles, blood atonement, and
resurrection.
2-Rejection of the verbal, plenary inspiration and infallibility of the Bible.
3-A belief that man is basically good - A denial of the doctrine of total depravity.
4-A belief that man can find his truest self (Salvation) through social relations.
III-Neo-Orthodoxy - The “Old-Liberals” had emphasized God’s immanence, their God was only an
extension of themselves. This was a kind of religious pantheism. Neo-Orthodoxy emphasizes God’s
transcendency. Earth, for example, speaks of God as the “Wholly Other.” Brunner describes God as
hidden - “God incognito.” Bultman claims that God is nothing more than a mind-expanding
experience. This is religious atheism. It should be obvious that Neo-Orthodoxy is neither “New’‘ nor
“Orthodox.” It is the old liberalism in a new coat. Just as in liberalism Neo-Orthodoxy is full of
denial of the Bible with the addition of intellectualism that gives an aloofness of pride.
IV-Neo-Evangelicalism - While Liberals are usually identified by their open denial of the Faith, Neo-
Evangelicals are more subtle in their compromises and therefore, more difficult to detect. So it is
seen that the new Evangelical’s religious mood and attitude advocates dialogue with and infiltration
into apostate institutions. By its own admission, Neo-Evangelicalism differs from Fundamentalism
in three major areas: 1) A repudiation of the doctrines of separation, 2) A summons to social
involvement and 3) A determination to engage in theological dialogue with Modernism. This system
is a total rejection of Biblical separation and an integration of the “leaven” of compromise into the
mix.
V-Modern Charismatic Renewal - (Neo-Pentecostalism) A rejection of the old line standards and

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 Holiness that marked the Pentecostals of the past. The word “Pentecostal” means: 1) the position that
the church started on the Day of Pentecost (But to answer this claim please see Matt.16:18), 2) A
figurative commitment to the Pentecostal “Fire” (Soul-winning is the true result of this kind of fire -
Ps. 51:12-13), 3) An order of church government that is much like Baptist but with the “Elder and
Bishop” system of Methodism. Neo-Pentecostalism has forsaken this for the loose morals and empty
message of compromise in order to gain bigger crowds and mass appeal. (Examples are many Tel-
evangelist) This position is taken by many who see only the “fleshly” side of religion and enjoy an
excuse to be ignorant of the burden for lost souls, missions and the reality of the daily walk. (The
so called “Prosperity Gospel,” Faith Healing, Tongues and several other objects that take away those
involved, into another gospel .
In the end of this, one verse stands out to us with emblazoned letters from the oldest book of the Bible
-The Book of Job: “Who can bring a clean thing out of an unclean? Not one.” (Job 14:4) This driving truth
has been the force that caused Fundamentalist, even though at times, distasteful, to separate from the unclean
and apostate of the world. Fundamentalist agree with Charles H. Spurgeon, who declared on October 7,
1888, “... that I might stultify, my testimony, I have cut myself clear of those who err from the faith, and
even from those who associate with them.” (Psa. 119:63) (Portions of this article were taken from David
Cloud’s “Word of Life Bible Ency.” and the Editors book on “Fundamentalism”)

—G—

Gabriel — The biblical archangel, who is also mentioned in the New Testament. He, with the archangel
Michael, stood next to God. He destroyed Sodom and interpreted prophetic visions. The word Gabriel is a
Hebrew description of the angelic office, but religious tradition has made it a proper name. One of God’s
angels used to make special announcements, he seems to be the champion of God, used as a proper name
to designate the angel who was sent to Daniel (8:16) to explain the vision of the ram and the he-goat, and
to communicate the prediction of the seventy weeks. (Dan.8:15-27; 9:20-27; Luke 1:8-20, 26-38)

Gadara (“walls”) — the capital of the Roman province of Peraea. It stood on the summit of a mountain
about 6 miles south-east of the Sea of Galilee. Mark (5:1) and Luke (8:26-39) describe the miracle of the
healing of the demoniac (Matthew [8:28-34] says two demoniacs) as having been wrought “in the country
of the Gadarenes,” thus describing the scene generally. The miracle could not have been wrought at Gadara
itself, for between the lake and this town there is the deep, almost impassable ravine of the Hieromax
(Jarmuk). It is identified with the modern village of Um-Keis, which is surrounded by very extensive ruins,
all bearing testimony to the splendour of ancient Gadara.
Easton’s has this quotation from an unknown source: “The most interesting remains of Gadara are its
tombs, which dot the cliffs for a considerable distance round the city, chiefly on the north-east declivity; but
many beautifully sculptured sarcophagi are scattered over the surrounding heights. They are excavated in
the limestone rock, and consist of chambers of various dimensions, some more than 20 feet square, with
recesses in the sides for bodies...The present inhabitants of Um-Keis are all troglodytes, ‘dwelling in tombs,’
like the poor maniacs of old, and occasionally they are almost as dangerous to unprotected travellers.” There
are many preaching applications for this story.
“A Sin Killing Revival” or
2000 Dead Hogs and No Hot Water
(Mark 5:1-20)
I-The need of such a revival [vs 1-7]
A-Sin in the nation vs.10 (Prov.14:34)
B-Sin in the person (II Sam.12:7) “...thou art the MAN...” “It’s me O LORD! standing in the need
of PRAYER”
C-Sin in general (Rom. 5:20) “Were sin did abound...”

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 II-The way of such a revival [vs 7-10]
A)Only by GOD’S power (Ps.62:5)
B)Only (and always) when GOD comes (vs 8)
C)Only when we let GOD take the victory
III-What happens in a “Sin-killing Revival” [vs 11-20]
A)Sin will go (vs 15)
B)The “religious” crowd will not like it (vs 17)
C)Sinners will marval (vs 20) The Marvaling Causes:
1-The sinner to get saved
2-The saint to be encouraged
3-The SAVIOR to get the Glory

Galatians — The Apostle Paul (1:1) wrote the book of Galatians. It was probably written about A.D. 60,
during Paul’s third visit to Corinth, The occasion of the Epistle is evident. It had come to Paul’s knowledge
that the fickle Galatians, who were not Greeks, but Gauls, “a stream from the torrent of barbarians which
poured into Greece in the third century before Christ,” had become the prey of the legalizers, the Judaizing
missionaries from Palestine.
The theme of Galatians is the vindication of the Gospel of the grace of God from any admixture of
law-conditions, which qualify or destroy its character of pure grace. The Galatian error had two forms, both
of which are refuted. The first is the teaching that obedience to the law is mingled with faith as the ground
of the sinner’s justification; the second, that the justified believer is made perfect by keeping the law. Paul
meets the first form of the error by a demonstration that justification is through the Abrahamic Covenant
(Gen. 15:18), and that the law, which was four hundred and thirty years after the confirmation of that
covenant, and the true purpose of which was condemnation, not justification, cannot disannul a salvation
which rests upon the earlier covenant. Paul meets the second and more subtle form by vindicating the office
of the Holy Spirit as Sanctifier. The book is in seven parts:
I- Salutation 1:1-5 II. Theme, 1:6-9.
III- Paul’s Gospel is a revelation, 1:10-2:14.
IV- Justification is by faith without law, 2:15-3:24.
V- The rule of the believer’s life is gracious, not legal, 3:25-5:15.
VI- Sanctification is through the Spirit, not the law, 5:16-24.
VII- Exhortations and conclusion, 5:25-6:18. (Scofield)

Gath — [GATH; “winepress”] With Gaza, Ashdod, Ekron, and Ashkelon, one of the five chief cities of the
Philistines, all located near the coast of S Palestine. Among its inhabitants were the Anakites, from whom
were descended the Gittite giants, most notably Goliath. David twice took refuge in the city to escape Saul,
entering the service of Achish, king of Gath. Later, Gath was made subject to Israel, during the reign of
David. Hazael, king of Syria, captured the city, but Gath was reconquered by Uzziah. Gath may have been
destroyed by Sargon II about 715 B.C.; by the time of Amos, it was a ruin, and thereafter is no longer
mentioned among the lists of Philistine cities. The site of the city is much debated, but Tell es Safi, located
in the Valley of Elah about 12 miles (19 km) SE of Ashdod, is the preferred location. (Josh 11:22; 1 Sam
5:8-9; 1 Sam 17:23; 1 Sam 21:10-15; 1 Sam 27:2-12; 2 Ki 12:17; 2 Chr 26:6) (See Goliath)

Generation — One way of describing a group of people who live during the same period of time, The time
of one generation is often understood to be about forty years. see Psa. 95:10.

Genesis — Genesis is the book of beginnings. It records not only the beginning of the heavens and the earth,
and of plant, animal, and human life, but also of all human institutions and relationships. Typically, it speaks
of the new birth, the new creation, where all was chaos and ruin. With Genesis begins also that progressive

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self-revelation of God which culminates in Christ. The three primary names of Deity, Elohim, Jehovah, and
Adonai, and the five most important of the compound names, occur in Genesis; and that in an ordered
progression which could not be changed without confusion. The problem of sin as affecting man’s condition
in the earth and his relation to God, and the divine solution of that problem are here in essence. Of the eight
great covenants which condition human life and the divine redemption, four, the Edenic, Adamic, Noahic,
and Abrahamic Covenants are in this book; and these are the fundamental covenants to which the other
four, the Mosaic, Palestinian, Davidic, and New Covenants, are related chiefly as adding detail or
development. Genesis enters into the very structure of the New Testament, in which it is quoted above sixty
times in seventeen books. In a profound sense, therefore, the roots of all subsequent revelation are planted
deep in Genesis, and whoever would truly comprehend that revelation must begin here.
The inspiration of Genesis and it character as a divine revelation are authenticated by the testimony of
Christ (Matt. 19:4-6; 24:37-39; Mark 10:4-9; Luke 11:49-51; 17:26-29, 32; John 1:5; 7:21-23; 8:44, 56).
The events recorded in Genesis cover a period of 2,315 years (Ussher). Genesis is in five chief divisions:
I- Creation (1:1-2:25)
II- The fall and redemption (3:1-4, 7).
III- The Diverse Seeds, Cain and Seth, to the Flood (4:8-7:24).
IV- The Flood to Babel (8:1-11:9).
V- From the call of Abram to the death of Joseph (11:10-50:26). (Scofield)

Gentile — Someone who is not a Jew. (Luke 2:32; Rom. 3:9,29; 9:24; 1 Cor. 10:32) In the view of the
Jewish world, there are two divisions of peoples - the Jew and the Gentile. (Rom. 2:10). The Greek word
translated Gentile (ethnos) is also translated “people” (Acts 8:19), “nation” (Rev. 7:9; 11:18), and “heathen”
(2 Cor. 11:26).
Those who are not Jews. Gentiles were used by God to punish apostate Judea (Deut. 28:49; 1 Kings
8:33) and often included in blessings by God upon the Jewish people. “Gentiles” is often used biblically in
reference to nations.

George, David (1742-1810) — David George was born into slavery in Virginia in 1742, but ran away to
South Carolina where he hid for several years -- first as a servant to Creek chief Blue Salt, then to Natchez
chief King Jack, who sold him to a plantation in Silver Bluff, South Carolina, near the Georgia border.
Between 1773 and 1775, George, his wife, and six other slaves owned by George Galphin were
converted to Christianity and baptized by Joshua Palmer, a white Baptist itinerant minister. Following
Dunmore’s proclamation, white ministers were prohibited from preaching to slaves “lest they should
furnish...too much knowledge.” Upon Palmer’s recommendation, George took on responsibility for the
Silver Bluff group.
With help from Galphin’s children, George learned to read and write by using the Bible. The Silver Bluff
church grew under George’s leadership, gradually increasing in number from eight to more than 30. George
Liele, the first black Baptist in Georgia, occasionally preached to congregation.
In 1778, when their Patriot master abandoned the plantation as the British advanced, the whole Silver
Bluff group fled to British-occupied Savannah. There, George “kept a butcher’s stall” while his wife took
in laundry for the British troops. George continued to preach in Savannah, and was once again baptized, this
time by Liele.
With borrowed money, George and his wife made their way to Charleston. When the British evacuated
over 5,000 blacks from the city in 1782, most of them to slavery in the West Indies, they were among the
handful who found their way to Nova Scotia.
George settled in Shelburne, where he quickly became one of the leading black preachers, founding what
was the first Baptist Church in Shelburne and the second in Nova Scotia. His powerful preaching attracted
both black and whites to his camp meetings and mass baptisms.
Since the arrival of the British refugees, tension had been building over competition between blacks and

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whites for scarce jobs and resources. In 1784, riots erupted when George attempted to baptize two whites.
His July 26 diary entry records, “Great riot today. The disbanded soldiers have risen against the free Negroes
to drive them out of the town.” A few days later, “Riot continues. The soldiers force the free Negroes to quit
the town -- pulled down 20 of their houses.”
The soldiers entered George’s church, beat him, and drove him into the swamps. He wrote; “forty or fifty
disbanded soldiers...turned oer my dwelling house...I continued preaching til they came one night, and stood
before the pulpit and swore how they would treat me if I preached again.”
George and his family fled to Birchtown, where he was required to obtain a preaching license that
restricted his ministry to blacks. He also faced opposition from black Anglicans, forcing his return to
Shelburne, where he gained a widespread following.
George’s ministry sparked many independent congregations in Nova Scotia (over the next thirty years
making Baptists the majority among blacks); he himself established seven Baptist churches and trained a
number of other black preachers. His work, along with that of other black religious leaders, created the first
movement of black churches and benevolent organizations in North America.
Eventually, after a decade of persecution in Canada, George left to become a founding father of Sierra
Leone and of the first Baptist Church in West Africa.

Gethsemane — In the New Testament, the garden where Jesus met with his disciples on the eve of his
crucifixion. It was here Jesus was betrayed by Judas and arrested by the Romans. The Gospel of Luke locates
it at the foot of Mount Olivet, east of Jerusalem. The exact spot has not been determined.

Gideon — The biblical judge, Israelite hero, and father of Abimelech. Called by an angel of God, he
destroyed the altar of Baal. After a victorious attack on the Midianite camp, with only 300 soldiers, he
refused to be made king.

Gideons, The — An international layman’s association organized in 1899 in Wisconsin. Its program
includes a ministry of evangelism and the purchase and distribution of Bibles that are placed in hotels,
hospitals, and prisons.

Gifts, Spiritual Gifts — Spiritual abilities given by God for the purpose of building up the church. Every
Christian has at least one (1 Cor. 7:7). They are listed and discussed in different places in the N.T. (Rom.
12:6-8; 1 Cor. 12:4-11, 28-30; Eph. 4:7-12). Following is a list of the gifts arranged in two groups. The first
are gifts that require supernatural intervention and are possessed only by true Christians. The second are gifts
that do not require supernatural intervention. Even non-Christians can have the second group of gifts. A
further issue is whether or not the gifts are still in use today. Some believe they ceased with the apostles and
the closing of the Canon (the completion of the writings of the Bible) and they are no longer needed for the
building up of the body of Christ (Eph. 4:12). Others believe the gifts are still in use but not in the pure
apostolic sense. In other words, they are still in use but not in the same way possessed by the apostles.
Instead, they are available to the believer if and when God decides it is beneficial to use them. Spiritual Gifts
are many and varied:
1 Salvation (Rom. 6:23)
2 Word of Wisdom (1 Cor. 12:8)
3 Word of Knowledge (1 Cor. 12:8)
4 Faith (1 Cor. 12:9)
5 Healing (1 Cor. 12:9)
6 Miracles (1 Cor. 12:10)
7 Prophecy (Rom. 12:6 1 Cor. 12:10)
8 Distinguishing of Spirits (1 Cor. 12:10)
9 Tongues (1 Cor. 12:10)

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 10 Interpretation of Tongues (1 Cor. 12:10)
11 Serving (Rom. 12:7)
12 Teaching (Rom. 12:7)
13 Exhortation (Rom. 12:8)
14 Giving (Rom. 12:8)
15 Leading (Rom. 12:8)
16 Showing mercy (Rom. 12:8)

Glory — The magnificence of God’s presence that inspires awe and worship. The word “Glory” is used six
different ways in the Bible: 1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1;
Matt. 4:8; Rev. 21:24, 26). 2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1);
of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46). 3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5;
Acts 22:11; 2 Cor. 3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9). 4.) The glorious moral attributes, the
infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus is the “brightness of the
Father’s glory” (Heb. 1:3; John 1:14; 2:11). 5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1
Pet. 5:1, 10). 6.) The phrase “Give glory to God” (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning,
“Confess your sins.” The words of the Jews to the blind man, “Give God the praise” (John 9:24), are an
adjuration to confess. They are equivalent to, “Confess that you are an impostor,” “Give God the glory by
speaking the truth;” for they denied that a miracle had been wrought. (Easton’s) (See Theophany, Shekinah)

Gnosticism — A philosophical-religious movement prevalent in the days of the Apostles, similar to the
mystery religions, including numerous sects, widespread by the 2nd century AD and aimed at personal
salvation. Gnostics claimed to have secret knowledge and wisdom. All Gnostics promised salvation through
a special knowledge of God revealed to them alone. These sects incorporated many tenets of Christianity,
and Gnosticism was a serious competitor of early Christianity, which condemned it as heresy. There were
many types of Gnosticism. Some Gnostic beliefs are: Good and evil are two opposing forces. There are
seven powers of angels that come from God and from which come darkness. By certain knowledge and
defiance of the physical world, the initiate is lifted toward God. In some gnostic circles where the Goddess
of Heaven, the Great Mother, played a key role, religious prostitution was involved. It seemed to be active
in the time of Paul’s ministry from readings like Gal. 1:6-7, that spoke of “...another Gospel...” According
to Gnostic teaching, the physical creation was made by God through a progression of angels.
The Gnostics believed that God is pure, but that the creation -- the physical things of the world -- are
impure, since the progression of angels was thought to have become less pure as they moved from God.
Gnostics had two different opinions about how men could become pure. One group tried to deny and
mistreat their bodies through fasting, sleeplessness, flagellations, etc. Christians are warned against this in
Col. 2:18-23. The other group believed that since their bodies were evil it did not matter how they lived as
long as their thoughts were high. These Gnostics lived in sensual pleasure and debauchery. This idea is
rebuked in Col. 3. Gnostic means knowledge, and Gnosticism promoted a sort of secret society of the
intellectual. Only a certain special group were considered advanced enough to be accepted. The Apostle Paul
denied this search for secret knowledge when he said all knowledge is in Christ (Col. 2:1-4). When we have
Christ Jesus, we have access to all wisdom. Gnostics also believed that Christ was only an angel, or an
emanation from God, but not truly God Himself. The Apostle Paul countered this false belief in Col. 1:15-19
and 2:8-10.

God — The Lord our God is but one only living and true God; (1 Cor. 8:4, 6; Deut. 6:4.) whose subsistence
is in and of Himself, (Jer 10:10; Isa 48:12) infinite in being and perfection; whose essence cannot be
comprehended by any but Himself; (Ex 3:14) a most pure spirit, (John 4:24) invisible, without body, parts,
or passions, who only hath immortality, dwelling in the light which no man can approach unto; (1 Tim. 1:17;
Deut. 4:15-16) who is immutable, (Mal. 3:6) immense, (1 King 8:27; Jer. 23:23) eternal, (Psa. 90:2)

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incomprehensible, almighty, (Gen. 17:1) every way infinite, most holy, (Isa. 6:3) most wise, most free, most
absolute; working all things according to the counsel of His own immutable and most righteous will (Psa.
115:3; Isa. 46:10) for His own glory; (Prov. 16:4; Rom. 11:36) most loving, gracious, merciful,
long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of
them that diligently seek Him, (Ex. 34:6-7; Heb. 11:6) and withal most just and terrible in His judgements,
(Neh. 9:32-33) hating all sin, (Psa. 5:5-6) and who will by no means clear the guilty. (Ex. 34:7; Nah. 1:2-3)
God, having all life, (John 5:26) glory, (Psa. 148:13) goodness, (Psa. 119:68) blessedness, in and of
Himself, is alone in and unto Himself all-sufficient, not standing in need of any creature which He hath
made, nor deriving any glory from them, (Job 22:2-3) but only manifesting His own glory in, by, unto, and
upon them; He is the alone fountain of all being, of whom, through whom, and to whom are all things,
(Rom. 11:34-36) and He hath most sovereign dominion over all creatures, to do by them, for them, or upon
them, whatsoever Himself pleaseth; (Dan. 4:25,34-35) in His sight all things are open and manifest, (Heb.
4:13) His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him
contingent or uncertain: (Ezek. 11:5; Acts 15:18) He is most holy in all His counsels, in all His works, (Psa.
145:17) and in all His commands; to Him is due from angels and men, whatsoever worship, (Rev. 5:12-14)
service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require
of them.
In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy
Spirit, (1 John 5:7; Matt. 28:19; 2 Cor. 13:14) of one substance, power, and eternity, each having the whole
divine essence, yet the essence undivided, (Ex. 3:14; John 14:11; 1 Cor. 8:6) the Father is of none, neither
begotten nor proceeding; the Son is eternally begotten of the Father; (John 1:14,18) the Holy Spirit
proceeding from the Father and the Son; (John 15:26; Gal. 4:6.) all infinite, without beginning, therefore but
one God, who is not to be divided in nature and being, but distinguished by several peculiar relative
properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with
God, and comfortable dependence upon Him. (This article taken word-for-word from the “1689 Baptist
Confession of Faith”)
He is the creator of all things (Isa. 44:24). He alone is God (Isa. 45:21,22; 46:9; 47:8). There have never
been any Gods before Him nor will there be any after Him (Isa. 43:10). God is God from all eternity (Ps.
90:2). In Exodus 3:14, God revealed His name to His people. The name commonly known in English is
Jehovah. This comes from the four Hebrew consonants that spell the name of God. (See Jehovah,
Tetragrammaton, YHWH, Yahweh)
God is a Trinity, knows all things (1 John 3:20), can do all things (Jer. 32:17,27 - except those things
against His nature like lie, break His word, cheat, steal, etc.), and is everywhere all the time (Psa. 139:7-12).

Gods, False — Gods that are not real, but invented by men or inspired by demons the purpose of which is
to deceive people so they do not believe in the true and living God. Some of the false gods listed in the Bible
are Adrammelech (2 Kings 17:31), Asherah (1 Kings 15:13; 18:19), Ashtoreth (1 Kings 11:5,33), Baal (1
Kings 14:23; 2 Kings 23:7), Baalzebub (2 Kings 1:2-16); Luke 11:19-23), Dagon (Judges 16:23-30),
Molech/Moloch (Lev. 18:21; 20:1-5), Rimmon (2 Kings 5:18), and Tammuz (Ezek. 8:14).

God’s kingdom — God’s rule over people, both in this life and in the next. Stated in many different ways:
“kingdom of God” (Matt. 6:33; Mark 1:14, 15; Luke 4:43) = “kingdom of Christ” (Matt. 13:41; 20:21) =
“kingdom of Christ and of God” (Eph. 5:5) = “kingdom of David” (Mark 11:10) = “the kingdom” (Matt.
8:12; 13:19) = “kingdom of heaven” (Matt. 3:2; 4:17; 13:41), all denote the same thing under different
aspects, viz.: (1) Christ’s mediatorial authority, or his rule on the earth; (2) the blessings and advantages of
all kinds that flow from this rule; (3) the subjects of this kingdom taken collectively, or the Church.
There are some who point out the differences between these and strain against the obvious truth: “The
earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.” (Psa. 24:1) (Deut.
10:14; 1 Cor. 10:26, 28)

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God’s Law — God’s rules for his people to live by. They are found in the Old Testament, especially in the
first five books. “There is a threefold giving of the law. First, orally, in Ex 20:1-17 -- This was pure law,
with no provision of priesthood and sacrifice for failure, and was accompanied by the “judgments.” Then,
secondly, Ex 21:1-23:13 -- relating to the relations of Hebrew with Hebrew; to which were added. And
thirdly, Ex 23:14-19 -- directions for keeping three annual feasts, and Ex 23:20-33 -- instructions for the
conquest of Canaan. These words Moses communicated to the people. 1) Ex 24:3-8 -- Immediately, in the
persons of their elders, they were admitted to the fellowship of God. 2) Ex. 24:9-11 Second, Moses was then
called up to receive the tables of stone. (Ex. 4:12-18) The story then divides. Moses, in the mount, receives
the gracious instructions concerning the tabernacle, priesthood, and sacrifice (Ex. 25-31.) Meantime (Ex.
32.), the people, led by Aaron, break the first commandment. Moses, returning, breaks the tables “written
with the finger of God.” 3) Ex. 31:18; 32:16-19 Third, the second tables were made by Moses, and the law
again written by the hand of Jehovah (Ex. 34:1, 28-29 Deut. 10:4)” (Scofield)

God’s Tent — The tent where the people of Israel worshiped God before the temple was built. (See
Tabernacle, Temple)

Goforth, Jonathan (1859-1936) — Jonathan Goforth was born in Ontario, Canada in 1859. He was reared
in a Christian home, although he was not converted until he was 18. He later testified that he had been under
so much conviction at age 10 that he would have gladly been saved if someone had only told him how to
accept Christ.
While attending college, he was Challenged to go to China by reading Hudson Taylor’s book “China’s
Spiritual Need and Claims.” With his young wife, Rosalind, Mr. Goforth went to China in 1888. He and his
wife would have eleven children, five of whom they buried on the field. Language studies proved very
difficult to him. At one point he was nearly at the point of despair when, in answer to special prayers from
their home church, he began making rapid progress.
During the Boxer Rebellion in China in 1900, Mr. Goforth and his family repeatedly were miraculously
spared by God from the angry mobs. As “foreign devils,” their lives were constantly at risk, and they had
to return to Canada for a year.
When they went back to China, God opened the floodgates of blessing on their work. Where converts
had come in ones and twos, they now came in dozens and scores. Missionary Goforth traveled across
Northern China, Manchuria and Korea, and revival followed everywhere he went.
Hundreds of native Christians were trained as evangelists (and supported with Mr. Goforth’s personal
money) and sent out to win souls and start churches. When the Canadian Mission Board suffered a financial
setback, the Chinese churches sent hundreds of dollars to Canada to help pay the mission boards bills?.
For the last few years of his life, Jonathan Goforth was blind due to detached retinas. But the work
continued to prosper. In his last full year on the field (1934) he had nearly 1,000 adult converts baptized. In
1935 he and his wife returned to Canada where he continued to travel and speak in churches until his death
in 1936.

Gog and Magog — Term employed only five times in the Bible, but significant because of its use in the
well-known prophetic passages of Ezekiel 38-39 and Revelation 20. In the register of nations in Genesis
10:2 (1 Chron. 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the
nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people,
or both.
Magog is not mentioned in the contemporary literature of biblical times. Therefore a definition must
come primarily from the witness of Scripture, though writers from later times have given additional clues
for the identification of the word. Magog was first identified biblically as a son of Japheth (Gen 10:2; 1
Chron. 1:5) along with Tubal and Meshesch (cf. Ezek. 38:2). Ezekiel 38:2 associated Magog with the person
Gog, indicating that Magog was the land (along with Tubal and Meshesch) over which Gog ruled. Ezekiel

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39:6 uses the term Magog to speak of the people of the land of Magog. Ezekiel 38-39 present an invasion
of Israel in the latter days (cf. Ezek. 38:8, 12, 16) by Gog and his people from the land of Magog, along with
peoples from every corner of the known world (cf. Ezek. 38:5-6).
Some believe that “Gog” is only a variant form of “Magog.” Others identify Magog with Lydia because
they equate Gog with Gyges (Gugu), king of Lydia. However, support for such identification is not strong.
Revelation 20:8 depicts Gog and Magog as invading the land of Israel with a great company of nations
from every part of the world. It certainly appears that Ezekiel and Revelation had the same event of the latter
days in mind. Revelation 20:8 can be understood to identify Gog as Satan and Magog as invading peoples
who come with Satan. Some see “Gog and Magog” in Revelation 20:8 as a symbol of a future great battle
at the end of the millennium which is similar to the invasion in Ezekiel 38-39, but the terms themselves are
not identified specifically. Some see Magog in Revelation 20 as another person along with Gog.
Extrabiblical writings give additional clues. Josephus (Antiq. i.vi.i) equated Magog with the Scythians
of the North who lived in the area of present-day Turkey and South Russia.

Golgotha — The site outside Jerusalem, also called Calvary, where Jesus and two others were crucified
under the rule of Roman procurator Pontius Pilate. Two places, the Church of the Holy Sepulchre and a hill
near the Damascus Gate, have each been proposed as the site. (See Calvary)

Goliath — A biblical Philistine giant slain by David who accepted Goliath’s challenge and felled him with
a stone from a slingshot. This encouraged the Israelites, who had been held at bay by Goliath, to defeat the
Philistines.

Good Samaritan — The subject of a New Testament parable found in Luke’s gospel. The compassion of
the Samaritan towards a beaten man is contrasted with the negligence of Israel’s leaders who are preoccupied
with ceremonial law.

Goodness — God’s bountiful dealing with mankind. (Rom.2:4) (See Attributs of God)

Gospel — The Gospel is the good news that we have forgiveness of sins though Jesus. Specifically, the
gospel is defined by Paul in 1 Cor. 15:1-4: “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. For I delivered unto you first of
all that which I also received, how that Christ died for our sins according to the scriptures; And that he was
buried, and that he rose again the third day according to the scriptures:”
Originally, the word “Gospel” referred to a reward paid the one who brought good news. Later, it came
to mean the good news itself. In the New Testament, it is the message of salvation through Christ. Gospels
is the term used for the four histories of the life of Christ in the New Testament: Matthew, Mark, Luke, and
John. The name is from Middle English “godspel,” meaning “good tale.”
The Gospel is an element of the ministry of Christ that is primary in the function of the church.
(Rom.10:13-15) This is Mark’s word used in the Book of Mark in many ways that illustrate its meaning. (I-
Mark 1:1 “The Gospel of JESUS CHRIST” -- 2 - Mark 1:15 “Believe the Gospel” -- III- Mark 8:35
Something to lose one’s life for. -- IV- Mark 10:29 Something to lose ones house for. -- V- Mark 13:10
Something that must be published. -- VI- Mark 16:15 Something that must be preached. The word “Gospel”
is used in many ways in the other “Gospel Records”:
1) “Jesus went preaching” the Gospel (Matt.4:23)
2) The poor have the Gospel preached unto them (Matt.11:15; Luke 7:22)
3) The imperative - This Gospel shall be preached (Matt.24:14; 26:13 Mark 16:15)
4) This was CHRIST’S regular practice (Luke 2:1) The Gospel was CHRIST’S mission while on Earth
(Luke 4:18)

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 5) This was the office of those sent out by CHRIST - They “PREACHED” the Gospel (Luke 9:6)
The word “Gospel” is used in the rest of the New Testament, 83 times, for a total of over 100 times. This
English word is, totally, a New Testament concept and, in exactly, this manner is not mentioned in the Old
Testament. Because the book of Mark’s Gospel appears to be the oldest, in age, among the Gospel Records
- The rule of first mention applies to Mark 1:1. The Gospel IS “the Gospel of JESUS CHRIST.” YOU CAN
FIND:
I- A False Gospel with:
A)Many False “christs” (Matt.24:5)
B)A system of False doctrines (Col.2:8)
C) A multitude of False prophets (Matt.7:15)
D) An outspoken False religion (Matt.7:21)
E)A vocal False witness (Prov.12:17)
F) An open False worship (Isa.42:8)
II- A Hidden Gospel (John 12:12 with Verse 36) A Gospel not seen by many.
III-Another Gospel (Gal.1:6-7) A Gospel that is only a pale counterfeit — But where is the Gospel of
Mark 1:1...?

I- The elements of the Gospel (1 Cor.15:1-6)

A)CHRIST died for our sins (Vs.3)
B)That HE was buried (Vs.4a)
C)That HE arose again (Vs 4b)
D)Seen of many (Vs 5-6)
II- The Cost of the Gospel
A)GOD’S only SON
B)The shame of our sin endured by HIM (2 Cor.5:21)
C)HIS Blood (Col.1:14)
III- The Power of the Gospel (Rom.1:16)
A)It is alive (Heb.4:12)
B)It is Spiritual power (1 Cor.1:17-18)
C)It is our only weapon (Eph.6:17)
The gospel comes from God (Gal. 1:10-12), is the power of God for salvation (Rom. 1:16), is a mystery
(Eph. 6:19), and is a source of hope (Col. 1:23), faith (Acts 15:7), life (1 Cor. 4:15), and peace (Eph. 6:15).

Grace — Grace is unmerited favor. It is God’s free action for the benefit of His people. It is different than
Justice and Mercy. Justice is getting what we deserve. Mercy is not getting what we deserve. Grace is getting
what we do not deserve. In grace we get eternal life, something that, quite obviously, we do not deserve. But
because of God’s love and kindness manifested in Jesus on the Cross, we receive the great blessing of
redemption.
In theology, the favor of God to humanity, or the compassion of God despite God’s anger over iniquity.
The Hebrew Bible contains many instances when God gives grace to people, and the sacrificial institution
is a symbol of God’s grace and forgiveness. In the New Testament, grace is been contrasted with works. It
is important to emphasize, however, that in the New Testament, the apostle Paul did not consider (as is still
thought to be the case by many today) Judaism to be a religion without God’s grace, in contrast to the new
era of grace through Christ. In addition to meaning the simple gift of acceptance by God apart from any
merit, grace can also mean the continuous divine assistance and love given to sustain the world and,
specifically, believers. It can be stated no simpler than: the unmerited goodness and love of God for those
who have forfeited it. (Rom.3:24-31; 5:15, 17)
GOD’S forgiving mercy, as gratuitous (a gift) and opposed to merit. (Rom.6:6; Eph.2:5; Col.1:6) The
gospel generally, as opposed to law. (John 1:17; Rom.6:14; 1 Peter 5:12) Certain gifts of GOD, freely

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bestowed. (Rom.15:15; 1 Cor.15:10; Eph.3:8) Besides the meanings given above there are other significant
statements that can be rendered in behalf of the meaning of GRACE: 1)Spiritual edification of others is
called GRACE; It displays the favor of GOD, and conveys his gracious influences to men (Eph.4:29).
2)Speech is, with Grace, seasoned with salt, when it is concerning the favor or truths of GOD, and tends to
promote the edification and holiness of such as hear it (Col.4:6). 3) To be called to the Grace of CHRIST
is to have HIS gospel published to us; and to be invited to the enjoyment of the fullness of GOD (Gal.1:6).
No doubt, the measure of GRACE is, as the song writer said; “Amazing Grace...”
Grace is God’s Riches At Christ’s Expense. Grace rules out all human merit. It is the product of God,
that is given by God, because of who He is not because of who we are. It is the means of our salvation (Eph.
2:8-9). We are no longer under the Law, but under grace (Rom. 6:14). (See Acts 15:11; Rom. 5:2,15-20; 2
Cor. 12:9; and 2 Cor. 9:8).

Graham, “Billy” (William Franklin) (1918- ) — US evangelist, b. Charlotte; N.C. Although ordained as
a Southern Baptist, he became the “first evangelist” (1944) of Youth for Christ. The Billy Graham
Evangelistic Association serves as a base for worldwide crusades. He has a weekly syndicated column,
delivers radio broadcasts, and founded the magazine Decision (1960). Peace With God (1952), World
Aflame (1965), and Angels (1975) were successful books, and he also has great facility with mass audiences
and mass media.

Great Awakening — A series of loosely related 18th-century religious revivals in the American colonies.
The revivals started with the preachings of Jonathan Edwards in New England (1734), William Tennent in
New Jersey, Samuel Davies in Virginia, and were united by the forceful tour of George Whitefield
(1739-41). Baptist revivals occurred in 1760 and Methodism evolved in the pre-Revolutionary period. The
revivalism, although initially fostering intolerance, eventually led to the formation of many churches, and
a general spirit of religious freedom. Colleges and universities such as Princeton, Brown, Rutgers,
Dartmouth, and Pennsylvania started as seminaries during the Great Awakening. (See Revival)

Great White Throne — The final judgment of the lost to determine their degree of punishment in the Lake
of Fire. (Rev.20:11) (See Judgement)

Greek — The language in which the New Testament was written. It was no mistake or happen-chance thing
the the New Testament was recorded in Greek. This language with its careful grammar and clear idiom was
a proper choice in that time. These factors were the reason the mighty truths of the Gospel were able to be
propagated in that diverse world.
Without a doubt the casual observer can see the hand of GOD in the culture of the Bible lands of the first
century. let us look at the first of four considerations of this truth: #1-The preparation of the Hebrew peoples
to preserve HIS WORD in the “Old Testament” documents is a well know fact. By the time of CHRIST the
O.T. had been completely established in the Hebrew language and this language was locked by the
priesthood to protect the O.T. from tampering or corruption. This utility of Providence is even conceded by
many higher critics of the Bible Text. There has been an attempt to correct the so called “errors” of the O.T.
text with the version called the “Septuagint” but this version’s history, though it is interesting, is not
provable.(the student is directed to “A HANDBOOK OF MANUSCRIPT EVIDENCE” by Dr.Peter
Ruckman pp40-54 for one of the best treatments on the age of the LXX in print today) The Strong’s list 8674
words as Hebrew O.T. vernacular. These all were needed to express the complex truths of O.T. type and
shadow. Truly GOD had laid HIS hand on these peoples to publish HIS WORD.(Exod.19:6"...a kingdom
of priest and an holy nation...”) #2 As the close of the O.T. era came near the Greek world came to the
surface of the cultural picture. There is a 400 year period of time between the close of Malachi and the
opening pages of the N.T. These are called the silent years. These years are filled with much history if not
much spiritual activity. This history was setting the stage for the emergance of a new world and a new set

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of circumstances which would make the use of a new language needful to reach the cross-cultural masses
of the heathen world. The most important figure of this period was Alexander The Great. He succeeded his
father Phillip some where near 334 B.C. According to his own statement(“...one language for one world...”)
he sought to unite the entire world under his empire.(the student is referred to The works of Josephus
Antiq.of the Jews xi,xiii,13 for a good report of this period of history) After his death near 323 B.C. his
empire was devided and confussion prevailed until the Roman period. #3 The Roman preparation was one
of the most important of the four to be discussed here. We can see the influence of the Roman order in the
Gospel account of the birth of Christ(Luke 2:1-7). The Romans used the Greek Language and culture to
control the many socities of their empire. Thus you see the development of Roman influence. #4 All this is
brought to bare upon the land of Palestine in the first century. Now you can see the old line Jewish culture
existing along side Greek cities and Roman colonies with all their strange gods and customs.
The peoples of Israel have never been known to stay pure when faced with compromise and this period
is no exception. As this situation exist before us we can see the great need for GOD to speak the words of
LIGHT in this dark hour. THANK GOD HE DOES--and the system to emerge is the N.T. doctrine by which
we enjoy the GRACE of GOD unto SALVATION!
The Greek text recommended here is the text used by the translators of the English Authorised Version
in 1611. It is called the “Textus Receptus.” The first edition of the Greek New Testament to be published
was that of Desiderius Erasmus printed in Basle in 1516, which was followed by his edition 1519, which
was used by Martin Luther for his German translation. Erasmus also published editions in 1522, 1527 and
1535. In 1514 the New Testament portion of the Polyglot Bible of Complutum, or Alcala, Spain was actually
printed, but was not in circulation until 1522. Simon Colinaeus, a printer in Paris, published in 1534 an
edition based upon those of Erasmus and the Complutensian Greek New Testament. This work had only one
edition, but was superseded by the more famous editions of his step-son Robert Stevhens, published in Paris
in 1546, 1549, 1550 and 1551. The edition of 1550, known as the “royal edition,” followed the text of 1527
and 1535 editions of Erasmus, with marginal readings from the Complutensian Polyglot. The 1551, or
“Geneva” edition, was a reprint of the 1550 text in which the present numbered verse divisions first
appeared.
Theodore Beza published in Geneva four folio editions of the Stephens Greek text, with some changes
and a Latin translation of his own, in 1565, 1582, 1588 and 1598. During this period Beza also published
several octavo editions in 1565, 1567, 1580, 1590 and 1604. The editions of Beza, particularly that of 1598,
and the two last editions of Stephens, were the chief sources used for the English Authorized Version of
1611.
The Elzevir partners published editions of the Greek text in 1624, 1633 and 1641, following Beza’s 1565
edition. The preface of the 1633 Elzevir edition gave a name to this form of text, which underlies the English
Authorised Version --”Textum ergo hebes, nunc ab omnibus recptum...” The Elzevir text became known
over Europe as the “Textus Receptus” or “The Received Text and soon in England was associated with the
1550 Stephens text. Several editions are in print now that have this title and all these repersent a family of
text that is very pure and under much attack by those of this day.
In 1881, while the revision of the English Authorized Version was going on, there were two Bible
corruptors at work on the revision committee. These two were named Westcott and Hort. Thay had been
involved in the collection of and compilation of corrupted Greek Bible text for many years. This revision
would be the way to get their work into the mainstream of Bible scholarship. There had been many Greek
texts published to display the findings of the new method of study. This was called “The Critical Study” and
has grown into a well accepted way to consider the Bible text. Wells has the honor to have published the first
“critical text” of the Greek New Testament in 1709 and 1719. A few followed in the years to come but
Dr.J.J.Griesbach is said to excel by far any preceded him in critical labors. His first edition was 1775 and
his last work was published in 1809. The work of Lachmann, Tischendorf, and Tregelles as well as
Griesbach were influential on the publication of this new text in 1881. In this development we see both a
Greek and English family of texts come to the open light of day. As is true with all things worldly the world

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grabbed these Bibles and “made hay” with them. These versions would reveal the new findings and make
the Bible easy to understand. After hundreds of new versions translated from this family of texts you still
“must be born again” to discern GOD’S Word. The Bible in any languages is the voice of God to the fallen
world and we are thankful to the Lord for him superintending its preservation. (Psa. 119:140) (See Hebrew)

Greene, Oliver Boyce (1915-1976) — Oliver Boyce Greene was born on February 14, 1915, in Greenville,
South Carolina. He accepted Christ as his Saviour when he was twenty years old. Five months later the Lord
called him to preach; and to prepare for this he entered North Greenville Baptist college. After attending
College for two years, he entered the full-time ministry as an independent Baptist evangelist. For thirty-five
years he conducted revivals all across America in churches and in his own tent until failing health forced
him to stop. Also, he preached a daily radio broadcast over a network which grew from one station in 1939
to 180 stations at his death. The Gospel Hour is still heard coast-to-coast by his taped messages.
Dr. Greene was a prolific author, writing and publishing many verse-by-verse commentaries on the Bible
in addition to numerous sermon books and soul winning booklets. The soul winning booklets were a literary
form pioneered by Dr. Greene, whose dream it was to see short, well-written and attractive booklets placed
in the hands of hundreds of thousands of people around the world.
Dr. Greene was called home to be with the lord on July 26, 1976, but his work lives on. His influence
will continue to be felt for years to come through his radio ministry, through the
millions of soul winning booklets currently in circulation, but most important, through the tens of thousands
of people he led to the Lord through his efforts.

—H—

Habakkuk – It seems most probable that Habakkuk prophesied in the latter years of Josiah. Of the prophet
himself nothing is known. To him the character of Jehovah was revealed in terms of the highest spirituality.
He alone of the prophets was more concerned that the holiness of Jehovah should be vindicated than that
Israel should escape chastisement. Written just upon the eve of the captivity, Habakkuk was God’s testimony
to Himself as against both idolatry and pantheism. The book is in five parts:
I- Habakkuk’s perplexity in view of the sins of Israel and the silence of God, 1.1-4. Historically this was
the time of Jehovah’s forbearance because of Josiah’s repentance (2 Kings 22:18-20).
II- The answer of Jehovah to the prophet’s perplexity. 1:5-11.
III- The prophet, thus answered, utters the testimony to Jehovah, 1:12-17; but he will watch for further
answers, 2:1.
IV- To the watching prophet comes the response of the “vision,” 2:20.
V- All ends in Habakkuk’s sublime Psalm of the Kingdom.
As a whole the Book of Habakkuk raise and answers the question of God’s consistency with Himself
in view of permitted evil. The prophet thought that the holiness of God forbade him to go on with evil Israel.
The answer of Jehovah announces a Chaldean invasion (1:6), and a world-wide dispersion (1:5). But
Jehovah is not mere wrath; “He delighteth in mercy” (Mic.7:18), and introduces into His answers to the
perplexed prophet the great promises, 1:5; 2:3,4,14,20. (Scofield)

Hades — The realm of the dead in the underworld. From the Greek name for its mythical leader in the New
Testament, Hades refers to a vast dark region in the depths of the earth that is not a place of punishment, but
one of comfortless doom. (Gen. 42:38; Psa. 139:8; Hos. 13:14; Isa. 14:9) (See Hell)

Hagar — A personal servant of Sarah, the wife of Abraham. When Sarah could not have any children, she
followed the ancient custom of letting her husband have a child by Hagar, her servant woman. The boy’s
name was Ishmael. In the New Testament, Hagar has become an allegory for the flesh against the spiritual
life - the new vs. the old covenant (“Which things are an allegory: for these are the two covenants; the one

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from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia,
and answereth to Jerusalem which now is, and is in bondage with her children.” Gal. 4:24-25) (See Ishmael)

Haggai – Haggai was a prophet of the restored remnant after the 70 years’ captivity. The circumstances are
detailed in Ezra and Nehemiah. To hearten, rebuke, and instruct that feeble and divided remnant was the task
of Haggai, Zechariah, and Malachi. The “theme” of Haggai is the unfinished temple, and his “mission” to
admonish and encourage the builders.
The divisions of the book are marked by the formula, “came the word of the Lord by Haggai”:
I- The event which drew out the prophecy, 1:1,2.
II- The divine displeasure because of the interrupted work, 1:3-15.
III- The temples--Solomon’s, the restoration temple, and the kingdom-age temple, 2:1-9.
IV- Uncleanness and chastening, 2:10-19.
V- The final victory, 2:20-23 (See Rev.19:17-20 14:19,20 Zec.14:1-3) (Scofield)

Ham — The word meant warm, hot, and hence the south; also an Egyptian word meaning “black”, In
Genesis, second of Noah’s three sons. After the Flood, his irreverence resulted in a curse by Noah, who
predicted that Ham’s descendants would be subservient to those of his brothers, Shem and Japheth. One of
the most important facts recorded in Gen. 10 is the foundation of the earliest monarchy in Babylonia by
Nimrod the grandson of Ham (6, 8, 10). The primitive Babylonian empire was thus Hamitic, and of a
cognate race with the primitive inhabitants of Arabia and of Ethiopia. (See Japheth, Shem)

Ham, Mordecai (1878-1959) — More than 33,000 conversions were reported during the first year of
evangelist Mordecai Ham’s ministry. As a result of his city-wide crusades and evangelistic crusades in
churches, more than 300,000 new converts joined Baptist churches in Georgia, Alabama, Mississippi,
Tennessee, Kentucky, and the Carolinas in a period of thirty years.
The author of the amendment for prohibition stated that Billy Sunday and Mordecai Ham had nearly put
the saloons out of business. A close observer wrote concerning him: “He exalts Christ and fights sin with
all his might ... there is no middle ground in his campaigns. Under his preaching I have seen murderers
saved, drunkards converted, homes reunited, and men and women dedicate their lives for special service.”
Billy Graham was converted under Mordecai Ham’s preaching.

Hanukkah, or Chanukah — Meaning “consecration” or “dedication,” an 8-day festival celebrated in

Judaism. it is also known as the Feast of Lights. It is a major ceremony, involving services at home and in
synagogue, which commemorates the rededication of the Temple in 165 BC and the miracle of a one-day
supply of oil lasting for eight days. Gifts are given and games played. (See Menorah)

Harmatiology — The study of the doctrine of sin. (See Doctrine)

Haynes, Lemuel (1753-1833) — Lemuel Haynes was probably the first African American ordained by a
mainstream Protestant Church in the United States.
Haynes, the abandoned child of an African father and “a white woman of respectable ancestry,” was born
in 1753 at West Hartford, Connecticut. Five months later, he was bound to service until the age of 21 to
David Rose of Middle Granville, Massachusetts.
With only a rudimentary formal education, Haynes developed a passion for books, especially the Bible
and books on theology. As an adolescent, he frequently conducted services at the town parish, sometimes
reading sermons of his own.
When his indenture ended in 1774, Haynes enlisted as a “Minuteman” in the local militia. While serving
in the militia, he wrote a lengthy ballad-sermon about the April, 1775 Battle of Lexington. In the title of the

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poem, he refers to himself as “Lemuel a young Mollato who obtained what little knowledge he possesses,
by his own Application to Letters.” Although the poem emphasized the conflict between slavery and
freedom, it did not directly address black slavery.
After the war, Haynes turned down the opportunity to study at Dartmouth College, instead choosing to
study Latin and Greek with clergymen in Connecticut. In 1780 he was licensed to preach. He accepted a
position with a white congregation in Middle Granville and later married a young white schoolteacher,
Elizabeth Babbitt. In 1785, Haynes was officially ordained as a Congregational minister.
Haynes held three pastorships after his ordination. The first was with an all-white congregation in
Torrington, Connecticut, where he left after two years due to the active prejudice of several members.
His second call to the pulpit, from a mostly white church in Rutland, Vermont that had a few “poor
Africans,” lasted for 30 years. During that time, Haynes developed an international reputation as a preacher
and writer. In 1804, he received an honorary Master of Arts degree from Middlebury College, the first ever
bestowed upon an African American. In 1801, he published a tract called “The Nature and Importance of
True Republicanism...” which contained his only public statement on the subject of race or slavery.
Haynes was a lifelong admirer of George Washington and an ardent Federalist. In 1818, conflicts with
his congregation, ostensibly over politics and style, led to a parting; there was some speculation, however,
that the church’s displeasure with Haynes stemmed from racism. Haynes himself was known to say that “he
lived with the people of Rutland thirty years, and they were so sagacious that at the end of that time they
found out that he was a nigger, and so turned him away.”
His last appointment was in Manchester, Vermont, where he counseled two men convicted of murder;
they narrowly escaped hanging when the alleged “victim” reappeared. Haynes’s writings on the seven-year
ordeal became a bestseller for a decade.
For the last eleven years of his life, Haynes ministered to a congregation in upstate New York. He died
in 1833, at the age of 80.
Nearly 150 years after his death, a manuscript written by Haynes around 1776 was discovered, in which
he boldly stated “That an African... has an undeniable right to his Liberty.” The treatise went on to condemn
slavery as sin, and pointed out the irony of slave-owners fighting for their own liberty while denying it to
others.

Heaven — Heaven is the dwelling place of God and for those who go there a place of everlasting bliss
(Heb.12:1-2). Scripture implies three heavens, since “the third heaven” is revealed to exist (2 Cor. 12:2).
It is logical that a third heaven cannot exist without a first and second. Scripture does not describe
specifically the first and second heaven. The first, however, apparently refers to the atmospheric heavens
of the fowl (Hos. 2:18) and clouds (Dan. 7:13). The second heaven may be the area of the stars and planets
(Gen. 1:14-18). It is the abode of all supernatural angelic beings. The third heaven is the abode of the triune
God. Its location is unrevealed. (See Matt. 23:34,37; Luke 10:20; and Rev. 21:2, 20-27).

Hebrew — The language used by the people of Israel and for the writing of most of the Old Testament. (See
Greek)

Hebrews, The Epistle to the — The authorship of Hebrews has been in controversy from the earliest times.
The book is anonymous, but the reference in II Peter 3:15 seems conclusive that Paul was the writer. See
also Heb. 13:23 All agree that, whether by Paul or another, the point of view is Pauline. We undoubtedly
have here the method of Paul’s synagogue addresses. No book of Scripture more fully authenticates itself
as inspired. From internal evidence it is clear that Hebrews was written before the destruction of the Temple,
A.D. 70 (cf 10:11).
The doctrinal passages reveal the purpose of the book. It was written with a twofold intent: (1) To
confirm Jewish Christians by showing that Judaism had come to an end through the fulfilment by Christ of
the whole purpose of the law; and (2) the hortatory passages show that the writer had in view the danger ever

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present to Jewish professed believers of either lapsing back into Judaism, or of pausing short of true faith
in Jesus Christ. It is clear from the Acts that even the strongest of the believers in Palestine were held to a
strange mingling of Judaism and Christianity (e.g. Acts 21:18-24 and that snare would be especially apt to
entangle professed Christians amongst the Jews of the dispersion. The key-word is “better.” Hebrews is a
series of contrasts between the good things of Judaism and the better things of Christ. Christ is “better” than
angels, than Moses, than Joshua, than Aaron; and the New Covenant than the Mosaic Covenant. Church
truth does not appear, the ground of gathering only being stated (13:13). The whole sphere of Christian
profession is before the writer; hence exhortations necessary to warn and alarm a mere professor. Hebrews
is in six divisions, but these include five parenthetic passages of exhortation.
I- The great salvation. 1:1-2:18 (2:1-4, parenthetic).
II- The rest of God, 3:1-4:16 (all parenthetic).
III- Our great High Priest, 5:1-8, 6 (5:11-6:12, parenthetic).
IV- The new covenant and the heavenly sanctuary, 8:7-10:39 (10:26-39, parenthetic).
V- The superiority of the faith way, 11:1-40.
VI- The worship and walk of the believer-priest, 12:1-13:25 (12:3-17, parenthetic). (Scofield)

Hell — Hell is the future place of eternal punishment of the damned including the devil and his fallen
angels. There are several words rendered as Hell: Hades - A Greek word. It is the place of the dead, the
location of the person between death and resurrection. (See Matt. 11:23; 16:18; Acts 11:27; 1 Cor. 15:55;
Rev. 1:18, 6:8). Gehenna - A Greek word. It was the place where dead bodies were dumped and burned (2
Kings 23:13,14). Jesus used the word to designate the place of eternal torment (5:22, 29, 30; Mark 9:43;
Luke 12:5). Sheol - A Hebrew word. It is the place of the dead, not necessarily the grave, but the place the
dead go to. It is used of both the righteous (Ps. 16:10; 30:3; Isa. 38:10) and the wicked (Num. 16:33; Job
24:19; Ps. 9:17). Hell is a place of eternal fire (Matt. 25:41; Rev. 19:20). It was prepared for the devil and
his angels (Matt. 25:41) and will be the abode of the wicked (Rev. 21:8) and the fallen angels (2 Pet. 2:4).
The present abode of the lost eventually to be cast into the Lake of Fire. (Matt.25:41-46) (Dan.12:2;
Heb.10:28-29) With the current renewed interest in the occult, witches, astrology, demonism, and Satanism,
Hell has taken on a new significance. Few dare preach as boldly about Hell, as is needed. This message is
almost a lost doctrine in modern days.
A resent questionnaire sent to 7,441 clergyman was tallied and the figures reflect a deplorable fact.
Among those ministers responding to the survey; 58 percent of the Methodists, 60 percent of the
Episcopalians, 54 percent of the Presbyterians, and 35 percent of the American Baptists agreed that “Hell
does not refer to a special location after death, but to the experience of self-estrangement, guilt, and
meaninglessness in the life.” In other words, they do NOT believe in a literal Hell. (This data quoted from
“Hell You Say!” by C.G.Johnson in the Preface pp. vii) With so much confusion in the pulpits of America,
it is no surprise that there is a puzzled population that can not grip the truth of GOD’S Word concerning
Salvation - “If there is no Hell, why must we be saved?” The Truth is that there is a Heaven to gain an a Hell
to shun.
The subject is dealt with many more times, the word “Hell” is used 31 times in the Old Testament and
23 times in the New Testament. Hell’s Location:
1- In the lower parts of the Earth (Eph.4:9; Psa.16:10; Acts 2:27)
2- Under the foundations of the mountains (Deut.32:22)
3- In the nether parts of the Earth (Ezek.31:14-18; 32:24)
4- An enlarged placed (Isa.5:14)
Hell is:
1- A place--it has keys (Rev. 1:18)
2- Real--it has torments (Luke 16:23)
3- Popular--it enlarges itself (Isa.5:14)
4- Sure--if you don’t trust CHRIST (Rev.20:15)

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 Some people who believe in the passages in the Bible about heaven, utterly reject the references to hell.
There have always been a reasons, in the mind of some, to discount the message of Hell. Robert Ingersoll,
a famous lawyer and atheist in the latter part of the nineteenth century, once delivered a blistering lecture
on hell. He called hell the “scarecrow of religion” and told his audience how unscientific it was, and how
all intelligent people had decided there was no such place. A drunk in the audience came up to him afterward
and said, “Bob, I liked your lecture; I liked what you said about hell. But, Bob, I want you to be sure about
it, because I’m depending upon you.” Shouldn’t we all be sure...?
Hell has an horrible picture as seen in two passages of the Scripture: “Where the worm dieth not...” Mark
9:43-50 Everlasting Fire (Many are headed in this path...NOW!)
“...for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all
flesh.” Isa.66:22-24 Hellish Souls Are Seen (The future will find them still suffering there.)
But you don’t have to go to hell... Once an art student painted an extremely realistic picture of a deep
forest. Upon the professor’s looking at it, he promptly told the student that it made him feel hopeless and
instructed him never to paint this subject again without painting a path out of the woods. We have painted
a picture of Hell and put a hopelessness in the reality of Hell; but the path out is CHRIST through the Grace
of GOD.
I- CHRIST died to save (I Cor.15:3 -The simplest statement of the Gospel-- “...how that Christ died for
our sins according to the Scriptures;”)
II- GOD intends for HIS Children to go to Heaven when they die (John 14:2 “In my Father’s house
are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 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.”)
III- The HOLY GHOST is in the business of calling sinners today (John 6:44 “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.” with
Rom.8:30) “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 20:31) There is No Time for Delay (I
Cor.7:29 “But this I say, brethren, the time is short...”)
I- Tomorrow is uncertain (Prov.27:1)
A) “Put not your trust in princes...” (Psa.146:3) [OTHERS]
B) “For all flesh is as grass...” (I Peter 1:24) [OURSELVES]
C) “For what is your life?.. (ONLY) Vapor” (James 4:14) [LIFE ITSELF]
II- No escape if we neglect (Heb.2:3)
A) The only “NAME” to call on (Acts 4:12)
B) The only “WAY” to the FATHER (John 14:6)
C) The only “GOSPEL” to preach (Gal.1:6)
III- What profit is there in delay (Mark 8:36)
A) The rich farmer lost his barns and his SOUL (Luke 12:16-21) by delay
B) The rich man lost his sumptuous life style and his SOUL (Luke 16:19-23) by delay
C) The rich young ruler lost his joy and his SOUL (Matt.19:16-24) By delay what will you lose?
(Rom. 6:23 “The wages of sin is death...”) What will you gain if you do not? “...the gift of GOD
is eternal life...”

Heman the Ezrahite — One of David’s musicians. See the title of Psa. 88.

Heresy — A doctrinal view that deviates from the truth, a false teaching. We are warned against it in Acts
20:29-32 and Phil. 3:2. Heresies include teachings that Jesus is not God and that the Holy Spirit is not a
person (Jehovah’s Witnesses, Christadelphians, The Way International), that men may become gods
(Mormonism), that there is more than one God (Mormonism), that Jesus lost His divinity in hell and finished

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the atonement there, and that good works are necessary for salvation (all cults say this), to name a few.
Heresy is a denial of a fundamental belief of a particular church or a persistent deviation from dogma,
considered dangerous by orthodox members of a faith. The early Christian Church struggled over beliefs
such as Arianism. In later times such outstanding rebels as Joan of Arc and John Hus were condemned as
heretics by the Roman Catholic church. Historically, one was called a heretic if one denied a “revealed
truth.” In modern times heresy charges are rare - does this mean there are no heritics or that we now overlook
heresy in the face of so much Biblical error. See also Arianism; Gnosticism; Inquisition; Nestorianism
The most important use of the word refers to false teaching. The word “heretic” is used only one time
in the Bible (Titus 3:9-11), but the term “heresy” is used four more times (Acts 24:14; 1 Cor. 11:19; Gal.
5:20; 2 Peter 2:1). Both words refer to a willful choosing of false doctrine. “The word ‘heresy’ meant
originally a ‘choice,’ then an opinion that is the product of choice or of the will, instead of being drawn from
the Divine Word. It is a man-made opinion. Hence the term was given as a name to departure from orthodox
teaching which carried in them a breach of church unity” (G.P. Fisher, History of Christ Doctrine). The same
Greek word is also translated “sect” (Acts 5:17; 15:5; 24:5; 26:5; 28:22).
1- Described Deut. 13:13; Heb 3:12.
2- Persecution tends to make Matt. 24:9,10; Luke 8:13.
3- A worldly spirit tends to make 2 Tim. 4:10.
4- Never belonged to Christ 1 John 2:19.
5- Saints do not become Psa. 44:18-19; Heb. 6:9; 10:39.
6- It is impossible to restore Heb. 6:4-6.
7- Guilt and punishment of Zep. 1:4-6; Heb. 10:25-31, 39; 2 Peter 2:17, 20-22.
8- Cautions against becoming Heb 3:12; 2 Peter 3:17.
9- Shall abound in the latter days Mt 24:12; 2 Thes. 2:3; 1 Tim. 4:1-3.
10- Exemplified
A- Amaziah. 2 Chron. 25:14,27.
B- Professed disciples. John 6:66.
C- Hymenaeus and Alexander 1 Tim. 1:19-20.

Herod — (1) Herod the Great was the king of all Palestine 37-4 BC He ruled Judea at the time Jesus was
born. (2) Herod Antipas was, the son of Herod the Great and the ruler of Galilee 4 B.C.-A.D. 39, during the
time of John the Baptist and Jesus. (3) Herod Agrippa I, the grandson of Herod the Great, ruled Palestine
AD. 41-44. Herod Agrippa died in an awful way in the book of Acts 12:21-23 when he took the glory that
he should have given to God.

Hexapla — Old Testament edition compiled in six columns by the Alexandrian Origen (c. 185- c. 254)
about 231-245. Each page has six versions of text: Hebrew, Greek translation of the Hebrew, and the four
Greek versions--Aquila, Symmachus, Septuagint, and Theodotion. Some sections have three additional
Greek versions, or a total of nine columns. Manuscript copies of several parts of this work have survived.
Some have even said that it was all a myth of Alexandra, Egypt. Others who believe in the fabled “Hexapla”
have used it to justify the use of several versions of the Bible.

Hezekiah — (strengthened of the Lord). A godly King of Judah during the Assyrian attack on Jerusalem in
701 B.C., known for his loyalty to the Lord. (2 King 18-20; 2 Chron. 29-32; Isa. 36-39).

High Priest — The highest in the rank of priests. The “Great High Priest” is a type of CHRIST (4:14) [see
also Heb.10:21]. HE is great because of HIS accomplishments in relation to the sinner’s access to GOD. In
all systems using a priest this is the function of his office (to take men before the deity in worship and
service). Under the Old Covenant, none of the sons of promise, not even the divinely appointed priest, were
allowed to enter HIS holy presence without the blood of sacrifice and the shield of Incense (see Ex.30:34-38

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for the incense). But under the New Covenant the worst of men may receive not only pardon and peace in
CHRIST, but a right of access to GOD’S throne because of the presence of CHRIST our “Great High Priest”
at the right hand of HIS Majesty. Thus HE meets all that is needed and is ultimately sufficient.
It was a debat over the priesthood that lead to the absence of much of Hebrews from the Vatican
Manuscript #1209 (Footnote for Hebrews 9:14 in The Emphatic Diaglott - text of the #1209 Vatican MS.
- J.J.Griesbach - Published by Watch Tower Bible Society, Brooklyn NY, 1942 Edition - “From this verse
to the end of the book the Vatican MS. is defective...”) Is it not plain to the reader that the system that uses
the office of preist in every country of the world and abuses the True Priesthood is “Popery” and the power
that could correct a Bible to fit their false doctrine is dangerious. Many have been turned into Hell because
of their pernious ways. There is a True Priesthood and our High Priest is there at the Heavenly Mercy Seat
at this moment and is making intercession for sinners. I trust HE is your High Priest - Openly accept HIM
now is my prayer.
The following is a short paper written by a student in the class on the book Hebrews as I taught the
subject at Metropolitan Baptist Bible Institute, Charlotte, N.C., in the late 1980's. The constant reference in
the book of Hebrews to the “HIGH PRIEST” is well developed here in an evangelistic essay. I hope you
enjoy Jeff’s work. T.W.P.
Jesus Christ — The Perfect High Priest
By Bro.Jeff Belk from unpublished class work
The LORD was said to have been a Priest after the order of Melchizedec (Heb.5:5-6). They neither
received nor gave their priesthood to anyone. Melchisedec was Abraham’s “King-Priest” (Gen.14:18). Christ
is the same in the believers’ life (Heb.9:11) and is in HIS kingdom (Col.:13), thus HE is the believer’s
KING-PRIEST.
Abraham gave his tithes to Melchisedec (Heb.7:4) thus acknowledging his superiority over Abraham.
In doing so, being the ancestor of the Tribe of Levi and Aaron, he proved the superiority of CHRIST over
the Aaronic priesthood.
CHRIST could not have been a Levitical Priest because HE was born of the Tribe of Judah (Heb.7:14,
Rev.5:5). The Levitical order of Priesthood was handed down (Num.18:1); but this order of Melchisedec
is a Priesthood that is given only by GOD (John 10:30).
The Levitical Priesthood had to make sacrifices continually for man’s sin (Heb.9:6-7). They never
achieved their goal. CHRIST offered HIMSELF only once and need not do anything else (Heb.7:25) to save
mankind.
The main difference between CHRIST’S Priesthood after the order of Melchisedec and the Levitical
priest is that they had to use the blood of animal substitutes (Lev.4:1-5) thus never making the perfect
sacrifice; and CHRIST gave HIS own Holy Blood (Heb.9:12), therefore making the perfect and lasting
sacrifice (Heb.10:14).
Knowing all this, how could anyone refuse CHRIST, to stand alone before GOD, with no blood offering
for his sins. My request to my reader is to take the sacrifice already made, and get under the blood, before
it is eternally too late.
If GOD speaks to you about your salvation, will you bow there where you are and ask HIM to make
CHRIST your Priest. HE will, and you can join the host who call HIM their KING. I trust that GOD will
help you pray now. If you are saved please write me and tell of HIS grace to save you. (Ps.107:2) (See Priest)

Higher Textual Criticism — An application of evolutionary science to the work of Bible textual
examination. Indeed, it is a poorly veiled attempt to corrupt the pure text of the Scripture. Psalms 12:6-7
promised preservation of the words of the text and there could be no other reason for Higher Criticism than
to change these unchanging words. Higher Criticism has been adopted by most published scholars in this
day. A doubting mind set is all that is needed to be a “Higher Textual Critic.” (See Greek)

Holy, Holiness — A quality of perfection, sinlessness, and inability to sin that is possessed by God alone.

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The attribute of God defined as His total separation from sin and evil. (Lev.20:26; Rom.12:16) Essentially,
the universal meaning of this term distinguishes the sacred from the profane. In the course of moral and
religious development holiness has come to mean ethical purity and moral perfection of character. It
remains, however, an essentially religious concept, denoting the perfect and loving righteousness that
characterizes God’s nature and power. Insofar as the term is applicable to men, it refers to that moral
likeness to Cod that is the fruit of his grace, bringing man into perfect moral sonship and obedience to God.
As Christians we are called to be holy (1 Pet. 1:16). But this does not refer to our nature. Instead, it is a
command of our practice and thought. We are to be holy in obedience (1 Pet. 1:14). God has made us holy
through His Son Jesus (Eph. 1:4; 1 Pet. 2:9). (See Attributes of God)

Holy One — A name for the Savior that God had promised to send. (See Savior)

Holy Spirit or Holy Ghost — The third Person of the Godhead. His personality is proved (1) from the fact
that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1
Cor. 2:10, 11; 12:11). He reproves, helps, glorifies, intercedes (John 16:7-13; Rom. 8:26). (2) He executes
the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke
12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7; 2 Peter 1:21).
His divinity is established (1) from the fact that the names of God are ascribed to him (Ex. 17:7; Psa.
95:7; comp. Heb. 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence (Psa. 139:7;
Eph. 2:17, 18; 1 Cor. 12:13); omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity
(Heb. 9:4). (3) Creation is ascribed to him (Gen. 1:2; Job 26:13; Psa. 104:30), and the working of miracles
(Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1;
Rev. 1:4; Matt. 28:19). (See Trinity.) (Taken from Easton’s Bible Dictionary)

Homily — A term in use from the early Christian church to designate an informal talk on church doctrine
or a passage from scripture, etc To be contrasted with a sermon, which is more formal.

Hosea — Biblical author and first of the 12 minor prophets. He condemned Israel for worshiping false gods
and promised mercy to the faithful.
Hosea was a contemporary of Amos in Israel, and of Isaiah and Micah in Judah, and his ministry
continued after the first, or Assyrian, captivity of the northern kingdom 2 Kings 15:29 His style is abrupt,
metaphorical, and figurative.
Israel is Jehovah’s adulterous wife, repudiated, but ultimately to be purified and restored. This is Hosea’s
distinctive message, which may be summed up in his two words, Lo-ammi, “not my people,” and Ammi,
“my people.” Israel is not merely apostate and sinful--that is said also; but her sin takes its character from
the exalted relationship into which she has been brought. The events recorded in Hosea cover a period of
60 years (Ussher). The book is in three parts:
I- The dishonored wife, 1:1-3:5.
II- The sinful people, 4:1-13:8.
III- The ultimate blessing and glory of Israel, 13:9-14:9. (Scofield)

Huguenots — French Protestants of the 16th-18th centuries. The Reformation began in France shortly after
it did in Germany (1517). Persecution of Protestants then started, and many, including John Calvin, fled
France. Although persecuted in France, Protestantism spread and gained supporters among the aristocracy.
In 1560, Protestant nobles led by Louis I de Bourbon, prince de Condé, attempted to seize power, but many
of the rebels were killed. In 1562 tension between the Roman Catholics and Protestants touched off the Wars
of Religion, which lasted until 1598 and included the St Bartholomew’s Day Massacre of Protestants (1572).
When the Protestant Henry IV ascended to the throne (1589), he found that he could pacify his kingdom only

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by converting to Catholicism (1593) and promulgating the Edict of Nantes (1598). The edict recognized
Catholicism as the official religion but gave Protestants considerable rights.
Under Louis XIII (r. 1610-43) Protestant rights were gradually reduced, and civil wars broke out again.
Louis XIV (r. 1643-1715) reaffirmed the remaining Protestant rights in 1643 but later began to withdraw
them, and persecution resumed. He revoked the Edict of Nantes in 1685. With their religion once more
illegal, hundreds of thousands of Protestants, including many skilled artisans and members of the
bourgeoisie, fled France. In the 18th century French public opinion began to turn against persecution of
Protestants. In 1789 their full civil rights were restored, and religious equality was guaranteed by the
Napoleonic Code of 1802.

Humanism — A yearning after culture and freedom of thought and “the cultivation of the polite branches
of knowledge” developing “a system of thinking in which man, his interest and development are made
central and dominant.” Its tendency is to exalt the cultural and practical rather than the scientific and
speculative, and to encourage a spirit of revolt against existing opinions.

Humiliation of Christ — Those self humbling desires that caused Jesus Christ to leave the glories of
heaven, live on this sin-cursed earth, and die on an old rugged cross. (Phil.2:5-8) The “humiliation of Christ”
is a colorful way to state the factors of Christ’s “incarnation” and work on Earth. His “condescension” has
to do with Christ coming down to live among the race of man. The duel nature of Christ is a great mystery.
The New Testament affirms that Jesus Christ was genuinely human and genuinely God at the same time.
The Lord Jesus was born of a woman (Gal. 4:4). He had a human body that developed mentally and
physically in the same way that other children do (Luke 2:40, 52). He became tired (John 4:6-8), hungry
(Matt. 4:2), and thirsty (John 19:28). He slept (Matt. 8:24). He wept (John 11:35). He was tested (Matt.
4:1-11; Heb. 2:18; 4:15). He felt anger and grief (Mark 3:5), compassion (Matt. 9:36), and agony (Luke
22:44).
Because He endured not only what we endure but far more, He understands and feels what we are going
through. Because He lived as a real man, He showed us how to depend on the Holy Spirit for our every need.
He modeled the way all of us can depend on God.
The Bible explicitly states that Jesus is God (John 1:1; Rom. 9:5; 1 Tim. 3:16; Titus 2:13; Heb. 1:8).
Jesus possesses attributes that only God has: eternality (John 8:58), omnipresence (Matt. 18:20),
omniscience (John 16:30), omnipotence (Rev. 1:8), and immutability (Heb. 1:12). Jesus does what only God
can do: forgives sin (Mark 2:1-12), gives life (John 5:21), raises the dead (John 6:39, 40, 54; 11:38-44), and
executes judgment (John 5:22, 27). Jesus was given names and titles of deity: Immanuel, meaning "God with
us" (Matt. 1:23); King of kings and Lord of lords (Rev. 19:16); and Son of God (Matt. 26:63-65). Jesus
Himself claimed to be God (John 10:30; cp. v.33). (See Attributes of God)
In saying that Jesus is God, the Scriptures state more than we could ever understand. What remains is
for us to show by our actions that we believe in One whom we can worship and serve, even though we can't
fully understand Him.
Since hanging on the tree (cross) was a token of supreme humiliation, (“Who his own self bare our sins
in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye
were healed.” 1 Peter 2:24) the triune God decreed that Jesus Christ should die in this manner to portray the
fact that He bore God's wrath against the sin of the whole human race (1 John 2:2). Through this humiliating
death, infinite in value because of Christ's deity, our Lord provided an atoning sacrifice (Isa. 53:4, 5; Heb.
9:26), satisfied God's justice (Rom. 3:25), and bought our forgiveness (Col. 1:14).
Through our Lord's resurrection, God confirmed Jesus as His Son (Rom. 1:4), showed His satisfaction
with Christ's sacrifice on our behalf (Rom. 4:25), affirmed Christ's power to give life to those who trust Him
(Rom. 8:11), and assured us who believe on Him that someday we too will receive resurrection bodies (1
Cor. 15:20, 21). (

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Humility — The attitude of the Christian that teaches us not to “...think more highly of himself than he
ought to think; but to think so as to have sound judgment...” (Rom. 12:3). It teaches us to prefer others over
ourselves (Rom. 12:10). It is knowing our true position before God. It is not self-abasement or demeaning
one’s self. “God is opposed to the proud, but gives grace to the humble” (James 4:6). Humility is necessary
to be a disciple of Jesus (Matt. 18:3-4). The humility of Jesus is described in Philippians 2:5-8, “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: But made himself of no reputation, and took upon him the form of a servant, 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.”

Hyde, John (1865-1912) — John Hyde, better known as “Praying Hyde” was born in Carrollton, Illinois.
His father was a Presbyterian minister who faithfully proclaimed the Gospel message and called for the Lord
to thrust out labourers into his harvest. He prayed this prayer not only in the pulpit but also in the home
around the family altar. An indelible impression was made on young John as he grew up in this atmosphere.
John graduated from Carthage College with high honors and was immediately elected to a position on the
faculty.
However, he had a divine call to the regions beyond, so he resigned his faculty position and entered the
Presbyterian Seminary in Chicago. He graduated in the spring of 1892 and sailed for India the following
October. His ministry of prayer in India during the next twenty years was so well known that the natives
referred to him as “the man who never sleeps.” Also, he was called the “Apostle of Prayer,” but more
familiarly he was known as “Praying Hyde.”
John Hyde was all these and more, for deep in India he sought the Lord, and the strength of meeting his
Master face to face prepared him for missionary service. Often he spent thirty days and nights in prayer and
many times was on his knees in deep intercession for thirty-six hours at a time. His work among the villages
was so successful that for years he led four to ten people a day to the Lord Jesus Christ.
Hyde was instrumental in establishing the annual Sialkot Conferences, from which thousands of
missionaries and native workers returned to their stations with new power for the work of reaching India
with the Gospel. Hyde’s life of sacrifice, humility, love for souls and deep spirituality, as well as his example
in the ministry of intercession, inspired many to follow his example in their own lives and ministries. He
died February 17, 1912. His last words were: “Shout the victory of Jesus Christ.”

Hypostatic Union — This is the union of the two natures (Divine and human) in the person of Jesus. Jesus
is God in flesh (John 1:1,14; Col. 2:9; John 8:58; 10:30-34; Heb. 1:8). He is fully God and fully man (Col.
2:9); thus, He has two natures: God and man. He is not half God and half man. He is 100% God and 100%
man. He never lost his divinity.1) He continued to exist as God when He became a man and added human
nature to Himself (Phil. 2:5-11). Therefore, there is a “union in one person of a full human nature and a full
divine nature.” 2) Right now in heaven there is a man, Jesus, who is our Mediator between us and God the
Father (1 Tim. 2:5). (For related information on Jesus and His two natures, see Incarnation, and the errors
concerning His natures known as Eutychianism, Monophycitism, and Nestorianism.)

Jesus as God Jesus as Man

He is worshiped (Matt. 2:2-11; 14:33).
He is prayed to (Acts 7:59).
He is sinless (1 Pet. 2:22; Heb. 4:15).
He knows all things (John 21:17).
He gives eternal life (John 10:28).
All the fullness of deity dwells in Him (Col. 2:9).
He worshiped the Father (John 17).
He prayed to the Father (John 17:1).
He was tempted (Matt. 4:1).
He grew in wisdom (Luke 2:52).
He died (Rom. 5:8).
He has a body of flesh and bones (Luke 24:39).

Hyssop — A bush with bunches of small, white flowers. A bunch of hyssop was used for sprinkling blood

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and water in religious ceremonies. These ceremonies made people rightly prepared to worship God after
having a bad skin disease. In a similar way, Psa. 51:7 mentions using hyssop in making a person rightly
prepared to worship God by taking away Sin.

—I—

Icon (Idols & Idolatry) — Particularly in the Eastern Orthodox churches, mosaics of Jesus Christ, paintings,
bas-reliefs, and any image of the Virgin Mary or Saints is considered an icon. In the 11th century split
between the Eastern and Western churches, the issue of icons was serious. The West tended to shy away
from the use of images, but the East made it a doctrinal point to distinguish between the false practice of
worshiping icons and the proper way of veneration. In the churches that hold the Bible to be the only safe
rule of practice and faith it is taught that “Icons” are not to be employed as it is taught in Ex.20:3-5.
The first and second commandments are directed against idolatry of every form. Individuals and
communities were equally amenable to the rigorous code. The individual offender was devoted to
destruction (Ex. 22:20). His nearest relatives were not only bound to denounce him and deliver him up to
punishment (Deut.13:2), but their hands were to strike the first blow when, on the evidence of two witnesses
at least, he was stoned (Deut. 17:2-7). To attempt to seduce others to false worship was a crime of equal
enormity (13:6-10). An idolatrous nation shared the same fate. No facts are more strongly declared in the
Old Testament than that the extermination of the Canaanites was the punishment of their idolatry (Ex. 34:15,
16; Deut. 7; 12:29-31; 20:17), and that the calamities of the Israelites were due to the same cause (Jer. 2:17).
Paul describes the origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance and moral
corruption (1:28). In the New Testament the term idolatry is used to designate covetousness (Matt. 6:24;
Luke 16:13; Col. 3:5; Eph. 5:5).

Idol, Idolatry — An idol is a representation of something in the heavens or on the earth. It is used in worship
and is often worshiped. It is an abomination to God (Exodus 20:4). Idolatry is bowing down before such an
idol in adoration, prayer, or worship. In a loose sense, idolatry does not necessitate a material image nor a
religious system. It can be anything that takes the place of God: a car, a job, money, a person, a desire, etc.
Idolatry is denounced by God at the beginning of the Ten Commandments and is considered a form of
spiritual fornication.

Ignatius of Antioch (35 - 107) — The Bishop of Antioch where disciples were first called Christians (Acts
11), he was a native Syrian and a contemporary of John the Apostle and Polycarp. He was the first man to
use the term “catholic,” but he never used it in any letter as referring to anything more than the body of
born-again believers who were in Christ by the Holy Spirit. At no time does he suggest that such a term
applies to anything Roman or connected with Rome, nor does he ever connect it with anyone who thinks
that water baptism is a part of salvation.
The attitude of Ignatius was: “I would rather die for Christ than rule the whole earth. Leave me to the
beasts that I may by them be a partaker of God ... welcome nails and cross, welcome broken bones, bruised
body, welcome all diabolic torture, if I may but obtain the Lord Jesus Christ.” Ignatius was thrown to the
lions and eaten alive in 107 A.D.

IHS — From the Greek, an abbreviation of Jesus’ name, which has served as a symbol for him.

Illumination — God’s teaching the Christian the truths of His Word. (John 1:9; 8:12; Eph.1:18; Heb.6:4;
10:32) (See Inspiration)

Imitation of Christ — Attributed to Thomas a Kempis (1380-1471). Christian devotional literature that,
apart from the Bible, is the most widely read Christian book. Rich in spiritual counsel, it stresses that the

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road to salvation can only be taken by those prepared to suffer with Christ, and that the “lusts” of the world
must be forsaken.

Immanence — The attribute of God defined as His working with His creation. (Isa.57:15; Eph.4:6; Col.1:7)
(See Attributes of God)

Immanuel (Emmanuel) — The name for Jesus Christ meaning “God with us.” (Isa.7:14; Matt.1:23)

Immutability — The divine attribute of unchangeableness. (Psa. 102:24-27; Isa.46:9-10; Mal.3:6; James
1:17) God said in Ex. 3:14, “I AM that I AM,” signifying His eternal sameness and His sovereignty. He
cannot change His moral character, His love, His omniscience, omnipresence, omnipotence, etc.
Immutability does not mean that God does not vary. The incarnation is just such an example of variation.
Also, God’s attitude toward a person is changed when the person becomes a Christian. For example, the
enmity between God and man is removed (Rom. 5:10).
Mormonism denies the immutability of God. It says that God was not always God, that He was a man
on another planet who became a God (Mormon Doctrine, by Bruce McConkie, p. 321.). (See Attributes of
God.)

Immortality — Life without death anytime in the future. God is immortal. The souls of people are immortal
though their bodies are not. All people can die in a physical sense but they continue on after death.
Therefore, it is the soul that is immortal. However, after the return of Christ and the resurrection, the
Christians’ bodies will also become glorified and immortal (1 Cor. 15:50-58). The wicked will likewise be
resurrected to immortality but they will be cast into hell for eternal. (See Attributes of God.)

Impute, Imputation — To reckon to someone the blessing, curse, debt, etc. of another. Adam’s sin is
imputed to all people (Rom. 5:12-21), therefore, we are all guilty before God. Our sins were put upon,
imputed, to Jesus on the cross where He became sin on our behalf (2 Cor. 5:21) and died with them (Isa.
53:4-6). Therefore, our sins are forgiven. Understanding imputation is very important. Imputation is the
means of our salvation. Our sins were put upon, imputed, to Jesus on the cross. Our sins were “given” to
Jesus. When He died on the cross, our sins, in a sense, died with Him. The righteousness that was His
through His perfect obedience to the Father in His complete obedience to the Law is imputed, given, to us.
In short, our sins were given to Jesus. His righteousness was given to us. Technically speaking our sins were
imputed to Jesus. His righteousness was imputed to us.

Inability — Sometimes called “impotency.” The state of mankind before enabling Grace pricks the soul to
action towards regeneration. (See Depravity)

Incarnation — The addition of human nature to the nature of God the second person of the Trinity. It is
where God became a man (John 1:1, 14; Rom.8:3; Phil. 2:5-8; 1 Tim.3:16). It was the voluntary act of Jesus
to humble Himself so that He might die for our sins (1 Pet. 3:18). Thus, Jesus has two natures: Divine and
human. This is known as the Hypostatic Union.
The doctrine is of vital importance to the Christian. By it we understand the true nature of God, the
atonement, forgiveness, grace, etc. It is only God who could pay for sins. Therefore, God became man (John
1:1, 14) to die for our sins (1 Pet. 2:24) which is the atonement. Through Jesus we have forgiveness of sins.
Since we are saved by grace through faith (Eph. 2:8-9) it is essential that our object of faith be accurate. The
doctrine of the incarnation ensures accuracy, the knowledge that God died on the cross to atone for sin and
that the God-man (Jesus) is now in heaven as a mediator (1 Tim. 2:5) between us and God.
Jesus came to reveal the Father (Matt. 11:27; Luke 10:22), to do His will (Heb. 10:5-9), to fulfill
prophecy (Luke 4:17-21), to reconcile the world (2 Cor. 5:18-21), and to become our High Priest (Heb.

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7:24-28). (See Kenosis.)

Incense — A material that makes a sweet smell when burned and is used in the worship of God. The
granulated resin of certain tropical and eastern trees that is used in religious services. When it is burned in
a covered vessel its scent is released. The aromatic fragrance signifies virtue, and zeal is symbolized by the
act of burning. The rising smoke reflects prayer ascending to heaven. The making of incense is described
in Ex. 30. It consisted of four ingredients “beaten small” (Ex. 30:34-36). That which was not thus prepared
was called “strange incense” (30:9). It was offered along with every meat-offering; and besides was daily
offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest
in the holy of holies (30:7, 8). It was the symbol of prayer (Psa. 141:1,2; Rev. 5:8; 8:3, 4).

Inerrancy — The Bible is without error throughout. This term is used to describe the inspiration of
Scripture. The Bible was given to man from God and has been preserved from error in recording and
transmission. [See Bible, Inspiration, Preservation.] It can also be said that the Bible is INFALLIBLE. Not
subject to error. This is often used to describe the Bible. (Matt.1:23; 2 Cor.8:9) (See Inspiration)

Infinity — The attribute of God meaning that He is not limited by space. (Deut.33:27; Rom.1:20; 1
Tim.1:17) (See Attributes of God)

Inspiration — “God-breathed.” (Job 32:8; 2 Tim.3:16) “Inspiration” means to inhale air, and the Bible
claims that its words were breathed in by Almighty God through chosen men of old. The term “inspiration”
is used twice in Scripture (Job 32:8; 2 Tim. 3:16). In the N.T. it is the key term selected by God to describe
the nature of the Bible. There are basically three views regarding inspiration: (1) The humanistic view of
inspiration: The Bible is inspired only in the sense that great human writings, such as those of Shakespeare,
are inspired. (2) The partial view of inspiration. Some believe the Bible is inspired in those matters not
affecting science, but that there are historical and scientific errors in the Bible. (3) The perfect view of
inspiration: The Bible is perfectly inspired and contains no error. It is this latter view that is supported by
the Bible itself. The Bible claims to be the perfect, inspired Word of God. (See Inerrancy)

Ironside, Harry A. (1876-1951) — Bible teacher and preacher. At the age of twelve, H. A. Ironside heard
Dwight L. Moody preach, but he did not receive Christ until two years later. His own words, “I rested on
the Word of God and confessed Christ as my Saviour.” From that moment on, the Word of God seemed to
be like a burning fire in his bones, and he gave his first public testimony three nights later at a Salvation
Army meeting. Shortly afterward, he began preaching and became know as “the boy preacher of Los
Angeles.”
Although he had little formal education, his tremendous mental capacity and photographic memory
caused him to be called the “Archbishop of Fundamentalism.” A prolific writer, he contributed regularly to
various religious periodicals and journals in addition to publishing over eighty books and pamphlets. His
writings included addresses or commentaries on the entire New Testament, all of the prophetic books of the
Old Testament, and a great many volumes on specific themes and subjects. For eighteen of his fifty years
of ministry, he was pastor of the Moody Memorial Church in Chicago. He went to be with the Lord on
January 16, 1951, while on a preaching tour in New Zealand.

Isaac — The second of the three great ancestors of the people of Israel, only son of Abraham (father of
Jacob/Israel) and Sarah, born when Abraham was 100 and Sarah in her 90's.God, who commanded Abraham
to sacrifice Isaac in an act of faith, rescinded the order just before the killing. Isaac married Rebecca and they
had two sons, Jacob and Esau.

Isaiah — A prophet from Jerusalem, who lived during the eighth century BC He served as a prophet during

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the rule of four different kings of Judah, Uzziah, Jotham, Ahaz, and Hezekiah, between the years 740-700
BC The Book of Isaiah, thought to be written by several persons over a long span of years, describes
Messianic blessings and announces the birth of Immanuel as a sign that Judah will not perish..
Isaiah is justly accounted the chief of the writing prophets. He has the more comprehensive testimony
and is distinctively the prophet of redemption. Nowhere else in the Scriptures written under the law have
we so clear a view of grace. The New Testament Church does not appear (Eph.3:3-10), but Messiah in His
Person and sufferings, and the blessing of the Gentiles through Him, are in full vision. The events recorded
in Isaiah cover a period of 62 years (Ussher). Apart from his testimony to his own time, which includes
warnings of coming judgments upon the great nations of that day, the predictive messages of Isaiah cover
seven great themes:
I- Israel in exile and divine judgment upon Israel’s oppressors.
II- The return from Babylon.
III- The manifestation of Messiah in humiliation (e.g. Chap. 53.).
IV- The blessing of the Gentiles.
V- The manifestation of Messiah in judgment (“the day of vengeance of our God”).
VI- The reign of David’s righteous Branch in the kingdom-age.
VII- The new heavens and the new earth.
Isaiah is in two chief divisions:
I- looking toward the captivities, 1:1-39:8 Key verses, 1:1-2.
II- Looking beyond the captivities, 40:1-66:24. Key verses, 40:1-2. These chief divisions fall into
subdivisions, as indicated in the text. (Scofield)

Ishmael — Several biblical figures, most notably Abraham’s son by Hagar and half brother to Isaac. He
married an Egyptian and fathered 12 sons and one daughter, who married Esau, Isaac’s son. (See Hagar)

Islam — A religion founded by Mohammed, an Arabic man who believed himself to be the fmal prophet.
The truth of Islam was revealed by the one true Cod to Mohammed, and once the revelations were written
down, the writing was called the Koran. Islam recognizes the truth of Judaism and Christianity, but only as
interpreted through the Koran and Mohammed. Central to Islam is the concept of Cod and law. God is a
complete unity, completely holy, and demanding of dedication and obedience. God is the uncreated one, and
all else has been created and is dependent on God. On a day in the future that only God knows, there will
be a resurrection leading to judgment, some being thrown into eternal fire and others entering the Garden.
Some schools of Islamic thought hold that the prayers of the Prophet for his followers will allow those not
guilty of idolatry or apostasy to enter paradise. Legal obligations in Islamic practice cannot be
under-emphasized Sharia, or religious law, touches the areas of family, inheritance, and ritual The primary
Islamic obligations are called the five pillars: (1) to pronounce the testimony “There is no other God but
Allah, and Mohammed is his prophet;” (2) ritual prayer facing Mecca, which is performed five times a day
(at dawn, noon, afternoon, sundown, and evening); (3) almsgiving, of a fixed - percentage but varying
according to the different law schools and functioning as a governmental tax for the benefit of the
community; (4) fasting during the month of Ramadan; and (5) pilgrimage to Mecca at least once in one’s
- lifetime so long as one is capable. The fifiki pillar is indicative of the spiritual importance of geographic
location. Like the city of Jerusalem in Judaism, Islam gives spiritual importance to the city of Mecca. (See
Koran; Mohammed)
It is no doubt that Mohammed did a great work to turn the peoples of the middle east to a holier life. The
world of his day was steeped in superstition and cults were many. Each local had its own city or regional
faith system and myth prevailed where truth should have been in force. Mohammed took it to be himself that
Moes predicted: “...A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him
shall ye hear.” (Deut. 18:15, 18; 34:10; Acts 3:22; 7:37) It is clear that this promise was fulfilled in CHRIST
and it is faulty Theology to defend Islam on this matter.

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Israel — The nation chosen and created by God to preserve His truth in the world and to prepare the way
for Christ’s coming. The nation is named after Jacob, who was renamed Israel by God (Gen. 32:28). God
called Abraham (Gen. 12:1-3). Abraham had Isaac (Gen. 21). Isaac had Jacob (Gen. 25). Jacob had twelve
sons who became the twelve tribes of Israel (Gen. 49). To this special people, God gave a Land (Palestine)
so they could live separated from the heathen peoples in order to fulfill God’s purposes. God delivered the
Scriptures to the world through Israel (Rom. 3:1-2). He also gave the Savior to the world through Israel
(Rom. 9:4-5). Temporarily the nation Israel has been set aside in the purposes of God. Today He is creating
a special body of saved people composed both of Jews and Gentiles (Acts 15:14-16; Eph. 3). After this
present work is accomplished, God will again resume His purposes with the nation Israel and will fulfill all
the O.T. promises and prophecies concerning them (Rom. 11:25-27).
A name with many biblical connotations, including the people dwelling in Palestine; the name given the
North Kingdom; the name given Jacob after he wrestled with the angel; and the name taken by the returning
exiles after the Babylonian captivity. (See Jacob/Israel.)

—J—

Jacob/Israel — In the Bible, the son of Isaac and Rebekah and younger twin brother of Esau. The third great
ancestor of the people of Israel. While fleeing after tricking Esau out of Isaac’s blessing, His name was
changed to Israel, he wrestled with an angel to obtain God’s blessing at the Jabbok River. He married Leah
and Rachel; the descendants of his son Joseph became the 12 tribes of Israel. (See Israel)

James, Saint — Three persons in the New Testament: James the Greater (died c. 43), one of the Twelve
Disciples of Jesus, brother of the disciple John. He was beheaded on orders of Herod Agrippa I. James the
Less, also one of the twelve Disciples, son of Alphaeus and one of the three Marys at the cross and tomb.
James the Brother of Jesus (died c. 62), a witness to the Resurrection and a leader, perhaps first bishop, of
the church in Jerusalem. He was either stoned to death or thrown from a tower. He is usually identified as
the writer of the epistle of that name. The Roman Catholic Church claims he is a cousin, not a brother, of
Jesus and that he is the same person as James the Less. Had it not been for the dogma that Mary remained
a virgin, a dogma that has no foundation in the Scriptures, it would never have been doubted that these
“brethren” and “sisters” were her children. (Matt. 13:55; Mark 6:3; John 2:12)

James, The Book of — James called “the Just” mentioned by Paul with Cephas and John as “pillars” in the
church at Jerusalem Gal. 2:9 He seems to have been, as a religious man, austere, legal, ceremonial. (Acts
21:18-24) Tradition fixes the martyrdom of James in the year 62, but his Epistle shows no trace of the larger
revelations concerning the church and the distinctive doctrines of grace made through the Apostle Paul, nor
even of the discussion concerning the relation of Gentile converts to the law of Moses, which culminated
in the first council (Acts 15.), over which James presided. This presumes the very early date of James, which
may confidently be set down as “the first Epistle to Christians.”--Weston.
By “the twelve tribes scattered abroad” we are to understand, not Jews, but Christian Jews of the
Dispersion. The church began with such (Acts 2:5-11) and James, who seems not to have left Jerusalem,
would feel a particular pastoral responsibility for these scattered sheep. They still resorted to the synagogues,
or called their own assemblies by that name James 2:2 where “assembly” is “synagogue” in the Gr.). It
appears from James 2:1-8 that they still held the synagogue courts for the trial of causes arising amongst
themselves. The Epistle, then, is elementary in the extreme. To suppose that James 2:14-26 is a polemic
against Paul’s doctrine of justification is absurd. Neither Galatians nor Romans was yet written. James’
theme, then, is “religion” (Gr., threskeia, “outward religious service”) as the expression and proof of faith.
He does not exalt works as against faith, but faith as producing works. His style is that of the Wisdom-books
of the O.T. The divisions are five:
I- The testing of faith 1:1-2:26

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 II- The reality of faith tested by the tongue, 3:1-18
III- The rebuke of worldliness, 4:1-17
IV- The rich warned, 5:1-6
V- Hortatory, 5:7-20 (Scofield)

Japheth — In Genesis, Noah’s son who, with his brothers Shem and Ham, survived the Flood aboard the
ark. (See Ham, Shem)

Jasper, John (1812-1901) — John Jasper was born a slave, the last of twenty-four children. He grew up on
a plantation where he labored in the fields until he reached adulthood. One day in 1839, while working in
a tobacco factory he was converted to Christ. Immediately sensing a Divine call to the ministry, he began
to tell everyone of his salvation.
He preached for sixty years, twenty-five of them as a slave. After the Civil War, he started a church on
an island on the James River in Richmond, Virginia. The congregation grew to thousands before his death.
Legislators, judges, governors, and many men of distinction went to hear him preach.
He preached the fundamental doctrines of the faith with unsurpassed ardor. Jasper believed the Bible
to be the source of all authority, and he preached it in nearly every county and city in Virginia and often
beyond. He was sought after continually, and in that respect he stood unmatched by any man of his race. His
moral and religious ideals were very lofty, and he lived up to them to a degree not true of many men.
Many of the most distinguished white ministers of the country went to hear him preach when they were
in Richmond. John Jasper was called the most original, masterful, and powerful Negro preacher that this
country has ever produced.

Jeduthun — One of David’s musicians. See the tides of Psalms 39, 62, 77.

Jehoshaphat — In the Bible, son of Asa and king of Judah. He and Ahab, king of Israel, signed an alliance,
the first between the two countries.

Jehovah — (One of the names of GOD) A variant form of the name of the God of Judaism. It developed
from YHWH (or JHVH, YHVH; a Hebrew tribal name for God) and the vowel symbols of the word Adonai
(“My Lord”) during the Middle Ages. It came to be used synonymously for the ineffable name Yahweh.
Christians quickly assumed this transliterated form. In the 19th and 20th centuries, scholars began the return
to Yahweh. (See God, Tetragrammaton, YHWH, Yahweh)

Jehovah Elyon — (One of the names of GOD) From Psalm 7:17, means “The One who is blessing,” or “The
Lord our Blesser.”

Jehovah Jireh — (One of the names of GOD) This name for God is found in Genesis 22:14, and means,
“The Lord who provides.”

Jehovah Nissi — (One of the names of GOD) From Exodus 17:15, means “The Lord our Banner.”

Jehovah Raah — (One of the names of GOD) From Psalm 23:1, means “The Lord our Shepherd.”

Jehovah Rapha — (One of the names of GOD) From Exodus 15:26, means “The One who heals.”

Jehovah Sabaoth — (One of the names of GOD) From 1 Samuel 1:3, means “The Lord of Hosts.”

Jehovah Shalom — (One of the names of GOD) From Judges 6:24, means “The Lord our Peace.”

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Jehovah Shammah — (One of the names of GOD) From Ezekiel 48:35, means “The One close by,” or “The
One present.”

Jehovah Tsidkenu — (One of the names of GOD) From Jeremiah 23:6, means “The Lord our
Righteousness.”

Jehovah’s Witnesses — Protestant sect begun in 1874 by Charles Taze Russell, founded upon the idea that
only a select few (144,000) will be spared the thousand-year judgment that will take place when Christ
returns to earth. In the early days of the religion, Russell declared that Christ had already returned but was
invisible. Jehovah’s Witnesses are excluded from having to salute the flag at public events, believing that
allegiance is owed only to God and not to anything of this world. Jehovah’s Witnesses put a strong emphasis
on the study of the Bible by laymen, and have developed a number of free or low-cost manuals for the
student. These are frequently distributed door-to-door or on street corners in urban areas. This proselytizing
is an important part of the religion. The Jehovah’s Witnesses’ house of worship is called “The Kingdom
Hall.” another name for the JW’s is “The Watchtower Bible and Tract Society.” Most mainline
denominations view the Jehovah’s Witnesses as cults because of their altered position on the meaning and
interpretation of the Bible’s text and application of the main truths of Scripture (no blood transfusions, Bible
translation, the use of alcohol, the structure of the family, etc.).
When Charles Taze Russell, founder of the Watchtower Society, died in 1916, one Christian magazine
said; “With the passing of its founder, the movement he created and organized will probably drift along for
a time, to sink finally into the limbo of things forgotten.” Christians should have learned their lesson by now.
When fighting the cults, we are not fighting flesh and blood, but demonic forces. We cannot afford to rest
because one person has died. We must continue to “contend earnestly for the faith which was once for all
delivered to the saints.”

Jeremiah (c. 650-585 BC) — Hebrew prophet whose life and teachings are recorded in the Old Testament
Book of Jeremiah, the 24th book of the Bible. He fearlessly denounced social injustice and false worship
in the Kingdom of Judah. When Babylonia invaded Judah, captured Jerusalem, and took many Jews into
exile, Jeremiah saw this as a punishment from God. He urged the people to make peace and to believe in
God, teaching that they could preserve their worship even in disaster and exile. His ideas were influential
in later Old Testament writings and in the New Testament.
Jeremiah began his ministry in the 13th year of Josiah, about 60 years after Isaiah’s death. Zephaniah
and Habakkuk were contemporaries of his earlier ministry. Daniel of his later. After the death of Josiah, the
kingdom of Judah hastened to its end in the Babylonian captivity.
Jeremiah remained in the land ministering to the poor Remnant (2 Kings 24:14) until they went into
Egypt, whither he followed them, and where he died, early in the 70 year’s captivity. Jeremiah, prophesying
before and during the exile of Judah, connects the pre-exile prophets with Ezekiel
and Daniel, prophets of the exile.
Jeremiah’s vision includes: the Babylonian captivity; the return after 70 years; the world-wide
dispersion; the final re-gathering; the kingdom-age; the day of judgment on the Gentile powers, and the
Remnant. The events recorded in Jeremiah cover a period of 41 years (Ussher). Jeremiah is in six chief
divisions:
I- From the prophet’s call to his message to the first captives. 1:1-29:32.
II- Prophecies and events not chronological, 30:1-36:2.
III- From the accession to the captivity of Zedekiah, 37:1-39:18.
IV- Jeremiah’s prophecies in the land after the final captivity of Judah, 40:1-42:22.
V- The prophet in Egypt, 43:1-44:30.
VI- Miscellaneous prophecies (45:1-52:34. (Scofield)

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Jesus Christ (c.4 BC-AD 30) — (One of the names of GOD) The founder of Christianity. His name
combines a well known Hebrew name, Jesus (originally Joshua, “God is salvation”), with Christ, which
comes from a Greek translation of a Hebrew word for messiah, anointed one, a long-expected king and
deliverer of Israel. What is known of Jesus’ life comes from study of the Gospels of Matthew, Mark, Luke,
and John, the first four books of the New Testament. He was born about 4 BC, near the end of the reign of
Herod the Great. (A 6th-century error put the first year of the Christian calendar several years after Christ’s
birth date.) Jesus’ mother, Mary, and her husband, Joseph, lived in Nazareth in Galilee, but they had to
journey to Bethlehem in Judea for a census, for Joseph was of the House of David, and Jesus was born there
in a stable. He probably grew up in Galilee. About AD 26 or 27, John the son of Zachariah began a
preaching and baptizing ministry in Galilee, and Jesus was one of the many who went to John and were
baptized in the Jordan River. Thereafter, Jesus began his own ministry, preaching to growing numbers and
gathering 12 disciples around him. He told people to love God and to love their neighbor--who is anyone,
even a foreigner or an enemy. He taught that salvation depends on true devotion to God’s will rather than
on following the letter of the religious law.
In about 29 or 30 Jesus and his disciples went to Jerusalem just before the Jewish feast of the Passover.
The city gave him a triumphal welcome, but he knew that the end of his earthly ministry was near. A small
group in the priestly hierarchy in the Temple in Jerusalem feared Jesus was a source of trouble. A few days
after the entry into Jerusalem, Jesus gathered his disciples for a Last Supper, at which he instituted the
sacrament of Holy Communion. That same night he was arrested by agents of the priests and denounced
before Pontius Pilate, the Roman governor, on the charge that he claimed to be king of the Jews. Roman
soldiers crucified Jesus on a hill outside the city wall; he died after suffering for three hours and was buried.
On the third day his tomb was found empty. On 9 occasions he appeared to his disciples, and 40 days after
his Resurrection he ascended into heaven. His followers then began their own ministry to take his word to
all people.
Christians worship Christ as the Son of God, who lived as a man to bring God’s message to the world.
They also believe he is one with God; he is at once truly human and truly divine. By his preaching and the
sacrifice of his death and his Resurrection, he showed humankind how to live rightly and how to find eternal
life.
The Bible is about Jesus (Luke 24:27,44; John 5:39; Heb. 10:7). The prophets prophesied about Him
(Acts 10:43). The Father bore witness of Him (John 5:37, 8:18). The Holy Spirit bore witness of Him (John
15:26). The works Jesus did bore witness of Him (John 5:36, 10:25). The multitudes bore witness of Him
(John 12:17). And, Jesus bore witness of Himself (John 14:6, 18:6).
Jesus is God in flesh (John 1:1, 14). He is fully God and fully man (Col. 2:9) thus, He has two natures:
God and man. He is not half God and half man. He is 100% God and 100% man. He never lost his divinity.
He existed in the form of God and when He became a man, He added human nature to Himself (Phil.
2:5-11). Therefore, there is a “union in one person of a full human nature and a full divine nature.”2 Right
now in heaven there is a man, Jesus, who is Mediator between us and God the Father (1 Tim. 2:5). Jesus is
our advocate with the Father (1 John 2:1). He is our Savior (Titus 2:13). He is our Lord (Rom. 10:9-10). He
is not, as some cults teach, an angel who became a man (Jehovah’s Witnesses) or the brother of the devil
(Mormonism). He is wholly God and wholly man, the Creator, the Redeemer. He is Jesus. (See Savior)

Jesus Only Movement — This is a movement in some Pentecostal circles. It is an error in the understanding
of the nature of the Trinity. The biblical Trinity consists of three persons simultaneously and eternally
existing in one God. (See Trinity) The Jesus Only Movement maintains that there is only one person in the
Godhead: Jesus. It teaches that the person of the Father became the person of the Son who then became the
person of the Holy Spirit and that the persons are consecutive not simultaneous. (See Modalism) This
movement is incorrect in its Trinitarian interpretation. Additionally, they mistakenly believe that baptism
is necessary for salvation and that tongues are evidence of true conversion. (See Conversion)

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Jew — The name derived from the patriarch Judah, at first given to one belonging to the tribe of Judah or
to the separate kingdom of Judah (2 Kings 16:6; 25:25; Jer. 32:12; 38:19; 40:11; 41:3), in contradistinction
from those belonging to the kingdom of the ten tribes, who were called Israelites. (See Judah, Judaism)

Jezebel — In the Bible, Phoenician wife of Ahab, king of Israel. She supported worship of Baal and,
clashing with Elijah, drove him out of Israel. Her death was caused by Jehu, usurper of her son Jeram’s
throne. Ahaziah, her daughter, was queen of Judah. (1 Kings 16:31; 21:23; 2 Kings 9:36-37)

Joab — In the Bible, David’s nephew and general of David’s army during most of his reign. Failing to
reconcile David and his son Absalom, Joab killed Absalom. Backing Adonijah’s claim to the throne, Joab
was killed by Solomon. See the title of Psa. 60.

Job — Biblical patriarch and book that describes Job’s life and raises the question: Is Job’s goodness,
wealth, and rank a form of selfishness? Satan asks if Job fears God for naught and, if the blessings were
removed, would he curse God to his face? Receiving permission, the Devil destroys Job’s property and his
children and inflicts him with a terrible disease, causing his wife’s breakdown. Job’s reply to all this
suffering, “Shall we not receive good at the hand of the Lord, and shall we not receive evil?” answers
Satan’s question. Later, Job curses the day he was born when three men of wisdom come to console him.
Jehovah appears and eloquently reproves Job, rebukes his opponents, and vindicates the patriarch’s integrity.

Job, The Book of — The book of Job is in form a dramatic poem. It is probably the oldest of the Bible
books, and was certainly written before the giving of the law. It would have been impossible, in a discussion
covering the whole field of sin, of the providential government of God, and man’s relation to Him, to avoid
all reference to the law if the law had then been known. Job was a veritable personage (Ez 14.20; Jas 5.11),
and the events are historical. The book sheds a remarkable light on the philosophic breadth and intellectual
culture of the patriarchal age. The problem is, Why do the godly suffer? The events recorded in Job cover
a period within 1 year. Job is in seven parts:
I- prologue, 1.1-2.8.
II- Job and his wife, 2.9,10.
III- Job and his three friends, 2.11-31.40.
IV- Job and Elihu, 32.1-37.24.
V- Jehovah and Job, 38.1-41.34.
VI- Job’s final answer, 42.1-6.
VII- Epilogue, 42.7-17. (Scofield)

Joel — Biblical author and second of the 12 minor prophets. The first prophet to Judah, he reflects on the
country’s ruin and despair, later detailed by other prophets.
Joel probably exercised his ministry during the reign of Joash (2 Chron.22-24). In his youth he may have
known Elijah, and he certainly was a contemporary of Elisha. The plagues of insects, which were the token
of the divine chastening, give occasion for the unveiling of the coming “day of the Lord” (Isa.2:12), in its
two aspects of judgment on the Gentiles and blessing for Israel. Joel is in three chief parts:
I- The plague of insects, 1:1-20.
II- The day of the Lord, 2:1-3:8.
III- Retrospect of the day of the Lord, and full kingdom blessing, 3:9-21. (Scofield)

John — JOHN (Jahhn) Greek form of Hebrew name meaning, “Yahweh has been gracious.” There were
four Johns mentioned in the New Testament. The most popular may be John the Baptist, a prophet from a
priestly family, who preached a message of repentance, announced the coming of the Messiah, baptized
Jesus, and was beheaded by Herod Antipas. Luke 1:5-80 records the birth of John the Baptist. Because of

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his life in the wilderness, his priestly background, his preaching of repentance to Israel, and his practice of
baptism, it is often suggested that John grew up among the Essenes at Qumran. This theory is attractive, but
it cannot be confirmed.
Then we find the least known “John” a relative of Annas, the high priest (Acts 4:6) Little else is known
of him and the Bible only records this one listing of his name. We may be lead to think that this John had
some important part to play in the interesting story of the Gospel but he seems to be in the background and
does not show up again.
Then there is a young man with the name of John Mark. He was an early missionary and church leader;
author of second Gospel (Mark). He was the son of Mary in whose home the Jerusalem believers met to pray
when Peter was imprisoned by Herod Agrippa I (Acts 12:12). Mark was sometimes called by his Jewish
name, John, and sometimes by his Roman name, Mark.
John Mark was kin to Barnabas (Col. 4:10). After Barnabas and Saul completed a relief mission to
Jerusalem, they took Mark with them when they returned to Antioch (Acts 12:25). When Barnabas and Saul
went as missionaries, they took Mark to help (Acts 13:5). They went from Antioch to Cyprus and then on
to Pamphylia, where Mark left them and returned to Jerusalem (Acts 13:13). The most likely reason was
because Paul had become the dominant missionary and was taking the gospel to Gentiles (Acts 13:4-12).
Later, when Paul and Barnabas planned another journey, Barnabas wanted to take Mark. When Paul refused,
Barnabas and Mark went together while Paul and Silas went together (Acts 15:36-40).
When Paul wrote Philemon, Mark was one of Paul’s fellow workers who sent greetings (Philem. 24).
Paul wrote to the Colossians to receive Mark if he came to them (Col. 4:10). When Paul wrote his final letter
to Timothy, he asked Timothy to bring Mark with him because Paul considered Mark a useful helper (2 Tim.
4:11). Peter referred to Mark as his “son,” and sent greetings from him near the end of his first letter (1 Pet.
5:13).
The John in question in this study of Bible Characters is properly called John the Apostle, the son of
Zebedee, the brother of James. Harmonizing Matthew 27:56 with Mark 15:40 suggests that John’s mother
was Salome. If she was also the sister of Jesus’ mother (John 19:25), then John was Jesus’ first cousin. This
string of associations is so conjectural, though, that we cannot be sure of it. Because James is usually
mentioned first when the two brothers are identified, some have also conjectured that John was the younger
of the two.
The sons of Zebedee were among the first disciples called to be disciples (Matt. 4:21-22; Mark 1:19-20).
They were fishermen on the Sea of Galilee and probably lived in Capernaum. Their father was sufficiently
prosperous to have “hired servants” (Mark 1:20), and Luke 5:10 states that James and John were “partners
with Simon” Peter.
John is always mentioned in the first four in the lists of the twelve (Matt. 10:2; Mark 3:17; Luke 6:14;
Acts 1:13). John is also among the “inner three” who were with Jesus on special occasions in the first three
Gospels: the raising of Jairus’ daughter (Mark 5:37), the transfiguration (Mark 9:2), and the Garden of
Gethsemane (Mark 14:32-33). Andrew joined these three when they asked Jesus about the signs of the
coming destruction of Jerusalem (Mark 13:3).
The sons of Zebedee were given the surname Boanerges, “sons of thunder” (Mark 3:17). When a
Samaritan village refused to receive Jesus, they asked, “Lord, wilt thou that we command fire to come down
from heaven, and consume them?” (Luke 9:54). The only words in the first three Gospels attributed
specifically to John are: “Master, we saw one casting out devils in thy name ... and we forbad him, because
he followeth not us” (Mark 9:38; Luke 9:49). On another occasion the two brothers asked to sit in places
of honor, on Jesus’ left and right in His glory (Mark 10:35-41; compare Matt. 20:20-24). On each of these
occasions Jesus challenged or rebuked John. Luke 22:8, however, identifies Peter and John as the two
disciples who were sent to prepare the Passover meal for Jesus and the disciples.
The apostle John appears three times in the Book of Acts, and each time he is with Peter (1:13; 3:1-11;
4:13,20; 8:14). After Peter healed the man, they were arrested, imprisoned, and then released. They were
“unlearned and ignorant men” (Acts 4:13), but they answered their accusers boldly: “we cannot but speak

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the things which we have seen and heard” (Acts 4:20). Later, John and Peter were sent to Samaria to confirm
the conversion of Samaritans (8:14).
Paul mentioned John only once: “James, Cephas [Simon Peter], and John, who seemed to be pillars”
of the church agreed that Paul and Barnabas would go to the Gentiles, while they would work among the
Jews (Gal. 2:9).
The Gospel of John does not mention James or John by name, and it contains only one reference to the
sons of Zebedee (21:2). An unnamed disciple who with Andrew had been one of John the Baptist’s disciples
is mentioned in John 1:35, and an unnamed disciple helped Peter gain access to the house of the high priest
in John 18:15-16. The disciple in these verses may have been the Beloved Disciple, who reclined with Jesus
during the last supper (13:23-26), stood at the cross with Jesus’ mother (19:25-27), ran with Peter to the
empty tomb (20:2-10), and recognized the risen Lord after the great catch of fish (21:7). The need to clarify
what Jesus had said about the death of the Beloved Disciple (21:20-23) probably indicates that the Beloved
Disciple had died by the time the Gospel of John was put in final form by the editor who speaks in John
21:24-25 and attributes the Gospel to this Beloved Disciple.
Five books of the New Testament have been attributed to John the Apostle: the Gospel, three Epistles,
and Revelation. In each case, the traditional view that the apostle was the author of these books can be traced
to writers in the second century. Neither the Gospel nor the epistles identify their author by name. The author
of Revelation identifies himself as “John” (1:1, 4, 9; 22:8) but does not claim to be the apostle. Much of the
weight of the traditional view of the authorship of the Gospel rests on the testimony of Irenaeus, bishop of
Lugdunum in Gaul (A.D. 130-200).
The origin of the attribution of the five writings to the apostle is difficult to trace. The strongest argument
can probably be made for the traditional view of the authorship of Revelation. Its author claims to be “John,”
it is associated with Patmos and Ephesus, and in tone it fits the character of the apostle who was called
“Boanerges.” Justin Martyr, moreover, in the earliest testimony regarding the authorship of Revelation
attributes it to John.
Internal evidence from the Gospel and Epistles provides many Bible students reasons to question the
traditional view. The Gospel does not mention the “inner three” disciples as a group, nor does it refer to any
of the events at which these three were present with Jesus: the raising of Jairus’ daughter, the transfiguration,
and the agony of Jesus in the Garden of Gethsemane. Clearly, the editor of the Gospel, who refers to himself
in John 21:24-25, links the Gospel with the Beloved Disciple. The question is whether that disciple was John
or some other apostle.
The author of the epistles identifies himself as “the elder” (2 John 1, 3 John 1), but never claims to be
the apostle. Neither does the author of these epistles claim the authority to command the church to follow
his instructions. Instead, he reasons with them and urges the church to abide in what it has received and what
it has heard from the beginning.
In sum, a strong tradition linking the apostle John to the authorship of these five New Testament writings
can be traced to the second century. Modern scholarship has raised questions about the credibility of this
tradition, and discussion of these matters continues. Many would agree, however, that the strongest case can
be made for the apostolic authorship of Revelation, followed in order by the Gospel and Epistles. Many
Bible students continue to follow tradition and attribute all five books to the apostle.
Legends about the apostle continued to develop long after his death. According to tradition, John lived
to an old age in Ephesus, where he preached love and fought heresy, especially the teachings of Cerinthus.
The tomb of John was the side of a fourth-century church, over which Justinian built the splendid basilica
of St. John. The ruins of this basilica are still visible in Ephesus today.
The apostle John also has a place in the martyrologies of the medieval church. A fifth-century writer,
Philip of Side, and George the Sinner, of the ninth century, report that Papias (second century) wrote that
James and John were killed by the Jews (Acts 12:2), but these reports are generally dismissed as fabrications
based on interpretations of Mark 10:39.

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John the Baptist — A prophet from a priestly family, who preached a message of repentance, announced
the coming of the Messiah, baptized Jesus, and was beheaded by Herod Antipas. Luke 1:5-80 records the
birth of John the Baptist in terms similar to the birth of Isaac. Zechariah, John’s father, was a priest from the
division of Abijah. Elizabeth, his mother, was a descendant of Aaron. The angel Gabriel announced John’s
birth, while Zechariah was burning incense in the Temple. John would not drink wine or strong drink. He
would be filled with the Holy Spirit, and as a prophet he would have the spirit and power of Elijah. His role
would be to prepare the Lord’s people for the coming of the Messiah.
Mark 1:3-4 records that John was in the wilderness until the time of his public ministry. There he ate
locusts and wild honey. He wore the dress of a prophet, camel’s hair and a leather girdle (Matt. 3:4; Mark
1:6; see 2 Kings 1:8). Because of his life in the wilderness, his priestly background, his preaching of
repentance to Israel, and his practice of baptism, it is often suggested that John grew up among the Essenes
at Qumran. This theory is attractive, but it cannot be confirmed. Neither can the origin of John’s practice
of baptizing be traced with certainty. Washings had long been part of Jewish piety, and by the time of John,
Gentile converts to Judaism washed themselves as a form of ceremonial cleansing. The Essenes at Qumran
practiced ritual washings and had an elaborate procedure for admission to the community. John’s baptism
may owe something to the Essene practices, but we cannot determine the extent of this influence.
According to Luke, John began his ministry around the Jordan River in the fifteenth year of the reign
of Tiberius Caesar (Luke 3:1-3), which must have been A.D. 26 or 27. John’s preaching emphasized the
coming judgment, the need for repentance, and the coming of the Messiah. Luke also emphasizes the ethical
teachings of John: he called the multitudes a “generation of vipers” (Luke 3:7); one who had two coats
should give one to a person who had none; tax collectors were warned to collect no more than their due; and
soldiers were instructed to rob no one and “...be content with their wages” (Luke 3:10-14).
Jesus was baptized by John, a fact that all the evangelists except Mark attempted to explain. Matthew
3:15 explains that it was “to fulfill all righteousness.” Luke recorded that John was thrown in prison before
he said that Jesus also was baptized (3:20-21), and John told of the baptism of Jesus but only through the
testimony of John the Baptist himself. Thus, the witness of John the Baptist to Jesus is featured, deflecting
any possibility that later followers of the Baptist might argue that John was superior to Jesus (Matt. 3:11-12;
Mark 1:7-8; Luke 3:15-17; John 1:15, 19-36).
Various sayings give us glimpses of John’s ministry. His disciples practiced fasting (Mark 2:18), and
he taught them to pray (Luke 11:1). John was vigorous in his attacks on Herod. In contrast to Herod’s
household he lived an austere existence (Matt. 11:7-9). Some criticized John for his ascetic life-style (Matt.
11:16-19), but Jesus praised John as the greatest of the prophets (Matt. 11:11). John’s popularity with the
people is reflected in Matthew 21:31-32; Mark 11:27-32; Luke 7:29-30; and John 10:41.
In an account that parallels the New Testament closely, Josephus, the historian, stated that Herod Antipas
arrested John and subsequently executed him at Machaerus because “he feared that John’s so extensive
influence over the people might lead to an uprising.” But the final stroke was John’s preaching against
Herod’s adulterious marriage to his brother’s wife. Many believed that the defeat of Herod’s armies by the
Nabateans was God’s judgment on Herod for the death of John the Baptist. While John was in prison, he
sent two of his disciples to inquire whether Jesus was the coming One (Matt. 11:2-3; Luke 7:18-23). John’s
death is recorded in detail in Mark 6:14-29.
According to the Gospel of John, the ministry of Jesus overlapped with that of John (3:22-24; contrast
Mark 1:14), and some of Jesus’ first disciples had also been disciples of John the Baptist (John 1:35-37).
Jesus even identified John with the eschatological role of Elijah (Matt. 17:12-13; Mark 9:12-13).
John’s movement did not stop with his death. Indeed, some believed that Jesus was John, raised from
the dead (Mark 6:14-16; 8:28). Years later, a group of John’s followers were found around Ephesus, among
them the eloquent Apollos (Acts 18:24-19:7); and for centuries John’s influence survived among the
Mandeans, who claimed to perpetuate his teachings.
John stood where no man has stood before and where there shall never be another. He was the last OT
prophet and the first NT preacher. According to the words of JESUS in Matt.11:11, there was not at that

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time any man greater, and if you read the passage in Luke 7:28 the field is narrowed to the race of mankind
(“...those born of woman...”) and then the field is brought closer to include the prophets. JESUS’ words are
eternal and infallible; so this puts John the Baptist at the top of a list of all; but the Grace of GOD can make
the least rise to greater plains. As we look at the life of this “GREAT” man, let us learn of the GREAT
LORD of John. What made John the Baptist great?
I- A Great Education (John 1:34)
A) In the home
1-about Heaven or Hell
2-the only place that the real you is seen
3-memories that speak to you of love and kindness
4-about eternity
B) The nazarite vow
1-no wine
2-no hearcut
3-no contact with the dead
C) The wilderness
1-the hardness
2-the loneliness
3-the time
II- A “Great Commission” -”...sent from GOD...” (John 1:6)
A) This commission was certain: toward GOD
1-see hiswork -preached- (Matt.3:1)
2-see his warning -repent- (Matt.3:2)
3-see his walk -straight- (Matt.3:4)
B) This commission was coragious: toward his enimies
1-religious leaders “generation of vipers” (Matt.3:7)
2-political leaders “its not lawful for you to have her” (Matt.14:4)
C) This commission was un-compromising toward himself
1-his Fellowship -he preached in the wilderness (Matt.3:1)
2-his message was simple -Repent (Matt.3:2)
3-his clothes were not rich - camel’s hair -that of a prophet (Matt.3:4)
4-his meat was strict -locust and wild honey (Matt.3:4b)
III- But I think his greatness is all in his great conflict (Matt.14:1-11)
A) a conflict -because of sin (Phil.1:30)
B) a conflict -because of the saved (Col.2:1)
C) a conflict -because of sinners (Rom.9:2)
After all is said and done, it can be seen that the greatness of John The Baptist is best displayed in this
last point. All of us would be of a better appearance in the light of victory over conflict and adversity. It
seems to be the heart of greatness to endure hardship.

John, 1st Epistle of — Written by the Apostle John, as unbroken tradition affirms, and as internal evidence
and comparison with the Gospel of John prove. Probably A.D. 90
First John is a family letter from the Father to His “little children” who are in the world. With the
possible exception of the Song of Solomon, it is the most intimate of the inspired writings. The world is
viewed as without. The sin of a believer is treated as a child’s offence against his Father, and is dealt with
as a family matter (1:9; 2:1). The moral government of the universe is not in question. The child’s sin as an
offence against the law had been met in the Cross, and “Jesus Christ the righteous” is now his “Advocate
with the Father.” John’s Gospel leads across the threshold of the Father’s house; his first Epistle makes us
at home there. A tender word is used for “children,” teknia, “born ones,” or “bairns.” Paul is occupied with

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our public position as sons; John with our nearness as born-ones of the Father. First John is in two principal
divisions.
I- The family with the Father, 1:1-3:24.
II- The family and the world, 4:1-5:21.

There is a secondary analysis in each division of which occurs the phrase, “My little children,” as
follows:
I- Introductory, the incarnation, 1:1-2.
II- The little children and fellowship 1:3-2:14
III- The little children and secular and “religious” world 2:15-28.
IV- How the little children may know each other, 2:29-3:10
V- How the little children must live together, 3:11-24.
VI- Parenthetic: How the little children may know false teachers, 4:1-6.
VII- The little children assured and warned, 4:7-5:21. (Scofield)

John, 2nd Epistle of — Written by the Apostle John. Probably A.D. 90. Second John gives the essentials of
the personal walk of the believer in a day when “many deceivers are entered into the world” (v. 7). The key
phrase is “the truth,” by which John means the body of revealed truth, the Scriptures. The Bible as the only
authority for doctrine and life, is the believer’s resource in a dime of declension and apostasy. The Epistle
in three divisions:
I- The pathway of truth and love, Vs. 1-6
II- The peril of unscriptural ways, Vs. 7-11
III- Superscription, Vs. 12, 13 (Scofield)

John, 3rd Epistle of — Written by the Apostle John. Probably about A.D. 90. The aged Apostle had written
to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly
new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that
he had refused the ministry of the visiting brethren (v.10), and cast out those that had received them.
Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in
which the primitive church order disappeared. This Epistle reveals, as well, the believer’s resource in such
a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such,
but to a faithful man in the church for the comfort and encouragement of those who were standing fast in
the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy;
Third John the personal responsibility in such a day of the believer as a member of the local church. The key-
phrase is “the truth” (see 2 John, Introduction). There are three divisions:
I- Personal greetings, Vs. 1-4
II- Instructions concerning ministering brethren, Vs. 5-8
III- The apostate leader and the good Demetrius, vs. 9-14 (Scofield)

John, Gospel of — The fourth Gospel was written by the Apostle John (John 21:24) This has been
questioned on critical grounds, but on the same grounds and with equal scholarship, the early date and
Johanean authorship have been maintained. The date of John’s Gospel falls between A.D. 85 and 90.
Probably the latter.
This is indicated both in the Prologue (1:1-14), and in the last verse of the Gospel proper (20:31), and
is: The incarnation of the eternal Word, and Son of life; (2) that as many as believe on Him as “the Christ,
the Son of God” (20:31) may have eternal life. The prominent words are, “believed” and “life.” (The events
recorded in this book cover a period of 7 years.) The book is in seven natural divisions:
I- Prologue: The eternal Word incarnate in Jesus the Christ, 1:1-14.
II- The witness of John the Baptist, 1:15-34.

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 III- The public ministry of Christ, 1:35-12:50.
IV- The private ministry of Christ to His own, 13:1-17:26.
V- The sacrifice of Christ, 18:1-19:42.
VI- The manifestation of Christ in resurrection, 20:1-31.
VII- Epilogue: Christ the Master of life and service, 21:1-25. (Scofield)

Jonah — The fifth of the 12 minor prophets and subject of the Book of Jonah in the Old Testament. The
historical character of the man Jonah is vouched for by Jesus Christ Matt.12:39-41 as also that his
preservation in the great fish was a “sign” or type of the Lord’s own entombment and resurrection. Both are
miraculous and both are equally credible. 2 Kings 14:25 records the fulfilment of a prophecy by Jonah. The
man himself was a bigoted Jew, unwilling to testify to a Gentile city, and angry that God had spared it.
Typically he foreshadows the nation of Israel out of its own land; a trouble to the Gentiles, yet witnessing
to them; cast out by them, but miraculously preserved; in their future deepest distress calling upon
Jehovah-Saviour, and finding deliverance, and then becoming missionaries to the Gentiles. Zec.8:7-23
He typifies Christ as the Sent One, raised from the dead, and carrying salvation to the Gentiles. The
chapter divisions indicate the analysis of Jonah. (Scofield)

Jonathan — Several biblical figures, including Saul’s son and David’s loyal friend who was killed in the
battle of Mt. Gilboa (Fell on his sword along with Saul, his father 2 Sam. 1:5). Also, a priest descended from
Gershom and Moses; the son of the priest Abiathar; and an uncle and a brother of David.

Jones, Robert Reynolds (Bob) (1883-1968) — American evangelist and educator, Robert Reynolds Jones
was born in Dale County, Alabama on October 30, 1883. He was converted to Christ at age 11 and began
to preach revival meetings at 13; he was licensed to preach the Gospel at age 15. Bob Jones preached in
cotton fields, country churches and under brush arbors. Later he conducted city-wide campaigns in American
cities of all sizes and on many foreign mission fields.
In 1927, the Methodist evangelist founded Bob Jones College (now BJU) where each year thousands of
students from all states in the USA and many other countries are educated. The school in Greenville, South
Carolina is the outgrowth of Dr. Bob Jones’ ministry among young people whose faith had been shaken in
other schools of higher learning. His vision was to build a school that would combat the atheistic trend in
education and become a center of Christian learning.
Throughout his entire ministry, “Dr. Bob” was a leading spokesman for the fundamental, conservative,
and scriptural position against modernism, neo-orthodoxy, and neo-evangelicalism. The thousands of
graduates of Bob Jones University serving the Lord in churches at home and abroad are an extension of his
ministry to this hour.

Jones, Samuel Porter (1847-1906) — Sam Jones was born at Oak Bowery, Alabama and grew up in
Cartersville, Georgia. He studied to be a lawyer, but drinking and gambling soon brought him to the brink
of ruin. Beside his father’s deathbed, he repented of his sin and trusted Christ. He preached his first sermon
one week later and was licensed to preach in the Methodist church after only three months in the ministry.
He served several pastorates, but gained his reputation as a lecturer and evangelist. He conducted
campaigns in some of America’s largest cities; as a result, everywhere he preached liquor stores closed,
theaters closed, jails were emptied, and cursing was reduced to whispers. The famed Ryman Auditorium in
Nashville, Tennessee was built by a wealthy businessman to house a Sam Jones meeting. His life was
threatened on several occasions, but none deterred his strong preaching. He died en route to an evangelistic
meeting in Oklahoma. Much of the wit of Will Rogers can be traced to that of Sam Jones. Well over
five-hundred thousand people converted to Christ as a result of his ministry.

Joseph — In Genesis, he was the eldest son of Jacob and Rachel. After receiving a coat of many colors from

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Jacob, he was sold into slavery by his jealous brothers. In Egypt, he lived with Potiphar. During the great
famine, his stores from the seven good years fed all of Egypt and his father and brothers. He was the father
of Ephraim and Manasseh, whose descendants formed two of the most important northern tribes. In the New
Testament, Joseph is the name of several men including the husband of Mary, mother of Jesus. He was of
the house of David, and settled as a carpenter in Nazareth. To escape Herod, he fled with his family to safety
in Egypt. He died before Jesus was crucified.

Joseph of Arimathea — In the New Testament, a prosperous Israelite and member of the Sanhedrin who
was converted to Christianity by Jesus. A native of Arimathea, probably the same as Ramathaim-zophim
(1 Sam. 1:1) northwest of Jerusalem. (1 Sam. 1:19). A man of wealth, and a member of the Sanhedrim (Matt.
27:57; Luke 23:50), an “honourable counsellor, who waited for the kingdom of God.” As soon as he heard
the tidings of Christ’s death, he “went in boldly” (lit. “having summoned courage, he went”) “unto Pilate,
and craved the body of Jesus.” Pilate having ascertained from the centurion that the death had really taken
place, granted Joseph’s request, who immediately, having purchased fine linen (Mark 15:46), proceeded to
Golgotha to take the body down from the cross. There, assisted by Nicodemus, he took down the body and
wrapped it in the fine linen, sprinkling it with the myrrh and aloes which Nicodemus had brought (John
19:39), and then conveyed the body to the new tomb hewn by Joseph himself out of a rock in his garden hard
by. There they laid it, in the presence of Mary Magdalene, Mary the mother of Joses, and other women, and
rolled a great stone to the entrance, and departed (Luke 23:53, 55). This was done in haste, “for the Sabbath
was drawing on” (comp. Isa. 53:9).

Josephus, Flavius (c.37-100) — A Jewish leader and historian, b. Joseph ben Matthias in Jerusalem. A
member of the Pharisees, who sought cooperation with the Romans, he was sent to Rome in 64 to obtain
the release of Jewish prisoners. Returning to Jerusalem, he was reluctantly drawn into the revolt against
Rome (66-70). Appointed military governor of Galilee, he defended the city as best he could, then fled (67)
to a cave with 40 diehards. All but Josephus and one other died rather than surrender. Josephus ingratiated
himself to the Roman commander, Vespasian. When Vespasian became emperor in 69, Josephus took his
family name, Flavius, as his own. In 70 Josephus went to Rome where he obtained citizenship and remained
for the rest of his life. Between 75-79 he wrote his History of the Jewish War, the only detailed account of
the revolt. In The Antiquities of the Jews he traced their history from the Creation up to the outbreak of the
revolt. His Against Aplon is a defense of Judaism.

Joshua (Je-hoshua, meaning Jehovah-Saviour) — The biblical book named for Joshua, the son of Nun,
who became leader of the Israelites after Moses’ death. The book, divided into three sections, deals with the
conquest of Canaan, its apportionment, and the farewell and death of Joshua, emphasizing that divine action
was responsible for Israel’s conquest of Canaan.
He is considered to be a type of Christ, the “Captain of our salvation” (Heb. 2.10,11). The more
important points of his life are:
(1) He comes after Moses (John 1.17; Rom. 8.3,4; 10.4,5; Heb. 7.18,19; Gal. 3.23-25).
(2) He leads to victory (Rom. 8.37; 2 Cor. 1.10; 2.14).
(3) He is our Advocate when we have suffered defeat (Josh. 7.5-9; 1 John 2.1).
(4) He allots our portions (Eph. 1.11,14; 4.8-11).
Joshua records the consummation of the redemption of Israel of Israel out of Egypt; for redemption has
two parts: “out,” and “into” (Deut. 6.23). The key-phrase is “Moses My servant is dead” (Josh. 1.2) Law,
of which Moses is the representative, could never give a sinful people victory (Heb. 7.19; Rom. 6.14; 8.2-4).
In a spiritual sense the book of Joshua is the Ephesians of the Old Testament. “The heavenly” of
Ephesians is to the Christian what Canaan was to the Israelite and blessing through divine power (Josh.
21.43-55; Eph. 1.3) The government, as before, was theocratic; Joshua succeeding Moses as the ruler under
God. The events recorded in Joshua cover a period of 26 years (Ussher). The book of Joshua falls into four

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parts:
I- The conquest, 1-12.
II- The partition of the inheritance, 13-21.
III- Incipient discord, 22.
IV- Joshua’s last counsels and death, 23-24. (Scofield)

Josiah — In the Bible, son and successor of Amon as king of Judah, he ascended to the throne at the age
of eight after his father was murdered. During his reign a copy of the Deuteronomic Code was discovered
and, guided by its precepts, he vowed to remove all forms of idolatry.

Judah — In the Bible, fourth son of Jacob and Leah and forefather of one of the most important tribes of
ancient Israel. It occupied the hill country between the Dead Sea and the coastal flat-lands. The people of
this tribe descended from Judan, the fourth son of Jacob and Leah. When the ten northern tribes of Israel
broke away following the death of Solomon, only the tribes of Judah and Benjamin were left to form the
southern kingdom from the house of David. There were wars between the kings of Judah and Israel for 60
years.

Judaism — Often defined as the religion and civilization of Jews, involves all aspects of life. Difficult to
define, it is primarily an historical religion, which concentrates on the works of God throughout the past,
present and future. It is a monotheistic religion stressing man’s relationship with God. The foundations are
the Old Testament and the Talmud which show religion as part of everyday living. They cover civil laws
as well as religious ones. The religion and the community are interwoven. Through faith, good living and
conduct, salvation may be attained.
The origin of Judaism can be tied to the account in the Hebrew Bible of Abraham and his descendants.
According to the book of Genesis, God called Abraham out of the city of Ur in order to establish a special
people of God. From Abraham came Jacob, who settled the Israelites in Egypt. They flourished under the
protection and kindness of the Egyptians. As time passed however, later pharaohs changed in attitude toward
the descendants of Jacob, and the Egyptians put the Israelites into slavery. From here Cod called Moses to
lead the Israelites out of slavery into a new land. Their journey unfolded into what is called the Tribal League
period, where twelve distinct tribes existed in political and spiritual partnership. After much turmoil, the
Israelites settled in the land which is modern Israel and established a kingdom. Central to Judaism is the
practice of the Law, which is contained in the Pentateuch, the first five books of the Hebrew Bible. The Law
calls for a priestly class to carry out necessary sacrifices for the sins of the Jewish people. In addition to the
written Law, there was an oral tradition of interpretation of the law that gradually unfolded, eventually being
written down as the Talmud. After the destruction of the Temple in 70 AD by the Romans, Jewish practice
changed, with less emphasis on sacrifice and more on the interpretation of the law. This was the period of
Rabbinic Judaism, when the synagogue and the interpretation of tradition become the primary focus.
Modern Judaism is split into three large groups--Orthodox (The Jewish branch that adheres to faithful
observation of the Mishnaic and Talmudic traditions. It is usually associated with the attempt to exclude new
influences on Judaism and to preserve the practice of medieval Judaism), Conservative (Founded in 1913,
this branch of Judaism recognizes the authority of the Law in the Bible through the Talmudic and later
Rabbinic periods and even into modern times. It is sometimes said to combine the ideals of Orthodoxy and
Reform in agreeing to the principle of progress yet holding to tradition), and Reform Judaism (A shift in
Jewish thinking that adapted to the change brought about by the European Enlightenment. Abraham Geiger
(1810-1874) was the principal instigator. Revelation and tradition were not considered fixed or even binding
in all matters). They mainly differ in the practice of ritual observances and the use of Hebrew in services.
Some beliefs are formulated differently in each group.
The corrupted religion presently followed by unbelieving Jews is a corrupt mixture of O.T. teaching and
human tradition. There is a powerful move on the part of many professing Christians to accept unbelieving

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Jews as God’s children, merely because of their Old Testament heritage and their natural standing as
children of Abraham. This move is evidenced on every hand. There are three major problems with this
religion as seen today: 1) Judaism is a man-made religion which has rejected the Son of God, Jesus Christ.
(Rom.9:1-8; 10:1-5 “For they being ignorant of God’s righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the righteousness of God.”); 2) Judaism is a
Christ-rejecting, Christ-hating religion. (John 6:40); 3) Judaism is a temporary religion. The Bible prophesies
that there will come a day when the nation Israel will receive Jesus Christ when He returns from Heaven in
power and glory (Zec. 12:9-10; 13:1,6).
Christians, do not be deceived into thinking that unbelieving Jews are God’s children, or that they have
a living faith. They are dead, lost in trespasses and sin; they are in unbelief. This is what the Bible says, and
this is what we must believe. Judaism is a dark error and deep rebellion. Let us not fail them, but proclaim
to them Salvation in the Lord Jesus Christ, “for both Jews and Gentiles are all under sin” and “there is no
difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him”
(Rom. 3:9; 10:12). (See Jew)

Judas Iscariot — In the New Testament, the son of Simon and one of the 12 deciples, always enumerated
last. He betrayed Jesus to the Romans with a kiss, usual greeting of the disciples, for 30 pieces of silver. His
name connotes treachery and evil.

Jude —Written by Jude, the brother of James (1) Probably A.D. 66. It is not so much Jude who speaks, as
the constraining Spirit (V. 3) and the theme is, “Contending for the faith” (Luke 18:8). In this brief letter the
apostasy of the professing church is predicted, and the cause and course described. As in Second Timothy
and Second Peter the apostasy is treated as having already set in. The Epistle is in five divisions:
I- Introduction vs. 1, 2
II- Occasion of the Epistle, vs. 3, 4
III- Apostasy is possible, vs. 5-7
IV- Apostate teachers described, vs. 8-19
V- The saints assured and comforted, vs. 20-25 (Scofield)

Judge — A leader chosen by the Lord for the people of Israel after the time of Joshua and before the time
of the kings.

Judges — Biblical book that originally contained the Book of Ruth. It is an account of events from Joshua
to Samson and is considered a valuable early history of the Israelites in Palestine. Judges takes its name
from the thirteen men raised up to deliver Israel in the declension and disunion which followed the death
of Joshua. Through these men Jehovah continued His personal government of Israel.
The key-verse to the condition of Israel is (17.6), “Every man did that which was right in his own eyes.”
Two facts stand out--the utter failure of Israel; the persistent grace of Jehovah. In the choice of the Judges
is illustrated Zechariah’s great word (4.6), “not by might, nor by power, but by My Spirit, saith the Lord”;
and Paul’s word (1 Cor. 1.25), “not many wise men after the flesh, not many mighty, not many noble, are
called.”
The book records seven apostasies, seven servitudes to seven heathen nations, seven deliverances. The
spiritual parallel is found in the history of the professing church since the Apostles, in the rise of sects and
the lost sense of the unity of the one body (1 Cor. 12.12,13). The events recorded in Judges cover a period
of 305 years (Ussher). Judges is in two parts:
I- 1.-16. inclusive; key-verse, 2.18.
II- 17.-21.; key-verse, 21.25. (Scofield)

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Judgment — Condemnation. There are several judgments: the judgment of the believer’s sins (John 5:24),
the judgment of the believer’s self (1 Cor. 11:31,32), the judgment of the believer’s works (2 Cor. 5:10), the
judgment of the nations (Matt. 25:31-46), and the judgment of the wicked (Rev. 20:11-15).
There is no judgment for the Christian in respect to salvation (Rom. 8:1). We were judged in Christ on
the cross 2000 years ago. However, as Christians we will be judged according to our works (2 Cor. 5:10)
with, most probably, varying degrees of rewards. But, remember, the judgment of our works does not affect
our salvation.
Judgment Is Sure
(See Heb.9:27)
I- GOD must judge (See the above text)
A) hidden sin (Rom.2:16)
B) willful sin (Heb.10:26-27)
C) sin against marriage (Heb.13:4)
II- GOD’S judgment is perfect
A) based upon the perfect WORD (Ps.96:13)
B) following a perfect PATTERN (Acts 17:31)
C) meated out by a perfect PERSON (John 5:22)
III- GOD’S judgment is sure
A) PLANNED in eternity (Ecc.3:17)
B) PROVIDED for in Christ (I Pet.2:24)
C) PROPOSED to you in the Gospel (Rev.3:19)
IV- Preparation for judgment is IMPERATIVE S it was not raining before Noah built the Ark.
A).judgment is SUDDEN (Prov.29:1) “He that being often REPROVED hardeneth his neck, shall
SUDDENLY be destroyed, and that with out remedy.”
1- those of the flood (Gen.6:3, 8) message was given for 120 years. “...often reproved...”
2- those of SODOM (Gen.19:24-29) message by heavenly visitors. “...often reproved...”
3- those of Pharaoh’s house (Ex.14:21-29) message by GOD’S man “...often reproved...”
B) Judgement is SPECIAL (Prov.17:11) “AN evil man seeketh only rebellion: therefore a cruel
messenger shall be sent against him.”
1- a father’s sin is judged (Ex.20:5) “...the third and forth generation...” S A CRUEL
MESSENGER S
2- a nation’s sin is judged (Ps.9:17) “...and all the nations nations that forget GOD”SA CRUEL
MESSENGERS
3- a worlds sin is to be judged (Acts 17:30-31) “...HE hath appointed a day in the which HE will
judge the world...”SA CRUEL MESSENGERS
C).judgement is for SIN (Prov.26:2) “As the bird by wandering, as the swallow by flying, so the
curse causeless shall not come.”
1- Hidden sin (Acts 5:3,5) or lying to the H.G. STHE CURSE CAMES
2- Covered sin (Gen.34:15 see v.25-26 Shechem and Hamor STHE CURSE CAMES
3- Pet sin (Matt.23:24) “...strain at a gnat and swallow a camel...” STHE CURSE CAMES
The subject of judgement is not one well liked. No one is ever in a good mood to hear of the judgement
GOD has in store for him. However; this is needed today in the modern pulpit.
There is a very interesting function of judgement found in Heb.9:22. This verse speaks to the need of
each person for the purging of a soul (I Cor.5:6-7) “...Purge out the old leaven..” If an individual will not
judge himself GOD has a system to do this needed thing in the life of the believer.
The verse in Heb.9:22 says “...almost all things are by the law purged with blood:” The statement of
“almost all” is a very puzzling one. After all are not all the sins of the saint under the blood. YES; I say a
thousand times YES! However; we are talking about the process of “PURGING” and not “REDEMPTION”.

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Redemption is one of three processes which GOD works on and in the saint. Look carefully at the list:
I- REDEMPTIVE judgement (the Mercy Seat is seen here) S the COST of REDEMPTION is
emphasized in this case S (Eph.1:7 “..According to the riches of HIS grace:...” S also see I Peter
1:18-19)
A) The COST is GOD’S blood (Acts 20:28) “...the church of GOD, which he hath purchased with
HIS own blood.”
B) No COST is spared (Rom.8:32) “HE that spared not HIS own SON, but delivered HIM up for us
all...”
C).The PURCHASE is a lasting one (Heb.9:12) “...having obtained ETERNAL REDEMPTION for
US — This judgement is seen met absolutely in the CROSS (John 19:30 “...it is finished:...”)
II- Instructive judgement (the Laver is seen here) S the LESSON LEARNED emphasized in this case
S (John 17:17 “Sanctify them through THY truth: THY word is truth.”; Ps.119:9 “Wherewithal shall
a young man cleanses his way? by taking heed thereto according to THY word.”)
A).Obedience -the key to GOD’S blessings in instruction (1 Sam.15:22) “...Behold, to obey is better
than sacrifice..”
B).Surrender -the method of GOD’S instruction (Matt.7:21) “...he that doeth the will of MY
FATHER...”
C).Determination -the need for Spiritual instruction (I Cor.2:2) “For I determined not to know any
thing among you save JESUS CHRIST, and HIM crucified.” (see also Dan.1:8 “...purposed in
his heart...”)
III- Punitive Judgement (the Brazen alter is seen here) S the SIN COMMITTED is emphasized in this
case S (1 Peter 4:19) “Wherefore let them that suffer according to the will of GOD commit the
keeping of their souls to HIM in well doing, as unto a faithful Creator.”
A) Suffering because OF sin (Micah 6:13) “Therefore also will I make the sick in smiting thee, in
making thee desolate BECAUSE OF THY SINS.”
B) Responsibility FOR sin (Rom. 14:12) “So then every one of us shall give account of himself to
GOD.”
1- the LOST (Luke 12:20)
2- the SAVED (I Peter 4:4-5)
C) Finality TO sin (II Peter 2:9) “The LORD knoweth how... to reserve the unjust unto the day of
judgement to be punished:” [see also II Peter 3:7]
The reader is referred again to the statement in Heb.9:22--”almost all things are by the law purged with
blood.”This is seen now in light of the past outlined list of judgement. Now I run the risk of repeating myself
by restating the case:
There are some things from which there is no painless recoverer except by the fire of PUNITIVE
JUDGEMENT. See for example the passage in Num.31:23. It states the method of purification when
the”men of war”returned from battle. Before the spoil of battle could be used and the solders could be fit
for service again, there was a purification to be done. This included:
I- FIRE-punitive judgement (Num.31:21-23) “...This is the ordinance of the law which the LORD
commanded Moses; ...Everything that may abide the fire, ye shall make it go through the fire, and
it shall be clean:...”
II- WATER-instructive judgement (Num.31:24) “And ye shall wash your clothes on the seventh day,
and ye shall be clean, and afterward ye shall come into the camp.”
III- BLOOD-redemptive judgement (Heb.9:12) “...but by HIS own blood HE entered in once into the
holy place, having obtained eternal redemption for us.”
What are the offenses which must be judged by FIRE:
I- Sin against the Holy Ghost (Matt.12:31) “...shall not be forgiven unto men.”
II- Sin against the LIGHT (Heb.10:26-27) “...sin wilfully...there remaineth no more sacrifice for sins,

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 but a certain fearful looking for of judgement and FIERY indignation, which shall devour the
adversaries.”
III- Presumptuous sins (Ps.19:13; Num.15:30-31) “...his iniquity shall be upon him.”
King David is the example for this principal at work in a nation and an individual’s life (I Chronicles
21:1-30) In this story we see the coming to an end of a long line of sin which included adultery, murder,
deception, worldliness and now this “numbering of the people”, which now brings “...Satan...up against
Israel...” (vs.1) There is a time when the offender reaches the place of GOD’S intolerance (vs.7). And he is
driven to a place of either repentance or rebellion (vs.8). David, having reached this point, now repents and
seeks GOD’S speedy judgement (vs.9-13).
In this portion of the passage, GOD gives David three options: #1) three years of famine; #2) three
months to be “destroyed before thy foes”; #3) three days of the “sword of the LORD.” GOD gave these
three options as we see them in other words: 1-three years in the hands of nature (Famine); 2-three
months in the hands of foes (Destroyed by foes); 3-three days in the hands of GOD (A FATHER’S mercy)
When the disobedient child is chastened by his earthly father, the best thing for him to do is to run to his
feet “...he shall not die. “(Prov.23:13) So David chose three days in GOD’S hands. (I Chron.21:13) “...let
me fall now into the hand of the LORD; for very great are HIS mercies:...”
So the child of GOD who becomes defiled by sin need not only seek GOD’S forgiveness through the
sufficient blood of CHRIST and the washing of the WATER by the word; but, also he must agree with GOD
on the FIRE of purging to fit him for service as soon as possible. A servant is a steward and a steward must
give account of his doings. (Matt.25:26) “...I reap where I sowed not, and gather where I have not strawed”
(See Condemnation, Great White Throne)

Judgment Seat of Christ — The event when Christians stand before God to be rewarded for their
accomplishments or to suffer loss as the case may be. (Rom.14:10-12; 1 Cor.3:11-15; 2 Cor.5:9-10)

Justice — The attribute of God whereby He carries out the laws He has implemented. (Isa.28:17; John 3:19;
Rom.1:18) (See Attributes of God)
The due reward or punishment for an act. Justice is getting what is deserved. God is merciful but He is
also just (Deut. 32:4 - righteous) and must punish sin. In the grace of God, justice fell upon His Son so that
mercy would fall upon us. (See also Prov. 8:15; Gen. 18:19; Heb. 10:38).

Justification — The judicial act of God whereby He declares the guilty sinner to be righteous and free from
guilt and punishment. (Rom.5:1-2; 5:9-11) Just-As-If-I-Had-Never-Sinned — a forensic term, opposed to
condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those
who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as
conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims
of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is
not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is
declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Rom.
5:1-10).
Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses
a righteousness which perfectly and for ever satisfies the law, namely, Christ’s righteousness (2 Cor. 5:21;
Rom. 4:6-8). Faith is the only instrument by which the soul appropriates or apprehends Christ and his
righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil. 3:8-11; Gal. 2:16). Good works, while not the ground,
are the certain consequence of justification (6:14).

—K—

Kadesh — A town in the desert of Paran southwest of the Dead Sea, also known as Kadesh-Barnea. It was

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near the southern border of Israel and the western border of Edorn.

Kenosis — This is a teaching concerning Jesus’ incarnation. The Kenosis attempts to solve some paradoxes
between the nature of God and of man as united in Jesus. For example, how could an all knowing God
become a baby, or how could God be tempted? The Kenosis maintains that God, when becoming a man,
divested Himself of some qualities of being a man. In a sense, the Kenosis is God minus something; God
subtracting some qualities of deity to become a man. The Hypostatic Union is God plus something; God
adding human nature to Himself. The Kenosis, then, jeopardizes the true incarnation because it puts in doubt
the full indwelling of God among men in the person of Jesus. (See Hypostatic Union.)

Kingdom of God — The kingdom of God and the kingdom of heaven seem to be variations of the same idea.
A kingdom implies a king. Our king is Jesus. Jesus said His kingdom was not of this world (John 18:36).
Jesus’ authority did not come from man but from God (Luke 22:29).
Entrance into the kingdom of God is by a new birth (John 3:5), repentance (Matt. 3:2), and the divine
call (1 Thes. 2:12). We are told to seek the kingdom of God first (Matt. 6:33) and to pray for its arrival
(Matt. 6:10). “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the
Holy Ghost.” (Rom. 14:17). It is also a future kingdom where full rulership in the actual presence of the king
Jesus will occur when He returns to earth.

King James — King James I of England, who authorized the translation of the now famous King James
Bible, was considered by many to be one of the greatest, if not the greatest, monarchs that England has ever
seen. Through his wisdom and determination he united the warring tribes of Scotland into a unified nation,
and then joined England and Scotland to form the foundation for what is now known as the British Empire.
At a time when only the churches of England possessed the Bible in English, King James’ desire was
that the common people should have the Bible in their native tongue. Thus, in 1603, King James called 54
of history’s most learned men together to accomplish this great task. At a time when the leaders of the world
wished to keep their subjects in spiritual ignorance, King James offered his subjects the greatest gift that he
could give them. Their own copy of the word of God in English.
James, who was fluent in Latin, Greek, and French, and schooled in Italian and Spanish, even wrote a
tract entitled “Counterblast to Tobacco,” which was written to help thwart the use of tobacco in England.
It might also be mentioned here that the Roman Catholic Church was so desperate to keep the true Bible
out of the hands of the English people that it attempted to discredit and scandalize (It is well known that the
false story was told of the King’s homosexuality - and still is repeated by some today) and later to kill King
James and all of Parliament in 1605. In that year a Roman Catholic by the name of Guy Fawkes, under the
direction of a Jesuit priest by the name of Henry Garnet, was found in the basement of Parliament with
thirty-six barrels of gunpowder which he was to use to blow up King James and the entire Parliament. After
killing the king, they planned on imprisoning his children, reestablishing England as a state loyal to the Pope
and kill all who resisted. Needless to say, the perfect English Bible would have been one of the plot’s
victims. Fawkes and Garnet and eight other conspirators were caught and hanged. It seems that those who
work so hard to discredit the character of King James join an unholy lot.

King James Bible — The translation of the Bible ordered by King James I of England in 1604 and
completed in 1611, also called the Authorized Version. Whether or not it was specifically authorized by the
king for use in churches, the King James Version became the standard Bible in Anglican communion.
Considered a masterpiece of translation, this Bible has had great influence on English literature. (See
Authorized Version, Bible)

King Lemuel of Massa — King of Massa, a country possibly located in northern Arabia. King Lemuel wrote
a few of the proverbs. See Proverbs 31:1.

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Kings, 1st — The biblical books, called Third Kingdoms in the Greek Septuagint. These books recount the
histories of Judah and Israel from the beginning of Solomon’s reign (970 BC) through the fall of Judah and
destruction of Jerusalem (586 BC). Having reference to previous historical accounts, the unknown author
presents this material to suit his purpose, as a revelation of God’s presence in the history of Israel.
First Kings records the death of David, the reign of Solomon, the building of the temple, death of
Solomon, division of the kingdom under Rehoboam and Jeroboam, and the history of the two kingdoms to
the reign of Jehoram over Judah, and Ahaziah over Samaria. Includes the mighty ministry of Elijah. The
events recorded in First Kings cover a period of 118 years (Ussher). The book is in seven parts:
I- From the rebellion of Adonijah to the death of David, 1:1-2:11.
II- From the accession of Solomon to the dedication of the temple, 2:12-8:66.
III- From the confirmation of the Davidic Covenant to the death of Solomon 9:1-11:43
IV- From the division of the kingdom to the death of Jeroboam and Rehoboam, 12:1-14:31.
V- The kingdoms to the accession of Ahab, 15:1-16:28.
VI- Accession of Ahab to his death, 16:29-22:40.
VII- From the reign of Jehoshaphat to the accession of Jehoram over Judah, and Ahaziah over Samaria,
22:41-53. (Scofield)

Kings, 2nd, (commonly called The Fourth Book of the Kings) — This book continues the history of the
kingdoms to the captivities. It includes the translation of Elijah and the ministry of Elisha. During this period
Amos and Hosea prophesied in Israel, and Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah, and
Jeremiah in Judah. The events recorded in Second Kings cover a period of 308 years. (Ussher) Second
Kings is in seven parts:
I- the last ministry and translation of Elijah, 1:1-2:11.
II- The ministry of Elisha from the translation of Elijah to the anointing of Jehu, 2:12-9:10.
III- The reign of Jehu over Israel, 9:11-10:36.
IV- The reigns of Athaliah and Jehoash over Judah, 11:1-12:21.
V- The reigns of Jehoahaz and Joash over Israel, and the last ministry of Elisha, 13:1-25.
VI- From the death of Elisha to the captivity of Israel, 14:1-17:41.
VII- From the accession of Hezekiah to the captivity of Judah, 18:1-25:30. (Scofield)

Knox, John (c. 1515-72) — A leader of the Protestant Reformation in Scotland. He was ordained a Roman
Catholic priest but took up the cause of the Reformation. He was imprisoned in France and later lived for
a time in exile in England and after Mary I came to the throne (1553) went to Geneva, where he was
influenced by John Calvin. Knox continued to promote the Protestant cause in Scotland. He struggled with
Scotland’s new Catholic ruler, Mary Queen of Scots, from 1561, and his side prevailed by the late 1560's.
He is one of the great leaders of Presbyterianism. (See Presbyterianism)

Korah — A Levite family of the clan of Kohath whose people formed one of the major groups of temple
singers. The Korahites were also known as temple gatekeepers (1 Chron. 9:19) and temple bakers (1 Chron.
9:31). Also a Levite who led a rebellion against Aaron and Moses (Num. 16:1-50; 26:9-11; 27:3; Jude 11).
Korah was proud and refused to submit himself to God-ordained leadership. There are multitudes following
the spirit of Korah today who will not put themselves under the authority of godly pastors in the churches.
Like Korah, these say to the God-called pastor, “You take too much upon you, seeing all the congregation
are holy” (Num. 16:3). These will not acknowledge that God has made some men rulers over His
congregations (Acts 20:28; 1 Thes. 4:12,13; Heb. 13:7, 17).

Koran (Quran) — The scriptures of Islam, written in Arabic, which were said to be revelations recited by
Mohammed in 622 AD. The Koran praises the greatness of God, describes the joys of heaven and the horrors

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of hell, contains civil, criminal, and ceremonial law, and denounces the deification of any human being. It
contains many literary forms, although its arrangement makes it difficult to classify precisely in parts. The
way of salvation is through the prophets, from Moses, Christ, and then to the final prophet, Mohammed. The
Koran makes use of didactic stories that are variations of Arabian, Jewish, and Christian stories. (See Islam,
Mohammed)

Kosher — Literally, “fit,” or “fit to be eaten” according to Jewish ritual. Jewish law prohibits the use of
certain animals for food; it also requires that meat and milk foods be separated and that all meat be cleansed
of surface blood before being eaten. Kosher food is prepared in accordance with the rules of the Talmud.

Kurios — (One of the names of GOD) The New Testament name meaning “Lord,” in NT Greek. (Rom.10:9;
1 Cor.12:3)

—L—

Lake of Fire — The final abode of the lost, the place prepared for the Devil and his angels. (Matt.25:41;
Rev.20:10, 15) (See Hell)

Lakin, Bascom Ray (1901-1984) — B. R. Lakin was born on a farm near Fort Gay, West Virginia. Although
his parents were devout Christians, it was not until he was sixteen that he was converted to Christ during
a revival meeting. The minister who baptized him was the nephew of Devil Anse Hatfield of the
Hatfield-McCoy feud families. One week later he preached his first sermon and soon after became a circuit
preacher riding a mule to country churches near the forks of the Big Sandy River.
After attending Moody Bible Institute and pastoring several churches, he was called to assist E. Howard
Cadle at the Cadle Tabernacle in Indianapolis, Indiana. Upon Mr. Cadle’s death, Lakin became pastor and
during the next fourteen years the ministry grew until he was preaching to ten thousand people each Sunday
in addition to broadcasting the services nationwide. He was given honorary doctorates by Bob Jones
University and Kletzing College.
In the early 1950's Dr. Lakin began a thirty year itinerant ministry that included the largest churches in
America. He traveled fifty thousand miles annually and preached to an average of four thousand people per
week. He witnessed more than one hundred thousand conversions to Christ. His sermons were a combination
of “sanctified wit,” good Bible teaching, and a strong appeal for people to “come to Christ.” After more than
sixty-five years of preaching, Dr. Lakin “hung his sword on the summery walls of the city of God” and went
to be with the Lord on March 15, 1984. His funeral was conducted at the Thomas Road Baptist Church in
Lynchburg, Virginia and was attended by more than five thousand people.

Lamentations of Jeremiah — The touching significance of this book lies in the fact that it is the disclosure
of the love and sorrow of Jehovah for the very people who He is chastening--a sorrow wrought by the Spirit
in the heart of Jeremiah (Jer. 13:17; Matt. 23. 36,38; Rom. 9:1-5).
In the midst of sorrow, however, Jeremiah has reason for hope. But the merchants possess no such hope.
Lamentations is the only Biblical book which, for the most part, is arranged in acrostic fashion. The first
word in each of the twenty-two verses of chapters 1, 2, and 4 begins with the twenty-two successive letters
of the Hebrew alphabet.
The Jews have for centuries publicly read Lamentations each year on the ninth of the month of Ab to
commemorate both the destruction of the first Temple in 586 B.C., and also that of the second Temple, in
A.D.70.
One of the great passages on GOD’s faithfulness is found in Lamentations 3:21-33. This compares with
2 Tim.2:13. This book marks the second horrible occasion on which women ate their children in times of
starvation. (Compare Lam.2:20 with 2 Kings 6:28-29, These are both a fulfilment of the prophecy in

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Lev.26:29)
Tradition says Jeremiah sat weeping outside Jerusalem’s north wall under the knoll called Golgotha,
where CHRIST would later die. This book is, in essence, the wailing wall of the Bible. The chapters indicate
the analysis, and indicate five lamentations.
I- The Provocation Against GOD (Ch. 1)
II- The Punishment From GOD (Ch. 2)
III- The Prophet of GOD (Ch. 3)
IV- The People of GOD (Ch. 4)
V- The Prayer to GOD (Ch. 5) (Scofield)

Last Supper, or Lord’s Supper — In the New Testament, St Paul’s designation for the sacred meal instituted
by Jesus on the eve of his crucifixion. The 12 disciples were present to eat the Passover meal and take
communion. (See Communion; Sacrament)

Latter Day Saints (Mormons) — A religious sect founded by Joseph Smith in Fayette, New York in 1830,
when he received revelations instructing him to establish a new church. He received a set of gold plates that
contained what is now the Book of Mormon. The book connects the settlement of America with a group of
Israelites 600 years before Christ. Smith and his cohorts encountered much difficulty, especially because of
the integration of polygamy into their doctrine. In 1844 Smith was killed, and Brigham Young led the
believers to Utah and founded Salt Lake City in 1848. After much controversy with federal laws regarding
polygamy, in 1890 the Latter Day Saints publicly denounced the doctrine. Theologically, there is an
acceptance of the Christian Bible although mostly interpreted through their primary scriptures, the Book of
Mormon. Hence, terminology can be extremely similar to that of Christianity while the meaning behind the
doctrinal terms are at times different. For example, the understanding of God is different in that Latter Day
Saints consider God to be a created being who has increased in wisdom, power, and knowledge over time.
It could be said the Latter Day Saints’ theology is lacking a philosophical tradition that attempts to reconcile
the concept of God with analytic reasoning. Finally, since God is not an uncreated being, it is clear that Jesus
is not uncreated and neither is he identified with the nature of God, except in that he resembles one who is
close to attaining the status that the present God holds.
Some of the false Mormon beliefs are as follows: (1) Salvation is by faith in Christ plus the good works
of the Mormon Church. (The Bible teaches that salvation is by Grace through Faith. Eph.2:8-10) (2) Adam
was God who had come from Heaven with one of his heavenly wives, Eve. (It is clear from the Bible that
Adam was created by God and that Eve was taken from Adam’s rib by God. Gen.1:1; 1:26-28; 2:22) (3) The
Book of Mormon and other writings of Joseph Smith are as true and binding as the Bible. (The Bible teaches
us that the Word of God is the only safe rule of Faith and Practice. (Psa.138:2 with 12:6-7 119:140) (4) Men
can become gods by obedience to Mormon teachings. (Christians are monotheistic and it would be pagan
to accept the concept of man becoming a god. Deut.6:4) (5) Men have eternal pre-existence before being
born into this world. (The Bible Truth is that all humans were brought into life through the miracle of birth
but it might confuse the reader to think that all are pre-known but not pre-existence. Jer.1:5) (6) The
Mormon Church is the only true church today. (There is a true Church but the her testimony is true and just
to the Word of God. Song of Sol. 6:7-10) (7) God did not create the universe from nothing; matter has
always existed. (That sounds scientific and modern but the Scripture teaches creation Ex- Neilo. Gen.1:1)
(8) Jesus was helped by Adam and others in creating the world. (A simple investigation of Scripture proves
that God in Christ is the only agent of creation. Eph.2:10; 3:9; Col.1:16; Rev.4:11; 10:6) (9) Adam’s sin was
necessary for other men to be born and for men to have joy. (This does not seem to be the case from the
Bible report. It seems that Death, not joy came from Adam’s sin. Rom.5:12 “Wherefore, as by one man sin
entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” It is the
“Last Adam” [Christ] that has freed us from that death. 1 Cor.15:45-50 “...last Adam was made a quickening
spirit.”) (10) Jesus was born as the result of a physical union between God the Father and Mary; Mormons

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believe God the Father has a body. (This would be hard to prove to any rational reader of the Bible. John
4:24) (11) Jesus was married while on earth. (It would have been a stretch to find time to get married in the
life-time that is described in the four Gospels; much less to have been married with the restricted time
constraints of this LORD of ours. His home life was not a warm sight. Matt.8:20; Luke 9:58) (12) There are
sins which man must atone for himself because Christ’s blood cannot cleanse them. (The blood of Christ
is sufficient to cleanse the blackest sin and if there is a sin that can not be expunged by that crimson flow,
we are yet in our sins! 1 John 1:7) (13) No one can have eternal life without keeping all the commandments
of God. (Indeed, there is NO teaching of the Gospel that says that keeping the commandments is a spiritual
activity but believing is supernatural and gratuitous — doing does not save, believing does. John 1:12 ) (14)
Living people can be baptized for dead people to help the dead achieve salvation. (The Bible does mention
the practice of baptizing for the dead, [or on the account of] in 2 Cor.15:29. However, not this passage nor
any others can twisted into service here to serve the dogma of works salvation. Heb.9:27 teaches that
judgement follows death and many in this cult should be aware of the death that awaits. “And as it is
appointed unto men once to die, but after this the judgment...”) (15) The saved will go to three different
heavens, according to their particular merit. (Throughout the whole Bible the phrase “heaven and earth” is
used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion, there
were three heavens, (a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Psa. 8:8, etc.), “the
eagles of heaven” (Lam. 4:19), etc. (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29). (c) “The
heaven of heavens,” or “the third heaven” (Deut. 10:14; 1 Kings 8:27; Psa. 115:16; 148:4; 2 Cor. 12:2).
There is no teaching that can be construed from the text of Scripture that will allow the slavish order taught
in Mormon Dogma — the Doctrines of the word of God will not yield to the traditions of evil men.
Psa.12:6-7) All of these beliefs are contrary to the Bible (Only 15 of the most flagrant false teachings of this
cult are covered here). The Mormon Church must be avoided in obedience to Rom. 16:17-18; 2 John 9-11
and other passages which command separation from error. (See Mormons; Synergism)

Law — The Law is God’s instructions concerning the moral, social, and spiritual behavior of His people
found in the first five books of the Bible. The Law is the very reflection of the nature of God because God
speaks out of the abundance of what is in Him. Therefore, since God is pure, the Law is pure. Since God is
holy, the Law is holy. The Law consists of the 10 commandments (Ex. 20), rules for social life (Ex.
21:1-23:33), and rules for the worship of God (Ex. 25:1-31:18). It was a covenant of works between God
and man and was (and is) unable to deliver us into eternal fellowship with the Lord because of Man’s
inability to keep it. The Law is a difficult taskmaster because it requires that we maintain a perfect standard
of moral behavior. And then when we fail, the Law condemns us to death. We deserve death even if we fail
to keep just one point of the law: “For whosoever shall keep the whole law, and yet offend in one point, he
is guilty of all.” (James 2:10).
The law made nothing perfect (Heb. 7:19). That is why the Law has shown us our need for Jesus and the
free gift we receive through Him (Gal. 3:24).

Law and the Prophets — The sacred writings of the Jews in Jesus’ day (the first two of the three sections
of the Old Testament).

Law of Moses and Law of the Lord — Usually refers to the first five books of the Old Testament, but
sometimes to the entire Old Testament.

Lazarus — The name of two men in the New Testament. In John chapters 11-12, Lazarus is the brother of
Mary and Martha of Bethany. He died and four days later Jesus miraculously restored him to life. In Luke
16:19-31 Lazarus is the poor man in Christ’s parable about a beggar and a rich man.

Leah — In the Bible, daughter of Laban and sister of Rachel. She was made the bride of Jacob after he

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worked seven years to win Rachel’s hand, because their father felt the eldest should marry first. Jacob was
caused to work seven more years to win Rachel, his second wife. Leah was the mother of Reuben, Simeon,
Levi, Judah, Issachar, Zebulun, and Dinah.

Lee, Robert Greene (1886-1978) — R. G. Lee began his career on a farm near Post Mill, South Carolina
where he was born of poor, but deeply religious parents. Early in life he felt the call to be a preacher and in
spite of many obstacles he heeded that call.
He won many scholastic and oratory honors at the Furman Preparatory School and Furman University
in Greenville, South Carolina. He graduated with an A. B. degree in 1913. He took post-graduate work at
the Chicago Law School, receiving a Ph. D. in International Law in 1919. He was ordained at his boyhood
church at Fort Mill, South Carolina in 1910.
His first full-time pastorate was at Edgefield, South Carolina. It was followed by pastorates at First
Baptist Church in Chester, South Carolina; First Baptist Church of New Orleans, Louisiana; and, Citadel
Square Baptist Church in Charleston, South Carolina. He was pastor of Bellevue Baptist Church in
Memphis, Tennessee from December, 1927 until April 10, 1960. During his pastorate at Bellevue, over
twenty-four thousand people joined the church, over seventy-six hundred of these for baptism. Dr. Lee
preached his famous sermon, “Pay Day - Someday” over 1200 times in the United States and other countries.
He died July 20, 1978 at his home in Memphis, Tennessee.

Legalism — The process of adding anything (baptism, church membership, communion, etc.) to faith as a
means of obtaining grace. (2 Cor.3:6; Gal.2:21-3:3) A term frequently used to describe Bible-believing
Christians who are zealous for pure doctrine and who desire to maintain holy standards of living in this
wicked hour. Those who have this type of unscriptural mind set label the old-fashioned Bible Christian as
a “legalist” or a “Pharisee.” Note that the Pharisee’s error was not his love for the truth and his zeal for Bible
righteousness. The Pharisee did not love the truth; he loved tradition (Matt. 15:1-9). If the Pharisee had
loved the truth, he would have loved Jesus Christ (John 8:47)! The Pharisee did not love Bible
righteousness; he loved his own self-righteousness (Luke 18:9-14). The Pharisee did not have a zeal for
God; he had a zeal for his own false religion (Matt. 23:15). To call the fundamental Bible-believing
Christian who is saved by the grace of Jesus Christ and who loves the precious Word of God a Pharisee is
a wicked and untrue slander. (See Antinomianism) You may know if your position is right when the Legalist
call you an “antinomian” and the antinomian calls you a “Legalist.”
To claim that any person or movement that holds a tight separation standards is a legalist is a position
that is sure to lead to apostasy. Often the Fundamentalist are “tarred with this broad brush” and therefore
misunderstood. An accurate definition of Fundamentalism was given by the World Congress of
Fundamentalists, which met in 1976 in Usher Hall, Edinburgh, Scotland: A Fundamentalist is a born-again
believer in the Lord Jesus Christ who --
1. Maintains an immovable allegiance to the inerrant, infallible, and verbally inspired Bible.
2. Believes that whatever the Bible says is so.
3. Judges all things by the Bible and is judged only by the Bible.
4. Affirms the foundational truths of the historic Christian Faith: The doctrine of the Trinity; the
incarnation, virgin birth, substitutionary atonement, bodily resurrection and glorious ascension,
and Second Coming of the Lord Jesus Christ; the new birth through regeneration by the Holy
Spirit; the resurrection of the saints to life eternal; the resurrection of the ungodly to final
judgment and eternal death; the fellowship of the saints, who are the body of Christ.
5. Practices fidelity to that Faith and endeavors to preach it to every creature.
6. Exposes and separates from all ecclesiastical denial of that Faith, compromise with error, and
apostasy from the Truth.
7. Earnestly contends for the Faith once delivered.
The World Congress of Fundamentalists summarized their definition in this way: “Fundamentalism

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is militant orthodoxy set on fire with soul winning zeal.” The problem comes from many who do not have
the courage to take a stand but do not have the conscience to be a Liberal. In the day when Modernist and
Liberals are called “Moderates” you can expect that the semantics of the subject can get complicated. I
thought about the subject and tried to project what I would be if I was not a Fundamentalist. Of course; I
should be ashamed if I was not Fundamentalist, but these different factions are sometimes called by many
names in an attempt to avoid the marks that draw criticism. I will illustrate this with three general terms:
I-The Nominalist is a person or group that makes a declaration of Non-Commitment but is verbally
active... All Mouth and proud of the Non-Commitment.
II-The Marginalist is a person or group that remains on the “fringe” even though the society is crying
for someone to take a stand on the issues of Faith and Practice.
III-The Centralist is a person or group that claims to hold a position in the “middle-of-the-road” where
all views of the issues are entertained and given “fair” treatment. (J. Frank Norris said. “...the only
thing in the middle of the road is dead skunks and yellow streaks which are you?”)
IV- The Biblist is a person or group who takes the Bible at face value. With no other rule of practice
and faith, there becomes a dedication in this person toward the Word of GOD and this position feeds
the soul with bread of communion in direct fellowship with his LORD.
As you can see, the divisions can get complicated and this only serves to “fuzz up the fur on the back”
of the true Fundamentalist. In an effort to be and to be identified as a Fundamentalist it must be said that this
position is a very simple one. The reader must only be “fundamental” in his view. This calls for us to shed
off the trappings of many movements and be true to the Word of GOD alone. I am aware that this will not
be popular, but courage is preferred before prominence among men. In taking a stand many seem to be
undecided as to the stand to take and positions are taken that cannot be continually held - Compromises
come and the otherwise important position is lost. This often brings reproach and embarrassment to the
cause. The Biblical position is never legalistic and the modernistic position is rarely Biblical. (See
Fundamentalism; Modernism; Separation)
Contrast the modernistic thinking with what the Bible says about true Bible holiness in Titus 2:11-15--
(1) BIBLE HOLINESS IS THE OUTWORKING OF GRACE. Grace doesn’t mean lawlessness or license
to do whatever we want to do. (2) BIBLE HOLINESS IS EXTREME (v. 14 “all iniquity”). Consider other
verses: Titus 2:7,10 “in all things shewing thyself a pattern of good works.” 2 Cor. 7:1 “let us cleanse
ourselves from all filthiness of the flesh and spirit.” Eph. 5:3 “But fornication, and all uncleanness ... let it
not be once named among you.” Col. 3:8 “But now ye also put off all these; anger, wrath, malice,
blasphemy, filthy communication.” 1 Thes. 5:22 “Abstain from all appearance of evil.” (3) BIBLE
HOLINESS PREPARES US FOR CHRIST’S RETURN (Titus 2:13). (4) BIBLE HOLINESS IS BY GOD’S
POWER (Titus 2:14). (5) BIBLE HOLINESS IS TO BE AUTHORITATIVELY PREACHED (Titus 2:15).
(See Holliness) (Portions of this article were taken from David Cloud’s “Word of Life Bible Ency.” and the
Editors book on “Fundamentalism”)

Lent — Forty days from Ash Wednesday to the eve of Easter. In the early Christian period, Lent was a
period of preparation for baptism at Easter and of public deeds of goodness by those who were being
disciplined by the church. Today, some Christians voluntarily give up certain pleasures (types of food or a
special interest) as a symbol of sacrifice.

Levi — In Genesis, third son of Leah and Jacob. He and his brother Simeon avenged Shechem’s rape of their
sister, Dinah, by killing all the males in Shechem’s city. For this deed, Jacob prophesied the scattering of
the two brothers’ people over Israel.

Leviathan — A legendary sea monster representing revolt and evil, also known from Canaanite writings.
Psa. 74:14 celebrates its defeat by God. A transliterated Hebrew word (livyathan), meaning “twisted,”

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“coiled.” In Job 3:8 in the margin of the Authorized Version, it denotes the dragon which, according to
Eastern tradition, is an enemy of light; in 41:1 the crocodile is meant; in Psa. 104:26 it “denotes any large
animal that moves by writhing or wriggling the body, the whale, the monsters of the deep.” This word is also
used figuratively for a cruel enemy, as some think “the Egyptian host, crushed by the divine power, and cast
on the shores of the Red Sea” (Psa. 74:14). As used in Isa. 27:1, “leviathan the piercing [Marginal ‘swift’]
serpent, even leviathan that crooked [marginal ‘winding’] serpent,” the word may probably denote the two
empires, the Assyrian and the Babylonian. Most believe the behemoth and the leviathan are examples of the
extinct species of dinosaurs and that they existed well after “pre-historic” times. (See Behemoth)

Levites — In Judaism, the assistants to the Temple priests as assigned by the Bible to the tribe of Levi. From
the age of 20-50, they served in the sanctuary as musicians, gatekeepers, teachers, scribes, and caretakers.
Men from this tribe who were not priests helped with the work in the temple. The Levite tradition is still
handed down from generation to generation, and a Levite is called up to read the Torah after a kohen (priest)
in the synagogue service.

Leviticus — Leviticus stands in the same relation to Exodus, that the Epistles do to the Gospels. Exodus
is the record of redemption, and lays the foundation of the cleansing, worship, and service of a redeemed
people. Leviticus gives the detail of the walk, worship, and service of that people. In Exodus God speaks
out of the mount to which approach was forbidden; in Leviticus He speaks out of the tabernacle in which
He dwells in the midst of His people, to tell them that which befits His holiness in their approach to, and
communion with, Himself. The key word of Leviticus is holiness, occurring 87 times. Key verse is 19:2.
Leviticus is in nine chief divisions:
I- The Offerings 1-6:7
II- The Law of the Offerings 6:8-7:38.
III- Consecration 8:1-9:24
IV- A Warning Example 10:1-20
V- A Holy God Must Have a Cleansed People 11-15
VI- Atonement 16-17
VII- The Relationships of God’s People 18-22
VIII- The Feasts of Jehovah, 23
IX- Instructions and Warnings, 24-27 (Scofield)

Liberalism — The basic element in Liberalism is to challenge the “old” in an effort to change, often for the
sake of change alone. This system of thinking is dangerous for many reasons. The least of which is not the
decay of standards of interpretation and a softening of moral and ethical standards that lead to worldliness
and open sin. Notable liberals are: Harry E. Fosdick, David Hume, Immanuel Kant and George W.F.Hegel.
Sometimes false theology is mistaken for liberalism. Liberalism may be included with false theology but
each can be mutually exclusive. There can be a liberal that believes traditional theology. (See Conservatism;
Fundamentalism)

Liele, George (1752-1825) — George Liele was the first black Baptist in Georgia, and the first black Baptist
churches in American resulted from his evangelism.
Liele was born in Virginia in 1752, but lived much of his life as a slave in Georgia. He was converted
and baptized by Matthew Moore, an ordained Baptist minister. When Liele felt the call to preach, he was
encouraged by his master, Henry Sharp, a Baptist deacon and a Loyalist. Liele was licensed as a probationer
around 1773, and for two years he preached in the slave quarters of plantations surrounding Savannah,
including the congregation formed at Silver Bluff, South Carolina.
Sharp freed Liele sometime before the Revolutionary War began. After Sharp’s death in battle in 1778,

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Liele made his way to British-occupied Savannah, where Sharp’s heirs would have reenslaved him but for
the intervention of a British officer. Over the next few years, he built a congregation of black Baptists, slave
and free, including the Silver Bluff group led by David George(See George, David). One of his converts was
Andrew Bryan (See Bryan, Andrew), who continued the work in Savannah after Liele and his family sailed
with the British to Jamaica in 1784.
Settling in Kingston, Liele formed a church on his own land. Liele’s church flourished, despite
persecution from whites. In exchange for a number of concessions, including inspection by authorities of
every prayer and sermon, his ministry was tolerated, and he was allowed to preach to the poor and enslaved
on plantations and in settlements. In 1791 he wrote, “I have baptized 400 in Jamaica....We have nigh three
hundred and fifty members; a few white people among them.”
One of Liele’s priorities was the organization and promotion of a free school for black children, taught
by a black deacon. A few adult members of his congregation also learned to read, and he wrote that “all are
desirous to learn.”
Over the years, Liele kept in touch with Bryan, George and other Baptist pioneers that he had converted.
He wrote with a hint of pride of their far-flung ministries, noting that “a great work is going on...”

Livingstone, David (1813-1973) — Seldom are God’s great giants honored by the world but Livingstone
joins the class of men who rank as the greatest explorers the world has ever produced. Marco Polo,
Christopher Columbus, Charles Lindbergh, Edmund Hillary, and Neil Armstrong all have thrilled the world
with their exploits. Add the name of Livingstone who opened up Africa to civilization and Christianity. No
wonder the natives gave him the longest funeral procession in history, after burying his heart under a tree
near the place where he died. Livingstone traveled 29,000 miles in Africa, added to the known portion of
the globe about one million square miles, discovered many famous lakes, the Zambesi and other rivers, was
the first white man to see Victoria Falls, and probably the first individual to traverse the entire length of Lake
Tanganyika. Had his health not failed he would surely have succeeded in also discovering the source of the
Nile. He never lost sight of one of his great objects bringing Christ to Africa although healing and exploring
were often the vehicles he used. Born the second son of poor and pious parents, Neil and Agnes (Hunter)
Livingstone, he had three brothers and one sister. The seven were crowded into a two-room house. The
father, while delivering tea to his customers, would also distribute religious books. At age ten young David
was put into the cotton-weaving mills factory as a piecer to aid in the earnings of the family. He purchased
Rudiments of Latin, which he used to help himself study that language at evening school. His hours at the
factory were long, from 6 a.m. till 6 or 8 p.m. He attended evening school from 8 to 10 p.m., then studied
until midnight or later. Often he placed a book on a portion of the spinning jenny so he could catch a few
sentences in passing. By age 17 he was advanced to cotton-spinner and the pay was such that he could put
himself through medical school in Glasgow, entering in 1830. By the time he was 22 he had studied Greek,
theology and medicine in college courses at Anderson’s College and Glasgow University. During this time
he was soundly converted at age 20 (1833) while reading the book Dick’s Philosophy of the Future State.
He continued his studies in London, where he received a medical degree with honors in 1840. During these
years of study several things happened. First he applied to the London Missionary Society in 1838 and was
provisionally accepted. Then, in 1839, God sent Robert Moffat into his life. Home on furlough, Moffat gave
stirring messages that aroused Christian people to the missionary possibilities in Africa. One statement
burned in Livingstone’s soul and haunted him as he tossed on his bed. Moffat had said: “I have sometimes
seen, in the morning sun, the smoke of a house and villages, where no missionary has ever been.”
Livingstone decided it was God’s will for him to go to Africa. Finally he received his appointment
Kuruman in southern Africa which Moffat had built and managed. In 1841 he landed at Algoa Bay. Here
two qualities of his life manifested themselves immediately characteristics which were to demonstrate future
greatness. One, the ability to cope with the difficulties of travel, whether by ox-wagon, horse or on foot.
And, second, a quick understanding and sympathy for the native Africans. Kuruman was 700 miles due north
of Cape Town, so after a ten-week journey from Cape Town he arrived at Kuruman July 31, 1841. A few

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months after his arrival he made a journey with another, covering over 700 miles, winning the confidence
of the natives wherever he went by his medical activity. A second trip, alone, was made into the interior
February to June, 1842. Returning, he stayed until February, 1843, teaching, preaching, caring for the sick,
and building a chapel at an outstation. Then it was off to the interior again in search of a suitable location
for another mission site. On this trip he discovered the beautiful valley of Mabotsa in the land of the Bakatia
tribe. Upon his return in June 1843 when he finally found a letter authorizing his formation of a settlement
in the regions beyond, he went back to Mabotsa in August to open a mission station there. Crowds of sick,
suffering folk begged the great white doctor to heal them. At night around the fire he would listen to their
stories, then he would tell them about Jesus. The only problem with the area was that it was infested with
lions.
Livingstone decided to rid the valley of them, for he heard that if one in a troop is killed, the rest leave
the area. He took with him Mebalwe, a native teacher and here happened one of the most famous incidents
of his entire life. Livingstone shot a lion. Then, as he began to reload his gun, the wounded lion sprang up
on him and shook him as a cat does a rat. His left arm was crushed to the bone. Mebalwe grabbed his gun
and, seeing the motion of the upraised gun, the lion left Livingstone and sprang upon Mebalwe, biting him
through the thigh. Another man coming on with a spear was bitten as well before the lion toppled over dead
as a result of the bullet wound. Livingstone’s arm was stiff and useless from then on and, when he raised
it, intense pain shot through his body. The left arm had loss of power the rest of his life.
He returned to Kuruman to have his arm treated and to recuperate. Mary Moffat, Robert’s daughter, was
now looking prettier every day. The two began to be drawn to one another, and so they made some plans.
As soon as his arm healed, he would hasten back to Mabotsa to build a comfortable little stone house.
Returning, he was married in March, 1844, with Robert Moffat performing the ceremony. Then came the
200-mile ox-wagon honeymoon. They remained at Mabotsa until 1845. A fellow missionary named
Edwards, who had joined them, made life miserable for them, so they moved 40 miles away to Chonuane
to work among the Bakwains. Misfortune struck them the second time. The lack of rain brought the threat
of famine and a scarcity of water. One evening he announced he was leaving and the next morning everyone
was packed and ready to follow David Livingstone. They found a suitable locality at Kologeng and settled
down for five years to what would be his last home on earth. By the time they left there he had four children,
three of whom were boys. However, things became very parched for lack of rain. Rumors came about a huge
waterfall. Livingstone was challenged to find it, believing the banks of a large lake would make an ideal
location for a mission state. Not only did mysterious Lake Ngami challenge him, but there was a powerful
chief of the Makololo tribe named Sebutuane, still farther north, under whom he hoped to establish a mission
station beyond the range of both the Boers and the militant tribe of the Matabele.
On August 1, 1849, the Livingstone party came to the northeast end of Lake Ngami and were the first
white people to see the lake. The presence of tsetse flies and the obstruction of a local chief prevented them
from going the additional 200 miles north to meet Sebituane and so they retraced their steps with reluctance.
They found the mission station destroyed by the Boers. In the spring of 1850 they were to start out again.
As before Livingstone took his wife and children with him, fearful that they might be molested by the Boers.
But, rather than the Boers, the disease malaria struck the party at Lake Ngami, and they had to turn back.
Back at Kologeng a baby girl was born to the Livingstones, but she soon took fever and died. They then
retreated to Kuruman, where he remained with his family for rest until the spring of 1851. In April of that
year they set out again, determined not to return to Kologeng but to a hill region where health conditions
surely must be better. He, his family, and a fellow explorer named Oswell found Chief Sebituane on the
Chobe River, which they had discovered by taking a new route. Now came one of life’s crucial decisions
the family. Where health was safe, hostile tribes lived. Where friendly people lived, health conditions were
bad. He decided to send his wife and children back to England until he could find a suitable location for
them. So back to Cape Town they all went, and for the first time in eleven years Livingstone saw
civilization. He was 39 and it was a sorrowful parting. He fully intended to join them in two years. The
family left for England on April 23, 1852.

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 Frustrated in not being able to find a healthful site for a mission station, he gave attention to a second
objective to find a way going to the sea. Going to Linyant on the River Tshobe, which was the capital of the
Makololo territory, he set out upon the trail of many waters, declaring, “I will open a path into the interior
or perish.” It was in November, 1853, that he started his famous journey through unknown country to the
west coast of Africa with 27 Makololo men loaned to him by a friend, Chief Sekeletu. It was a horrible
journey, with sickness, hunger, swamps, hostile tribes six months of hardships but on May 31, 1854, some
1,500 miles of jungle had been conquered as they arrived at Luanda.
Broken in health, Livingstone was invited by ship captains to take passage back to England. However,
he had brought men to a place where they could not return by themselves. He was not going to leave them!
He would guide them back to their homes. Africa had never known such loyalty. He then took his party on
an even longer and more perilous journey back to Sesheke. Contending with wet weather, they could find
no dry place to sleep en route. He was nearly blinded as a result of being hit in the eye by a branch in the
thick forest, and nearly deaf because of rheumatic fever. Then there were the perils of crocodiles,
hippopotami, javelins of hostile savages. His return was considered a miracle.
Two months of rest followed. The boat he considered going back to England in sank and with it all his
maps, journals and letters. He now determined to find a route to the east coast of the continent. Sekeletu
gladly furnished him with the means of following down the Zambezi River, giving him some 120 tribesmen.
He started east in November of 1855. Only 50 miles en route, he discovered a magnificent waterfall that he
named Victoria Falls. His food consisted of bird seed, manioc roots and meal. His bed was a pile of grass.
He arrived at Quilimane on the coast in May, 1856, and was given hospitality by the Portuguese before
finding a ship to take him back to England.
He left his Makololo tribesmen in good hands at Tete. Before he left, he received a letter from the
London Missionary Society, stating they did not like his efforts of diverting from settled missions to
exploration. It was a shock to him, since he felt himself just as sincere a missionary as ever. But he accepted
a severance of relations after 16 years of service. However, the London Royal Geographical Society was not
quite so naive, as they awarded him their gold medal, their highest honor, when he returned home. Why?
Because Livingstone had done something no one else had ever done he had crossed the entire African
Continent from west to east.
Arriving home for the first time in 16 years, he found himself famous. His father’s death while
Livingstone was en route home cast a pall on the celebrations. He was forced into a limelight which he
disliked. He was asked to give lectures, which was a burden, for he had never been a good public speaker.
Neither did he care to write, but he did put together his Missionary Travels at the urging of many. The
universities of Cambridge, Oxford and Glasgow all gave him honorary degrees. Now came the second
segment of his life of exploration, from 1858 to 1865, which took him into the Zambezi River area under
the auspices of the British government. He was appointed the Consul for the East Coast of Africa, and he
was given a command that included his having anything he wanted or needed. He was now on governmental
salary, had better equipment and ample funds.
His wife and youngest son returned with him, his own health was much improved, and it looked like a
bright future, as he accepted the challenge of exploring the eastern and central portions of the continent. But
many disappointments were ahead.
In March 1858 at age 46 he set out for Africa. Soon after arriving at Cape Town the trials began. His
wife’s health was poor, preventing her from going further with him. She took the child and went to her
parents, the Moffats, at Kuruman. Then a second serious problem arose. Livingstone could command and
organize Africans, but managing white colleagues and a large expedition was a total disaster. His greatest
mistake was in taking his younger brother, whose temperament was totally unsuited to expedition work. Six
years of disharmony and frustration were to follow, with a man named John Kirk being the only capable
associate of this group. Third problem: He found out that there were myriad obstacles to the navigation of
the Zambezi. Fourth reversal: His modern equipped boat, the Ma Roberts, was more of a hindrance than a
help.

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 She was so slow that a native canoe could easily outdistance her. She burned so much fuel that half of
the time was given just to cut wood for her. On September 8, 1858, he did reach Tete and his beloved
Makololo tribesmen. Much exploration followed, including the finding of Lake Nyasa on September 18,
1859, plus the discovery of the Shire River and the Kongone entrance to the Zambezi, which was Lake
Shirwa.
On November 4, 1859, he received a letter informing him that he had a little daughter born at Kuruman
on November 16, 1858, a year before. Much of 1860 was spent with his old friends, the Makololo. At the
beginning of 1861 a new boat, the Pioneer, came to replace its antiquated predecessor. On the boat were
missionaries under the direction of Bishop Charles Mackenzie, to minister to those who lived on Lake
Nyasa.
He explored the Rovuma River and helped establish the mission station on the Shire River in Nyasaland.
This had been one of his dreams – an interior mission station but the dream was soon shattered. Bishop
Mackenzie died on January 31, 1862. Several of his helpers also died. That month, Livingstone’s wife
rejoined him after a separation of four years. In the intervening time she had taken the youngest son and baby
girl back to Scotland, and then returned to rejoin her husband. But her failing health prevented the reunion
to last for long. She died on April 27, 1862 just three months after she was reunited with her husband. She
was buried under a great baobab tree at Shupange on the lower Zambezi. Livingstone was 49 years old and
considered this a terrible loss. Out of 18 years of marriage, the two were together less than half the time. He
put together a boat called the Lady Nyasa, and sought to launch her in June, 1862, on the lake for further
exploration purposes. But weather conditions prevented the launch. Slave trading continued to plague him.
Human skeletons showed up everywhere. Finally, the Portuguese king promised to cooperate with
Livingstone, but the officers in Africa ignored such royal suggestions. Livingstone’s work actually helped
rather than hindered them, for wherever he explored in Portugese East Africa, the officers would come in
and tell the natives they were Livingstone’s children. Thus, through lying and trickery, they would obtain
even more slaves in Livingstone’s own name. Then came a dispatch from the British government recalling
the expedition, saying it was more costly than the government had anticipated. But the truth was that the
Portuguese government had written to the British Foreign Office that Livingstone’s work was offensive to
them, and the Portuguese asked for his removal. This latest blow in 1863 failed to stagger him. He decided
to sell the boat, but not to the Portuguese because it would be used in slave trade. Rather, he decided to go
to Bombay, India, and sell it there. With a small crew, only 14 tons of coal, scant provisions including little
water, and having never navigated a boat on the ocean, he left Africa April 30, 1864, and arrived in Bombay
on June 16. He was received warmly but could not sell the boat, so he sailed to London, arriving July 10.
This was his second and last trip home. He spent his time with his children, associating with William
Gladstone and other notables, giving speeches against the slave trade and writing another book, The Zambezi
and Its Tributaries. While home, his mother died. Another tragedy in his life Livingstone’s son Robert, who
at this time was fighting in the American Civil War to free the slaves, was killed and buried at Gettysburg.
Now the third phase of his explorations began to shape up. The Royal Geographical Society planned and
sponsored his last expedition, which was from 1866 to 1873. His influential friend, Sir Roderick Murchison,
had encouraged him to go back to find out more about the slave trading and also to discover the sources of
the Zambezi, Congo, and Nile Rivers. He returned to Africa by way of Paris, France, where he put his
daughter Agnes in school, and then Bombay, where he finally sold the boat at a loss of $18,500. The money
he got was invested in an Indian bank, which shortly went broke and all his funds were lost. He sailed from
Bombay on January 3, 1866, and arrived in Zanzibar on January 26. This time he was once more going to
be the only white man, having some 60 carriers consisting of Indians, plus Chuma and Susi from Africa and
animal transport. They landed at the mouth of the Rovuma River in April, 1866, intending to pass around
Lake Nyasa far from the influence of the Portuguese. However, in five months, he lost by desertion or
treachery all but eleven of his men and all the animals. For four years he was befriended and cared for by
people he despised slave traders. During this time he discovered the southern end of Lake Tanganyika (1867)
and Lakes Moero and Bangweolo (1868). In 1869 he reached Ujiji, on Lake Tanganyika, the headquarters

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of the trade in ivory and slaves. By this time Livingstone was desperately ill, only to find his supplies and
mail sent from the coast plundered and gone. He spent the next two years striving to explore the upper
Congo. He struggled back to Ujiji a broken and disappointed man beginning on July 20, 1871. On this trip
a spear was thrown at him, missing his head but grazing the back of his neck. Also, a huge tree crashed
across their path, missing Livingstone by a yard. Arriving on October 22 with three attendants, he thought
surely mail and medicine would be waiting for himbut it was not. The medicine had been sold and the letters
destroyed or sold by Arab traders. On October 26, 1871, four days after his arrival, when his spirits were at
their lowest ebb, with awful sores on his feet, dysentery, loss of blood, fever, and being half-starved he heard
Susi, one of his faithful followers, come running at top speed, gasping, “An Englishman” J.G. Bennet of the
New York Herald had called for a famous English reporter, Henry Stanley, to search for and find
Livingstone at all cost, or verify his death, which by this time had been rumored.
Shortly, when Stanley saw Livingstone approaching, he pushed through the crowd of natives to see him
with the now-famous and legendary, “Dr. Livingstone, I presume?” A supply of food and mail was like a
tonic to the tired explorer. Stanley lived with the missionary during the winter and did everything to nurse
him and encourage him to return to England. Failing to convince him to return to England, in March, 1872,
the two men now good friends parted. Livingstone accompanied Stanley to Unyamuembe. He was to wait
until men and supplies, which Stanley going to Zanzibar promised to send him, would arrive. Waiting was
difficult, but finally the promised men and supplies did arrive. Stanley summed up his relationship with Dr.
David Livingstone with these words: “I was converted by him, although he had not tried to do it.” In August
the new party started toward Lakes Tanganyika and Bangweolo. Jacob Wainright became a valuable and
trusted aid, along with old-time stalwarts, Susi and Chumah. Trials were reduced to such things as ants and
floods. When Livingstone grew too weak to travel, Susi carried him on his shoulders. He found himself
entangled in the swampy region of Lake Bangweolo in the middle of the rainy season. Because of an
accident to his sextant, for a while he was lost. His dysentery attacks were almost continuous, but he kept
going across the great swamps, reaching the southern side of Lake Tanganyika, mapping to within a day of
his death. Soon he could not walk at all. He was carried on a litter and reached Chitambo, a village in Itala
where a hut was built for him. His last written words by letter were: “All I can say in my solitude is, may
Heaven’s rich blessing come down on every one American, English, Turk who will help heal this open sore
of the world.” (He referred to the slave trade and the injustice of civil roghts abuses).
At 4 a.m. on May 1, 1873, his friends heard an unusual noise, lit a candle and found him dead on his
knees in the hut. They removed his heart and buried it reverently at the foot of a mulva tree, with Wainright
reading the service. A wood monument was erected. They embalmed his body by filling it with salt, leaving
it in the sun to dry for 14 days, then wrapping it in cloth, before enclosing the body in the bark of a Myonga
tree, over which they sewed heavy sail cloth. This package was tied to a long pole so that two men could
carry it. Along with his papers they started toward Zanzibar on a 1,000-mile trip that was to take nine
months. They arrived in February of 1874 and gave the body to the officers of the British Consul. When the
body arrived in England on April 15, there was some doubt about the identity of the remains. However, upon
examination of the mangled left arm, the doubt disappeared. On April 18, 1874, London came to stop as he
was buried in Westminster Abbey with the kings and the great. At his funeral were his children, Susi (one
of his faithful Aferican followers), Henry Stanley and the aged Robert Moffat (his father-in-law), who started
it all.

Lollards — The followers of the 14th-century English religious reformer John Wycliffe. They challenged
both doctrines and practices of the church, including transubstantiation and the need for confession. They
rejected the sole authority of the pope, and they denounced the wealth of the church and church involvement
in civil affairs. Lollards went out as “poor preachers,” teaching that the Bible was the source of belief. They
won support from some nobles as well as many common people, but after they were declared heretics the
movement lost force. However, Lollard ideas helped prepare the way for the Protestant Reformation. See
also Wycliffe, John

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Lord — The word “LORD” in capital letters stands for the Hebrew consonants YHWH, the personal names
of God. The word “Lord” represents the Hebrew term Adonai, the general word for “lord.” By late Old
Testament times Jews considered God’s personal name too holy to be pronounced. So they said Adonai,
“lord,” whenever they read the Hebrew consonants YHWH. When the Jewish scribes first translated the
Hebrew Scriptures into ancient Greek, they translated the personal name of God as Kurios, “lord.” Since
then most translations have followed the Jewish example and avoided using the personal name of God.

Lord’s Prayer — A popular name for the prayer of Jesus in Matt. 6:9-13 and in Luke 11:2-4.

Lord’s Supper or the Last Supper — The central rite of Christian worship (also called the Eucharist, Holy
Communion, and the Mass in Catholicism and High Church Protestant churches). This service developed
historically out of the Last Supper of Jesus and His disciples before the Crucifixion and has traditionally
been related to the words: “This is my body...This is my blood...Do this in remembrance of Me.” In
Protestant sects bread and wine or grape juice are given to the congregation as symbols of the body and
blood of Christ. In Catholicism, the priest, through an act known as transubstantiation, offers his
congregation the consecrated host.
In the Baptist order, “Baptism and the Lord’s Supper are ordinances of positive and sovereign institution,
appointed by the Lord Jesus, the only lawgiver, to be continued in His church to the end of the world. (Matt.
28:19-20; 1 Cor. 11:26) These holy appointments are to be administered by those only who are qualified and
there unto called, according to the commission of Christ. (Matt. 28:19; 1 Cor. 4:1) (See Communion)

Lot — In the Bible, son of Haran and nephew of Abraham. He accompanied Abraham to Canaan, choosing
to settle the fertile Jordan valley. When God destroyed Sodom and Gomorrah, Lot, his wife, and two
daughters were allowed to escape, but his wife, disobeying God’s orders, looked back and became a pillar
of salt. (See Sodom)

Love — The attribute of God whereby He is moved to communicate His concern for the ultimate welfare
of others. (1 John 4:8, 16) (See Attributes of God)

Lucifer — The name for Satan in his original position as an angel. (Isa.14:12) (See Devil, Satan)

Luke — The writer of the third Gospel is called by Paul “the beloved physician” Col. 4:14 and, as we learn
from the Acts, was Paul’s frequent companion. He was of Jewish ancestry, but his correct Greek marks him
as a Jew of the dispersion. Tradition says that he was a Jew of Antioch, as Paul was of Tarsus. The date of
Luke falls between A.D. 63 and 68.
Luke is the Gospel of the human-divine One, as John is of the divine-human One. The key-phrase is
“Son of man,” and the key-verse Luke 19:10 “For the Son of man is come to seek and to save that which
was lost.” In harmony with this intent, Luke relates those things concerning Jesus which demonstrate how
entirely human He was. His genealogy is traced to Adam, and the most detailed account is given of His
mother, and of His infancy and boyhood. The parables peculiar to Luke have distinctively the human and
the seeking note. But Luke is careful to guard the Deity and Kingship of Jesus Christ Luke 1:32-35 Luke,
then, is the Gospel of “the man whose name is The BRANCH” (Zec. 6:12). (The events recorded in this
book cover a period of 39 years.) Luke has seven chief divisions:
I- The Evangelist’s Introduction, 1:1-4.
II- The human relationships of Jesus, 1:5-2:52.
III- The baptism, ancestry, and testing of Jesus, 3:1-4:13.
IV- The ministry of the Son of man as Prophet-King in Galilee, 4:14-9:50.
V- The final offer of the Son of man as King to Israel,
VI- His rejection and sacrifice, 19:45-23:56.

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 VII- The resurrection, resurrection ministry, and ascension of the Son of man, 24:1-53. (Scofield)

Luther, Martin (1483-1546) — German leader of the Protestant Reformation and founder of Lutheranism.
He left the study of law in 1505 to become an Augustinian monk and later became a priest and a professor
of theology. He agonized over the problem of salvation, finally deciding that it was won not by good works
but was a free gift of God’s grace. Luther’s beliefs made him object to the sale of indulgences (which
remitted penalties for sin) by the Roman Catholic Church, and in 1517 he posted his 95 Theses in
Wittenberg.
This started a quarrel between Luther and church leaders, including the pope. Luther decided that the
Bible was the true source of authority and renounced obedience to Rome. He maintained his stand in debates
with Johann Eck and at the Diet of Worms (1521). For this he was excommunicated, but strong German
princes supported him, and he gained followers among churchmen and the people. Thus the Protestant
Reformation began in Germany. Luther wrote hymns, catechisms, and numerous theological treatises and
translated the New Testament into German. He married a former nun, Katharina von Bora, in 1525 and had
six children. (See Lutheranism)

Lutheranism — The first Protestant sect, it was founded in 1530 by Martin Luther, a scholar of the Bible
who laid out his disagreements with the Catholic church on the subject of indulgences in his 95 theses. In
Luther’s time, these indulgences (basically pardons for sins committed) were sold at the local church. In
writing his 95 theses, Luther hoped to point out to the clergy the biblical reasons for discontinuing this
practice. Instead, he found himself having to debate the church on this subject, causing him to leave the
church. His main disagreement with the church lay in the church’s use of priests to grant dispensations,
believing that only God could forgive sin, and that confession to a priest was not needed. In 1530, with the
support of noblemen, he gave his permission for his followers to use the name “Lutheranism” to describe
the beliefs written out in his catechism. (See Ninity-Five Theses, Reformation)

—M—

Maccabees, Books of — The four historical books bearing a common title; 1 and 2 are part of the
Apocrypha of the Old Testament. 1 Maccabees discusses the Maccabean leaders; 2 Maccabees glorifies the
temple. Book 3 is a Greek document lauding the Jews saved from the elephants of Ptolemy IV. Book IV,
also in Greek, deals with martyrdom. (See Apocrypha)

Malachi — Biblical author and last of the 12 minor prophets. The Hebrew word “MALACHI” means “my
messenger,” the last of the prophets to the restored remnant after the 70 years’ captivity, probably prophesied
in the time of confusion during Nehemiah’s absence (Neh. 13: 6). The burden of his message is, the love
of Jehovah, the sins of the priests and of the people, and the day of the Lord. Malachi, like Zechariah, sees
both advents and predicts two forerunners (Mal.3:1 and 4:5-6). As a whole, Malachi gives the moral
judgement of God on the remnant restored by his grace under Ezra and Nehemiah. He had established his
house among them, but their worship was formal and insincere. The book is in four natural divisions:
I- The love of God for Israel, 1:1-5
II- The sins of the priests rebuked 1:6-2:9
III- The sins of the people rebuked 2:10-3:18
IV- The day of the Lord 4:1-6 (Scofield)

Mammon — A Chaldee or Syriac word meaning “wealth” or “riches” (Luke 16:9-11); also, by
personification, the god of riches (Matt. 6:24; Luke 16:9-11). In the New Testament, this term was taken by
medieval writers to mean the devil, or covetousness. From the 16th century to the present, it has been used
to indicate the evil influence of wealth.

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Man — Man is the creation of God. It is man alone who reflects God. The first man, Adam, was made in
God’s image (Gen. 1:26, 27), and placed in the Garden of Eden for the purpose of enjoying the fellowship
of the Lord and fulfilling the purpose of God’s creation. He was told to “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.” (Gen. 1:28). When Adam and Eve sinned, all of
humanity fell with them (Rom. 5:12-21). Adam represented all humanity: “In Adam all die...” (1 Cor.
15:22). As a result of Adam’s disobedience, condemnation resulted to all men (Rom. 5:18). Therefore we
are by nature children of wrath (Eph. 2:3). We do not seek God (Rom. 3:11) nor can we understand the
spiritual things of God (1 Cor. 2:14). Since this is the condition of man in his natural state, salvation is then
impossible for us to achieve (Matt. 19:26). That is why we need the free gift of salvation (Rom. 6:23) given
by God to Christians through faith in Jesus’ sacrifice on the cross.

Manasseh — One of the most important tribes of northern Israel. It occupied two areas of land. One was
east of the Jordan River, from the Jabbok River north to include all of Bashan. The other was on the west
side of the Jordan River and went all the way to the Mediterranean Sea. Its northern boundary began a few
miles south of Lake Galilee and went as far south as the border with Ephraim. The people of this tribe
descended from Manasseh, Joseph’s first son.

Manuscript — An exact copy of an original book of the Bible. (“...especially the parchments.” 2 Tim. 4:13)
In the study of the origin of the Bible, we are sometimes concerned with “Manuscripts.” Often these are
noted by name or symbol in the “apparatus” (The footnote material at the bottom of the page or in the
margin) of a Bible.

Mark — The writer of the second Gospel, Mark, called also John, was the son of one the New Testament
“Marys”, and nephew of Barnabas. He was an associate of the apostles, and is mentioned in the writings of
Paul and of Luke (Acts 12:12-25 15:37-39; Col. 4:10; I Tim. 4:11; Phil. 1:24) The date of Mark has been
variously placed between A.D. 57 and 63.
The scope and purpose of the book are evident from its contents. In it Jesus is seen as the mighty
Worker, rather than as the unique Teacher. It is the Gospel of Jehovah’s “Servant the Branch” Zec. 3:8 as
Matthew is the Gospel of the “Branch. . .unto David” Jer. 33:15 Everywhere the servant character of the
incarnate Son is manifest. The key verse is Mark 10:45 “For even the Son of man came not to be ministered
unto, but to minister.” The characteristic word is “straightway,” a servant’s word. There is no genealogy,
for who gives the genealogy of a servant? The distinctive character of Christ in Mark is that set forth in Phm
2:6-8 But this lowly Servant, who emptied Himself of the “form of God,” “and was found in fashion as a
man,” was, nevertheless, “the mighty God” Isa. 9:6 as Mark distinctly declares (Mark 1:1) and therefore
mighty works accompanied and authenticated His ministry. As befits a Servant-Gospel, Mark is
characteristically a Gospel of deeds, rather than on words. The best preparation of the heart for the study of
Mark is the prayerful reading of Isa. 42:1-21; 50:4-11; 52:13-53:12; Zec. 3:8 and Phil. 2:5-8. (The events
recorded in this book cover a period of seven years.) Mark is in five principal divisions:
I- The manifestation of the Servant-Son, (1:1-11).
II- The Servant-Son tested as to His fidelity, (1:12-13).
III- The Servant-Son at work, 1:14-13:37.
IV- The Servant-Son “obedient unto death,” (14:1-15:47).
V- The ministry of the risen Servant-Son, now exalted to all authority, (16:1-20). (Scofield)

Marriage — Marriage was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have
its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed
(Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This
law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with

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the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9;
29:23-30, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and
continued to be practiced all down through the period of Jewish history to the Captivity, after which there
is no instance of it on record.
It seems to have been the practice from the beginning for fathers to select wives for their sons (Gen.
24:3; 38:6). Sometimes also proposals were initiated by the father of the maiden (Ex. 2:21). The brothers
of the maiden were also sometimes consulted (Gen. 24:51; 34:11), but her own consent was not required.
The young man was bound to give a price to the father of the maiden (Gen. 31:15; 34:12; Ex. 22:16, 17; 1
Sam. 18:23, 25; Ruth 4:10; Hos. 3:2) On these patriarchal customs the Mosaic law made no change.
In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom
could come at once and take away his bride to his own house (Gen. 24:63-67). But in general the marriage
was celebrated by a feast in the house of the bride’s parents, to which all friends were invited (29:22, 27);
and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband’s
home.
Our Lord corrected many false notions then existing on the subject of marriage (Matt. 22:23-30), and
placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial
duties of husband and wife (Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). Marriage is said to be “honourable”
(Heb. 13:4), and the prohibition of it is noted as one of the marks of degenerate times (1 Tim. 4:3).
The marriage relation is used to represent the union between God and his people (Isa. 54:5; Jer. 3:1-14;
Hos. 2:9, 20). In the New Testament the same figure is employed in representing the love of Christ to his
saints (Eph. 5:25-27). The Church of the redeemed is the “Bride, the Lamb’s wife” (Rev. 19:7-9). (Easton’s)
The ancient state of matrimony is both joyfully blessed and painfully difficult in the same action. We
who enjoy marriage also endure it. Simple human biology allows for the procreation of the race; but
marriage allows for the fulfillment of the couple. In the bands of matrimony are the joys of vital commitment
and the safety of mutual security. In the face of so many failed marriages, a lasting marriage offers hope to
the lonely hearts of all under the pressure of this broken society.
Just how did this all start and what of its history? We must look deep into the past of human history to
find the beginning of these matters. Not the Neanderthal man of evolutionary myth that took what he wanted
or even the depraved history of recent man. Each marriage that last must send its tap-root deep into the
archives of truth, the Bible, and find the Edenic foundation. I find the words of T.De Witt Talmage that
describe the beauty of marriage in Eden: “Morning without a cloud. Atmosphere without a chill. Foliage
without a crumpled leaf. Meadows without a thorn. Fit morning for the world’s first wedding. It shall be in
church, the great temple of a world, sky-domed, mountain-pillared, sapphire-roofed. The sparkling waters
of the Gibon and the Hiddekel will make the font of the temple. Larks, robins and goldfinches will chant the
wedding march. Violet, lily and rose burning incense in the morning sun. Luxuriant vines sweeping their
long trails through the forest aisles S the upholstery of a spring morning. Wild beasts standing outside the
circle looking on, like family servants from the back door gazing upon the nuptials. The eagle, king of birds;
the locust, king of insects; the lion, king of beasts; waiting. Carpets of grass-like emerald for the human pair
to walk on. Hum of excitement, as there always is before a ceremony. Grass-blades and leaves whispering,
and the birds a-chatter, each one to his mate. Hush all the winds, hush all the birds, hush the voices of the
waters, for the king of the human race and his bride advances, a perfect man leading to the altar a perfect
woman. God, her father, gives away the bride, and angels are her witnesses, and tears of morning dew stand
in the eyes of the violets, and Adam takes the round hand that has never been worn with work, or stung with
pain, into his own stout grasp, as he says, ‘This is now bone of my bone, flesh of my flesh.’
“Tumults of joy break forth, and all the trees of the wood clap their hands, and all the galleries of the
forest sound with carol and chirp and chant, and the circle of Edenic happiness is complete, for while every
quail hath answering quail, and every fish answering fish, and every fowl answering fowl, and every beast
of the forest appropriate companion, at last man, the immortal, hast for mate woman the immortal.”
The picture of this beautiful first wedding is a thrill to read and in the heart of each bride and groom

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there is a bit of this description lived out. The romantic is swept up in this rhetoric but this is not the side
of marriage we hope to honor here. These lines and the wedding ceremony are entered to celebrate the
combination of the strength of these two in the marriage. Hardships have been overcome, changes have been
made, challenges have been met and many victories have been won. Defeats are forgotten, pain is all gone,
joy is theirs and love is real, if never before, at the place of the wedding. Love is proven in the eye of each
of us as we are sure that love and commitment are not just words but things that are to be done for others
and the prospective days of the future of this marriage offer strong hope that GOD’S gift of love, like unto
HIS gift of eternal life, does last for ever. The Christian family is of deep interest to our GOD. (See Divorce,
Family, The Christian)

Martyr — One who suffers persecution for his faith; a person willing to undergo torture or death for his
religious convictions. The first martyrs were the victims of Roman persecutions during the first three
centuries of Christianity.
Bishop John Foxe has given us “Foxes Book of Martyrs.” In recent years the Roman Church has
attacked the book and demanded that it be abridged and much of the true cases removed. But the full version
can still be had for the reader who will look for it (3/18/2001)

Mary — The mother of Jesus Christ, often called the Blessed Virgin Mary. The Gospels tell of events in her
life. The angel Gabriel appeared to her (the Annunciation) to tell her that she would conceive a child, by the
power of the Holy Spirit, who would be called the Son of God. Thus she was a virgin at the time of the birth.
The Gospels also tell of the birth of Jesus and of his mother’s presence at his Crucifixion. Over the centuries
beliefs developed about Mary in the Roman Catholic Church. The doctrine of the Assumption holds that
Mary “at the conclusion of her life on earth was assumed body and soul into heavenly glory.” The dogma
of the Immaculate Conception holds that Mary from her conception was free of original sin. The Virgin
Mary (Madonna) has been a favorite subject of painters and sculptors. But Mary did not remain a virgin. She
bore several other children in the usual manner. (Matt. 12:46; 13:55-56)
“Catholics and some Protestants have held that these “brethren” were not brothers in the flesh, but
kinsmen. The phrase, “his brethren”, occurs nine times in the Gospels, and once in Acts. The natural
interpretation is always that they were his brothers, sons of Mary. Two places (#Mt 13:55 Mr 6:3) mention
his sisters. Had it not been for the dogma that Mary remained a virgin, a dogma that has no foundation in
the Scriptures, it would never have been doubted that these “brethren” and “sisters” were her children.”
(People’s N.T. Commentary - note from John 2:12)

Mary Magdalene — An early follower of Jesus Christ, from the village of Magdala on the West bank of
the Sea of Galilee. According to the Gospels, Christ freed her of seven demons; she accompanied Christ on
his preaching in Galilee, witnessed the Crucifixion and burial, and was the first person to see Christ
resurrected. She has been confused with Mary of Bethany (sister of Lazarus) and a repentant prostitute who
anointed Christ’s feet.

Matthew — The writer of the first Gospel, as all agree, was Matthew, called also Levi, a Jew of Galilee who
had taken service as a tax-gatherer under the Roman oppressor. He was, therefore, one of the hated and
ill-reputed publicans.
The date of Matthew has been much discussed, but no convincing reason has been given for the
discrediting the traditional date of A. D. 37.
The scope and purpose of the book are indicated in the first verse. Matthew is the “book of the
generation of Jesus Christ, the Son of David, the Son of Abraham” (Matt. 1:1). This connects him at once
with two of the most important of the Old Testament Covenants: the Davidic Covenant of kingship, and the
Abrahamic Covenant of promise. I Sam. 7:8-16 Acts 15:18 Of Jesus Christ in that twofold character, then,
Matthew writes. Following the order indicated in the first verse, he writes first of the King, the son of David;

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then of the Son of Abraham, obedient unto death, according to the Isaac type Acts 22:1-18 Heb. 11:17-19
But the prominent character of Christ in Matthew is that of the covenanted King, David’s “righteous Branch”
Jer. 23:5 33:15 Matthew records His genealogy; His birth in Bethlehem the city of David, according to
Micah (Micah 5:2) the ministry of His forerunner according to Malachi Mal. 3:1 His rejection by Israel; and
His predictions of His second coming in power and great glory. Only then (Matt. 26-28.) Does Matthew turn
to the earlier covenant, and record the sacrificial death of the son of Abraham. This determines the purpose
and structure of Matthew. It is peculiarly the Gospel for Israel; and, as flowing from the death of Christ, a
Gospel for the whole world. (The events recorded in Matthew cover a period of 38 years - Ussher.) Matthew
falls into three principal divisions:
I- The manifestation to Israel and rejection of Jesus Christ the Son of David, born King of the Jews,
(1-25:46). The subdivisions of this part are:
(1) The official genealogy and birth of the King, 1:1-25;
(2) the infancy and obscurity of the King, 2:1-23;
(3) the kingdom “at hand,” 3:1-12:50 (the order of events of this subdivision is indicated in the text);
(4) the mysteries of the kingdom, 13:1-52;
(5) the ministry of the rejected King, 13:53-2339;
(6) the promise of the King to return in power and great glory, (24:1-25:46).
II- The sacrifice and resurrection of Jesus Christ, the Son of Abraham, (26:1-28:8).
III- The risen Lord in ministry to His own, (28:9-20). (Scofield)

Mediation, Mediator — A mediator is someone who intervenes, someone who conveys and conciliates. The
word “mediator” is not found in the O.T., but its principle Isa. God gave the Law to the people through a
mediator, Moses (Gal. 3:19), who was a type of the true mediator, Jesus. The word occurs only a few times
in the N.T.: 1 Tim. 2:5; Heb. 8:6; 9:15; 12:24. It is in the N.T. that the true nature of mediation is understood
in the person of Jesus Christ. He is the mediator of a better covenant (Heb. 8:6). He was able to become our
mediator by becoming man (John 1:1,14) and dying as our substitute (1 Pet. 1:18, 19; 2:24). He reconciled
us to God (Eph. 2:16).

Meditation — The sustained contemplation of God or a spiritual theme or ideal. Meditation requires a
composed mind and abstraction from sense experience. The goal of meditation is to be aligned with the true
nature of reality, whatever one’s beliefs may be. Hence, meditation is not necessarily associated with
mysticism, as is often thought to be the case.

Melchizedek — A type of CHRIST (Heb. 7:11) I am sure that there can be found, in all of Scripture, no
other scene with any more splendor (except within the life of our LORD JESUS) than found in
Gen.14:17-24. As the Patriarch meets a very interesting Bible figure by the name of “Melchizedek the Priest
of the Most High GOD.” He is seen in only a few places in the Divine Record; however, He has an impact
on the Typology of Scripture as bold as any other. He is said to be a “true” or “pure type” of CHRIST. In
“Wilson’s Dictionary of Bible Types” it is given an “A” rating and Mr.Wilson agrees that it is a pure type
of CHRIST or it is so close as to appear to be even a pre-incarnate appearance of CHRIST HIMSELF. (Psa.
4:2; 76:2; 110:4; Heb. 5:10) (See Shem)

Mene, mene, tekel, upharsin — A phrase from the Aramaic meaning, “numbered, numbered, weighed,
divided,” the handwriting on the wall that appeared before Belshazzar, king of the Chaldeans, at a feast
(Book of Dan. 5:25). Dan. was called to read and interpret it and he predicted that God had weighed
Belshazzar and his kingdom and found them wanting because Belshazzar did not follow the ways of God;
the kingdom would be divided and given to the Medes and Persians. That night Belshazzar was killed and
the Mede, Darius, took his kingdom.

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Menorah — A nine-branched candelabrum, the light from which, in popular tradition, symbolized the
presence of God within the temple. In Jewish thought and literature, the flaming menorah is a fitting symbol
of the unquenchable and illuminating spirit of Judaism. (“And ere the lamp of God went out in the temple
of the LORD...” 1 Sam.3:3)The seven-branched candelabrum used in the Tabernacle was lighted all the time
for a testimony of the presence of the Holy Spirit in the life of the believer. (“Let your light so shine before
men, that they may see your good works, and glorify your Father which is in heaven.” Matt.5:16) (See
Hanukkah)

Mercy — God’s compassion for the sinner ln not giving him what he deserves. (Heb.4:12; 8:12; James 5:11;
1 Peter 1:3) Mercy is the act of not administering justice when that justice is punitive. Because of our
sinfulness we deserve death and eternal separation from God (Rom. 6:23; Isa. 59:2), but God provided an
atonement for sin and through it shows us mercy. That is, He does not deliver to the Christian the natural
consequence of his sin which is damnation. That is why Jesus became sin on our behalf (2 Cor. 5:21) and
bore the punishment due to us (Isa. 53:4-5). It was to deliver us from damnation. (Compare with justice and
grace.)
God saved us according to His mercy (Titus 3:5) and we can practice mercy as a gift (Rom. 12:8). “Let
us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time
of need.” (Heb. 4:16). (See Attributes of God)

Messiah — In the Hebrew Bible, a term meaning “Anointed One,” it is the Old Testament name for Christ
which also means “anointed.” (Psa. 1:2; Isa.11:1-5; 42:1-7; 61:1-3; Dan.9:26; Matt.16:16; John 4:25-26)
and applied to kings and high priests. It had come to mean a long-awaited king who, people hope, will bring
an age of peace and righteousness. The term comes from a Hebrew word meaning anointed, that is,
consecrated for office. The word is even used for King Cyrus, whom the Biblical writers saw as a being used
to accomplish God’s purposes. In Old Testament times the Jews looked for a ruler to give them religious
and political liberty. In the New Testament, Messiah is replaced with the Greek word “Christ,” and is the
title given to Jesus. Jesus was falsely accused of claiming to be such a king. Early Christians sometimes
called Christ the Messiah, and the name is still current in the titles of works such as Handel’s oratorio,
Messiah.
Jesus, as the messiah, was anointed by God (Matt. 3:16) to carry out His three-fold ministry of Prophet,
Priest, and King. As the messiah He has delivered the Christian from the bonds of sin and given to him
eternal life. In that sense, messiah means deliverer, for He has delivered us. The Messiah was promised in
the O.T. in the seed of the woman (Gen. 3:15). (See Christ, Jesus, Savior)

Methodist Church — Originally not planned as a new sect, started in England as a trend within
Protestantism. With an emphasis on life rather than creed, Anglican theology was continued. John Wesley,
an Anglican priest, founder of Methodism, stressed God’s mercy. In 1784, the Methodist Episcopal Church
in America was founded. The Bible is studied as a continuing form of inspired revelation. (See Wesley,
John; Whitefield, George)

Methodists — A Protestant denomination that was originally a reform movement within the Church of
England. Initiated by Charles and John Wesley, George Whitefield, and others in the late 1720s at Oxford.
In 1738 there were public meetings held outside by Whitefield because the English church reflised to allow
him to speak in its churches. After John Wesley joined these meetings, a new movement was formed, which
was at first spread by traveling preachers. After spreading to Ireland and Scotland, Methodism was brought
to North America by lay assistants and then later by appointed ministers, two being the famous Thomas
Coke and Francis Asbury. Theologically, Methodism is anti-Calvinist, in that it supports free will, although
much of the focus in Methodism is away from theology and concentrated on direct experience of God. The
church is now worldwide and is one of the largest Protestant churches in the United States.

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Methuselah — In the Bible, son of Enoch and sixth in line from Seth, son of Adam and Eve. He died at the
age of 969 and is said to be the oldest person who ever lived. He was the father of many, including Lamech,
the father of Noah.

Meyer, Frederick Brotherton (1847-1929) — F. B. Meyer, English Baptist clergyman, was born in London
and educated at Brighton College. Between 1870-95 he held several successful pastorates. Between the years
1872-74 he met D. L. Moody and introduced him to the British churches.
During much of Meyer’s ministry he engaged in social work and temperance work. He headed a
movement to close saloons, was the force in closing nearly five thousand brothels, and labored for the
reclamation of released prisoners. In 1904-05 he served as president of the National Federation of Free
Churches; and thereafter, was evangelist for that organization. He conducted missions for them in South
Africa and the far east. For many years he was closely associated with the Keswick Conferences. F. B. Meyer
died in his eighty-second year.

Micah — Biblical author and sixth of the 12 minor prophets. Micah, a contemporary of Isaiah, prophesied
during the reigns of Jotham, Ahaz, and Hezekiah over Judah, and of Pekahiah, Pekah, and Hoshea over
Israel (2 Kings 15:23-30 17:1-6) He was a prophet in Judah (Jer 26:17-19) but the book called by his name
chiefly concerns Samaria. The events recorded Micah cover a period of 40 years (Ussher). Micah falls into
three prophetic strains, each beginning, “Hear”:
I- 1:1-2:13
II- 3:1-5:15
III- 6:1-7:20 (Scofield)

Michael — Biblical archangel along with Gabriel, Raphael, and Uriel; his name means “he who is like
God.” (Dan.10:13,21; 12:1; Jude 9; Rev.12:7). A messenger of God, he appears as the defender of the Jewish
people and is considered highest of the archangels. In the New Testament, he destroys the dragon (Satan).
(See Gabrial, Satan)

Millennium — Literally, this word means 1000 years.(Rev.20:2-7) In the study of end times doctrines
(eschatology) the millennium is the duration of Christ’s rule over the earth. The debate has been over when
the millennium will take place and what it actually Isa. The terms that have arisen out of this debate are
premillennialism, amillennialism, and postmillennialism. Premillennialism teaches that the millennium is
yet future and that upon Christ’s return He will set up His earthly kingdom. Amillennialism teaches that the
millennium is a figurative period and that Christ’s rule began when He first became man. Postmillennialism
teaches that through the preaching of the Word of God, the world will be converted and will then usher in
Christ and the kingdom of God. There are good arguments for each position.

Mint — A garden plant used for seasoning and medicine. (Gr. heduosmon, i.e., “having a sweet smell”), one
of the garden herbs of which the Pharisees paid tithes (Matt. 23:23; Luke 11:42). It belongs to the labiate
family of plants. The species most common in Syria is the Mentha sylvestris, the wild mint, which grows
much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and
also as a medicine. The paying of tithes of mint was in accordance with the Mosiac law (Deut. 14:22), but
the error of the Pharisees lay in their being more careful about this little matter of the mint than about
weightier matters. (Easton’s)

Miracles — A miracle is an out-of-the-ordinary direct and divine intervention in the world. Examples would
be the parting of the Red Sea, Jesus walking on water, the resurrection of Lazarus, etc. Some hold that it is
a violation of the natural order of physical laws. Others maintain that there is no such violation upon God’s
part but only a natural manifestation of His work. A miracle, therefore, could be an occurrence caused by

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God either in line with the laws of the universe or contrary to natural laws.
They are also known as powers and signs (Mark 9:39; Acts 2:22, 19:11) and mighty works (John
10:25-38). They are a manifestation of the power of God over nature (Josh. 10:12-14), animals (Num.
22:28), people (Gen. 19:26), and illness (2 Kings 5:10-14). They are produced by God’s power (Acts 15:12),
Christ’s power (Matt. 10:1), and the Holy Spirit’s power (Matt. 12:28).
No one who sincerely believes in the inspiration of Scripture can doubt that real miracles were wrought
by the power of God both in O.T. and N.T. times. A miracle may be defined to be a plain and manifest
exercise by a man, or by God at the call of a man, of those powers which belong only to the Creator and Lord
of nature; and this for the declared object of attesting that a divine mission is given to that man. It is not,
therefore, the wonder, the exception to common experience, that constitutes the miracle, as is assumed both
in the popular use of the word and by most objectors against miracles. No phenomenon in nature, however
unusual, no event in the course of God’s providence, however unexpected, is a miracle unless it can be
traced to the agency of man (including prayer under the term agency), and unless it be put forth as a proof
of divine mission. Prodigies and special providence are not miracles. (A miracle is not a violation of the laws
of nature. It is God’s acting upon nature in a degree far beyond our powers, but the same kind of act as our
wills are continually exerting upon nature. We do not, in lifting a stone, interfere with any law of nature, but
exert a higher force among the laws.
The exertion of a will upon the laws does not make a disturbance of natural law; and a miracle is simply
the exertion of God’s will upon nature. The circumstances of the Christian miracles are utterly unlike those
of any pretended instances of magical wonders. Miracles are very different from other phenomenon that may
be observed. These cases, sometimes called magic or wizardry are only “slight of hand” or “optical illusions
much like the “enchantments” of the Magicians of the court of Pharaoh (Ex.7:10-13). Here we have
examples of the two - The False and the True. This difference consists in:
(1) The greatness, number, completeness and publicity of the miracles.
(2) In the character of the miracles. They were all beneficial, helpful, instructive, and worthy of God as
their author.
(3) The natural beneficial tendency of the doctrine they attested.
(4) The connection of them with a whole scheme of revelation extending from the origin of the human
race to the time of Christ.
It is taught in some circles that Jesus performed miracles as an example for Christians to follow. Jesus’
healing ministry, for example, is held forth as an example of what healers today are doing. This idea ignores
the fact that Jesus healed as a sign that He was the Messiah, the promised Savior, the Son of God. Jesus’
healing ministry was not an example for us to follow, but was part of His unique credentials as the Christ.
This is plainly what the Bible teaches. Consider the following Scriptures: John 5:36; 10:25,37-38; 14:11;
15:24; 20:30-31.
Some point to Christ’s statement in John 14:12, claiming this means Christians should be able to perform
miracles. The fact is that since the time of the Apostles, Christians have not been able to do great sign
miracles. It is a fact of history that the sign gifts ceased with the passing of the Apostles. The only “sign
miracles” witnessed in church history since those days are those of spurious individuals and groups involved
in strange and unscriptural doctrines. Among the faithful people of God through the centuries since the
Apostles, sign gifts ceased. Instead, God’s people have enjoyed the power of God to live holy lives in the
face of a godless generation, to withstand persecution, and to preach the Gospel. That is fact. God’s people
have continued to experience miracles, but not sign gifts.
Along comes the charismatic, claiming that God is giving sign gifts today. It isn’t true. There are no true
sign gifts among the charismatics. Those who claim to be healers cannot heal--at least they cannot heal any
more consistently than can any faithful pastor who prays at the bedsides of his people. Those who claim to
be prophets cannot prophesy inerrantly. They make all sorts of embarrassing mistakes and thereby identify
themselves as false prophets. Those who claim to be apostles cannot perform the signs of an apostle which
Paul witnessed to in 2 Cor. 12:12-- “Truly the signs of an apostle were wrought among you in all patience,

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in signs, and wonders, and mighty deeds.”
What then? What about John 14:12? I believe the promise of Jesus Christ in John 14:12 was fulfilled
in the ministry of the Apostles as recorded in the book of Acts. Since those miracle-filled days, there have
been no more periods in church history of true sign miracles. That, dear friends, is fact. Those who deny it
are flying in the face of Scripture, of history, and of present reality.
In the case of the miracles of the Life of CHRIST, we find a well established message in each event that
meets the “Miracle” criteria stated above. In each report the message can be found to bless the reader when
studied, comfort the troubled when believed and evangelize the lost when preached. Miracles testify: Matt.
11:4; John 2:11; 3:2; 7:31; 10:25,38; 20:30; Acts 8:6

Miriam — In the Bible, sister of Moses and Aaron. A prophet, she watched over the baby Moses until he
was found in the bulrushes by the Pharaoh’s daughter. For criticizing the marriage of Moses to a Cushite
woman, she became leprous but was later healed.

Moab — A country east of the Dead Sea. Its people descended from Moab, the son of Lot, who was
Abraham’s nephew.

Modalism — The error that there is only one person in the Godhead who manifests himself in three forms
or manners: Father, Son, and Holy Spirit. This teaching can be see to be untrue by a reading of the passages
that document Christ’s baptism, His transfiguration on the mountain and the text of John 1:18 where Christ
is seen to be here on earth and with the Father at the same time and two persons are clear from this text.
Modalism is not a true view of the Godhead.

Modernist — This error wears another coat sometimes. Then it is known as “Higher Criticism.” The true
origin of this deadly heresy can be traced to a garden where the first tragedy of Modernism took place. Satan
was the first of this cult to intrude into the human race. His first words were: “Yea, hath GOD said,...” We
make a mistake to think that Modernism is a new fad. Modernism, as a certain mode of thinking for the
human mind, is as old as Mother Eve. (see Gen.3:1 -Herein lies the very essence of Modernism: “...Yea...”
-a diplomatic affirmative; never face the imperative, - “...Hath GOD said...” -an artfully expressed doubt,
presented in the form of a question; “...ye shall not eat of EVERY tree of the garden?” -a falsification of
GOD’S word, “Thou shall not eat of IT.” -Tell me; are any of the germs of modernism missing?) (See
Fundamentalism; Legalism)

Mohammed — An Arabian man born in Mecca who believed that there is only one God and that God had
chosen him to be his last prophet. The decisive point in Mohammed’s life came when he overthrew the idols
in Mecca and was forced to leave, but convinced many people to follow his revelations of the one God. He
then formed a mosque and an army in Medina. The combination of a religious force and an army allowed
his teachings to conquer the city of Mecca and spread out through the Middle East, uniting much of Arabia.
In addition to establishing a new religion, Mohammed can be credited with abolishing the common practice
of female infanticide. Today, the religion of Mohammed is called Islam and numbers as one of the three
great theistic religions. (See Islam)

Monergism — The teaching that God alone is the one who saves. It is opposed to synergism which teaches
that God and man work together in salvation. Cults are synergistic. Christianity is monergistic. (See
Synergusm)

Monophycitism — This is an error regarding the two natures of Jesus (See Hypostatic Union). It states that
Jesus’ two natures are combined into one new one; the problem here is that neither God nor man was
represented in Christ but a new third thing. (Other errors regarding the two natures of Christ are

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Nestorianism and Eutychianism.)

Monolatry — The belief that there is more than one God, but only one is served and worshiped. Mormonism
is an excellent example of monolatry. Mormonism teaches the existence of many Gods of many worlds, yet
worships only the one of this planet. Therefore, monolatry is a division of polytheism, the belief in many
gods. It is a false teaching contrary to Scripture. See Isaiah 43:10; 44:6, 8; 45:5-6.

Monotheism — The belief in the existence of a single God in the universe. This God is envisioned as the
creator of all and is both personal and transcendent. Judaism, Christianity, and Islam are the three major
monotheistic religions. The rise of monotheism occurred first in Judaism. Scholars differ on whether the
concept of one God developed early in Jewish history or late. The Egyptian pharaoh, Ikhnaton (1375-1358
B.C.) was thought by some to be monotheistic in demanding that all worship Aton, the sun god. It is more
likely that Ikhnaton’s belief was monotheistic, believing in a supreme god while not denying the existence
of other gods. However, Monotheism is the teaching of the Bible (Isa. 43:10; 44:6, 8; 45:5, 14, 18, 21, 22;
46:9; 47:8). These passages teach that there were no gods before God and there will be none after Him. (See
Atheism, Deism, Polytheism, Pantheism, Theism)

Moody, Dwight Lyman (1837-1899) — American evangelist Dwight L. Moody was born in Northfield,
Massachusetts. His father died when Dwight was four years of age. He left school at the age of seventeen
to find work. Moody was led to Christ by his Sunday School teacher, Edward Kimble, and later began his
own Sunday School class with thirteen street urchins. The class increased its enrollment to fifteen hundred
in a period of four ears.
Moody did personal work with the soldiers during the Civil War. After the war, he built churches and
schools and started the Moody Bible Institute. He traveled in Europe and America holding campaigns and
personally dealt with over seven hundred and fifty thousand individuals. He preached to more than one
hundred million people and had over one million first-time conversions to Jesus Christ. His work continues
today through the Moody Memorial Church and the Moody Bible Institute in Chicago.

Mordecai — The biblical cousin and foster father of Esther. With Esther, he thwarted Haman’s efforts to
destroy the Jews. The Jewish holiday to celebrate this is Purim. (See Esther)

Morgan, George Campbell (1863-1945) — G. Campbell Morgan was born in Tetbury, England. His home
was such that he wrote, “While my father could not compel me to be a Christian, I had no choice because
of what he did for me and what I saw in him.” At the age of twelve he was preaching regularly in country
chapels during his Sundays and holidays. In 1886 at the age of twenty-three, he left the teaching profession
for which he had been trained and began devoting his full time to a teaching ministry of the Word of God.
His reputation as a preacher and Bible expositor soon encompassed England and spread to the United
States. The many thousands of converts from the ministry of D. L. Moody needed a teacher of the Bible to
strengthen their faith. G. Campbell Morgan went to the United States and became that teacher. After five
very successful years, he returned to England in 1904 and became the pastor of Westminster Chapel,
London. His preaching and his weekly Friday night Bible classes were attended by the thousands. Leaving
Westminster Chapel in 1919, he once again returned to the United States where he conducted an itinerant
ministry for fourteen years. Finally in 1933 he returned to England to again become pastor of Westminster
Chapel until his retirement in 1943. He died on May 16, 1945. His paramount contribution lay in teaching
the Bible and showing people how to study the Scripture for themselves.

Mormons — The major cult that is headquartered in Salt Lake City, Utah. The founder was Joseph Smith
and Brigham Young; for which their university is named. They send “missionaries” throughout America and
the world (In exchange for tuition to the University) to spread the churches doctrine. Besides the Bible, they

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use the “Book of Mormon” to support their false teachings. Mormon theology is basic synergism. (See Latter
Day Saints, Synergism)

Morrison, Henry Clay (1857-1942) — H. C. Morrison was born in Barren County, Kentucky. His parents
died when he was very young and he was raised by his grandparents. The rugged religious atmosphere and
the constant spirit of revival throughout the Blue Grass region made a profound impression upon him. It
awakened his consciousness to his need of Christ and the assurance of deliverance from sin. About the age
of 11, he was converted and soon after felt the call to the ministry. Although he made no attempt to preach
for about eight years, he was much occupied with church work. At the age of 19, he was licensed to preach
and demonstrated the validity of his call.
In his work as a circuit rider and station pastor, he was called to one of the most responsible Methodist
churches in Kentucky. In 1890 he left the pastorate to give himself to the work of evangelism and to the
publishing of a religious paper called, The Old Methodist, which later became The Herald. Morrison’s
evangelistic leadership in Methodism grew rapidly from Kentucky to most of the other states and foreign
lands. A contemporary said of him, “To him was given by God a heart to move the multitude, a mind to
think God’s thoughts, and a voice to rouse his century, his church, and his country.”
The camp meeting became one of his chief instruments; and perhaps no other man ever gave more time
or effective leadership to this phase of evangelism than he. In addition to this, he served as President of
Asbury Theological Seminary in 1923. William Jennings Bryan said, “I regard H. C. Morrison the greatest
pulpit orator on the American continent.” And at Morrison’s death in 1942, it was written of him, “... a tall
tree has fallen in the forest, but it went down with a great shout of victory. He died as he lived ... in the midst
of a campaign for souls.”

Moses (c. 13th century BC) — In the Bible, prophet and leader of the Jewish people. A Levite born in
Egypt, he was found as a baby by the pharaoh’s daughter and raised at court and was taught Egyptian culture.
Answering God’s call, from a burning bush, he led the slave nation, the Jewish people, out of Egypt.
Through Moses, God brought the ten terrible plagues against Egypt, gave Moses the Ten Commandments,
and led the Jewish people to a new land, modern-day Israel. He did not enter the Promised Land but God
allowed him to see it from Mt Pisgah just before he died. After Moses’ death, Joshua was appointed leader
and carried the people over the Jordan River and into the Promised Land.

Moslem — A believer in the one God as revealed to Mohammed and recorded in the Koran. One who
submits to the faith of Islam. (See Islam, Koran, Mohammed, Mosque)

Mosque — An Islamic place of worship. Also refers to the group gathered to worship in an Islamic temple.
(See Islam, Koran, Mohammed, Moslem)

Mote — (Gr. karphos, something dry, hence a particle of wood or chaff, etc.). A speck in the eye. A slight
moral defect is likened to a mote (Matt. 7:3-5; Luke 6:41-42). (Easton’s)

Mt. Hermon — One of the highest mountains in the Near East, with an elevation of 9,230 feet. Located
about 45 miles north of Lake Galilee, its three peaks tower over the upper Jordan River valley. In Hebrew
the name means “sacred” or “forbidden.”

Mt. Lebanon — A mountain range that stretches about 100 miles north and south along the coast of
Phenicia. In Hebrew the name means “white,” and it was known for its white peaks and cedar forests.

Mt. Mizar — Thought to be a name for one of the lesser peaks of Mt. Hennon. Possibly a way of referring
to the small size of Mt. Zion. In Hebrew the name means “small.” See Psa. 42:6.

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Myrrh — A fragrant, valuable gum resin which ranked among the chief spices and fragrances (Song
4:13-14). It was used as a perfume in romance (Prov. 7:17; Song 3:6; 5:5,13). It was used in the holy
anointing oil (Ex. 30:23), in the beautification of queens (Est. 2:12), and in Christ’s burial (John 19:39).
Myrrh was one of the gifts offered to the infant Christ by the wise men (Matt. 2:11). Myrrh is used in the
description of Christ’s heavenly glory (Psa. 45:8). Mingled with wine, it was offered to Christ as a
stupefying drink (Mark. 15:23). (Easton’s)

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Mystery — The term mystery in common usage refers to something secret; something difficult to
understand; something mystical and out of the ordinary. While the Bible does use the term this way in
certain instances (Eph. 5:32; 2 Thes. 2:7; 1 Tim. 3:16; Rev. 17:5), most references to mystery in the N.T.
refer to truths which God hid from men in O.T. times, but which He has revealed in the N.T. It speaks of
N.T. revelation. It particularly refers to church truth regarding Gentiles and Jews being brought into a
spiritual body through Christ (Matt. 13:11; 1 Cor. 2:7-12; 4:1; 15:51; Rom. 11:25; 16:25-26; Eph. 1:9; 3:1-
12; 6:19; Col. 1:25-27; 2:2; 4:3). In some instances the term appears to be used in both senses (2 Thes. 2:7;
1 Tim. 3:9; Rev. 10:7). (See Matthew 13:11) There are eleven great mysteries as set forth in the Word of
God:
I- The Mystery of the kingdom of heaven (Matt.13:3-50
II- The Mystery of Israel’s blindness during this age (Rom.11:25 with context)
III- The Mystery of the translation of living saints at the end of this age (1 Cor. 15:51; 52; I Thes.
4:14-17)
IV- The Mystery of the NT church as one body composed of Jew and Gentile (Eph. 3:1-11; Rom. 16:25;
Eph. 6:19; Col. 4:3)
V- The Mystery of the church as the Bride of CHRIST (Eph.5:28-32)
VI- The Mystery of the inliving CHRIST (Gal. 2:20; Col. 1:26-27)
VII- The Mystery of GOD even CHRIST - i.e. CHRIST as the incarnate fullness of the Godhead
embodied, in whom all the divine wisdom for man subsisted (Col. 2:2, 9; 1 Cor. 2:7)
VIII- The Mystery of the process by which godlikeness is restored to man (1 Tim.3:16)
IX- The Mystery of iniquity (2 Thes.2:7; Matt.13:33)
X- The Mystery of the seven stars (Rev.1:20)
XI- The Mystery of Babylon (Rev.17:5, 7)
The Mystery of Iniquity and The Mystery of Godliness (2 Thes.2:7; 1 Tim.3:16)
I- The MYSTERY of INIQUITY
A) BLINDNESS of mind (2 Cor.4:4)
B) DARKNESS of life (John 3:19)
C) UNCLEANNESS of deeds (Rom.1:21-25)
II- The MYSTERY of GODDLINESS
A) Great- Divine Fullness (Eph.3:19)
B) GOD was manifest in the flesh -Divine Incarnation (Gal.4:4-5)
C) Justified in the SPIRIT -Divine Vindication (Col.1:15-23)
D) Seen of Angels -Divine Revelation (1 Peter 1:10-12)
E) Preached unto the Gentiles -Divine Inclusion (Eph.2:11)
F) Believed on in the world -Divine Propagation (Eph.2:17)
G) Recieved up into glory -Divine ascension and exaltation (Eph.1:19-20)
III- The WORK of MYSTERIES in you
A) A MYSTERY can guide (2 Thes.2:11) “And for this cause God shall send them strong delusion,
that they should [believe a lie]:”
B) A MYSTERY can influence (2 Sam.13:3 “...Amnon had a friend whose name was Jonadab...and
Jonadab was a very subtil man.”)
C) A MYSTERY can condemn (Prov.14:12; 16:25; **18:17)
D) The MYSTERY of GODLINESS is:
1- Honesty (I Tim.2:2)
2- The proper compliments to Good Works (1 Tim.2:10)
3- The True Path (1 Tim.4:7)
4- Profitable (1 Tim.4:8)
5- Good Doctrine (1 Tim.6:3)

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 6- Great Gain (1 Tim.6:6)
7- exactly what you and I should fellow (1 Tim.6:11)
8- counterfited in false form by the Wicked One (2 Tim.3:5)
9- true GODLINESS fellows Truth (Tit.1:1)
10- The Companion of the very Life of GOD to the BELIEVER!! (2 Peter 1:3)
11- Added to Patience (2 Peter 1:6)
12- Added to Brotherly Love (2 Peter 1:7)
13- HOLY CONVERSATION (2 Peter 3:11)

—N—

Nahum — Nahum prophesied during the reign of Hezekiah, probably about one hundred and fifty years after
Jonah. He has but one subject--the destruction of Nineveh. According to Diodorus Siculus, the city was
destroyed nearly a century later, precisely as here predicted. The prophecy is one continuous strain which
does not yield to analysis. The moral theme is: the holiness of Jehovah which must deal with sin in
judgment.
Nineveh stands in Scripture as the representative of apostate religious Gentiledom, as Babylon represents
the confusion into which the Gentile political world-system has fallen (Dan.2:41-43; See Isa.13:1) Under
the preaching of Jonah, B.C. 862, the city and king had turned to God (Elohim), (Jonah 3:3-10). But in the
time of Nahum, more than a century later, the city had wholly apostatized from God. It is this which
distinguishes Nineveh from all the other ancient Gentile cities, and which makes her the suited symbol of
the present religious Gentile world-system in the last day. Morally, Nineveh is described in Rom. 1:21-23.
The chief deity of apostate Nineveh was the bull-god, with the face of a man and the wings of a bird: “an
image made like to corruptible man, and to birds, and four-footed beasts.”
The message of Nahum, uttered about one hundred years before the destruction of Nineveh, is, therefore,
not a call to repentance, but an unrelieved warning of judgment: “He will make an utter end: affliction shall
not rise up the second time.” v.9; see, also, Nahum 3:10. For there is no remedy for apostasy but utter
judgment, and a new beginning. (Comp. Isa.1:4,5,24-28 Heb.6:4-8 Prov.29:1) It is the way of God; apostasy
is punished by catastrophic destruction. Of this the flood and the destruction of Nineveh are witnesses. The
coming destruction of apostate Christendom is foreshadowed by these. (Comp. Dan.2:34,35 Luke 17:26,27
Rev.19:17-21) (Scofield)

Naphtali — One of the tribes of Israel. Its people descended from Naphtali, the Second son of Jacob and
Bilhah. The tribe occupied land north and west of the Lake of Galilee.

Nathanael — In the New Testament, one of Christ’s disciples. Almost nothing of him is related but his
birthplace, Cana, and the genuineness of his calling. Some think he is identical with Bartholomew.

Nazanenes — A name that was sometimes used for the followers of Jesus, who came from the small town
of Nazareth. (Not to be confused with “Nazarite”) (See Nazarite)

Nazarite — (Heb. form Nazirite), the name of such Israelites as took on them the vow prescribed in Num.
6:2-21. The word denotes generally one who is separated from others and consecrated to God. Although
there is no mention of any Nazarite before Samson, yet it is evident that they existed before the time of
Moses. The vow of a Nazarite involved these three things, (1) abstinence from wine and strong drink, (2)
refraining from cutting the hair off the head during the whole period of the continuance of the vow, and (3)
the avoidance of contact with the dead.
When the period of the continuance of the vow came to an end, the Nazarite had to present himself at
the door of the sanctuary with (1) a he lamb of the first year for a burnt-offering, (2) a ewe lamb of the first

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year for a sin-offering, and (3) a ram for a peace-offering. After these sacrifices were offered by the priest,
the Nazarite cut off his hair at the door and threw it into the fire under the peace-offering.
For some reason, probably in the midst of his work at Corinth, Paul took on himself the Nazarite vow.
This could only be terminated by his going up to Jerusalem to offer up the hair which till then was to be left
uncut. But it seems to have been allowable for persons at a distance to cut the hair, which was to be brought
up to Jerusalem, where the ceremony was completed. This Paul did at Cenchrea just before setting out on
his voyage into Syria (Acts 18:18).
On another occasion (Acts 21:23-26), at the feast of Pentecost, Paul took on himself again the Nazarite
vow. “The ceremonies involved took a longer time than Paul had at his disposal, but the law permitted a man
to share the vow if he could find companions who had gone through the prescribed ceremonies, and who
permitted him to join their company. This permission was commonly granted if the new comer paid all the
fees required from the whole company (fee to the Levite for cutting the hair and fees for sacrifices), and
finished the vow along with the others. Four Jewish Christians were performing the vow, and would admit
Paul to their company, provided he paid their expenses. Paul consented, paid the charges, and when the last
seven days of the vow began he went with them to live in the temple, giving the usual notice to the priests
that he had joined in regular fashion, was a sharer with the four men, and that his vow would end with theirs.
Nazarites retired to the temple during the last period of seven days, because they could be secure there
against any accidental defilement” (Lindsay’s Acts).
As to the duration of a Nazarite’s vow, every one was left at liberty to fix his own time. There is mention
made in Scripture of only three who were Nazarites for life, Samson, Samuel, and John the Baptist (Judg.
13:4, 5; 1 Sam. 1:11; Luke 1:15). In its ordinary form, however, the Nazarite’s vow lasted only thirty, and
at most one hundred, days. This institution was a symbol of a life devoted to God and separated from all sin,
a holy life. (Easton’s)

Nehemiah — Fourteen years after the return of Ezra to Jerusalem, Nehemiah led up a company (B.C. 444)
and restored the walls and the civil authority. Of those events this book is the record. The moral state of the
time is disclosed by the prophet Malachi. This book affords many instances of individual faith acting on the
written word (e.g. 1:8-9; 13:1). It is the principle of 2 Tim. 2. The events recorded in Nehemiah cover a
period of 11 years (Ussher). It is in eight divisions:
I.- The journey to Jerusalem, 1:1-2:20
II- The building of the wall, 3:1-6:19.
III- The census, 7:1-73.
IV- The revival, 8:1-11:36.
V- The census of the priests and Levites, 12:1-26.
VI- Dedication of the wall, 12:27-43.
VII- Restoration of the temple worship, 12:44-47.
VIII- The legal order restored, 13:1-31. (Scofield)

Nestorianism — States that the two natures of Christ were so separated from each other that they were “not
in contact”; the problem here is that worship of the human Jesus would then not be allowed. (See also
Hypostatic Union, Eutychianism, and Monophycitism.)

New Testament — The authoritative collection of Christian scriptures. (27 books of the Christian Bible
consisting of the 4 Gospels, Acts of the Apostles, 21 Epistles, and Revelation.) They were written in Greek
during the early Christian era. Most scholars believe that the evidence suggests these writings were collected
over several centuries after the first apostles died. (They were approved in this order and form by 367 AD.)
The letters were written by individual apostles and believers. Most were not universal letters but sent to
particular churches, such as the Corinthian, Phillipian, and Galatian letters. These churches kept the letters,
circulated them among the local believers, and then the letters most likely found their way into the hands

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of other churches because of their value in teaching and because of the writer’s spiritual leadership. Most
scholars agree that it was the Christians who invented the book, or codex in order to maintain the developing
Bible.
As the number of letters began to accumulate, along with the proliferation of apocryphal letters claiming
authority, and during the serious struggle with Marcionism, Christians were forced to begin deciding which
letters were authoritative and then to put them together in one book. One of the criteria the early church had
for deciding a writing was authoritative was if it was the work of an apostle. But this was not absolute
because it was clear that the book of Luke was not written by an apostle, yet it was added to the canon. The
greatest concern was whether the writing agreed with the teachings of the first church, the accepted Gospels,
and letters of Paul. Some letters, such as Revelations, were not canonized until the 3rd or 4th century. As
mentioned above, the New Testament is a book containing letters written to people for a particular purpose
and on a particular occasion. Hence, a letter can only he understood by understanding the context in which
it was written — not only the spiritual and political world of the first century but also the audience and the
peculiar circumstances under which the letter was written.

New Versions — Any version of the Bible translated after 1611. It can be seen that the KJB was the
landmark translation of the Bible (The watershed, The dividing mark, the pivot of translation from the “old”
to the “new”). The word “definitive” is used of a thing that defines that genre. As this applies, the KJB is
the fact that defines what Bible is and ALL that have come after that are “New Versions.” It is true that the
“New Versions” all take the same attack against the text of the KJB. This attack is the basis of their
feasibility. If there are no weaknesses in the KJB there would be no reason to translate “New Versions” year
after year. The unsuccessful search for that “textual weakness” keeps the procession of “New Versions”
going.

New Year, Jewish (Rosh Hashanah) — The first day of the civil year and the first day of the seventh month
of the eccelesiastical year (generally occurring in September), described as a memorial proclaimed with the
blast of the horn, a holy convocation,” upon which no servile work is permitted. Invested with the character
of a Day of Divine Judgment, it acquired great solemnity. The sounding of the ram’s horn (shofar) during
the morning service stirs the people to thoughts of repentance. The elaborate liturgy of the day dwells upon
God’s sovereignty, providence, revelation, and redemption. Orthodox Jews observe two days of Rosh
Hashanah. (See Rosh Hashanah)

Nicea, The Council of — The Council of Nicea was held to address the Arian controversy in 318 A.D. In
the early part of the Pergamos period (Using the system of church history that equates each one of the
messages to the seven churches of Asia [in modern Turkey] to periods of church history [Rev. 1:19; chapters
2 & 3] from 30 A.D. to this present time), a great controversy arose over the deity of Christ. Arius, a leader
in the church in Alexandria, Egypt, began to teach that Jesus Christ was neither God nor man. He believed
Jesus was a demigod, a being halfway between God and man. According to Arius, Jesus Christ was a created
Being Who was of a different essence than the Father. (Today, the cult of Jehovah’s Witnesses teaches an
Arian view of Jesus Christ – that Jesus is not the eternal Son of God but merely a Being created by God.)
“For many years the church was almost rent asunder over two words, “homoiosian” and “homoousian.”
The one word meant “of like substance,” the other “of the same substance.” The first was the battle-cry of
the Arians; the second of the orthodox, headed by Athanasius, Bishop of Alexandria. So irreconcilable were
the contending parties that Constantine at last decided to take a hand in the matter himself, and he called a
great church council which convened in the city of Nicea, and there debated the question as to what the
apostolic teaching really had been. Was Jesus truly God, or was He only the greatest being that God had ever
brought into existence? Over three hundred bishops met together, and Constantine, sitting on a golden
throne, presided as the acknowledged head of the Christian church, at the very time that he still bore the title
Pontifex Maxinius, or High Priest of the Heathen.

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 “The matter in question was examined from all sides. Again and again Constantine was called in to quell
disturbances; feelings ran high. On one occasion it is related that a brilliant Arian seemed to have almost
silenced all opposition, and the great assemblage appeared to be about to cast its vote in favor of the ...
heresy, when a hermit from the deserts of Africa sprang to his feet, clad chiefly in tiger’s skin. This latter
he tore from his back, disclosing great scars (the result of having been thrown, into the arena among the wild
beasts, and his back dreadfully disfigured by their claws), crying dramatically, “These are the brand-marks
of the Lord Jesus Christ, and I cannot hear this blasphemy.” Then he proceeded to give so stirring an address,
setting forth so clearly the truth as to Christ’s eternal deity, that the majority of the council realized in a
moment that it was indeed the voice of the Spirit of God.” (H.A. Ironside)
Because the African hermit presented the deity of Christ so forcefully, the great crowd went on record
to proclaim Jesus as very God of very God. The Council of Nicea, held in A.D. 325, is known for this great
declaration of faith. With Emperor, Constantine presiding over the Nicean Council and paying its expenses,
the church unwittingly was surrendering its doctrinal and spiritual independence to the oversight of the state.
The Council of Nicea dealt with one of the most tremendous issues the church has ever been called to
face. Unfortunately, though, the doctrine of Arianism did not die; it gained popularity. For over a century,
it was a burning question that provoked controversy everywhere. When Constantine’s son, Constantius,
became emperor, he favored the Arians so much that they grew strong enough to persecute those who
believed in the deity of Christ. They closed the orthodox churches in Alexandria, Egypt, exiled the leaders,
and hired soldiers to beat and kill faithful worshipers.
Christ’s letter to the Pergamos church mentions one man who was killed for his faith: “...even in those
days when Antipas was my faithful martyr” (Rev. 2:13). Nothing else is known about this man except that
his name meant “against all.” Years after the Council of Nicea, Athanasius, who had opposed the Arians’
false doctrine since the time he was a young man at the Council of Nicea, was summoned before a new
emperor and ordered to stop opposing the Arian doctrine.
“Do you not know that the whole world is against you?” the emperor demanded. Athanasius replied,
“Then I am against all the whole world.” He was a true Antipas, faithful to the end. Athanasius, who
defended the deity of Jesus Christ, was driven into exile into the deserts of Africa five times.
During the turbulent years of the Pergamos church era, many false doctrines about Jesus Christ circulated
until the situation prompted the calling of another church council in Constantinople in A.D. 381. The
Council of Constantinople endorsed the decision of the Council of Nicea. Throughout church history, Satan
has continued to attack the doctrine of the deity of Christ but there remains a large number in our day that
believe and teach this truth.

Nimrod — In Genesis, son of Cush and grandson of Ham. A great hunter and conqueror of the Babylonians,
he was the first biblical hero (If, indeed, an “anti-hero”). The word means firm, a descendant of Cush, the
son of Ham. He was the first who claimed to be a “mighty one in the earth.” Babel was the beginning of his
kingdom, which he gradually enlarged (Gen. 10:8-10). The “land of Nimrod” (Micah 5:6) is a designation
of Assyria or of Shinar, which is a part of it. (Easton’s)

Ninety-Five Theses — A document by Martin Luther “On the Power of Indulgences,” posted in Wittenberg
in 1517. Luther felt that the sale by the Roman Catholic Church of indulgences, which remitted some
penalties for sin, interfered with proper penitence. He stated his theses to start a debate on this question. The
controversy that followed led to Luther’s break with the papacy. (See Luther, Martin; Reformation)

Noah — In the Bible, son of Lamech and 10th in descent from Adam. When God destroyed the world by
a flood, Noah and his family were chosen by God to survive the Flood, he built the Ark for himself, his
family, and pairs of all animals and seven of all the clean animals. His sons, Ham, Shem, and Japheth, along
with Noah and their wives continued the human race after the flood.

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Norris, John Franklyn (1877-1952) — John Franklyn Norris was born in Dadeville, Alabama, 1877, but
spent his childhood and youth in Hubbard, Texas, where the crusading spirit of the old West gave him life’s
direction. As a boy he was shot three times when horse thieves were attacking his father because he testified
against the gang. Mrs. Norris knew her son was going to live and be a preacher, even though the doctors
gave him up to die.
He graduated from Baylor University, and was valedictorian of his class at the Southern Baptist
Theological Seminary in Louisville, Kentucky. He was ordained to the ministry in 1899 and soon thereafter
began his long stormy career by serving as editor of “The Baptist Standard.” He crusaded against the liquor
traffic and horse racing, leading to passage of new laws in Texas. Norris aided Dr. B. H. Carroll in the
founding of Southwestern Baptist Theological Seminary in Fort Worth, Texas.
In 1909 he accepted the pastorate of the First Baptist Church of Fort Worth, Texas, and remained there
until his death. Norris continued his crusade against corruption in city politics. Twice his church was burned
to the ground, but he rebuilt it. An unruly mob gathered on a Fort Worth street and an agitator offered $1,000
to the person who would shoot J. Frank Norris. Upon hearing about the mob, Norris went to the street corner
and, in view of the crowd, bought a newspaper and turned to read it leaving his back as a target. On another
occasion a crowd gathered in the town hall and threatened to hang Norris. He strolled into the meeting and
sat in the first row. The dynamic preaching of Norris gave him the reputation of being able to draw a crowd
of 5,000 to 10,000 any place in Texas. In 1935 Norris also accepted the pastorate of Temple Baptist Church,
Detroit, Michigan, and held joint pastorates for fifteen years of these two great churches separated
geographically by thirteen hundred miles. During those years the attendance of each Sunday School reached
over 5,000 weekly under the leadership of one pastor, and constituted the world’s largest Sunday Schools.
His newspapers, The Fundamentalist and The Searchlight, claimed to have the largest circulation of a
religious newspaper west of the Mississippi.
A master pulpiteer, Dr. Norris was a fierce opponent of Communism, Catholicism, liberalism, and
evolution and was acclaimed to be one of the twentieth century’s outstanding leaders of Bible
fundamentalism. In 1939, with the aid of Dr. Louis Entzminger, he organized the Bible Baptist Seminary
in Fort Worth, Texas, an institution which excelled in the training of young preachers. Many of the graduates
of this school have built some of the largest churches in America. Norris was a personal friend of world
leaders such as William Jennings Bryan, Winston Churchill, and Franklin Roosevelt. He preached to state
legislators and is credited with personally swinging the Texas vote from Al Smith, the Catholic candidate,
to Herbert Hoover in 1928. A friend of world leaders, a compassionate soul winner, and a Bible expositor,
Dr. Norris died in Keystone, Florida, August 20, 1952 and was buried in Fort Worth, Texas, Saturday,
August 24, 1952.

Numbers — Biblical book, fourth book of the Pentateuch. The book derives its name from the fact that it
records the enumeration of Israel. Historically, Numbers takes up the story where Exodus left it, and is the
book of the wilderness wanderings of the redeemed people consequent upon their failure to enter the land
at Kadesh-barnea. Typically, it is the book of service and walk, and thus completes, with the preceding
books, a beautiful moral order: Genesis, the book of the creation and fall; Exodus, of redemption; Leviticus,
of worship and fellowship; and Numbers, of that which should follow--service and walk. It is important to
see that nothing was left to self-will. Every servant was numbered, knew his place in the family, and had his
own definitely assigned service. The N.T. parallel is 1 Cor. 12. The second typical lesson is that, tested by
wilderness circumstances, Israel utterly failed. The events covered in Numbers cover a period of 39 years
(Ussher). Numbers is in five chief divisions:
I- The Order of the Host, 1:1-10:10
II- From Sinai to Kadesh-barnea, 10:11-12:16,
III- Israel at Kadesh-barnea, 13:1-19:22
IV- The Wilderness Wanderings, 20:1-33:49,
V- Closing Instructions, 33:50-36:13. (Scofield)

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 —O—

Obadiah — Biblical author and fourth of the 12 minor prophets. Internal evidence seems to fix the date of
Obadiah’s ministry in the reign of the bloody Athaliah 2 Kings 8:16-26 If this be true, and if the ministry
of Joel was during the reign of Joash, then Obadiah is chronologically first of the writing prophets, and first
to use the formula, “the day of the Lord.” (See “Joel 1:4") The book is in four parts:
I- Edom’s humiliation, vs. 1-9.
II- The crowning sin of Edom, vs. 10-14
III- The future visitation of Edom in the day of the Lord, vs. 15,16 (Isa. 34, 63:1-6).
IV- The inclusion of Edom in the future kingdom, vs. 17-21 (Num 24:17-19) (Scofield)

Occult — Occult means “hidden”. It covers practices that are not approved of by God e.g., astrology (Isa.
47:13), casting spells (Deut. 18:11), consulting with spirits (Deut. 18:11), magic (Gen. 41:8), sorcery
(Exodus 22:8), witchcraft (Deut. 18:10), and spiritism (Deut. 18:11).
Occult practices such as Ouija boards, tarot cards, astrology charts, contacting the dead, seances, etc. are
to be avoided by the Christian and Jews alike. (See Cult)

Old Testament — The first portion of the Christian Bible or the Hebrew Bible. The number, order, and
names of the books vary between Jews and Christians and between Catholics and Protestants. The earliest
books of the Old Testament were first collected from older sources around 1000 BC. The Hebrew text,
called the Masora, was adopted c. AD 100. The modern Old Testament was established as official canon
by the end of the 2nd century AD. It is comprised of 39 books written mostly in Hebrew, but some in
Aramaic. The Roman Catholic Old Testament differs from the Old Testament of the early church and of
Protestant churches in that several inter-testamental and apocryphal books are added, such as 1 and 2
Maccabees. The Hebrew Bible and Old Testament consist of what are traditionally called the five books of
Moses, the prophets, and the psalms and proverbs. Its authorship is complex in that it was written over long
period of time, although most scholars consider the bulk of the writings to have been written during the
kingdom period and during the Babylonian exile. (See Bible, Cannon)

Omega — (Rev. 1:8) The last letter in the Greek alphabet. Together with the first letter, alpha and omega
designates God and Christ as the all-encompassing Reality (Rev. 1:8; 21:6; 22:13). (See A, Alpha)

Omnipotence — An attribute of God alone. It is the quality of having all power (Psa. 115:3). God’s ability
to do what He wills to do everywhere He wills to be. (Job 42:1-2; Jer. 32:17; Matt. 19:26) He can do all
things that do not conflict with His holy nature. God has the power to do anything He wants to. One of the
classical attributes of God in Judaism, Christianity, and Islam. From the Latin, meaning “all powerful.”
Many medieval philosophers considered omnipotence to be the power to do all that is possible, inferring that
some things are not possible, like the creation of a round square. Hence, some hold that omnipotence does
not mean the power to create contradictions precisely because this is not a possible power in reality.
Omnipotence, Omnipresence, and Omniscience represent the nature of God concerning His relation to the
creation. (See Attributes of God.)

Omnipresence — An attribute of God alone. It is the quality of being present in all places at all times (Jer.
23:23-24). God’s ability to be everywhere He wills to be. (Psa. 139:2; 1 Kings 8:27) One of the classical
attributes of God, meaning that God is present to all things in all places or the attribute of being everywhere.
This does not mean that nature is a part of God and is, therefore, to be worshiped. Creation is separate from
God, but not independent of Him.. Usually in classical philosophy of religion, omnipresence is qualified in
that God is said to be present to the world yet distinct from it. In other words, God is in all places but is not
identical with the world. Omnipotence, Omnipresence, and Omniscience represent the nature of God

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concerning His relation to the creation. (See Attributes of God.)

Omniscience — God’s ability to know what He wills to know. (Psa. 139:2; Isa. 40:14, 26; 46:10;
Rom.11:23) A classical attribute of God, meaning “to know all things.” In classical philosophy, it is held
that God knows ever specific detail of past, present, and future. In contemporary philosophy of religion,
some philosophers who hold a temporal view of God, such as Charles Hartshorne, have a different view of
omniscience. They maintain that time is an aspect of God’s existence and that God does not know the actual
future, except those specific actions that God has decided to perform in the future, and also that God knows
all possibilities that the future may bring. Hartshome’s teacher, the philosopher Alfred North Whitehead,
developed a view of time, different from that of his contemporary, Einstein, that allowed for experience to
be extended instead of broken in points. This allowed him to posit the view that God’s presence is infinitely
extended and continuously “coming to be,” not temporally, but as one present experience. Hence, God
knows the future only in terms of a multiplicity of possibilities that may come to be. Omnipotence,
Omnipresence, and Omniscience represent the nature of God concerning His relation to the creation. (See
Attributes of God.)

Oracle — Particularly in ancient times, the answers given by certain divinities to inquiries by pilgrims
coming to their shrines. Usually, in dealing with the future, these replies were obscure and capable of being
interpreted in accordance with the event. The Delphic Oracle was the most famous Greek oracle, one who
had great influence on all the city-states.
Oracles are the divine revelations given to God’s people. God’s method of communicating these oracles
varied from dreams and visions (Num. 12:6-8), to wisdom (Prov. 30:1), and even the Urim and Thummim
(Num. 27:21; 1 Sam. 14:3-37).
The Urim and Thummim were placed in the breastplate of the high priest (Ex. 28:30) and were used as
a means of communication with God. They mean “light” and “perfection”. Unfortunately, they are not
described anywhere in the Bible. Some theories maintain that they were twelve stones that made up part of
the High Priest’s garments. The process of the communication with God is not given either. (See Urim and
Thummim)

Original Sin — This is a term used to describe the effect of Adam’s sin on his descendants (Rom. 5:12-23).
Specifically, it is our inheritance of a sinful nature from Adam. The sinful nature originated with Adam and
is passed down from parent to child. We are by nature children of wrath (Eph. 3:2).
In Christian theology, the condition of every human being resulting from the fall of Adam and Eve
caused by their (Adam and Eve’s) choosing to disobey God. After sinning against God, the two were put
out of the Garden of Eden and forced to labor upon the land and deal with a corrupted nature. The apostle
Paul originated the idea of universal infection by writing, “For as in Adam all die, even so in Christ shall
all be made alive.” (1 Cor. 15:22) In Western theology, original sin is seen almost as a genetic inheritance.
In Orthodox and Eastern theology, it is seen more as environmental. The Eastern concept is off from the text
of the Bible if you take the Bible’s reading to be conclusive. (“Behold, I was shapen in iniquity; and in sin
did my mother conceive me.” Psa. 51:5) Due to this first sin, humanity lost the grace of God. The sin of
Adam and Eve is endlessly transmitted to all human beings. (See Justification, Redemption, Salvation)

Orthodoxy (Gr. orthos, right, straight; doxa, opimon) — Correctness of religious belief according to an
authoritative standard. The Roman Catholic regards himself as orthodox in contrast with the Protestant,
while the Trinitarian Protestant looks on himself as orthodox with respect to the Unitarian. Orthodoxy varies,
too, with time, what is unorthodox at one period may be orthodox in a later one. Christ was unorthodox with
respect to the Judaism of his day and yet was to become the founder of a new orthodoxy.

—P—

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Pagan (Derived from Latin “country man”) — The term was first applied to those who clung to Greek and
Roman faiths. Since Christianity first spread in the cities, this was true for more of the rural than the urban
population The term “pagan” is now applied to one who does not belong to an organized religion. In contrast
to “heathen” it implies a disinterested rather than a hostile point of view.

Palestinian Covenant — GOD stated again HIS covenant promise concerning Israel’s possession of and
inheritance in the land promised in the Abrahamic covenant. This was a conformation, enlargement and
amplification of the former covenant of the title deed to the land of promise in spite of unfaithfulness and
unbelief, as manifested so frequently in Israel’s history from the time of the original promise to Abraham.
The Palestinian covenant is stated in Deut.30:1-10. (See Covenant)

Palm Sunday — In the Christian year, the Sunday before Easter and the beginning of Holy Week. Palm
Sunday commemorates Christ’s triumphal entry into Jerusalem, as Christ rode on the back of a donkey (to
fulfill the prophecy Zec 9:9 “... behold, thy King cometh unto thee: he is just, and having salvation; lowly,
and riding upon an ass, and upon a colt the foal of an ass.”), when the people spread palm branches before
him. (See Easter)

Pantheism — This is an identification of the universe with God. A religious system, contrasted with deism,
that identifies God and the universe. All life is infused with divinity, as seen in Hinduism. No distinction
is recognized between the Creator and creatures. Mysticism frequently shows a pantheistic language. John
Toland first used the term pantheist in 1705. The word is taken from the Greek pan (everything) and theos
(God), meaning that everything in the world is identical with God.
Two general types of pantheism can be distinguished: materialistic and idealistic pantheism However,
pantheism is mostly associated with idealism, where the world of appearance is illusion and all things are
really identical. Since religious idealism is most prevalent in the Eastern world, pantheism in the East is
almost always idealistic as seen in Hinduism and Buddhism. The West, being inundated with a strong
materialistic world view, tends to produce a pantheistic view that admits to the existence of the material
reality, claims the world is God, and sees everything as identical. Examples of materialistic pantheism are
17th and 18th century materialism and the contemporary ecological movement called “Deep Ecology.” In
the pantheistic view, no qualitative distinction can be coherently made between anything in existence.
The qualitative identity of all things means that the concept of the whole is very important in determining
the fundamental nature of reality. Of course if everything is identical, there is a problem with individual
identity. What is more, most pantheistic systems hold that the whole is an impersonal unity meaning that
human qualities of love, communication, and personality are either transcended or denied. More specifically,
there have been many pantheists and various types of pantheism in the history or philosophy and religion,
from the early Greek philosopher Parmenides to Hegel. In addition to the many pantheists in the East, a short
list of Western pantheists, varying in type, is as follows: Parmenides, Heraclitus, Cleanthes, the
Neoplatonists, Erigena, Averroes, the Kabalah, Meister Eckhart, Nicholas of Cusa, Giorgano Bruno,
Paracelesus, Spinoza, Goethe, Hegel, Schleiermacher, Josiah Royce, and Teilliard de Chardin.
With this view there is a blurring of the distinction between the Creator and the creation as well as an
attack upon the personality and nature of God. (“Who changed the truth of God into a lie, and worshipped
and served the creature more than the Creator, who is blessed for ever. Amen.” Rom. 1:25) Pantheism tends
to equate God with the process of the universe and states that the universe is God and God is the universe.
This is not true because God is the creator of the universe (Isa. 44:24) and therefore separate from it. (See
Atheism, Deism, Monotheism, Polytheism, Theism)

Parable — An illustrative discourse, usually an expanded simile in story form used as an allegory for the
purposes of teaching a spiritual or moral lesson. Jesus used parables extensively. Some of the OT parables

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are Trees Making a King (2 Sam. 12:1-4); The Thistle and the Cedar (2 Kings 14:9); Israel, a Vine Planted
by Water (Ezek. 24:10-14), etc. Some NT parables are The Sower (Luke 8:5-8); the Ten Virgins (Matt.
25:1-13); The Good Samaritan (Luke 10:25-37); The Prodigal Son (Luke 15:11-32), etc. (See Allegory)

Paradise — A Persian word (pardes), properly meaning a “pleasure-ground” or “park” or “king’s garden.”
(See Eden.) The place where God’s people go when they die, often understood as another name for Heaven.
(See Heaven, Hell) It came in course of time to be used as a name for the world of happiness and rest
hereafter (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). (See Heaven)

Pascha Lamb — In Judaism, a lamb slaughtered, cooked, and eaten at Passover. In the book of Exodus,
when the Israelites were in captivity under the Egyptians, it is recorded that God instructed all those who
would hear to sprinkle the blood of a lamb on their household entrance so that God’s vengeance against the
Egyptians, which would be the killing of every firstborn, would pass over that house. (See Passover)

Passion — The sufferings of Christ from the Last Supper to his death on the cross. Also applicable to the
sufferings of the martyrs. The term is often used for the narrative or dramatic performance of Christ’s
sufferings. (See Cross)

Passover (Pesach) — The Jewish festival of eight days each year in the spring when Jews celebrate the time
God rescued them from slavery in Egypt (Exodus 12). where God’s wrath “passed over” the houses with
the blood of a lamb sprinkled on their entrance, that commemorates the feast of the Unleavened Bread.
Symbolic dishes are prepared, including bitter herbs (maror) and matzo, or unleavened bread, which remind
the Jew of his heritage and the haste with which the Jews fled Egypt. It is also a celebration of thanksgiving
for freedom. The Seder, a ceremonial dinner, is a family celebration, in which the Haggadah is read (a ritual
of prayers and hymns). In Israel, it lasts for 7 days. (See Pasha Lamb)

Pastor — A word meaning “shepherd” it is one of the two offices of the church. (Acts 20:28; Eph.4:11; 1
Peter 5:2) (See Elder, Deacon, Servant)

Pater — The New Testament (Greek) name for God meaning “Father.” (Luke 11:2; John 1:12)

Patrick (389 - 461) — Roman legions had conquered southern Britain under the Roman emperor Claudius
(ruled AD 41-54). When Claudius expelled large numbers of “Jews” from Rome, there were probably many
Christians among them, some of whom may have fled as far as Britain. By the time the Roman legions left
Britain in A.D. 410, thriving local churches had been established in the British Isles.
Around the year 389, a boy was born to a zealous Christian couple in northern Britain, not far from the
banks of the Clyde River in modern Scotland. The boy’s father, Calpurnius, was a Roman Centurion and
also a deacon in a local New Testament church of the village of Banavern. The parents named their boy
Sucat (“warlike”), and they were broken-hearted as the lad grew up to be a rebellious, pleasure-loving youth.
One day as Sucat was playing near the seashore, a roving band of Irish pirates kidnapped him and sold
him to the pagan chieftain of an Irish clan, who sent the boy into the fields to keep swine. Alone in the
solitary pastures, Sucat began to think of the Bible stories and lessons which his godly parents had taught
him. Perhaps he recalled the story of the prodigal son.
Sucat was eventually rescued and restored to his family. He changed his name to Patricius (Patrick), and
resolved to return to Ireland bearing the gospel of Christ. He studied on the mainland in Gaul and then
returned to the heathen tribes in Ireland as a missionary. He began scores of churches and baptized
(immersed) thousands of converts. He is largely responsible for the large number of Bible-believing
Christians in Northern Ireland, Scotland, and England. Later he wrote: “I was sixteen years old and knew
not the true God; but in that strange land the Lord opened my unbelieving eyes, and, altogether late, I called

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my sins to mind, and was converted with my whole heart to the Lord my God, who regarded my low estate,
had pity on my youth and ignorance, and consoled me as a father consoles his children.” (St. Patrick)
Patrick preached to multitudes of Irishmen, and thousands were converted to Christ. Ireland later became
the home of a missionary-minded monasticism that preserved a knowledge of the Greek language when it
was all but lost in the West. Irish missionaries carried the gospel and Christian culture to much of western
Europe.
Although the Roman church later claimed Patrick as her own, calling him “Saint Patrick” and “the patron
saint of Ireland,” Patrick, his father and his grandfather were proud of the fact that they were not controlled
by the Roman church, and that they were responsible only to God and Patrick never had any connection with
the Roman church or the pope. Patrick was canonized by the Roman church as a political move to control
the Irish churches. He was thereafter known as Saint Patrick. He died around A.D. 463 when he was 90 years
old.

Paul — In the New Testament, the first Christian theologian, New Testament evangelist, outstanding
missionary and writer of the early church. He was born Saul in Tarsus of Jewish parents and became a
Pharisee and well-educated Roman citizen. En route to Damascus to persecute Christians, he received a
vision of Jesus. His conversion to Christianity after Christ’s death made him a zealous disciple. He
proclaimed that Jesus was the Messiah and was sacrificed to atone for the sins of man.
Paul the apostle and his theology are important in the New Testament not only because thirteen Epistles
bear his name and a fourteenth, Hebrews, is thought to be his work, but also because of the extended
biographical information given in the Book of Acts. From the information in these two sources, we piece
together a reasonable picture of one of the major personalities of early Christianity. The letters of Paul as
listed in the New Testament include Romans through Philemon and Hebrews. Paul is signified by many
things. These symbols are clear in the Scripture. Some of the most prominent are given in this list:
‚ A Chosen Vessel (Acts 9:15-16)
‚ A Missionary to the Gentiles (Acts 13:46; 18:6; 22:21; 26:17; 28:28)
‚ A Lover of Israel (Rom. 9:1-3; 10:1)
‚ A Prolific Writer: He wrote at least thirteen, probably fourteen of the twenty-seven New
Testament books
‚ A Mighty Prayer Warrior (Col. 3:16; 1 Thes. 5:17) He begins and ends his ministry by praying
(Acts 9:11; 2 Tim. 4:16)
‚ A Miracle Worker (Acts 15:12; Rom. 15:19; II Cor. 12:12)
‚ A Tactful Christian (1 Cor. 9:19-22)
‚ An Effective Preacher (1 Cor. 9:16; Rom. 1:14-16)
‚ A Respected Co-worker “Our beloved Barnabas and Paul” (Acts 15:25)
‚ A Forgiving Co-worker (2 Tim. 4:11, 16)
‚ A Teacher (Acts 11:26; 13:1; 18:11; 19:10)
‚ A Faithful Steward (1 Cor. 4:1; 1 Thes. 2:3, 5, 6)
‚ A Consistent Example (Gal. 4:12; Phil. 3:17; 4:9)
‚ A Compassionate Soul-winner (Acts 20:20, 21; 24:25; 26:26-29)
‚ A Gentle Mother (1 Thes. 2:7-8)
The expressions of Paul’s life are found in several men who served CHRIST with him. (Barnabas, Salis,
John Mark, Onesimus and many others) He impacted their lives with several forces that are stated plainly
in the text of 2 Tim.3:10-11. Here we find these few things about Paul that he said were “fully known” of
him. These nine things may also be easily known in your life by those around you.
I. Paul’s Doctrine {Christ Centered} (1 Cor.15:3-5) There are four points in Paul’s Christ centered
doctrine:
A-the death of Christ “...for our sins according to the scriptures;”

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 B-the burial- this speaks to the reality of HIS death - not as in Mary Baker Eddy’s chapter on
Atonement - “...his seeming death...”
C-the resurrection- the N.T. fundamental
D-the infallible proofs- “...seen of many...”
Doctrine (di-das-ka-lia) = teaching, learning, that which is taught <Rom.15:4; Titus
2:1> “...sound doctrine...”
II. Manner of life {Christ Like} (1 Cor.4:16) “...be ye followers of me.”
A-as he followed Christ (1 Cor.11:1)
B-exemplar (Phil.3:17; 4:9)
C-always centered around his doctrine (2 Tim.1:13)
Manner of life (a-go-gee) = discipline, conduct <used only once in the N.T.
III. Purpose {Soul Centered} (1 Cor.9:22)
A-Christ commanded (John 4:35)
B-in reaction to the new birth (Rom.9:1-3;10:1)
Purpose (pro-the-si) = setting forth, placing of it in view - translated as
“Shew-bread” in Matt.12:4; Mark 2:26; Luke 6:4; Heb.9:2
IV. Faith
A-Grace not works (Eph.2:8-9)
B-Unfeigned [undisguised] (1 Tim.1:5; 2 Tim.1:5)
Faith (pis-tei) = confidence, trust-in all cases except one this is the word translated for “faith”
I-The meaning of FAITH (Heb.11:1)
II-The manner of FAITH (Heb.11:6)
III-The maker of FAITH (Heb.12:2)
V. Longsuffering [with those who oppose one] (1 Cor 13:4)
A-evidence that GOD is in the life of the believer (2 Peter 3:9)
Longsuffering (mak-ro-thu-mia) forbearance under provocation, referring to persons
(as opposed to wrath or revenge) {Prov.16:32}
VI. Charity (Divine motivated love) [John 3:16]
A-Love in the Gospel: not only Rom.12:10 -but also Rom.13:8
B-Love born of GOD (1 John 4:7)
1-fruit of the Spirit (Gal.5:22-23)
2-evidence of decipleship (John 13:35)
3-cure for fear (1 John 4:18)
4-Christ first expression toward us (1 John 4:19)
Charity (aga-pee) Love [see the comparison of this word with the other N.T. word
for love >There is at least one more Greek word for love (Eros) that is not used in
the N.T.< -“phi-le-o” in John 21:15-17]
VII. Patience (James 1:3-4) “...the trying of your faith...” -the having of patience only follows faith
-faith comes by HEARING: (Rom.10:17)
A)within Christian fellowship
B)studying the WORD (2 Tim.2:15)
C)in “good” preaching (Titus 2:1)
Patience (hu-po-mon-ee) -enduring, forbearance under trails, referring to things (as opposed
to: cowardice or despondency -see Prov.15:18)
VIII. Persecution (carrying the cross)
A)when you first get saved (Matt.10:28)
B)when first called on to (Matt.16:24)
C)when under the test (Mark 10:21-22)

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 Persecution (di-oog-mo-is) persecution for religious reasons only
IX. Afflictions - (motions=passions) (Rom.7:5)
A)natural (Rom.7:18)
B)error (Rom.7:19)
C)Satanic (1 Tim.5:15)
Afflictions- (pa-thee-mas-in) suffering or misfortune
This outlined list makes up a very impressive caricature of Paul’s life and these matters are supported
in the New Testament. However there seems to be no reason why these truths ought not to be found in all
those who claim the son-ship of the children of GOD. The new birth is but the opening of a fuller life to be
lived under the absolute control of the Heavenly Father for HIS Glory. (John 15:8 “Herein is my Father
glorified...”)
The book of Acts closes with the victorious statement of Paul’s ministry in Rome; but, he was to return
to Asia Minor before returning to Rome for the second and last time under charges to the Emperor, Nero.
As a prisoner of the emperor, Paul’s story in the New Testament ends there. The tradition outside the New
Testament that tells of Paul’s execution in Rome is reasonable. “There can be little doubt that he appeared
again at Nero’s bar, and this time the charge did not break down. In all history there is not a more startling
illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad
in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and
meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every
nameable and unnameable vice, that body and soul of him were, as someone said at the time, nothing but
a compound of mud and blood; and in the prisoner’s dock stood the best man the world possessed, his hair
whitened with labors for the good of men and the glory of God. He, no doubt, offered the same defense that
had been his in other such trials. His defense was that he had but done God’s bidding. The trial ended: Paul
was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest
rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman’s axe (or sword)
gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust” (probably A.D.
66), four years before the fall of Jerusalem.. (Nero had declared Paul a national traitor to the citizenship of
Rome and condemned Paul to die a military execution – beheading by the solders outside the city of Rome.)
Paul’s ministry lasted about 35 years. In those 35 years he won vast multitudes to Christ. At times God
helped him with miracles. In almost every city he was persecuted. Again and again they mobbed him, and
tried to kill him. He was beaten, scourged, imprisoned, stoned, driven from city to city. On top of all this,
he had his “thorn in the flesh” (2 Cor.12). His sufferings are almost unbelievable. He must have had a
constitution like iron. God must have used supernatural power to keep him alive.
While waiting for the conclusion of his trial before Nero, Paul lay in the dungeon so bad that none could
ever describe the squalor. (The Mamertine Prison, adjacent to the Roman Forum, and where he wrote the
first and second epistles to Timothy and the epistle to Titus. AD 67 or 68) He wrote to his friend and trusted
co-worker that “...the time of my departure is at hand.” (2 Tim. 4:6) In that dark hour is one of the noblest
passages of Scripture. Being executed for a crime of which he was not guilty. His friends forsaking him, and
leaving him to suffer alone. The cause for which he had given his life being blotted out in the West by
persecution, and in the East going into apostasy. Yet no hint of regret that he had given his life in the service
of Christ and the Church. No hint of doubt but that the Church, through now apparently being defeated,
would eventually be triumphant. And no hint of doubt but that the moment his head would be cut from his
body he would go straight to the arms of HIM whom he had loved and served so devotedly. (2 Tim. 4:7-8)
“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.” This is the exultant cry of a dying conqueror. (Rom.
8:37) “Nay, in all these things we are more than conquerors through him that loved us.”
Paul can only be explained in these noble words. He was a product of so many things. I am thankful that

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I have known him through the New Testament. In and through the inspiration of the New Testament Paul
is to be known best. The story of his service best speaks his character. Paul’s lasting life will never die but
live in the heart of Christ’s Servants. It will be true for all the same — “Just one life to live and then is past
— Only what is done for Christ will last.”

Pedobaptism — The false practice of infant baptism. Baptismal Regeneration brings the false practice of
infant. (See Baptism, Baptismal Regeneration)

Pelagianism — The teaching of the heretical Christian monk named Pelagius in the fifth Century. According
to Pelagius, every infant born into the world is in the same condition as Adam before the fall and becomes
a sinner because he sins. He taught that man’s will was and still is free to choose good or evil and there is
no inherited sin (through Adam), in opposition to St Augustine’s belief that man could only attain salvation
through God’s grace, the Pelagians saw man as a creature of inherent spiritual grace and strong will and
further denied original sin and the need of the Church for salvation. Pelagius said we are able to keep the
commandments of God because God has given us the ability. Therefore, there is no need of redemption and
the crucifixion of Jesus is merely a supreme example of love, humility, obedience, and sacrifice. This is
opposed to the Biblical teaching that we are by nature children of wrath (Eph. 2:3) and that we sin because
we are sinners. Pelagius (360?-?420) and his followers were rigorously discouraged, but established an
argument that thrives even now. This heresy has its relatives in the form of the cults that deny the total
dependence upon God and maintain that salvation is obtainable through our own efforts. (See Arminianism,
Calvinism.)

Penance — A sacrament of the Roman Catholic church dealing with the expiation of sins after baptism that
involves contrition, confession, and satisfaction. Contrition is sorrow for one’s sins and the desire to sin no
more. Confession is the acknowledging of sin to a priest, who grants absolution. Satisfaction is the
performing of certain good works, such as prayer, fasting, and almsgiving, as assigned by a priest.

Penitence — The feeling of remorse and sorrow over one’s sinful deeds, including the desire not to sin
again.

Pentateuch — This word is from the Greek penta, “five” and teuchos, “a tool”. It refers to the first five
books of the Bible known as Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. All five were
authored by Moses and are also known as “the Law.” It covers the period from the creation of the universe
to the death of Moses.

Pentecost — The word comes from the Greek which means fifty. In the Jewish calendar, a festival held
seven weeks after the second day of Passover (fifty days after Passover). So, Pentecost was a celebration on
the fiftieth day after Passover. It was a culmination of the feast of weeks (Ex. 34:22,23). It commemorates
the giving of the law to Moses, but it is also a feast of the wheat harvest or Day of the First Fruits. In the
Christian calendar Pentecost is a feast held 50 days after Easter to commemorate the descent of the Holy
Spirit on the Apostles. At Pentecost the disciples of Jesus were gathered and upon the filling of the Holy
Spirit, they heard a great wind and spoke in tongues as tongues of fire that settled upon them. The
significance of the fire can be found in recognizing it as a symbol of the dwelling of the Spirit of God (Ex.
19:18; 1 Pet. 4:14). After Christ’s Ascension, the Holy Spirit gave special strength to his Apostles, as related
in Acts 2:1-4. The day is called Pentecost in the Roman Catholic Church and Whitsunday in the Anglican
churches.

Pentecostalism — A dramatic religious movement of 20th century America, grew from the Fundamentalist
and Holiness churches of the 19th century. Involving a number of churches, such as the Assemblies of God,

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with varying beliefs, Pentecostalism often entails speaking in tongues, faith healing, the baptism of the
faithful, and a firm belief in the Second Coming of Christ.

Perpetuity, Church — The American Heritage Dictionary gives the meaning of Perpetuity as: 1. The quality
or condition of being perpetual. 2. Time without end; eternity. 3. Law. a. The condition of an estate that is
limited so as to be inalienable either perpetually or longer than the period determined by law. b. An estate
so limited. 4. An annuity payable indefinitely. --idiom. in perpetuity. For an indefinite period of time;
forever. “Church Perpetuity” is the teaching that there was a pure trail of churches from the time of Christ
until this day and that it is provable. Many Baptist churches claim this and can prove it through church
records and the statements of others along the path of history. Our Baptist Heritage is fixed in historical
record (“There are threescore queens, and fourscore concubines, and virgins without number. 9 My dove,
my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The
daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her. 10 Who is she
that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?
Song of Sol. 6:8-10)
History is often boring and dry, yet it is important to know where we came from. In Isaiah 51:1 the Lord
says, “Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” Many
people have asked me where Baptists came from and who they are. If you ask the average man in the street
today what he knows about Baptists and you will find it is little or nothing. A recent survey taken in one of
the busiest shopping centers the following answers: A- “Never heard of them.” B- “Some church or
religious movement.” C- “They shove your head under water.” D- “Could be a pop music group.” Among
those questioned was found one Christian. In childhood she had attended a Baptist Sunday School, but later
sought fellowship in various other churches. At sometime during this period she was immersed by an
obliging Methodist Minister. However, baptism by immersion does not automatically make one a Baptist.
There are many so-called religious bodies around today who baptize their converts but they cannot, by any
stretch of the imagination, be called Baptist in either name or doctrine.
Who, then, are Baptists? Firstly, and most importantly of all, Baptists are people not a denomination.
They are people who, in every age and against all adversity, have held firm to the true teachings of the New
Testament. Banding together in groups or assemblies they lived, and often died, to preserve intact the truths
of the Gospel. Over the years they have been misunderstood, scorned, persecuted and murdered in their
millions. And they have been called everything from political agitators to heretics.
So what is it that makes these people so special? Why should we, as twentieth century Baptists, be proud,
yet humble, to be numbered along with them? To discover this we need to go back to the beginning. To a
time around the year A.D.30, when a man, dressed roughly in camel hair and skins, stood in the waters of
the River Jordan and, pointing to a figure coming towards him, said, “Behold the Lamb of God which taketh
away the sin of the world.”
For some time John the Baptist had been preaching repentance and the need to signify the same by the
cleansing witness of baptism. Matthew’s gospel tells us that he was reluctant to baptize Jesus being deeply
conscious of his own unworthiness. But our Lord chose to suffer baptism at John’s hands making it the first
significant act of His ministry and setting an example which has been followed by His people ever since.
Today, with so many different denominations and sects, you may well ask how one can tell which is a
true church. There is one criterion, and one only, for recognizing a true church. It is a church based firmly
and irrevocably on the foundation of the New Testament. It is built on the rock of Christ and His teachings.
Any church deviating from these principles is NOT a true church; make no mistake about that. A true
church, therefore, is not a Baptist Church or any other denomination or group but one that holds steadfastly
to the teachings of the New Testament, regardless of name. Briefly these New Testament teachings are as
follows: The absolute authority of Scripture. Salvation by faith alone in the Lord Jesus Christ and His
finished work on Calvary. Eternal security of the believer. The Deity of Jesus Christ. The bodily

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resurrection of Jesus Christ. The Person of the Holy Spirit. Two ordinances -- Baptism and the Lord’s
Table. Baptized church membership. Priesthood of all believers. Separation as part of the believer’s
life. Separation of church and state.
The rapidly advancing trend towards liberalism in the mainline churches today has, sadly, enveloped
many of the Baptist churches. However, those that are evangelistic and Bible-believing, from Creation to
Revelation, are shining beacons of Gospel light in the modernism of these dark days. This, then, is the story
of the Baptists, faithful followers of Jesus Christ, from the first to the twentieth-first century and beyond.
I- Cardinal Hosius - A Catholic dignitary, spoke these words in the Council of Trent, A.D. 1554: “If
the truth of a religion were to be judged by the readiness and cheerfulness which a man of any sect
shows in suffering, then the opinions and persuasions of no sect can be truer or surer than those of
the Ana-Baptists; since there have been none for these twelve hundred years that have been more
grievously punished.”- Orchard’s History, p. 364
II- Cardinal Gibbons and Patrick J. Healey - In a work entitled “Crossing the Centuries,” published
in 1912 by the “Educational Association,” edited by William King, and the two Catholic dignitaries
just mentioned and with them former Presidents of the United States, Theodore Roosevelt and
Woodrow Wilson: “Of the Baptists it may be said that they are no Reformers. These people
compromising bodies of Christian believers known under various names in different countries,
entirely distinct and independent of the Roman and Greek ‘churches,’ have had an unbroken
continuity of existence from apostolic days down through the centuries. Throughout this ling period
they were bitterly persecuted for heresy, driven from country to country, disfranchised, deprived of
their property, imprisoned, tortured and slain by the thousands, yet they swerved not from their New
Testament faith, doctrine and adherence.”
III- Zwingli - Great Protestant Reformer: In the Sixteenth Century he wrote: “The institution of
Ana-Baptism is no novelty, but for thirteen hundred years has caused great disturbance in the
‘church.’” He admits Baptist existence back to within two hundred years of Christ and His apostles.
What disturbance did the Ana-Baptists cause? They were our historic Baptist Brethren. In contending
for the faith once delivered to the saints, they began to refuse to accept as valid baptism the
immersions of otherwise of those groups who had become corrupt in doctrine and practice.
IV- Mosheim - A great Lutheran Historian: “The First Century was a history of the Baptists. Before the
rise of Luther and Calvin there lay concealed in almost all countries of Europe persons who adhered
tenaciously to the principles of the Dutch Baptists,” -Century Sixteen, part 2, chapter 30. “The true
origin of that sect which acquired the name ‘Ana-Baptist,’ is hid in the remote depths on antiquity,
and is consequently difficult to be ascertained.”
He thus admits that Baptists are not Protestants, whose origin began in Roman Catholic
Hierarchy, who protested against the Hierarchy, and whose origin ins not hid in the depths of
antiquity. Mosheim is a great historian, and certainly not a Baptist, but he admits that there were
Baptists before there were Lutherans, or any other Protestant denomination. Mosheim considered
Baptists as heretics, which they were not and are not, but are apostolic in both faith and practice.
V- Waddington - Episcopalian, Fellow of Trinity College, in fact an Episcopalian minister, in “
‘Church’ History from the Earliest Ages to the Reformation,” page 290: There are some who believe
in the Vaudois [Waldenses] to have enjoyed the uninterrupted integrity of the faith even from
apostolic ages...A Dominican, named Ranier Acchoo, who was first a member and afterwards a
persecutor of their communion, described them, in a treatise which he wrote against them, to the
following purpose: ‘There is no sect so dangerous as the Leonists [another name for the Waldenses]
for three reasons: First, it is the most ancient-some say as old as Sylvester, others as the apostles
themselves. Secondly, it is very generally disseminated; there is no country where it has not gained
some footing. Thirdly, while the other sects are profane and blasphemous, this retains the utmost
show of piety; they live justly before men, and believe nothing respecting God that is not good; only

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 they blaspheme against the Roman ‘church and the clergy, and thus gain many followers.’”
VI- Alexander Campbell - The Baptist denomination in all ages and all countries has been, as a body,
the constant asserters of the rights of man and the liberty of conscience. They have often been
persecuted by Pedo-Baptists; but they never politically persecuted, though they have hd it in their
power.” Alexander Campbell on Baptism, p. 409, editions 1851, 1853. Clouds of witnesses attest
the fact, that before the Reformation from popery, and from the apostolic age, to the present time,
the sentiments of Baptists, and the practice of Baptism have had a continuous chain of advocates,
and public monuments of their existence in every Century can be produced.” Campbell-McCalla
Debate, p. 378.
The Baptists can trace their origin to apostolic times, and can produce unequivocal testimony of
their existence in every Century to the present time.” Campbell’s Debate with Walker.
VII- T. R. Burnett - In his day, a well known minister of the same faith as Alexander Campbell, in
“Christian Messenger,” December 8, 1886: “The Baptists have connection with the Apostles through
the line of succession which extends back three hundred and fifty years, where it connects with the
Waldensian line, and that reaches to the apostolic days. This is not a Baptist line, but the Baptists
have connection with this line, and through it have connection with the Apostles.”
“Christ formed His ‘Church’ [Assembly] upon a rock, and it has been there ever since. In the
days of Alexander Campbell it was wearing the name ‘Baptist Church’ [Assembly]. With Alexander
Campbell we say the Kingdom was with the Baptists before he and his coadjutors started the
Reformation.”-“What and Where Is the Church,’ by TR. Barnett, p. 73
VIII- Bancroft - Historian and American statesman: “Freedom of conscience, unlimited freedom of
mind, was from the first the trophy of Baptists.”
IX- Benjamin Franklin - a minister, in Living Pulpit, p. 384: If popery were born too late, or is too
young, to be the true ‘church’ [Assembly], what shall we say of those communions born in the past
three centuries? They are all too young, by largely more than a thousand years. No ‘church’
[Assembly] that has come into existence since the death of the apostles can be the ‘church’
[Assembly} of the living God.”
X- Dr. B. H. Carroll - Founder of Southwestern Baptist Theological Seminary, Fort Worth, Texas,
wrote in comments on Ephesians 3:21: “I could never understand why some Baptists say there is no
‘church’ [Assembly] succession. I believe that God has had a people in all ages, and that He had an
organized people.”
XI- John O. Ridpath, Methodist Historian - “I should not readily admit that there was a Baptist
‘church’ [Assembly] as far back as A.D. 100, though without doubt there were Baptists then, as all
Christians were then Baptists.”-Jarrell’s “Church Perpetuity,” p. 69.
XII- Encyclopedia of Religious Knowledge - History of Dutch Reformed ‘Church’, Vol. 1 page 148:
Dr. Dermont, chaplain to the king of Holland, and Dr. Ypeij, professor of theology at Gronigen, in
1819, were commissioned by the King’s order to prepare a history of the Dutch Reformed Church,
which was the State Church of Holland. The history was prepared under royal sanction and published
officially. It witnesses the antiquity and orthodoxy, not of the Dutch Reformed Establishment, but
of the Dutch Baptists. Here is what they reported to the king:
“We have now seen that the Baptists, who were formerly called Ana-Baptists, and in later times
Mennonites were the original Waldenses, and have long in history received the honor of that origin.
On this account the Baptists may be considered the only Christian community which has stood since
the Apostles, and as a Christian Society which has preserved pure the doctrines of the Gospel
through the ages. The perfectly correct external economy of the Baptist denomination tends to
confirm the truth, disputed by the Romish Church, that the Reformation brought about in the
Sixteenth Century was in the highest degree necessary; and at the same time it goes to refute the
erroneous notion of the Catholics that their communion is the most ancient.”

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 That was the sober verdict of these historians, many who were not Baptists, but they reveal that
historians long before them had conceded the facts which they record. And the historians to whom they refer
were not Baptists! (Matt.16:18) (See Anabaptist, Baptist, Church)

Peter, First Epistle of — Written by the Apostle Peter (1:1) Probably about A.D. 60. That “Babylon” refers
to the former city on the Euphrates, or to Rome, cannot be inferred from 5:13. The text is obscure.
While Peter undoubtedly has scattered Jewish believers in mind, his Epistles comprehend Gentile
believers also (I Peter 2:10). The present Epistle, written from a church on Gentile ground (5:13), presents
all the foundational truths of the Christian faith, with special emphasis on the atonement. The distinctive
note of First Peter is preparation for victory over suffering. The last-name word occurs about fifteen times,
and is the key-word to the Epistle. The Epistle is in three parts:
I- Christian suffering and conduct in the light of full salvation, 1:1-2:8
II- The believer’s life in view of his sevenfold position, and of the vicarious suffering of Christ, 2:9-4:19
III- Christian service in the light of the coming of the Chief Shepherd, 5:1-14 (Scofield)

Peter, Second Epistle of — Written by the Apostle Peter (1:1) Probably about A.D. 66. Second Peter and
Second Timothy have much in common. In both, the writers are aware that martyrdom is near (I Tim. 4:6
II Peter 1:14 with John 21:18-19); both are singularly sustained and joyful; both foresee the apostasy in
which the history of the professing church will end. Paul finds that apostasy in its last stage when the so-
called laity (Rev.2:6) have become infected (I Tim.3:1-5; 4:3-4); Peter traces the origin of the apostasy to
false teachers (II Peter 2:1-3, 15-19). In Peter the false teachers deny redemption truth (2:1); we shall find
in First John a deeper depth--denial of the truth concerning Christ’s person (I John 4:1-5). In Jude all phases
of the apostasy are seen. But in none of these Epistles is the tone one of dejection or pessimism. God and
His promises are still the resource of the believer. The Epistle is in four divisions:
I- The great Christian virtues, 1:1-14
II- The Scriptures exalted, 1:15-21
III- Warnings concerning apostate teachers, 2:1-22
IV- The second coming of Christ and the day of Jehovah, 3:1-18 (Scofield)

Peter, Saint — Originally called Simon (Simeon , i.e., “hearing”), a very common Jewish name in the New
Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a
younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was
Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought
up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably
died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife
Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent
their boyhood and early manhood in constant fellowship.
Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early
instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the
Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the
rabbis. When Peter appeared before the Sanhedrin, he looked like an “unlearned man” (Acts 4:13).
“Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own.
They had a reputation for an independence and energy which often ran out into turbulence. They were at the
same time of a franker and more transparent disposition than their brethren in the south. In all these respects,
in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar
dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned
harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of
Christ when he stood within the judgment-hall (Mark 14:70). It betrayed his own nationality and that of
those conjoined with him

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on the day of Pentecost (Acts 2:7).” It would seem that Simon was married before he became an apostle. His
wife’s mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by
his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).
He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have
reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his
wife’s mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his
own family. It was apparently two stories high (2:4).
At Bethabara (John 1:28, maybe “Bethany”), beyond Jordan, John the Baptist had borne testimony
concerning Jesus as the “Lamb of God” (John 1:29-36). Andrew and John hearing it, followed Jesus, and
abode with him where he was. They were convinced, by his gracious words and by the authority with which
he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and
brought him to Jesus (John 1:41).
Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic
name corresponding to the Greek Petros, which means “a mass of rock detached from the living rock.” The
Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our
Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31,
comp. 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of
Simon. When we next meet him it is by the Sea of Galilee (Matt. 4:18-22). There the four (Simon and
Andrew, James and John) had an unsuccessful night’s fishing. Jesus appeared suddenly, and entering into
Simon’s boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of
fishes. This was plainly a miracle wrought before Simon’s eyes. The awe-stricken disciple cast himself at
the feet of Jesus, crying, “Depart from me; for I am
a sinful man, O Lord” (Luke 5:8). Jesus addressed him with the assuring words, “Fear not,” and announced
to him his life’s work. Simon responded at once to the call to become a disciple, and after this we find him
in constant attendance on our Lord.
He is next called into the rank of the apostleship, and becomes a “fisher of men” (Matt. 4:19) in the
stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16), and takes a more and
more prominent part in all the leading events of our Lord’s life. It is he who utters that notable profession
of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke
9:18-20). This profession at Caesarea was one of supreme importance, and our Lord in response used these
memorable words: “Thou art Peter, and upon this rock I will build my church.”
“From that time forth” Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord
in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples
(Matt. 16:21-23; Mark 8:31-33). At the close of his brief sojourn at Caesarea our Lord took Peter and James
and John with him into “an high mountain apart,” and was transfigured before them. Peter on that occasion,
under the impression the scene produced on his mind, exclaimed, “Lord, it is good for us to be here: let us
make three tabernacles” (Matt. 17:1-9).
On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which
every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that
Jesus had not paid it (Matt. 17:24-27). Our Lord instructed Peter to go and catch a fish in the lake and take
from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. “That take,” said our
Lord, “and give unto them for me and thee.”
As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a
place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into
which he afterwards fell (22:31-34). He accompanied our Lord from the guest-chamber to the garden of
Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration
were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange
experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come
forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).

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 He is found in John’s company early on the morning of the resurrection. He boldly entered into the
empty grave (John 20:1-10), and saw the “linen clothes laid by themselves” (Luke 24:9-12). To him, the first
of the apostles, our risen Lord revealed himself, thus conferring on him a signal honor, and showing how
fully he was restored to his favor (Luke 24:34; 1 Cor. 15:5). We next read of our Lord’s singular interview
with Peter on the shores of the Sea of Galilee, where he thrice asked him, “Simon, son of Jonas, lovest thou
me?” (John 21:1-19). (See Love.)
After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension
(Acts 1:15-26). It was he who proposed that the vacancy caused by the apostasy of Judas should be filled
up. He is prominent on the day of Pentecost (2:14-40). The events of that day “completed the change in Peter
himself which the painful discipline of his fall and all the lengthened process of previous training had been
slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash
courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the
intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear
almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter.”
After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast
into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh
outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into
prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the
temple. A second time Peter defended them before the council (Acts 5:29-32), who, “when they had called
the apostles and beaten them, let them go.”
The time had come for Peter to leave Jerusalem. After laboring for some time in Samaria, he returned
to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25). Here he remained for
a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18). Leaving
Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43). He is next called
on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch.
10).
After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended
his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa
(12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge
in the house of Mary.
He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the
relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its
settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again.
We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to
Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was
severely reprimanded by Paul (Gal. 2:11-16), who “rebuked him to his face.”
After this he appears to have carried the gospel to the east, and to have labored for a while at Babylon,
on the Euphrates (1 Pet. 5:13). There is no satisfactory evidence that he was ever at Rome. Where or when
he died is not certainly known. Probably he died between A.D. 64 and 67.

Pharisees — A large sect within Judaism, prominent in Israel in the 1st century AD, before the destruction
of the 2nd temple in 70. The name of the sect means “separated,” indicating their emphasis on purity and
freedom from sin and thought they could best serve God by strictly obeying the laws of the Old Testament
as well as their own teachings. Stressing oral tradition, they were concerned with the education of the people,
and for this reason, are seen as the ancestors of the rabbis of today. They were unjustly condemned in the
New Testament as hypocrites, while they strove for imitation of God. (See Essenes, Sadducees)

Philemon, The Epistle of — Written by the Apostle Paul (1:1) Probably A.D. 64. It is one of the Prison

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Epistles.
Onesimus (“profitable”), a slave of Philemon, a Christian of Colosse, had robbed his master and fled to
Rome. There he became a convert through Paul, who sent him back to Philemon with this letter. It is of
priceless value as a teaching (1) in practical righteousness; (2) in Christian brotherhood; (3) in Christian
courtesy; (4) in the law of love. The divisions are four:
I- Greeting 1-3.
II- The character of Philemon, 4-7.
III- Intercession for Onesimus, 8-21.
IV- Salutations and conclusion, 22-25. (Scofield)

Philip, Saint — One of the 12 Apostles of Jesus Christ. The Gospel of John tells that Philip was from
“Bethsaida, the city of Andrew and Peter” (John 1:44). Philip’s name appears in all the lists of the disciples
in the Gospels and Acts of the Apostles. He was present at the feeding of the five thousand (John 6:5-14).

Philippians — Written by the Apostle Paul (1:1) The date of Philippians cannot be positively fixed. It is one
of the prison letters. Whether Paul was twice imprisoned, and if so, whether Philippians was written during
the first or second imprisonment, affects in no way the message of the Epistle. A.D. 64 is the commonly
received date. The immediate occasion of the Epistle is disclosed in Phil. 4:10-18
The theme of Philippians is Christian experience. Soundness of doctrine is assumed. There is nothing
in church order to set right. Philippi is a normal New Testament assembly-- “...saints in Christ Jesus, with
the bishops (elders) and deacons (servants).” The circumstances of the apostle are in striking contrast with
his Christian experience. As to the former, he was Nero’s prisoner. As to the latter, there was the shout of
victory, the paean of joy. Christian experience, he would teach us, is not something which is going on around
the believer, but something which is going on within him. The key-verse is, “For me to live is Christ, and
to die is gain” (1:21). Right Christian experience, then, is the outworking, whatever one’s circumstances may
be, of the life, nature, and mind of Christ living in us (1:6, 11; 2:5, 13). The divisions are indicated by the
chapters:
I- Christ, the believer’s life, rejoicing in suffering, 1:1-30.
II- Christ, the believer’s pattern, rejoicing in lowly service, 2:1-30
III- Christ, the believer’s object, rejoicing despite imperfections, 3:1-21.
IV- Christ, the believer’s strength, rejoicing over anxiety, 4:1-23. (Scofield)

Philisha — The fertile strip of land along the Mediterranean coast controlled by the Philistine people. This
land began at the Brook of Egypt, below Gaza in the south, and ended at the town of Joppa in the north.
Philistia was often at war with Israel.

Phoenicia — The territory along the Mediterranean Sea controlled by the cities of Tyre, Sidon, Arvad and
Ilyblos. The coast of modern Lebanon covers about the same area.

Plenary — Used of inspiration. It emphasizes that every word of the Bible is inspired. (Prov.30:5; Isa.40:8;
2 Tim.3:16) (See Inspiration)

Pneumatology — The study of the Holy Spirit, His person, works, relation to the Father and Son, relation
to man, ministry in salvation and sanctification, conviction, and indwelling. (John 14:26; 15:26;
Rom.8:26-27) (See Doctrine)

Polycarp (69 - 155) — Polycarp was born in Smyrna and later became Bishop there. He was a disciple of
the Apostle John and also a friend of Ignatius. He was a very dedicated student of the Pauline Epistles and
The Gospel of John. He had very little to say about sacraments or ritual.

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He maintained that each church was independent of any outside human authority. He never referred to the
ministers as priests, and he never taught that water baptism had anything to do with salvation. As a very old
man he was arrested, tried, and condemned. When asked to renounce his faith in Christ, He replied,
“Eighty-six years have I served Him and He hath done me no wrong. How can I speak evil of my King who
saved me?”
Polycarp was burned alive, and when the flames refused to consume him, he was killed with the sword
and then burned.

Polytheism — The teaching that there are many gods. In the Ancient Near East the nation of Israel was faced
with the problem of the gods of other nations creeping into the theology of Judaism and corrupting the true
revelation of God. Baal was the god of rain and exercised a powerful influence over the religion of many
pagan cultures and even into the Jewish community. This is so because rain was essential to survival. Rain
meant the crops would grow, the animals would have water, and the people would be able to eat. If there
was no rain, death prevailed. Such visible realities as rain, drought, crops, and death often carried the
spiritual character of the nation of Israel into spiritual adultery, that is, worshiping other gods. Such gods
usually have specific attributes or functions. For example, Neptune is the Roman god of the sea, represented
with trident. (Ex.20:3; 1 Kings 18:21-24; Isa.43:11; 44:24) The Bible does recognize the existence of other
gods, but only as false gods (1 Cor. 8:5; Gal. 4:8) and clearly teaches that there is only one true God (Isa.
43:10; 44:6, 8; 45:5, 18, 21, 22; 46:9). (See Atheism, Deism, Monotheism, Pantheism, Theism)

Porter, Gaylord Ford (1893-1976) — Ford Porter was born in Ottawa County, Michigan on February 5,
1893. the influence of the family altar and the godly lives of his parents contributed to Ford’s decision to
receive Christ to be his Saviour at the age of 11. A year later he spoke to a group of Junior boys and girls.
At which time his pastor remarked that Ford could then quote more verses of scripture than “any other
person in town.” As a young man, Ford served as a Sunday School teacher and later assisted Dr. Ernest
Reveal at the Evansville (Indiana) Rescue Mission. On July 6, 1919, he answered God’s call to preach, after
which he studied at Moody Bible Institute in Chicago under Dr. Kenneth Wuest and Dr. James M. Gray.
In the years that followed, Ford Porter served several churches in Indiana and was used of the Lord in
various ministries. In 1947 he launched that Berean Gospel Ministry (now Lifegate, Inc.) which has become
worldwide through the printing and distribution of Gospel tracts. The Berean Ministry included Bible
conferences, evangelistic campaigns, radio broadcasts, Children’s Bible Crusades, Camp Berean, Vacation
Bible School Institute, Gospel Films, and the Indiana Baptist College.
The most far-reaching ministry of Ford Porter is the Gospel tract, God’s Simple Plan of Salvation, which
he wrote in 1933. That tract has been printed in more than ninety languages and Braille. The worldwide
distribution of over 310 million copies has resulted in the salvation of thousands of people. Ford Porter
ended a fruitful and effective ministry when he went to be with the Lord on November 20, 1976, at the age
of 83.

Postmillennialism — The belief that through the preaching of the word of God, the entire world will be
converted to Christianity and this will usher in the kingdom of Christ. This is when Christ will return. (See
Amillennialism, Eschatology, Premillennialism, Second Coming)

Prayer — Communication with God in the form of worship, thankfulness, and petition. A privilege and an
obligation of the Christian where we communicate with God. It is how we convey our confession (1 John
1:9), requests (1 Tim. 2:1-3), intercessions (James 5:15), thanksgiving (Phil. 4:6), etc., to our holy God. We
are commanded to pray (1 Thess. 5:17).
Some personal requirements of prayer are a pure heart (Ps. 66:18), belief in Christ (John 14:13), and that
the prayer be according to God’s will (1 John 5:14). We can pray standing (Neh. 9:5), kneeling (Ezra 9:5),
sitting (1 Chron. 17:16-27), bowing (Ex. 34:8), and with lifted hands (1 Tim. 2:8). (See Worship)

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Pre- & Post — PRE, an English prefix meaning “before”, probably a contracted word. POST, a Latin
preposition, signifying after. These are used in this sense in composition in many English words.

Predestine, Predestination — The doctrine in Christian and Islamic theology; that God has foreordained
all things which will come to pass yet He is not the author of sin. He does, however, use sinful things for
His glory and purpose. For example, the crucifixion was brought about by sinful men who unrighteously put
Jesus to death (Acts 4:27); yet, in that death, we are reconciled to God (Rom. 5:10). It is a basic belief (in
some form) of Muslims, Roman Catholics, and Jews. Predestination took on renewed significance with the
Calvinists, who believed that God from eternity had blessed certain souls and damned others, the difference
to be seen in the individual’s works.
Predestination maintains that God is the one who decides who will be saved (Rom. 9:16) and that it is
not up to the desire of the person (John 1:13). God is the one who ordains the Christian into forgiveness,
“...and as many as had been appointed to eternal life believed” (Acts 13:48). Also, “For whom He foreknew,
He also predestined to become conformed to the image of His Son, that He might be the first-born among
many brethren; and whom He predestined, these He also called; and who He called, these He also justified;
and whom He justified, these He also glorified” (Rom. 8:29-30). Further verses to examine are Eph. 1:4,11;
Rom. 9. (See also Election and Sovereignty.)
Some forms of predestination include the concept of providence, the belief that God is in control of
worldly events, and has a divine determinism of all events. The doctrine can be found in Augustine and
Calvin; it then makes its way into some forms of Presbyterianism. Augustine promulgated the individualistic
and deterministic view of predestination in his theology and commentary on the book of Romans. Contrary
to his interpretation, the apostle Paul used predestination closely with the term election in the sense that God
had the freedom to bring salvation to the Gentiles and that he had predestined this act of grace from all
eternity.

Premillennialism — This is a teaching concerning the end times (eschatology). It says that there is a future
millennium (1000 years) where Christ will rule and reign over the earth. At the beginning of the millennium
Satan and his angels will be bound and peace will exist on the entire earth. At the end of the 1000 years
Satan will be released in order to raise an army against Jesus. Jesus will destroy them and then the final
judgment will take place with the new heavens and the new earth being made. (See Amillennialism,
Eschatology, Postmillennialism, Second Coming)

Presbyterianism — A form of Protestantism coming from the teachings of John Calvin emphasizing a form
of church government with a ranking of elders and ministers. John Calvin did not found but laid the
foundation of the Presbyterian faith. John Knox established the church in Scotland where it remains
dominant. Some have described their early attitude toward church and the Presbyterians’ state as a passionate
theocentrism. In the church there are four primary positions of authority: (1) the pastor, who is the only one
allowed to preach or administer the sacraments, (2) teachers, (3) presbyters (or elders), those with
disciplinary authority, and (4) deacons. By 1645 all English speaking churches used the Westminster
Confession as their standard of doctrine. There is a strong emphasis on infant baptism and communion as
being central in God’s working of grace. Predestination could be the most important doctrine in that it sums
up the inability of humanity to even will to love God and describes the total dependency of all events on the
will of God. Not all Presbyterians agree with Calvin on every point. The late theologian Karl Barth could
not agree with Calvin on the issue of election. There is no fixed liturgy, and today the church has several
different sub-denominations. Today it is one of the largest Protestant groups in the world.

Preservation — The fact of the plenary, verbal, Divine inspiration of the sixty-six canonical books of the
Old and the New Testaments (from Genesis to Revelation) in the original languages, and in their consequent

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infallibility and Inerrancy of all matters of which they speak (2 Tim. 3:16-17; 2 Peter 1:21; 1 Thes. 2:13).
We believe that the Texts which are the closest to the original autographs of the Bible are the Traditional
Masoretic Hebrew Text for the O.T., and the Traditional Received Greek Text for the N.T. underlying the
King James Version (as found in The Greek Text Underlying the English Authorized Version of 1611 as
published by the Trinitarian Bible Society in 1976).
We believe that the King James Version (or Authorized Version) of the English Bible is a true, faithful,
and accurate translation of these two providentially preserved Texts [the Traditional Masoretic Hebrew Text
and the Received Greek Text], which in our time has no equal among all of the other English Translations.
The translators did such a fine job in their translation task that we can without apology hold up the
Authorized Version of 1611 and say, “This is the Word of God!” while at the same time realizing that, in
some verses, we must go back to the underlying original language Texts for complete clarity, and also
compare Scripture with Scripture. ...
Bible inspiration, Inerrancy and preservation are supremely important. The undermining or destroying
of either doctrine renders the others meaningless. If the Bible is not verbally, plenarily, and inerranly
inspired, and if inspiration does not extend to all matters of which the Bible speaks, it does not matter if the
Bible has been preserved or how it has been preserved. It also follows that if the Bible has not been
preserved it does not matter how it was inspired (“Position Statement on Bible Preservation,” Dean Burgon
Society, approved July 29, 1982).
These three modern witnesses stand as never-dying monuments to the mighty Book of GOD. Under these
three well supported works of GOD’S Sovereignty it is sure that we have a perfect Bible in the AV 1611.
Read here the testimony to the Bible’s perfection. “This volume is the writing of the living God: Each letter
was penned with an Almighty finger; each word in it dropped from the everlasting lips; each sentence was
dictated by the Holy Spirit. Albeit, that Moses was employed to write his histories with his fiery pen, God
guided that pen. It may be that David touched his harp and let sweet Psalms of melody drop from his fingers,
but God moved his hands over the living strings of his golden harp. It may be that Solomon sang canticles
of love, or gave forth words of consummate wisdom, but God directed his lips and made the preacher
eloquent. If I follow the thundering Nahum, when his horses plough the waters, or Habakkuk, when he sees
the tents of Cushan in affliction; if I read Malachi, when the earth is burning like an oven; if I turn to the
smooth page of John, who tells of love, or the rugged, fiery chapters of Peter, who speaks of fire devouring
God’s enemies; if I turn to Jude, who launches forth anathemas upon the foes of God--everywhere I find God
speaking. It is God’s voice, not man’s; the words are God’s words, the words of the Eternal, the Invisible,
the Almighty, the Jehovah of this earth” (Charles Haddon Spurgeon).

Priest — A man who led the worship in the temple and offered sacrifices. Some of the more important
priests were called “chief priests,” and the most important priest was called the “high priest.” In the Roman
Catholic, Orthodox, and Anglican churches, a priest is one who is ordained a bishop, who is considered to
be an apostolic successor. In many Protestant churches, a priest, or pastor, is usually chosen by an individual
congregation.

Promised Land — The land area promised by God to Israel in perpetuity in the Abrahamic covenant and
restated in the Palestinian covenant. (See Deut.30:1-10) (See Abrahamic Covenant; Palestinian Covenant)

Promised One — A title for the Savior that God promised to send. (See Savior)

Prophesy — The verbal or written matter that is set forth by a Prophet. (See Prophet)

Prophet — Someone who is the mouthpiece of God, who delivers a message from God to another person
or to a group. He stands between God and man to communicate to man the word of God. When the prophet
spoke as the mouthpiece he was inspired and without error. The prophet, though, is not a puppet or a

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mindless repeater of what he hears. Instead, he retains his own will, mind, and thoughts as he speaks for
God. God would put His words in their mouths (Deut. 18:18; Jer. 1:9). A prophet was God’s servant (Zec.
1:6) and messenger (2 Chron. 36:15). The prophecies fell into three categories: concerning the destiny of
Israel, the messianic prophecies, and eschatological prophecies. The term Law and Prophets refers to the
writings of the OT divided into two categories. The Law is the Pentateuch, or Genesis, Exodus, Leviticus,
Numbers, and Deuteronomy. The Prophets are all the rest of the OT books.
In the Hebrew Bible, those who spoke for God, usually independent of the priestly class and the King,
but sometimes associated with the priests or part of the king’s court. The prophets spoke against the iniquity
of Israel by speaking publicly and sometimes by addressing the king of Israel personally. Often a prophet’s
message tells what will happen in the future. To speak as a prophet is thus to “prophesy.” In the Hebrew
Bible, the prophets are divided into the minor and major prophets, terms denoting only the length of a book
and not its importance.

Prophetic — Reception and declaration of a word from the Lord through a direct prompting of the Holy
Spirit and the human instrument thereof. This is true if the passage is “Foretelling” (predicting) or
“Forthtelling” (preaching).

Propitiation — This means the turning away of wrath by an offering. It is similar to expiation but expiation
does not carry the nuances involving wrath. For the Christian the propitiation was the shed blood of Jesus
on the cross. It turned away the wrath of God so that He could pass “over the sins previously committed”
(Rom. 3:25). It was the Father who sent the Son to be the propitiation (1 John 4:10) for all (1 John 2:2).

Protestant Episcopal Church — US branch of the Anglican Communion, formally organized in

Philadelphia in 1789. It is self-governing, with the laity having a large role in administration duties. A
presiding Bishop is elected by the General Convention. The Apostles’ Creed and the Nicene Creed are
accepted. Membership is approximately 3,200,000. See also Apostles’ Creed; Nicene Creed

Protestantism — The term comes from the Reformation, where those against the abuses of the Roman
Catholic church were said to “protest.” First developed in the 16th century, it differs from Roman
Catholicism mainly in the question of papal authority. A very large movement consisting of hundreds of
divergent denominations and sects, each having its own interpretation of the Bible and its own theological
beliefs and ritualistic practices. Most, however, agree to the basic claims of Orthodoxy, namely that there
is one God and that Jesus was God’s only son who rose from the dead to free humanity from darkness. The
Protestant church is understood as a fellowship of believers, with Scripture as the source of faith. It began
as a number of independent reform attempts, therefore there are many different churches within the
Protestant tradition: Lutheran; Calvinist; Anglican or Episcopal; and “free church” are the four main forms
of Protestantism. They are usually understood as complementary rather than in opposition in their search
for Christian truths.
A large body of conservatives, known as fundamentalists, developed in reaction to 18th-century
liberalism. The most central Protestant belief is the emphasis on the Bible as the revealed teaching of God,
and that an individual believer can stand alone and discover the truth of the Bible. Generally, preaching is
stressed as primary before sacramental practices. The Word is the focal point of faith and of Christian living.
With this view, it is often said, or at least implied by practice, that the commentary on the scriptures by other
believers and the decrees of the early church, including the later Roman Catholic Church, are of little or no
importance.
This can be seen especially in Baptist theology, where even the creeds of the early church such as the
Apostles Creed and the Nicean Creed are not recited or used. Asceticism is largely rejected, while personal
morality is stressed. Justification is through faith alone. In 1948, the World Council of Churches, open to
all denominations, was formed in the effort to unite in an ecumenical movement.

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 Even though each type of Protestantism varies in its view of the significance of church history, it can
generally be said that Protestants, because of their emphasis on personal interpretation of scripture, either
gloss over or have disdain for any writings or church pronouncements during the Roman Catholic era,
specifically from Augustine to the Reformation, but also including the Apostolic Fathers of the 2nd century.

Proverbs (of Solomon) — The biblical book of the Old Testament that contains wise sayings that are short
and easy to remember. Probably the oldest existing example of Hebrew Wisdom literature. Poetic, as is the
Song of Solomon, Proverbs deals with practical piety. It makes no mention of Israel’s history; instead, God’s
revelation is seen more in patterns of nature than historical events.
This collection of sententious sayings is divine wisdom applied to the earthly conditions of the people
of God. That the Proverbs were Solomon’s (1.1) implies no more than that he gathered into orderly
arrangement sayings already current amongst the people, the wisdom of the Spirit, perhaps through many
centuries (Eccl 12.9). Chapters 25.-29. were current in Hezekiah’s time (25.1). Chapters 30. and 31. are by
Agur and Lemuel. The book is in six parts:
I- To sons, 1.-7.
II- The praise of wisdom, 8.-9.
III- The folly of sin, 10.-19.
IV- Warnings and instructions, 20.-29.
V- The words of Agur, 30.
VI- The words of King Lemuel, 31. (Scofield)

Providence — Providence literally means foresight, but is generally used to denote God’s preserving and
governing all things by means of second causes (Psa. 18:35; 63:8; Acts 17:28; Col. 1:17; Heb. 1:3). God’s
providence extends to the natural world (Psa. 104:14; 135:5-7; Acts 14:17), the brute creation (Psa.
104:21-29; Matt. 6:26; 10:29), and the affairs of men (1 Chron. 16:31; Psa. 47:7; Prov. 21:1; Job 12:23; Dan.
2:21; 4:25), and of individuals (1 Sam. 2:6; Ps. 18:30; Luke 1:53; James 4:13-15). It extends also to the free
actions of men (Ex. 12:36; 1 Sam. 24:9- 15; Psa. 33:14, 15; Prov. 16:1; 19:21; 20:24; 21:1), and things sinful
(2 Sam. 16:10; 24:1; Rom. 11:32; Acts 4:27, 28), as well as to their good actions (Phil. 2:13; 4:13; 2 Cor.
12:9, 10; Eph. 2:10; Gal. 5:22-25).
As regards sinful actions of men, they are represented as occurring by God’s permission (Gen. 45:5;
50:20. Comp. 1 Sam. 6:6; Ex. 7:13; 14:17; Acts 2:3; 3:18; 4:27-28), and as controlled (Psa. 76:10) and
overruled for good (Gen. 50:20; Acts 3:13). God does not cause or approve of sin, but only limits, restrains,
overrules it for good.
The mode of God’s providential government is altogether unexplained. We only know that it is a fact
that God does govern all his creatures and all their actions; that this government is universal (Psa.
103:17-19), particular (Matt. 10:29-31), efficacious (Psa. 33:11; Job 23:13), embraces events apparently
contingent (Prov. 16:9, 33; 19:21; 21:1), is consistent with his own perfection (2 Tim. 2:13), and to his own
glory (Rom. 9:17; 11:36). (See Predestine)

Psalms or Psalter — A Hebrew poem that could be used as a song or a prayer, consisting of 150 poetic
pieces in the form of poems, songs, hymns, or laments; divided into five books. Psalms could be prayed by
individuals or sung by groups in worship of God. Some of the Psalms thank and praise God. Others ask God
to take away sins or to give protection, comfort, vengeance or mercy.
The simplest description of the five books of Psalms is that they were the inspired prayer-and-praise
book of Israel. They are revelations of truth, not abstractly, but in the terms of human experience. The truth
revealed is wrought into the emotions, desires, and sufferings of the people of God by the circumstances
through which they pass. But those circumstances are such as to constitute an anticipation of analogous
conditions through which Christ in His incarnation, and the Jewish remnant in the tribulation (Isa. 10:21,
refs), should pass; so then many Psalms are prophetic of the sufferings, the faith, and the victory of both.

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Psalms 22. and 50. are examples. The former--the holy of holies of the Bible--reveals all that was in the
mind of Christ when He uttered the desolate cry, “My God, My God, why hast Thou forsaken Me?” The
latter is an anticipation of what will be in the heart of Israel when she shall turn to Jehovah again (Deut.
30:1-2). Other Psalms are directly prophetic of “the sufferings of Christ, and the glories which should
follow” (Luke 24.25-27, 44). Psa 2. is a notable instance, presenting Jehovah’s Anointed as rejected and
crucified (vs. 1-3; Acts 4.24-28) but afterward set as King in Zion. The great themes of the Psalms are,
Christ, Jehovah, the Law, Creation, the future of Israel, and the exercises of the renewed heart in suffering,
in joy, in perplexity. The promises of the Psalms are primarily Jewish, and suited to a people under the law,
but are spiritually true in Christian experience also, in the sense that they disclose the mind of God, and the
exercises of His heart toward those who are perplexed, afflicted, or cast down.
The imprecatory Psalms are the cry of the oppressed in Israel for “justice”--a cry appropriate and right
in the earthly people of God, and based upon a distinct promise in the Abrahamic Covenant (Gen. 15:18,
refs.); but a cry unsuited to the church, a heavenly people who have taken their place with a rejected and
crucified Christ. (Luke 9:52-55). The Psalms are in five books, each ending in a doxology:
I- Psalms 1-41.
II- Psalms 42.-72.
III- Psalms 73.-89.
IV- Psalms 90.-106.
V- Psalms 107.-150. (Scofield)

Punishment — God in wrath,(righteous indignation) giving the sinner what he deserves. (Psa. 9:17; 16:10)
(See Hell)

Purgatory — An incorrect doctrine of the Roman Catholic Church. Purgatory is the belief that there exists
a place after death where some of the sins of people are purged through suffering. After a period of time
corresponding to the suffering necessary for the sins committed, the person is then set free and enters
heaven. “Gifts or services rendered to the church, prayers by the priests, and masses provided by relatives
or friends in behalf of the deceased can shorten, alleviate or eliminate the sojourn of the soul in purgatory.”
This is an unbiblical doctrine rejected by the Protestant church. It reflects the misunderstanding of the
atonement of Christ as well as adding insult to the finished work of the cross. The error of purgatory is the
teaching that we might perfect ourselves and remove sin through our sufferings. If that were possible, then
why did Christ need to die? Gal. 2:21 says, “I do not frustrate the grace of God: for if righteousness come
by the law, then Christ is dead in vain.”
Additionally, on the cross Jesus said, “It is finished” (John 19:30). In the Greek, this was an accounting
term which meant a debt was paid in full. If the payment for our sins was paid in full on the cross, then how
could purgatory be a reality -- especially when the scriptures don’t mention it and even contradict it: “Just
as man is destined to die once, and after that to face judgment” (Heb. 9:27). (See Hell)

Puritanism — The Puritans were a religious reform movement that developed within the Church of England
during the late 16th century, formed because they wished to purity English Protestantism by removing all
traces of Catholic forms and ceremonies. The movement found its origin in the writings and thinking of early
reformers, such as Thomas Cranmer, and was influenced by contemporary reformers, such as John Calvin.
Puritanism emphasized the Bible instead of tradition or reason as the chief source of authority, and their
moral code was very strict. Through church reform, Puritans sought to purify the church of any remaining
Roman Catholic influence. Faithful to the Bible, Puritanism provided the format for worship services, which
included preaching, prayers, and psalms. Making their pattern of religious reform the life style of the society,
Puritans influenced all aspects of life. They were responsible for the founding of the North American
colonies. (See also Calvin, John)

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 —Q—

Quakers (Members of the Society of Friends) — A religious movement founded in the later stages of the
Protestant Reformation in England. They regard George Fox (1635-1691) as their founder. Quaker theology
has its roots in English liberal Protestantism. It focuses on what Fox called the “doctrine of the inner light,”
which puts one into direct relationship with God over and above any church or state authority. Puritan in
spirit, they suffered persecutions in England and encountered difficulties in the American colonies. Through
voluntary suffering, they bear witness to God. The purpose of life is to worship God, and fellowship of spirit
is the group form of worship. They approach God directly, with no need to distinguish a clergy. (See
Friends)

—R—

Rabbi, (Hebrew “my master”) — In Hebrew, meaning “master.” It became a title of ordination for teachers
of authority in Judaism. Since the Middle Ages, the individual responsible for religious education, guidance,
and services in the synagogue. His position is based on his learning, but entails no special privileges. His
duties include interpreting Jewish law and guiding the spiritual lives of people.

Rachel — In the Bible, daughter of Laban, Jacob’s second wife, and the mother of Joseph and Benjamin.
Having labored seven years for Rachel’s hand, Jacob was tricked by her father into marrying Leah, her older
sister. He worked seven more years to marry Rachel.

Raikes, Robert (1736 - 1811) — Sunday School, the greatest lay movement since Pentecost was founded
by a layman. Robert Raikes was the crusading editor of the Glouchester Journal. After becoming frustrated
with inefficient jail reforms, Raikes was convinced “vice could be better prevented than cured.” While
visiting in the slum section of the city, he was distressed with the corruption of children. Raikes shared the
problem with Reverend Thomas Stock in the village of Ashbury, Berkshire. They conceived of a school to
be taught on the best available time - Sunday. They decided to use the available manpower - laymen. The
curriculum would be the Word of God and they aimed at reaching the children of the street, not just the
children of church members.
The movement began in July, 1780 when Mrs. Meredith conducted a school in her home on Souty Alley.
Only boys attended and she heard the lessons of the older boys who coached the younger. Raikes wrote four
of the textbooks, but the Bible was the core of the Sunday School. Later, girls were allowed to attend. Raikes
shouldered most of the financial burden in those early years.
Within two years, several schools opened in and around Gloucester. On November 3, 1783, Raikes
published an account of Sunday School in the columns of his paper. Excitement spread. Next, publicity was
given the Sunday School in Gentlemen’s Magazine and a year later, Raikes wrote a letter to the Armenian
Magazine.
Raikes died in 1811, but by 1831 Sunday School in Great Britain was ministering weekly to 1.25 million
children, approximately 25 percent of the population.

Rapture — The rapture is an eschatological (end times) event whereupon the return of Christ the true
believers who are “...alive and remain shall be caught up together with them [those who already died as
Christians] in the clouds to meet the Lord in the air...” (1 Thes. 4:17). This is the time of the resurrection
where the Christian receives his resurrected body. First to receive their new bodies are those who have died
as Christians, and then “those who are alive and remain.”
There is much debate over the time of the rapture. Does it occur at the beginning, in the middle, or at
the end of the tribulation period? The word does not appear in the New Testament but is taught in several
texts. (1 Cor.15:51-58; 1 Thes.4:13-18) (See Tribulation.)

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Ray, Dr. Percy (1910-1991) — The life of Percy Ray begins in the year of 1910 in the town of Chalybeate,
Mississippi. To his parents, he was a precious son, but no more special than the other children who were
already a part of their lives.
No doubt, their neighbors rejoiced with Luther and Lucy Jane at the arrival of little Percy. Yet I doubt
if they thought that they were looking at a child who would be one of the most outstanding preachers of the
20th century or of any other century.
Percy’s father, Luther Crawford Ray, was born in Chalybeate, Mississippi on November 21,1874. When
he was 21 years of age, he fell in love with a girl named Lucindy Jane Gray who was from Middleton,
Tennessee.
Though she was almost 3 years older than he was - having been born on February 17,1872 - Luther felt
that he had found the girl he wanted to spend the rest of his life with. On February 20,1896 they were united
in marriage. They kept themselves for each other all the rest of their lives. God gave them the privilege of
living together for 63 years. Their marriage vows were only broken by Lucy Jane’s death on July 12, 1959.
God gave six children to Luther and Jane Ray. Their firstborn was a girl born on November 29,1896
whom they named Bertha. Next came James Lewis (usually called J.L.) who was born July 23,1898.
Florence was born on January 29,1902. John Sidney (usually called Johnie) was born January 15,1904. Next
to be born was Hugh Giles. He entered on life’s journey on November 27,1907. The last child to be born
into then Luther Ray family was Percy Alexander. He arrived at Chalybeate, Mississippi on the 21st day,
a bright spring day, in May in the year of our Lord 1910.
The Ray family lived on a sprawling farm in the northeastern corner of Mississippi almost on the
Tennessee line. This was a very private family - hard working, honest and respected by their peers in then
small community called Chalybeate. The heart of the village was a row of stores, a Baptist Church and a
miller where corn was taken and a ground into meal. Cornbread was a staple item in the meals of farmers
e who often ate it out of a glass of sweet milk. Luther Ray was a strong Baptist, and Lucy Jane was a
foot-stomping, shouting Methodist who united with Luther in later years.
This strong-willed, energetic, orator trained his boys on the farm, where by the sweat of their brow they
worked from sun up to sun a down, plowing the fields, tending their stock, planting a garden and providing
food for the family.
Lucy, a very talented wisp of a woman, ran a well organized household. She gathered foods from the
garden early in the morning and started her meals, often canning the food products for the winter months
when there was no more than mustard greens being grown in the a garden.
Bro. Percy was a false professor and preached and pastored for several years before he was gloriously
saved and took on the call of God to preach in earnest. Before he was saved he was the terror of his school
and a notable cheat, rip, gambler and infidel. Once, while yet unsaved he was offered a contract to play
gangster parts in Hollywood movies because of his wicked appearance and experiences in the dark world
of crime. He often said that the fact that he did not take the job was proof that God was in control of his life
and would use him in a mighty way later. Afterward, he preached so sternly against these evils that people
often doubt the story of his false profession.
Bro. Ray received his education from Tippoh County Agricultural High School, Union University,
Jackson, Tennessee and latter received two degrees from Covington Theological Seminary of Fort
Oglethorpe, Georgia (Doctor of Divinity and Doctor of Sacred Laws and Letters).
Dr. Ray was an outstanding evangelist, who built some 40 churches throughout several southern states.
His greatest accomplishment was leading Myrtle Baptist Church, where he pastored more than 50 years. He
also built and moderated Camp Zion, which started in the year 1948. Camp Zion moves on today, under the
direction of Dr. Ray’s successor, Brother Earl Farley, calling America back to God.
Many people were saved because a man sent from God, Dr. Percy Ray, gave a plain, simple, powerful
message of a holy God who would judge sin. At the same time, Dr. Ray gave hope and forgiveness through
a Christ who was not willing that any should perish, but that all should come to repentance. His evangelistic

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efforts were the force to revive many churches. Through this part of Dr. Ray’s life’s work changes were
made in the lives of people that never has been forgotten.
He does not have books to his credit and he never receive the accolades of popularity; but by many of
us, he will never be forgotten. We are reminded almost daily of his power of preaching, his persistence in
prayer and the presence of his person. He was an imposing man in a humble way that seemed, for all, to be
a testimony of God’s unction on him.. He had very few treasures of this world but had invested his life in
the lives of others so fully that the dividends will return for generations to come.
The work that God put in his heart years ago, Camp Zion, still goes on, built on the solid foundation that
Dr. Ray laid many years ago. I have watched the crowd in a camp meeting fall under the conviction that
accompanied his powerful preaching and saw 50 folks saved while the black clouds of a storm waited until
the invitation was over. The unusual was normal with Dr. Ray. People literally screamed out and cried for
mercy as Brother Ray preached his message on “The Red Light of Hell.” May there be many preachers even
today that preach hell hot and heaven sweet. Dr. Ray died on April 11, 1991 after a long illness. (Much of
the facts in this article were found in the authorized biography, “Percy Ray: A Ray For God” by Dr. Estus
W. Pirkle)

Rebekah — In the Bible, daughter of Bethuel, sister of Laban, wife of Isaac, and mother of twins Esau and
Jacob. Jacob was her favorite and she helped him win, through deception, Isaac’s blessing from the elder
Esau.

Rebelion — Resistance to lawful authority; revolt; obstinate disobedience; insurrection (Gen. 14:4; Num.
20:24; Deut. 1:26; 2 Kings 18:27; Ezra 4:12). Rebellion is to have a stiff neck against God (Deut. 31:27).
Rebellion is to transgress God’s law (Josh. 22:22). Rebellion is to be stubborn and to resist the details of
God’s law (1 Sam. 15:23; Psa. 78:8). Rebellion is to transgress God’s Word (Ezek. 2:3). Rebellion produces
a hard look (Ezek. 2:6; 3:8,9). Rebellious people hate God’s prophets (Ezek. 2:1-10; 3:4-11). Rebellion is
a stubborn and disobedient child (Deut. 21:18,20). The rebellious walk after their own thoughts (Isa. 65:2).
Rebellion is to turn away from obeying God (Isa. 50:5). Rebellion is a heart problem (Jer. 5:23). Rebellion
is committed by evil men (Prov. 17:11). Rebellion is as the sin of witchcraft (1 Sam. 15:23). God will purge
out the rebellious at His coming (Ezek. 20:38). (David Cloud)

Reconcile, Reconciliation — Reconciliation is changing for the better a relationship between two or more
persons. Theologically it refers to the change of relationship between God and man. We are naturally
children of wrath (Eph. 2:3), and are at enmity with God (Eph. 2:11-15); but, “...were reconciled to God by
the death of his Son, much more, being reconciled, we shall be saved by his life.” (Rom. 5:10). Because of
the death of Jesus, the Christian’s relationship with God is changed for the better. We are now able to have
fellowship with Him (1 John 1:3) whereas before we could not. So, we are reconciled to Him (Rom.
5:10-11). The problem of sin that separates us from God (Isaiah 59:2) has been addressed and removed in
the cross. It was accomplished by God in Christ (2 Cor. 5:18).

Redemption — Redemption means to free someone from bondage. To be bought out of the slave market
never to be for sale again. It often involves the paying of a ransom, a price that makes redemption possible.
This is seen as the purchase back of something that had been lost, by the payment of a ransom. The Israelites
were redeemed from Egypt. We were redeemed from the power of sin and the curse of the Law (Gal. 3:13)
through Jesus (Rom. 3:24; Col. 1:14). We were bought with a price (1 Cor. 6:20; 7:23). The Greek word so
rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or
price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45).
There are many passages in the New Testament which represent Christ’s sufferings under the idea of a
ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor.
6:19-20; Gal. 3:13; 4:4-5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5-6; Titus 2:14; Heb. 9:12; 1 Peter 1:18-19; Rev.

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5:9). The idea running through all these texts, however various their reference, is that of payment made for
our redemption. The debt against us is not viewed as simply canceled, but is fully paid. Christ’s blood or
life, which he surrendered for them, is the “ransom” by which the deliverance of his people from the
servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that “Christ
saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral
influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but
as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of
the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward
sinners” (Hodge’s Systematic Theology). (See Salvation)

Reformation — The major change within Western Christianity that developed between the 14th and 17th
centuries. A large segment of Christianity separated from the Roman Catholic Church. Several intellectuals
guided the change. The papacy became the focus of the critics’ attack. Apostolic succession, as interpreted
by Rome, was seriously questioned and threatened by the reformers. Martin Luther’s dispute over the sale
of indulgences is claimed as the clear beginning of the reform movement. The worldliness of the papacy was
criticized. Ulrich Zwingli’s reforms were more radical than those of Luther. John Calvin developed the
doctrine of predestination and the concept of the elect. Individual churches eventually developed around the
teachings of the reformers. Scripture was the basis of these changes as well as the doctrine of the priesthood
of believers and concepts of faith and grace.

Regeneration — The act of God whereby He renews the spiritual condition of a sinner. It is a spiritual
change brought about by the work of the Holy Spirit so that the person then possess new life, eternal life.
Regeneration is a change in our moral and spiritual nature where justification is a change in our relationship
with God. Also, sanctification is the work of God in us to make us more like Jesus. Regeneration is the
beginning of that change. It means to be born again. (See Salvation)

Religion — Any particular system of beliefs and resulting practices stimulated by some awareness of a
supreme being or power. Throughout the historical development of all cultures, some religious system is
present. Many stress the individual nature of religion as a personal experience, while others emphasize its
social dimension. It necessarily develops according to man’s self-understanding in relation to the infinite.
It should be seen as a dynamic, rather than a static, process. Institutional organization shapes religious life
into specific forms. Distinctions are made between authoritarian and humanitarian forms and denominations
are viewed as different paths to the Divine. The paradoxical nature of religion is evident; some deny the
necessity of faith and its universality, while it is also seen as basic to man’s nature. Feeling is generally seen
as essential to religion as well as knowledge and response in actions. The religious needs of man are
generally formalized and given direction through denominations. Individual religious bodies are
innumerable, and united only in their search for truth. One main division is between Christian and
non-Christian religions. Christianity, Judaism, and Islam are generally regarded as the most influential
religions in the world today. The ecumenical movement is developing within varied religions. It recognizes
the common ground of religious drives and experiences, and strives to unify men as religious beings.
Agnosticism and theism are frequently studied as religions.

Repentance — To repent means to turn - the change of one’s mind, a thorough change in the thinking
process regarding sin: it is a turning from sin to God. (Mark 1:15; Luke 13:1-5; 5:32). In the NT repentance
means to turn from a life of disobedience to God to the service of God. Repentance can also be understood
as the abhorrence of sin, a direct change in one’s direction, once headed toward sin and now toward faith
and love of God. We were called by God to turn from sin. In fact, all men everywhere are commanded by
God to repent of their sins (Acts 17:30). God’s longsuffering leads us to repentance (2 Pet. 3:9) as does His
kindness (Rom. 2:4).

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 There is true and false repentance, “For godly sorrow worketh repentance to salvation not to be repented
of: but the sorrow of the world worketh death.” (2 Cor. 7:10). (See Forgivness)

Reprobate or Reprobation — To be a rejecter unto damnation against GOD. That which is rejected on
account of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, “rejected”). This word is also used with
reference to persons cast away or rejected because they have failed to make use of opportunities offered them
(1 Cor. 9:27; 2 Cor. 13:5-7).

Rest, Spiritual — Rest is very important to any creature on three levels. There must be physical Rest to
allow the body to recover from fatigue brought on by the rigors of work. Then we see the need for mental
Rest. This level of rest is sometimes called “recreation” and sometimes involves physical work to satisfy
the mental state for Rest. But; Spiritual Rest is often forgotten and seldom provided for in the proper fashion.
The 3rd and 4th chapter of Hebrews addresses this factor.
I- The rest of GOD (Heb 3:1-4:16) --REST IS:
A) A cessation from motion or action- The means come to when the end is reached (2 Tim.4:6-8)
B) Perfect freedom from all stress of the course (Rev.21:27)
C) The highest degree of perfection of BODY, and SOUL, and SPIRIT (Isa.64:4; 1 Cor.2:9)
1- “Eye hath not seen...” -experience
2- “...nor ear heard...”-religion
3- “...neither entered the heart of man...” -philosophy
D) The near Fruition of GOD--the cheif Good (1 John 3:1-2)
E) The sweet and constant exercise of the powers of this “fruition” of GOD -If GRACE made us new
(2 Cor.5:17) -What will GLORY do (1 John 3:1-2)
“REST” is used 11 times in this short passage: (Heb. 3:11-4:11) [3:11, 18; 4:1, 3, 3, 4, 5, 8, 9, 10, 11]
This system of study has now come to its effective end. There are of course many more “BETTERS”
to be interpreted in the text of this Epistle---I will leave this task to those who will preach and teach these
verses. As we come to this place in our work it is inevitable that we view the character of redemption as the
BEST of all “BETTERS.” If we are to see the Gospel in this book we will see this theme as the underling
truth. Redemption must be the basic theme of all Gospel or it is somewhat less than the Gospel. So; here we
can easily see the Apostel’s method in his statement of the SALVATION of GOD as the “BETTER WAY.”
See below the “BETTERS” of REDEMPTION in the Hebrews Epistle:
I- Redemption’s Officer (Heb.2:10)
II- Redemption’s Rest (Heb.4:3-10)
III- Redemption’s Completeness (Heb.6:1) [2:3]
IV- Redemption’s Eternality (Heb.9:12)
V- Redemption’s Administration (Heb.9:21-24)
VI- Redemption’s Future (Heb.13:5-6)

Resurrection — To bring the dead back to life in bodily form. A doctrine in Judaism, Christianity, and
Islam, according to which upon the decree of God the dead come back to life. Contrary to other Near Eastern
religions there is no particular geographic location where the dead will rise or where they will live. In
Judaism, the concept of resurrection unfolded most prominently in the inter-testamental apocalyptic writings.
In Christianity, Jesus rose from the dead and had a unique heavenly body, one capable of walking through
material objects like doors but also a body that could partake of eating and physical contact with the world.
The apostle Paul held that at the resurrection the followers of Jesus would be given heavenly bodies. In all
three theistic religions, all of the dead, both the good and the evil, will rise again to meet God, some being
accepted and others rejected.

Resurrection bodies — Resurrection means to be raised from the dead (John 5:28,29). The word is used in

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different contexts in the Bible. Lazarus was raised from the dead (John 11:43). This is a resurrection, but
it is not part of the resurrection that occurs when we receive our new bodies when Christ returns (1 Thess.
4:13-18), on the last day (John 6:39-44) when the last trumpet is blown (1 Cor. 15:51-55). Lazarus died
again. The resurrection of Jesus is promissory in that as we know He was raised, so we will be raised also.
In that context, Jesus is the only one who has received a resurrected body. That is why He is called the
first-fruit from the dead (1 Cor. 15:20-23). We will receive our bodies either at the rapture or when Jesus
returns to earth.
The resurrected body is not subject to death or sin. We know very little about it except what was
manifested by Jesus after His resurrection; namely, that He was able to move about as He desired -- in and
out of rooms without the use of doors. Other than that, the rest is conjecture. (See 1 Cor. 15).

Resurrection, Christ’s — The act by which Jesus Christ, of His own will, came back to life bodily after His
death and burial. (Psa. 16:8-11; Acts 2:24-31)

Resurrection, First — The resurrection of the saved. (John 5:28-29)

Resurrection, Second — The resurrection of the lost. (Rev.20:4-6)

Reuben — In Genesis, the oldest son of Jacob and Leah. He saved his brother Joseph’s life, offered his sons
to Jacob as pledges for the safe return of his brother Benjamin, and had intercourse with his father’s
concubine.

Revelation — God’s disclosing to man things about Himself that man could not know otherwise. (Psa. 19:1;
Matt.16:17; Rom.1:20) The revealing of that which was previously hidden. In Jewish, Christian, and Islamic
theology, revelation is the act of God in history by either word or deed. Hence, these accept the necessity
of a personal God who can interact with humanity and be involved in history. Today there are two ways of
understanding revelation: one being the very acts of God and the other being the recorded acts of God. As
scribes began to write down and make copies of what many believed God had done, the view became
ingrained in orthodox belief that revelation was not only the specific historical events and persons that God
was involved with, but also that revelation was the sacred writings themselves. In addition to this specific
revelation, theologians also speak of a general revelation. General revelation is the presence of God in the
world in terms of humanity’s understanding of goodness, beauty, truth, and reason, along with the very
existence of humanity, which is made in the image of God.

Revelation, General — God’s revelation of Himself in creation, through history, and in a man’s conscience.
(Dan.4:17) There are two types of revelation: general or natural and special. Natural revelation is that which
is revealed about God through what we can see in creation (Rom. 1:20). Through creation we may learn that
there is a God, that He is in control, that He has an order, and that He is concerned for our welfare. However,
through natural revelation, we are not able to discover the plan of salvation. That comes from special
revelation.

Revelation, Special — God’s revelation of Himself through His Word and in His Son Jesus Christ. (1
Cor.2:14; Rom.10:17; 10:13-15) Special revelation is that which is given to us through Prophets, the Bible,
and even visions and dreams (Num. 12:6-8). The ultimate in revelation is the incarnation of Jesus because
He came to reveal the Father to us (Matt. 11:27; Luke 10:22; Heb. 1:1-3) and to communicate to us the
gospel (1 Cor. 15:1-4) by which comes salvation.

Revelation, The — Written by the Apostle John (1:1) A.D. 96. The theme of the Revelation is Jesus Christ
(1:1), presented in a threefold way: (1) As to time: “which is, and which was, and which is to come” (1:4);

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(2) as to relationships --the churches (1:9-3:22), to the tribulation (4:1-19:21), to the kingdom (20:1-22:21);
(3) in His offices--High Priest (8:3-6), Bridegroom (19:7-9), King-Judge (20:1-15). But while Christ is thus
the central theme of the book, all of the events move toward one consummation, the bringing in of the
covenanted kingdom. The key-phrase is the prophetic declaration of the “great voices in heaven” (11:15),
lit, “The world kingdom of our Lord and of his Christ has come.” The book is, therefore, a prophecy (1:3).
The three major divisions of Revelation must be clearly held if the interpretation is to be sane and
coherent. John was commanded to “write” concerning three classes of “things” (1:19):
I- Things past, “the things thou hast seen,” i.e. the Patmos vision, 1:1-20.
II- Things present, “the things which are,” i.e. things then existing--obviously the churches. The temple
had been destroyed, the Jews dispersed: the testimony of God had been committed to the Churches
(1 Tim. 3:15). Accordingly we have seven messages to seven representative churches, 2:1-3:22. It
is noteworthy that the church is not mentioned in chapters 5-18.
III- Things future, “things which shall be hereafter,” lit. “after these,” i.e. after the church period ends,
4:1-22:21. The third major division falls into a series of six sevens, with parenthetical passages,
making, with the church division, seven sevens. The six sevens are:
1. The seals, 4:1-8:1.
2. The seven trumpets, 8:2-11:19.
3. The seven personages, 12:1-14, 20.
4. The seven vials (bowls), 15:1-16:21.
5. The seven dooms, 17:1-20:15.
6. The seven new things, 21:1-22:21.
The parenthetical passages are:
(I) The Jewish remnant and the tribulation saints, 7:1-17.
(II) The angel, the little book, the two witnesses, 10:1-11:14.
(III) The Lamb, the Remnant, and the everlasting Gospel, 14:1-13.
(IV) The gathering of the kings at Armageddon, 16:13-16.
(V) The four alleluias in heaven, 19:1-6.
These passages do not advance the prophetic narrative. Looking backward and forward they sum up
results accomplished, and speak of results yet to come as if they had already come. In 14:1, for example, the
Lamb and Remnant are seen prophetically on Mount Sion, though they are not actually there till 20:4-6. The
end of the church period (2-3.) is left indeterminate. It will end by the fulfilment of 1 Thes. 4:14-17.
Chapters 4-19. are believed to synchronize with Daniel’s Seventieth Week (Dan 9:24). The great tribulation
begins at the middle of the “week,” and continues three and a half years (Rev. 11:3-19:21). The tribulation
is brought to an end by the appearing of the Lord and the battle of Armageddon (Matt. 24:29-30; Rev. 19:11-
21). The kingdom follows (Rev. 20:4-5); after this the “little season” (Rev. 20:7-15), and then eternity.
Interpreters of the Revelation should bear in mind two important passages: 1 Peter 1:12; 2 Peter 1:20-21.
Doubtless much which is designedly obscure to us will be clear to those for whom it was written as the time
approaches. (Scofield)

Revival — Revival is a dynamic subject in the face of the “lackluster” lives of most. The sensational world
of commerce with its upscale advertising and promotion can never exceed the work of Revival in a
community. It seems there is an attractiveness to the matter that draws and a social alarm that alerts, but the
most interesting is the picturesque sight of Revival. OH! The sight of sinners and saints under the sway of
Revival.
There is a state in which we get sometimes that is almost hopeless. But the cry for REVIVAL is the
answer for the dead, dry, dark case of the unrevived heart. There can be a revival in any day --IF GOD
EVER DID REVIVE ANYONE, HE CAN REVIVE YOU AND ME TODAY! “One picture is worth a
thousand words...”
I- A Tree that is cut down can revive and sprout through the scent of WATER (Job 14:7-15) --and The

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 WORD of GOD is water. (Psa.119:9) (Preach It)
II- Herbs can revive by the moisture of dew after a parching heat and a burning day (Isa.26:19) (Praise
It)
III- Those who sleep in apathy can come forth in revival (Psa.17:15) (Practice It)
IV- Even the dry bones of the dead can be revived by the preaching of the WORD of GOD
(Ezek.37:1-14) (Plan It)
This revival would be of doctrine and ministry. Renewed preaching would brake out. (I Cor.1:18-21)
The Personal altar would once more be warmed with the knees and wet by the tears of the saints. (Eph.6:18;
1 Thes.5:17) The church services as well as the everyday lives of the saints would once more lift the praises
of HIM who deserves praises. (Luke 10:20) This revival would include a personal witness. Words spoken
under the power of the HOLY SPIRIT would soften the hearts of sinners. (Acts 1:8) The Saints would boldly
and without shame or fear convince sinners of sin and the SAVIOR. (2 Tim.1:8) The ready word of the
saved would bring conviction to the lost. (1 Peter 3:15) But, the revival of a broken heart would be a
reminder of our divine example. (Matt.23:37) The result would be a proper reaction to the needs of a lost
world. (Rom.10:1-4) A burden of a broken heart is a constant need or, the vision will dim (1 Sam.3:1;
Prov.29:18), the witness will quite itself and the praises will cease.
We live in days that are set against a Revival. There will never be a good time to have revival. The
enemy makes sure that there is no rest in the wicked day, but CHRIST holds out a nail-scared hand to those
who desire HIS best. (Matt.11:28-30) OH!! Churches take heart! The SAVIOR wants to walk among the
churches in revival of HIS work today. (Rev. 2:1 see Rev. 1:20)
With the organization of every Revival meeting, for low these 20 years, I have feared the same matter.
We have entered each series of meetings in the fear that we will commit the time and resources to the effort
and have so little results. This is a very real fear for preachers and should be also on the minds of the faithful
among the believers. It may be that we are looking for the wrong kind of “revival” as we enter these
meetings.
I- There could be a revival of the “work” as was the case in Habakkuk 3:2 “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 remember mercy.” Could it be that a call to revive the work is not needed in
that the work has been finished and HE has rested from all HIS doings and we should also seek that
rest that is offered in CHRIST today? (Hebrews 4:9-10 “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.”) So often the revival of the work is sought and the work is finished (John 19:30)
II- Then many seek a revival of the system as in Hosea 6:1-2: “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. After two days will he
revive us: in the third day he will raise us up, and we shall live in his sight”. This sense of revival
can never be in our dispensation. The system mentioned in this passage is the “Theocracy” to be set
up in the days of the Kingdom which are yet afar off. The statement in this passage about two days
and three days is, no doubt, a reference to the system of prophetic teaching that holds that there are
seven thousand years in the history of mankind and we are in the sixth thousand year period; the
forth thousand year period ending at or about the Cross. (2 Peter 3:8) The third day would then (with
the aid of simple math) be a reference to the millennium. (Revelation 20:2-7 -See verse 4 “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 worshiped 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.”) This example of “Revival” is not the exact
need of our day; but, there is a passage that calls for the revival that is needed in every hour.
III- It is clear that Biblical Revival in the New Testament is found described in Psalms 85:6: “Wilt thou

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 not revive us again: that thy people may rejoice in thee?” In this short two-line passage is the great
cry of the saints of every day (“...that thy people may rejoice in thee...”) is the theme of every revival
needed in this hour and there must be a refreshing of the vision. (Proverbs 29:18 “Where there is no
vision, the people perish: but he that keepeth the law, happy is he.”) Then there is the imperative to
RENEW the hope of the bedraggled band of saints, in the hope of the ages. (Psalms 16:9 “Therefore
my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.”) But the Shepherd King
has said: “...that thy people may rejoice in thee...” If True Revival does anything it will bring JOY
back to the people of GOD.
Under this rekindling of the “fires of Gospel zeal” the saints will endure an alteration of the desire that
will last through the dry days of the next generation. (Isaiah 58:2 “Yet they seek me daily, and delight to
know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of
me the ordinances of justice; they take delight in approaching to God.” See Also Isaiah 58:14 “Then shalt
thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed
thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.”)
REVIVAL has been studied, charted, planed, outlined, and described, but to seek REVIVAL is the
only way to experience REVIVAL in the soul of the saint. A sense of sin comes with REVIVAL but this
may not be the basic element --souls of the lost are saved in REVIVAL but this may not be the basic element
--the church or churches involved may grow under REVIVAL but this, again, is not the basic element.
REVIVAL always comes to a deadened church, under the load of its steeped responsibility. REVIVAL
always comes to a church that longs for just HIM. REVIVAL always comes to a church that is in HIS
“way” --never to an apostate. REVIVAL has become an enigma to the undedicated saint. What, then, is
REVIVAL... ??
I- Revival is the experience of the presence of GOD so as to quicken new desires for HIM (Eph. 2:1).
The absent attender in our meetings is the LORD. We can often call the dignitaries of politics and
polity, the scholars of social and scholastic achievement, and those of high estate with accolades and
acclaim - but the Lover of the souls of men is the presence needed for revival. His unmistakable
presence has no substitute. He must come (in Person) and when HE does the results are certain.
II- Revival is the experience of the power of GOD so as to prompt a new expression of GOD’S love
toward a lost world (Psa. 85:6). This power towers above the powers of the transcendent heros of
this day. The marque may carry any name you like - if the power of GOD does not pervade all our
meetings we will be in vain. The supernatural power of GOD in the deep of man brings a deep
relationship between man and GOD.
III- Revival is the experience of the purpose of GOD so as to move the saint to a new practice of religion
(Rom. 8:28). The motive for an action can only be seen through the display of internal intent. To
intend Holy action is only possible under Holy unction. Holy unction comes under revival fires that
burn away the dross of Spiritual mediocrity. The sameness of person is a proof of a failed revival.
Spiritual change is always followed by some noted material change. The prodigal son said “. . . Make
Me... “ and the revived will be made after the fashion of the Divine Potter. This, indeed, becomes
a great obstacle to Revival. The text of Luke chapter 15 tells the stories of three different cases. The
third story is of the prodigal son’s return to the Father’s house. The Father’s dealings with the son
were on three levels: Spiritual, Mental and Material. Materially he put a “robe” on his shoulders
(Sonship); A Ring on his finger (Position); and Shoes on his feet (Liberty) - Mentally (From a great
way off) the Father saw him; had compassion; ran; fell on his neck; and kissed him - Spiritually they
killed the fatted calf (Put up, planed) They Sacrificed (Killed, as to pay the debt) Ate (Communed
in worship; Broke the bread); They were being marry (Rejoicing over the lost who come home).
Seen by all is the truth that the Power of GOD is the missing ingredient in REVIVAL efforts today. We
program, plan, practice, prime, and pump until GOD is forgotten and man is the “master.” We need
Divine “POWER” -Oh! Dear GOD we need “POWER” in and on our very lives. (See Great Awakening)

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Rice, John Richard (1895-1980) — John R. Rice was born in Cooke County, Texas, on December 11, 1895,
the son of William H. And Sally Elizabeth LaPrade Rice. Educated at Decatur Baptist College and Baylor
University, he did graduate work at the Southwestern Baptist Theological Seminary and the University of
Chicago. On September 27, 1921, he was married to Lloys McClure Cooke. Six daughters were born of that
union, all of whom, with their husbands, labored in full-time Christian service.
Although Dr. Rice served as pastor of Baptist churches in Dallas and Shamrock, Texas (plus starting
about a dozen others from his successful independent crusades), his primary work was as an evangelist. He
had been a friend and peer of Billy and Ma Sunday, Bob Jones, Sr., W. B. Riley, Homer Rodeheaver, H. A.
Ironside, Robert G. Lee, Harry Rimmer, and other leaders of that era. He held huge city-wide crusades in
Chicago, Cleveland, Buffalo, Seattle and numerous other key metropolitan centers.
Called by his biographer “The 20th Century’s Mightiest Pen,” Dr. Rice authored more than 200 books
and booklets circulating in excess of 60 million copies before his death, about a dozen of which were
translated into at least 35 foreign languages. His sermon booklet, “What Must I Do Be Saved?” had been
distributed in over 32 million copies in English alone, 81 million in Japanese, and nearly 2 million in
Spanish. In 1934 he launched the Sword Of The Lord which, by the time of his death, had become the largest
independent religious weekly in the world with subscribers in every state of the union and more than 100
foreign countries. Thousands of preachers read it regularly, and it undoubtedly had the greatest impact upon
the fundamentalist movement of any publication in the 20th century.

Righteousness — Righteousness is an attribute of moral purity belonging to God alone (John 17:25;
Phil.1:3-11; James 1:20). Righteousness is God’s holy demand on mankind. No one in the world is righteous
in the eyes of the Lord, that is, except the Christian. (Rom.5:19; 2 Cor.5:21) These verses teach the
imputation of Adam’s guilt to the race (“...by one man’s disobedience...”), the imputation of our guilt to
CHRIST (“...hath made him to be sin for us...”) and the imputation of HIS (CHRIST’S) Righteousness to
fallen mankind through regeneration (“...that we might be made the righteousness of GOD in him.”).
(Rom.3:17-25) Self righteousness is ugly in the sight of all who observe it (Rom.10:3), HIS Righteousness
can only be claimed under the Grace of GOD (1 Cor.1:30), but, GOD tells of the time when the fine linen
is the Righteousness of the saints (Rev.19:8).
Though we are actually worthy of damnation, we are made righteous (Isa. 61:10) by Jesus’ sacrifice on
the cross. As a result, we will spend eternity in the presence of the holy, pure, loving, kind, gentle, and
righteous God who is our righteousness. (See Attributes of God)

Rimmer , Harry (1890-1952) — “There is no such thing as an unregenerate Christian. Christianity begins
for us when Jesus Christ is formed in our hearts through faith by the operation of the Holy Spirit. Thus we
are born again.”
Dr. Harry Rimmer wore many hats in his lifetime--lecturer, scientist, archaeologist, author, pastor,
crusader, debater, fundamentalist, soul winner--and one of America’s most thrilling speakers.
As president of the Science Research Bureau, he delved into all the so-called evidences for evolution
and with scientific evidence proved it a foolish and untenable theory.
After his lecture about the creation, the Flood, Joshua’s long day, the miracles, the Bible account seemed
the most reasonable and scientific thing in the world, while the guesses of the evolutionary theory proved
to be scientifically ridiculous. A Christian who heard him did not long feel like a shipwrecked mariner
clinging with despair to the broken pieces of his ship of faith in a stormy sea. Instead, he felt like he was on
an unsinkable ocean liner driving steadily on a proper course to a well-known haven under the safe hands
of a master Mariner! He made you want to stand up and cheer for the Bible. No man in America could more
strengthen your faith in the Bible than this man.
Dr. Rimmer was a working scientist, for years spending six months in excavation and examination of
fossils and in other scientific research, then six months on the platform. He was long pastor of the First

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Presbyterian Church of Duluth, Minnesota.
He was author of many books; among them: Dead Men Tell Tales, Harmony of Science and Scripture,
and Modern Science and the Genesis Record, all highly recommended to young people.
In March of 1953 he slipped across that “Valley of Deep Shadow” to occupy his bit of property--for after
taps comes reveille for the Christian!

Roberts, Evan (1878-1950) — Evan Roberts, leader of the Welsh revival, worked in coal mines, but he
walked in the Heavenlies. Never without his Bible, he prayed and wept for eleven years for revival in Wales.
He entered the preparatory school for the ministry at Newcastle Emlyn when about twenty-six. He never
finished. Compelled by the Holy Spirit he returned in November, 1904, to his home village of Loughor to
tell of Christ. And fire fell.
Evan did not preach, he led the meetings, praying, “Plyg ni, O Arglwydd!” -- “Bend us, O Lord,” and
urging, “Obey the Holy Spirit...Obey!” The Calvinistic Methodist Church was moved until all Loughor
became a praying, praising multitude. Taverns were emptied, brothels were closed, the churches were filled
daily. Fire spread until all Wales was brought in repentance to its knees at the cross. Roberts’ life ministry
was burned out in the short months of the 1904-05 Welsh Revival. Broken in health, he retired from public
view for the remaining half-century of his life.

Robertson, Pat (1930- ) — US evangelist and politician, b. Marion Gordon Robertson in Lexington, Va.
He founded the first US Christian television station in Portsmouth, Virginia, in 1960, gradually transforming
CBN (Christian Broadcasting Network) into one of the largest US cable networks by 1986. Hosting “The
700 Club,” he gained national prominence, going on to an unsuccessful presidential bid in 1988.

Robinson, Reuben (Uncle Bud) (1860-1942) — Uncle Bud Robinson was born in a log cabin in the
primitive mountain region of Tennessee. When he was sixteen his father died, and his mother sold what little
they had and moved to Texas. In August 1880, during a camp meeting he felt deep conviction for his sin and
received Christ as his Saviour. That same night, while lying under the wagon, he felt that the Lord had called
him to preach. He had no formal education, and stuttered so badly that he could hardly pronounce his name
clearly. Yet in the first year of preaching he saw about three hundred conversions in his meetings. On
January 10, 1893, he married Miss Sallie Harper at Georgetown, Texas. For the next two years he preached
on the Hubbard Circuit. The remaining forty-seven years of his ministry were given to evangelism.
Uncle Bud had a wisdom all his own, with unusual insight into the purpose for the redeemed man here
on earth, a holy walk day by day. His personal philosophy is reflected in the following request he prayed
each morning: “O Lord, give me a backbone as big as a saw-log and ribs like sleepers under the church floor;
put iron shoes on me and galvanized breeches and hang a wagon load of determination in the gable-end of
my soul, and help me to sign the contract to fight the devil as long as I have a vision and bite him as long
as I have a tooth, and then gum him till I die. Amen.”
During his long ministry Uncle Bud is estimated to have traveled over two million miles, preached over
thirty-three thousand sermons, was the human instrument responsible for more than one hundred thousand
conversions, personally gave more than $85,000 in assisting young people with their Christian education,
secured over fifty-three thousand subscriptions to his church paper, The Herald of Holiness, and wrote
fourteen books that sold more than one-half million copies. God used him greatly. From Boston to Los
Angeles thousands thronged to hear him, charmed by his homespun wit and his unique presentation as a
preacher of the old-fashioned Gospel to the common man.

Roloff, Lester (1914-1982) — A modern-day prophet, and remembered well by many still living, Lester
Roloff in the last years of his life had become a symbol and example to all who believe man ought to obey
God rather than men. Until his death in an airplane crash in 1982, he was engaged in a battle against some
of the forces of the State of Texas, primarily the Welfare Department that would silence or greatly curtail

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his ministry if they could. The irony of it all is that he had done nothing but help change lives of countless
youngsters who had nobody else to help them. It is hard to believe that the story you are now going to read
could happen in America.
Roloff was born on a farm ten miles south of Dawson, Texas, to Christian parents on June 28, 1914. He
was saved in a little country church called Shiloh Baptist when about twelve, in a revival in July, 1926,
under the ministry of John T. Taylor. High school was completed in Dawson. Reared on a farm he took his
milk cow and went off to Baylor University in 1933 and milked his way through college. He graduated in
1937 with an A.B. degree.
While at Baylor he was far from idle. He started pastoring among the Southern Baptists in a succession
of pastorates. First was the Prairie Grove Mills Baptist Church in Navarro County where he had 67
converted in a revival to begin things. He also preached at his hometown church at Shiloh which was located
outside of Dawson.
Then he preached a revival at the First Baptist Church of Purden, Texas, and had 143 additions baptizing
some 100 of them. This led to his call there while he retained the ministry at Navarro Mills. This latest
venture happened his last year in college. Roloff went on to Southwestern Seminary in Fort Worth for three
years, 1937 to 1940, while he maintained his ministry at Purden, going then to the First Baptist Church of
Trinidad, Texas, his last year in seminary.
He married Marie Brady on August 10, 1936, at the First Baptist Church of Galveston, Texas. They had
two daughters, Elizabeth, born June 20, 1937, and Pamela Kay, an adopted daughter. From 1941 to 1944
he pastored the Magnolia Park Baptist Church in Houston, Texas, which had great crowds and much
blessing. He was president of the local pastor’s conference during some of this time. In 1944 he went to
Corpus Christi where he spent the rest of his life.
The Park Avenue Baptist Church extended a call to him, where he went in March 1944. On October 15,
1944, the church burned, and later property was purchased in another location of town and the church
became known as the Second Baptist Church which he pastored from 1944 to 1951 with some 3,300
additions during this time. A branch mission church was started, called the West Heights Baptist Church.
Roloff began a radio ministry on May 8, 1944, with his Family Altar Program, first broadcast over a
250-watt station locally. Soon it was on more than 22 stations, approximately 65 hours per week. By the
early 1980s, it was broadcasting on more than 150 stations nationally. Some of the broadcasts were 15
minutes in length, some one-half hour. Starting on the small KEYS station, the program had an interesting
history.
Roloff was kicked off the radio ten months after he started his fight against liquor being a prime reason.
The next day he started to broadcast on KWBU, a 50,000-watt station where he held fort for eight years. In
1954 the managers of KWBU decided to remove him because he was a controversial figure. Some
businessmen bought the station, and he was again on the air for a year. But not for long. The new managers,
like today, were “ratings” minded, and felt some more popular programs would bring in more listeners and
more revenue. That squeezed Roloff’s program off the air once again. However, within one year, the owners
of the station lost more than $70,000. By this time, Roloff decided to try to buy the station and asked how
much they wanted. The answer was $300,000, and Roloff didn’t have a dime. However, with the help of God
and the money of friends, $25,000 was put down as earnest money with $100,000 needed 90 days later. He
had all the required funds short of $7,250 on the last day. By the last hour, he was still short $250, but 45
minutes before the 2 p.m. deadline it was all there! Others of course became stock holders and owned the
station, but Roloff was the vehicle used to get it in the right hands. After Roloff bought the station, it
changed its call letters to KCIA.
Roloff founded the Park Avenue Christian Day School in 1946. The school even now operates a
kindergarten and continues through upper grades. His headquarters continue at the Park Avenue Day School,
located on the property of the former Park Avenue Church. In April 1951 he resigned as pastor at Second
Baptist Church to enter full time evangelism. He founded the Roloff Evangelistic Enterprises, a nonprofit
organization which sponsors many projects of faith. In May 1955 he printed his first issue of Faith

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Enterprise, a quarterly publication dedicated to the salvation of lost souls and strengthening believers. In
August of 1954, with convictions about being independent of the Southern Baptist Convention or any other
denominational influence, he founded a church in Corpus Christi which was to be called the Alameda
Baptist Church. He and four others put up $2,500 on ten and four tenths acres of ground, and it was
organized with 126 members on October 24. He pastored here until about 1961.
On March 13, 1956, Roloff stood in Waco Hall, in Waco, Texas, and spoke to more than 2,000, giving
his swan song to Baylor University. He stated all the issues in no uncertain terms. Other ministries soon
developed.
Roloff described at least six major ministries that he became responsible for: Thirty years ago, we started
the Good Samaritan Rescue Mission that is still in operation. More than twenty years ago, the CITY OF
REFUGE was started in an old Quonset hut given by Dr. Logan and put together by alcoholics at Lexington,
Texas. The City of Refuge is now located in Culloden, Georgia, on 273 acres of an old antebellum home
with lovely dormitories for men and women. The LIGHTHOUSE houseboat was built by Brother E.A.
Goodman and taken down the Intra-coastal Canal in 1958. On the way down, a boy fell off and went under
this boat and missed the propeller. He was rescued by an unsaved boy who was going down to the
Lighthouse for help, and one of our preacher boys, Bob Smith, who is now a missionary. This is where Bill
Henderson, Ricky Banning and many others found God’s will for their lives. We have preacher boys that
come to the Lighthouse now studying for the ministry in other Christian schools. I have just dealt with three
eighteen year old boys in Corpus Christi within the last week who are drug addicts. The Lighthouse is
located forty miles down the Intra-coastal Canal from Corpus Christi and it can only be reached by plane
or by boat. The PEACEFUL VALLEY HOME for our older retired Christian friends is the prayer place. It
is located near Mission and Edinburg, Texas, with many acres of citrus fruit and lovely vegetables that are
grown there, in the midst of a lot of nice weather. This home is just for Christians who want to retire in a
lovely place and still be of service to others. It began in 1969. The ANCHOR HOME FOR BOYS with three
big two story buildings for dormitories, a cafeteria, gymnasium, shop building and dining room, is located
at Zapata, Texas. It has a capacity of nearly three hundred. The BETHESDA HOME FOR GIRLS in
Hattiesburg, Mississippi, is for girls in trouble. It is a very beautiful home, located on Blue Lake, for both
pregnant and delinquent girls. It has made many friends and received a warm welcome in Mississippi. The
REBEKAH HOME FOR GIRLS, located in Corpus Christi, Texas, is our largest home. We have had fifteen
hundred girls in about seven years and the three dormitories have a capacity of about three hundred beds.
It is located on 440 acres of land. This has been the most miraculous work we have ever seen and has been
fought and despised by the devil. I have never seen such miracles in all of my ministry. The REBEKAH
CHRISTIAN ACADEMY is the school for the Rebekah Home. It has a beautiful two story air conditioned
building with the finest of equipment.
From 1961 to 1973 Roloff was developing these varied enterprises, and ministering as an evangelist in
many churches, plus carrying on his radio ministry. He was an experienced pilot, having flown about 12,000
hours in his 1966 Queen Air that a friend helped him to get, and also his 1968 Cessna Skywagon that was
used for Lighthouse work, which could land on the beach with people and provisions. These planes belonged
to the Enterprises and had their own mechanic and radio men to maintain them and help fly them. Roloff
landed his plane at least four times on one engine, and in unusual places such as a highway. His flying
lessons began in 1958.
His themes through the years had been Christ Is the Answer and Now the Just Shall Live by Faith. The
last of his varied works of good will which, by the way, made no charges for those they helped, was the
Rebekah Home in Corpus Christi, which was the scene of controversy during his remaining years and, in
fact, still is.
This was founded in 1967 along with the People’s Church, a place where girls in trouble could get
worship as they got straightened out. This school specialized in taking cases other agencies and homes
refused to take. And no wonder Roloff got results. He ran his schools by Bible directives and naturally got
Bible results, changed lives. Over $3,000,000 were tied up in the Rebekah project alone.

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 In September, 1970, the Gulf Coast storm Celia hit, but miraculously did not touch the Lighthouse, nor
their home, although severe damage was almost everywhere else. In 1971 their homes were filled to
capacity, and they had to start turning people away. In May, 1972, the Roloffs moved into their lovely, large
new home on the acreage where the Rebekah Home and other buildings were already located. An other 118
acres of land was purchased. It had a runway on it for their plane, and they could farm some of the remaining
acres. During the summer of 1972, workers built another big two story building, which became the Rebekah
Christian School. At the close of 1972 they had four days of dedication for the following new items: chapel
at the Intra-coastal Canal; their new home; the land adjoining the Enterprises property; a big new boys’ home
at Zapata, Texas; five new units at the Peaceful Valley Home; the high two story dormitory at the Rebekah
Home; the two story Rebekah School; and the People’s Church, which is nearly two blocks long.
The battle with the State of Texas developed ironically out of one of the most compassionate ministries
done anywhere. Rebekah Home was founded as a place to help girls in trouble by giving them the answer,
which is Christ. A Dallas probation officer attests to the fact the place to send young people in trouble is
Roloff’s work. Children rejected elsewhere were welcomed with open arms and a book could be written,
telling of the amazing changed lives. Some of the young men from the Lighthouse have married some of the
girls from Rebekah Home (“the bumblebees meeting the honeybees”).
The talk of licensing began in 1971. This threatened to shut the work down, unless they conformed to
rules and regulations that would have greatly increased the cost of the operation without improving on what
they were doing. Roloff’s legal problems began in April, 1973, when the state Welfare Department filed a
suit in an attempt to have his Rebekah Home licensed. Had Roloff agreed to do this, he would then have had
to follow Welfare Department guidelines, which would have been totally alien to Bible principles and the
philosophy upon which the girls’ home was founded. Roloff had no desire to fight the Welfare Department
or put them out of business, but simply wanted this unconstitutional interference to stop.
It was government interference with religion. “Licensing a church home is as unnecessary and wrong
as licensing a church,” Roloff contended. At issue was the constitutional principle of separation of church
and state. If licensed, the home would have been required to hire a home supervisor who holds a degree in
social work and who is approved by the Welfare Department. That supervisor would be required to complete
an additional fifteen hours of college level social studies every two years. Not only that but the home would
be required to file financial reports regularly with the state Welfare Department.
The home would also have to hire one state approved worker for every eight girls. The home would also
be forced to serve foods from a menu prepared by the Welfare Department. The Welfare Department also
objected to Bible discipline, which would have to be eliminated. (Translation: no spanking or other corporal
punishment.) One could readily see that Roloff would not be running the home he gave birth to, so naturally
he chose to fight this invasion of privacy.
When the welfare officials appeared, he asked them what they wanted. When they presented new rules
he simply took out his Bible and told them he was satisfied with God’s rules. On August 3, 1973, an
injunction was signed, in which Roloff was enjoined from operating a child care institution without a license
for those under sixteen years of age. On October 5, 1973, a district judge heard the case and fined Roloff
$500 and $80 in court costs for contempt of court when he refused welfare guidelines.
With Roloff refusing to have the home licensed, the Welfare Department leveled charges of brutality
against the home, based upon the testimony of a few of the girls. This adverse publicity was widespread. It
was found that, of the 1,500 girls who had spent time at Rebekah Home, fewer than a dozen could be found
who would testify against it. One set of parents were found willing to testify for the Welfare Department.
None of the 1,490 who were helped or thankful for the home or their parents were consulted.
Finally, on January 31, 1974, the case went to court again in Corpus Christi and Roloff was found guilty
fined $5,400 and sentenced to five days in the county jail on contempt of court charges. The court also
ordered him to “purge the home,” which would mean to “dump the girls into the street.” On February 4th
he was given the opportunity to present his argument on the constitutionality of state licensing of a church
operated home before the Provisions Committee of the Texas State Senate.

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 What was to have been a five minute presentation blossomed into a three hour session when the senators
began questioning Roloff on the accomplishments and problems of Rebekah Home. His jail term was limited
to one day, February 12, pending appeal to the Texas State Supreme Court, and the fine was stayed as well,
pending appeal. He was released from jail on a writ of habeas corpus.
On March 24, 1974, Roloff and his attorneys appeared before the nine judges of the State Supreme Court
of Texas in a hearing to determine if a discharge of the charges could be obtained. This request was made
on the grounds that the judgment was ambiguous and unclear in that it does not define what age constitutes
a child or children. The former policy was that individuals up to age sixteen were considered children, but
a recent state attorney general’s ruling stated a person to be a child up to age eighteen.
Questions were also raised in the minds of the judges as to what constituted a childcare home. Answers
were unclear from the Welfare Department and, in one instance, contradictory. The high court agreed that
children sixteen or over could be cared for by Roloff and as a result overturned the contempt of court charges
May 20, 1974. Roloff received the news May 29, while at Bob Jones University in Greenville, South
Carolina, receiving an award “for those who have made special contributions to the defense of the faith.”
The Austin decision of the Supreme Court, however, did not end the fight. The Welfare Department has
since been adamant in getting the under eighteen years of age law declared as needing a welfare license.
Roloff continued to help girls of any age who came to him for help. He estimated that, while he could not
actively recruit for the younger ages, would there be no harassment, he could handle up to 700 young people
over against his approximate 200 who were then cared for. To illustrate the problem, two girls, aged 13 and
15, ran away after two warnings for other offenses. They were told they would be spanked for the next
violation. They were found four days later in a locked bar. They had spent this time with ten men and had
a woeful story to tell. Roloff kept his word and spanked them. Word got out about the incident and Roloff
was served a summons for child abuse. At the hearing the girls admitted the offenses and the spankings. The
judge declared Roloff could keep them until the trial. Roloff refused until the judge would ask them a
question as to where they would like to go back to Roloff or to some alternate arrangement. Hugging their
“daddy” with great affection they said they wanted to be with Brother Roloff.
By March, 1975, the Texas Welfare Department had filed against Roloff again for contempt and for
being in violation of their rules and regulations. The Rebekah Home now housed only 200 girls, half of what
they had previously when forced to close. Even more tragic was that they turned away 3,000 during the legal
problems. A legislative bill slipped through the Texas State Senate on March 13, 1975, clearly aimed, many
people felt, at outlawing the Roloff homes and work. It passed through the Texas House of Representatives
in May, 1975. In June another court order was issued whereby they would be held in further contempt if they
did not allow inspection of the premises of their homes. They allowed the inspections, having nothing to
hide.
On July 4 and 5, 1975, a great rally was held in Garland and Dallas, Texas, where hundreds of people
gathered to join in the battle, with such as Jack Hyles and Bob Jones, III, addressing the crowds.
On July 25, shortly thereafter, the Lighthouse dormitory burned to the ground. Later, a tall boy got saved
and confessed to setting the fire. By January 1, 1976, the new guidelines by the Welfare Department became
law, making it illegal for unlicensed homes to take in children under the age of eighteen.
In May, 1976, a judge order instructed Roloff Enterprises to allow state welfare workers to inspect the
homes. This time Roloff refused. On June 3 a great rally with some 400 people was held in Austin,
preceding Roloff’s court appearance to fight state licensing. Again he was put in jail on June 21. He was
released June 25, just prior to his 62nd birthday. He was fined $1,750 also.
In the fall of 1976 a final ruling was laid down, giving him freedom until the Supreme Court of the
United States would hear the case. On November 1, 1977, a great freedom rally was held at the convention
center in Dallas. Great crowds came, including over 1,500 preachers, and public sentiment again swelled
for Roloff. Nearly a year later, on October 2, 1978, the United States Supreme Court ruled against hearing
the case from Corpus Christi.
Attorney General John Hill of Texas said the case was frivolous, and the justices must have believed it.

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Appearing on the nationwide CBS television program 60 Minutes with Mike Wallace on October 22, 1978,
gave Roloff some favorable national coverage long overdue. Then, on November 7, this same thorn in the
flesh, John Hill, was defeated in his bid for governor of Texas by William Clements in a very close election.
Clements indicated he would use his powers to free Roloff from all charges. It seems that even now, a
decades later, Roloff’s case, still in litigation, is being considered a test case by many. What happens may
determine the ultimate status of many other preachers.
On the morning of November 2, 1982, Lester Roloff donned his pilot’s clothing and boarded his Cessna
Skywagon for the last time, on his way to a preaching engagement at the Calvary Baptist Church of Kansas
City, Missouri. With him were three members of his men’s quartet and an assistant. Approximately one
hundred miles north of Houston, at 10:00 a.m., the plane disappeared off radar screens. There was much
stormy weather in the area. The wreckage of the aircraft was later found by sheriff’s deputies. All five aboard
were killed when the craft smashed into the ground. Though shocked and stunned at the sudden home going
of their founder and other close associates, the Roloff Enterprises vowed to continue the fight. Lester
Roloff’s personal battle was over, but legal battles continue to this day. Currently, the Rebekah Home has
been closed, and the Lighthouse has not been allowed to reopen after reconstruction. Two other homes
remain open. Perhaps justice will still be meted out.

Roman Catholic Church — Christian denomination claiming the pope in Rome as the visible head and
authority in church affairs. It teaches that God redeemed the world by sending Jesus Christ and that Jesus
founded the church. Christ is the invisible head of the church, with the members composing its body. It is
founded in tradition, claiming to be one, holy, catholic, and apostolic. The apostle Peter is considered the
first pope. The pope, imperfect himself, cannot lead the church into doctrinal error. This is the doctrine of
papal infallibility. The pope governs the church through the Roman Curia. It is a hierarchical system of
government; the clergy, consisting of bishops, priests, and deacons, are clearly distinguished from other
Catholics, the laity. The ministering of the church is effected through: (1) the sacraments (baptism,
confirmation, Eucharist, penance, holy orders, marriage, and anointing of the sick), which are outward signs
instituted by Jesus Christ and through which the believer demonstrates his faith and receives an inner grace.
(There are seven sacraments that convey grace.); (2) the church’s works of assisting people to live in grace.
There are devotions to the saints, such as novenas. The Mass is the central act of worship in the church, and
the focus of its liturgical life. Weekly attendance is required of all members. Religious education is of
primary importance. (See Cotholic)

Romans —The Apostle Paul (1:1) wrote the book of Romans, the sixth in chronological order of Paul’s
Epistles, was written from Corinth during the apostle’s third visit to that city 2 Cor. 13:1 in A.D. 60. The
Epistle has its occasion in the intention of the apostle soon to visit Rome. Naturally, he would wish to
announce before his coming the distinctive truths which had been revealed to and through him. He would
desire the Christians in Rome to have his own statement of the great doctrines of grace so bitterly assailed
everywhere by legalistic teachers.
The theme of Romans is “the Gospel of God” (1:1), the very widest possible designation of the whole
body of redemption truth, for it is He with whom is “no respect of persons”; and who is not “the God of the
Jews only,” but “of the Gentiles also” Rom. 2:11 3:29 Accordingly, “all the world” is found guilty Rom.
3:19 and a redemption is revealed as wide as the need, upon the alone condition of faith. Not only does
Romans embody in the fullest way the doctrines of grace in relation to salvation, but in three remarkable
chapters (9-11) the great promises to Israel are reconciled with the promises concerning the Gentiles, and
the fulfilment of the former shown to await the completion of the church and coming of the Deliverer out
of Zion (Rom. 11:25-27). The key-phrase is “the righteousness of God” (Rom. 1:17-3:21-22) The Epistle,
exclusive of the introduction (1:1-17), is in seven parts:
I- The whole world guilty before God. (1:18-3:20)
II- Justification through the righteousness of God by faith, the Gospel remedy for guilt. (3:21-5:11)

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 III- Crucifixion with Christ, the resurrection life of Christ, and the walk in the Spirit, the Gospel
provision for inherent sin. (5:12-8:13)
IV- The full result in blessing of the Gospel. (8:14-39)
V- Parenthesis: the Gospel does not abolish the covenant promises to Israel. (1:11-36)
VI- Christian life and service. (12:1-15:33)
VII- The outflow of Christian love. (16:1-27) (Scofield)

Rosh Hashanah — The phrase meaning New Year, begins the Jewish year with the Ten Days of Penitence.
The festival ends with the Day of Atonement, the 10th day. It does not commemorate a particular event but
is a day of reflection and prayer. Man must realize his sins and unite in God. It is celebrated as a day of
judgment for man and Israel as a nation. (See New Year)

Rosicrucianism (The Rosicrucian Order) — An international fraternity officially called the Ancient Mystic
Order of Rosae Crucis (AMORC); its emblem is a cross with a single rose in the center. Its is existence
traced back to 12th century in Europe and earlier in Asia; in America since 1694. The order operates on
lodge system and teaches metaphysical-scientific philosophy of “practical arts and sciences”; U.S.
headquarters, San Jose, Calif. (See Cult, False Prophet)

Rue —A garden herb (Ruta graveolens) which the Pharisees were careful to tithe (Luke 11:42), neglecting
weightier matters. It is omitted in the parallel passage of Matt. 23:23. There are several species growing wild
in Palestine. It is used for medicinal and culinary purposes. It has a powerful scent, and is a stimulant.
(Easton’s) (See Mint)

Ruth – This lovely story should be read in connection with the first half of Judges, as it presents a picture
of life in Israel at that time. Typically, the book may be taken as a fore-view of the church (Ruth), as the
Gentile bride of Christ, the Bethlehemite who is able to redeem. The events recorded in Ruth cover a period
of 10 years (Ussher). Ruth also gives a normal Christian experience:
I- Ruth deciding, 1.
II- Ruth serving, 2.
III- Ruth resting, 3.
IV- Ruth rewarded, 4. (Scofield)

—S—

Sabbath — The sacred day of rest in Judaism on the last day of the week, sunset Friday to sunset Saturday,
observed as a day of rest when Jews worship in obedience to the fourth commandment. It consists of services
Friday at sundown and Saturday morning, when there is reading from the Torah scroll and scripture lessons
are presented to the congregation. It is observed to mark God’s day of rest after the creation. The beginning
of the Sabbath is marked by the lighting of candles or oil lamps, and its conclusion is sealed by wine,
fragrant spices, and candle flames. In the Hebrew Bible, specific ordinances are written on how to observe
the Sabbath, notably the prohibition against any type of work. The Sabbath has become the principal day
of worship.
The Sabbath or Lord’s Day is provided for in the forth of the Ten Commandments. This commandment
gets a lot of criticism because it is the only one of the ten that is not restated in the N.T. text. This
commandment is the “landmark” of separation and difference between the world and GOD’S people. Those
who keep this day are different. The saved should be different. This “landmark” should never have been
removed; but the hammer of modernism and the steam roller of materialism has taken away the significance
of the LORD’S Day. (Prov.22:28)
The seventh day = or the last day of the week answers to the old covenant. The eighth day = The day of

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new beginnings -the new covenant. (Matt.28:1-10; Mark 16:1-14; Luke 24:1-43; John 20:1) CHRIST arose
on the first day of the week. The celebration of the resurrection is the motive of the LORD’S Day to the
believer.
This Commandment deals with our use of time. GOD has something to say about how we use our time.
We are to rest and worship one day out of seven. This is for our benefit, as are all the commandments. We
do not like that. Hidden within our hearts is a secret license which says: “I will order the days of my life as
I wish.” AND SO WE DO! Why are we so perverse, even in the face of something which is obviously for
our good? If we were at peace with GOD, we would gratefully comply. The only “benefit” we can possibly
extract from our disobedience is the establishment of our own authority - one in opposition to GOD’S
Authority. The keeping of the LORD’S Day on Sunday was a well established practice in the New Testament
times as seen by the many references in the Bible: Matt.28:1; Mark 16:9; John 20:1, 19, 26: Acts 20:7; I
Cor.16:2; Rev.1:10 - To mention a few.
I- This day is a Testimony to the lost world (Isa.8:16)
II- This day is a divine witness to the person of GOD (Ezek. 20:20)
III- This day is a monument in the first of every seven day cycle (Ezek.12:14)
A) To remember (Set up in special recognition) (Mark 1:21)
B) To honor (In Holy homage) (Luke 4:16)
C) To keep (To make preparation to observe) (Heb.10:25)
The manner of the New Testament keeping of this day is seen in the events that may establish its
practice. It can be pointed out that CHRIST appeared to Mary on the first day of the week (Mark 16:9).
Again, Christ appeared to the two on the way to Emmaus on the LORD’S Day (Luke 24:13). Then, we find
that HE appeared to the gathered disciples on the first day of the week. And, Paul preached this practice to
the believers at Troas (Acts 20:7). Lastly can be seen that the book of Revelation was received on the
LORD’S Day (Rev.1:10-11). This seems to be the New Testament way; which would be consistent with the
keeping of the LORD’S Day. Things to do on this day:
I-Tithe on the first day of the week (Mal.3:10; 1 Cor.16:2)
II-John was in the Spirit on this day of the week (Rev.1:10)
III-Many are saved on the LORD’S DAY (Acts 2:46-47)

Sacerdotalism — The teaching that ordination imparts special abilities/powers necessary for the operation
of the ministry. Also, the teaching that grace is administered through the one so ordained.

Sacrament — A visible manifestation of the word. The bread and wine in the Lord’s Supper are considered
sacraments in that they are visible manifestations of the covenant promise of our Lord: “Likewise also the
cup after supper, saying, This cup is the new testament in my blood, which is shed for you.” (Luke 22:20).
God, in the OT, used visible signs along with His spoken word. These visible signs, then, were
considered to have significance. “Among the OT sacraments the rites of circumcision and the Passover were
stressed as being the OT counterparts of baptism (Col. 2:22-12) and the Lord’s Supper (1 Cor. 5:7).” It is
usually understood to be an outward sign of God’s grace. Christian churches differ on the efficacy or
function of the sacraments and the number; however, all agree that baptism and the Eucharist, or
communion, are sacraments. In the Baptist order there are these two ordinances - Believer’s Baptism by
immersion in water and the Lord’s Supper. Some would add foot washing. (See Communion, Lord’s Supper)

Sacrifice/Offering — The offering or destruction of precious objects, food and drink, flowers and incense,
animals and humans for religious purposes. Sacrifices are important in many religions. They are made in
the hope of winning divine favor, atoning for guilt, or for some other mystical purpose. Gifts to God of
certain animals, grains, fruits, and sweet-smelling spices. Israelites offered sacrifices to give thanks to God,
to beg for forgiveness, to make a payment for a wrong, or to ask for God’s blessing. Some sacrifices were

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completely burned on the altar. In other sacrifices, a portion was offered to the LORD and the remaining
portions were eaten by the priests or ordinary people. (See Alter)

Sacrilege — The desecration of a sacred thing. The Hebrew Bible contains many examples of sacrilege and
punishments that resulted from it. In ancient times the term also referred to the theft of sacred property. In
English law sacrilege is breaking into a place of worship with intent to steal.

Sadducees — A small and powerful group of Jews, developed around 200 BC, who were closely connected
with the high priests. The members were wealthy priests and aristocrats who accepted only the first five
books of the Old Testament as their Bible. They stressed a literal interpretation of written law, and rejected
oral law. They rejected the soul’s immortality and the existence of angels. They were often in opposition to
the Pharisees. Sadducees were based on the temple cult with the priest as central. The sect disappeared with
the destruction of the Temple, AD 70. (See Essenes, Pharisees)

Salome — Two women in the Bible. The first was the daughter of Herod Philip and Herodias. Although not
mentioned by name, she is supposed to be the woman who danced for the head of the executed John the
Baptist (Mark 6:16-28). (See John the Baptist) The second was a witness to the Crucifixion and brought
offerings to Christ’s tomb (Matt. 27:56).

Salvation — Salvation is the deliverance from sin. The word is derived from the Latin word salvare, which
means “to save.” When someone appeals to God and seeks forgiveness in Jesus, his sins are removed. He
is cleansed. His relationship with God is restored, and he is made a new creature (2 Cor. 5:17). All of this
is the work of God, not man. Salvation is a free gift (Rom. 6:23). In religion, salvation can refer to any belief
that considers there to be a need for humanity to be saved from something, whether it be sin as in Judaism,
Christianity, or Islam, or the wheel of samsara in Hinduism and Buddhism. In Christianity, particularly, it
means deliverance from temporal dangers and enemies. (Ex. 3:10; 1 Sam.14:45) Deliverance from a state
of sin and misery, into a state of union with CHRIST, in which we are justified by HIS Blood, adopted into
his family, sanctified by HIS SPIRIT, and comforted by HIS presence; -a deliverance from spiritual danger
and distress, to a comfortable and quiet condition. (Rom.1:16) Eternal happiness, in which men shall be
freed from sin and sorrow, and shall enjoy the most perfect and lasting fellowship with GOD. (1 Peter 1:9;
Heb.1:14)
As to the application in Bible terms, through Salvation we are saved from damnation. When anyone sins,
and we all have (Rom. 3:23; 6:23), he deserves eternal separation from God (Isa. 59:2). Yet, because of His
love and mercy, God became a man (John 1:1,14) and bore the sins of the world in His body on the cross
(1 Pet. 2:24; 1 John 2:2). We are forgiven when we realize that there is nothing we can do to earn the favor
of God and we put our trust in what Jesus did for us on the cross (Eph. 2:8-9; 1 Cor. 15:1-4). Only God
saves. The only thing we bring to the cross is our sin.
Both God the Father (Isa. 14:21) and Jesus (John 4:42) are called Savior; that is, deliverer from sin.
Remember, it was the Father who sent the Son (1 John 4:10) to be the Savior. (See Redemption)

Samaria — A district between Judea and Galilee. The people of Samaria, called Samaritans, worshiped God
differently from the Jews and did not get along with them.

Samson — Biblical Israelite judge and hero. His Philistine wife was given to another man by his father and
Samson, in reprisal, ruined Philistine crops. After he killed 1,000 Philistines with the jawbone of an ass, his
mistress Delilah discovered his great strength came from his long hair. She had his hair cut and gave him
to the Philistines. Though weak and blind, he destroyed a building, killing himself and his captors.

Samuel, 1st – This book represents the personal history of Samuel, last of the Judges. It records the moral

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failure of the priesthood under Eli, and of the Judges in Samuel’s attempt to make the office hereditary (1
Sam. 8:1). In his prophetic office Samuel was faithful, and in him begins the line of writing prophets.
Henceforth the prophet, not the priest, is conspicuous in Israel. In this book the theocracy, as exercised
through judges, ends (8:7), and the line of kings begins with Saul. The events recorded in First Samuel
cover a period of 115 years (Ussher). The book is in four parts:
I- The story of Samuel to the death of Eli, 1.1-4:22.
II- From the taking of the ark to the demand for a king, 5:1-8:22.
III- The reign of Saul to the call of David, 9:1-15:35.
IV- From the call of David to the death of Saul, 16:1-31:13. (Scofield)

Samuel, 2nd – As First Samuel marks the failure of man in Eli, Saul, and even Samuel, so Second Samuel
marks the restoration of order through the enthroning of God’s king, David. This book also records the
establishment of Israel’s political center in Jerusalem (2 Sam. 5:6-12), and her religious center in Zion (2
Sam. 5:7; 6:1-17). When all was thus ordered, Jehovah established the great Davidic Covenant (7:8-17) out
of which all kingdom truth is henceforth developed. David, in his “last words” (23:1-7), describes the
millennial kingdom yet to be. The events recorded in 2 Samuel cover a period of 38 years (Ussher). The
book is in four parts:
I- From the death of Saul to the anointing of David over Judah, in Hebron, 1.:1-27.
II- From the anointing in Hebron to the establishment of David over united Israel, 2:1-5:25.
III- From the conquest of Jerusalem to the rebellion of Absalom, 6:1-14:33.
IV- From the rebellion of Absalom to the purchase of the temple-site, 15:1-24.:25. (Scofield)

Sanctify, Sanctification — The quality of being set apart from the world and unto God’s service.
(Rom.6:19- 22; 1 Thes.4:3) To sanctify means to be set apart for a holy use. God has set us apart for the
purpose of sanctification not impurity (1 Thess. 4:7) and being such we are called to do good works (Eph.
2:10).
Christians are to sanctify Christ as Lord in their hearts (1 Pet. 3:15). God sanctified Israel as His own
special nation (Ezek. 37:28). People can be sanctified (Ex. 19:10,14) and so can a mountain (Ex. 19:23), the
Sabbath day (Gen. 2:3), the tabernacle (Ex. 20:39), and every created thing is sanctified through the word
of God and prayer (1 Tim. 4:4).
Sanctification follows justification. In justification our sins are completely forgiven in Christ.
Sanctification is the process by which the Holy Spirit makes us more like Christ in all that we do, think, and
desire. True sanctification is impossible apart from the atoning work of Christ on the cross because only after
our sins are forgiven can we begin to lead a holy life.

Sanhedrin — The council or court of Judaism, prominent during the period of the Second Temple, before
its destruction in 70 AD. There is little information on its development and function. It served as a legislative
body on both religious and political issues. It was in essence a rabbinical court, whose authority was
accepted by the Jews. It disappeared in the 5th century.

Sarah — In the Bible, wife and half sister of Abraham and mother of Isaac. Childless, she gave Abraham
her maid Hagar, who bore Ishmael. In her old age, Sarah bore Isaac in answer to the promises of God.

Satan — A name for the devil. Originally, Satan simply meant an opponent, and not a particular being.
Around the 6th century BC, he appears in the Old Testament as an individual angel, subordinate to God.
Gradually, Satan became the source of all evil, responsible for leading man into sin, and thus the tempter
opposed to God. (See Devil)

Saul — In the Bible, first king of Israel and son of Benjaminite Kish. Anointed by the prophet Samuel to

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be Israelite leader, he became king after his victory over the Ammonites. His jealousy led to conflicts with
Samuel, David, and his son Jonathan. After hearing his defeat and death prophesied, he committed suicide
rather than be captured by the Philistines.

Save — To rescue people from the power of evil, to give them new life, and to place them under Cod’s care.
See “Savior.”

Savior (Saviour) — The one who rescues people from the power of evil, gives them new life, and places
them under God’s care. The name eminently appropriated to our LORD JESUS CHRIST. HE was prefigured
in the Old Testament by Joseph as he is the source of bread for the race in his day, by Boaz as the “kinsman
redeemer” and saves a gentile bride and by King David as he saves Mephibosheth for Jonathan’s sake; to
name a few. The Prophets have described JESUS under the name of SAVIOUR in many places: Isa.12:3,
19:20, 43:11. The New Testament is replete with this description of HIM: Matt.1:21, Acts 13:23, Phil.3:20.
One of the strongest expressions of SAVIOUR-HOOD is in John 4:42: “We know that this is indeed the
CHRIST, THE SAVIOUR of the world,...” CHRIST is called the “SAVIOUR of the body...” in Eph.5:23.
Of GOD, it can be seen that HE has given mighty testimony to HIS desire to save. He gave examples of
saviours in Othnial - Kalab’s little brother (Judges 3:19), Japhthah - Born of a harlot (Judges 11:13) and
Ehud - a left-handed man (Judges 3:15). And in truth, GOD is the SAVIOUR of all saviours, the GOD of
gods; without him there is neither salvation, nor deliverance, nor peace. But; we will join the Greeks in John
12:21: “...Sir, we would see JESUS.”
There was once a sign posted as you enter Macon Ga. that said: “Sherman missed Macon, Don’t you
make the same mistake...!! We surly could say the same about the Saviour. (See Christ, Jesus)

Scapegoat — In ancient Israel, a goat used in the ritual on the Day of Atonement. The high priest touched
the goat and confessed the sins of the community. The animal was then driven from the village, symbolically
bearing the sins of the people. Later, as the ritual developed, the scapegoat was pushed to his death from a
cliff. The term has come to mean one blamed unfairly for others’ misfortunes.

Scarborough, Lee Rutland (1870-1945) — L. R. Scarborough was born in Colfax, Louisiana, on July 4,
1870, one of five children. Lee was converted to Christ at seventeen. After graduating from Baylor
University in 1892, he taught at that institution for the next two years. Then he entered Yale University,
where he received an additional degree in 1896.
Upon completion of his seminary work at Southern Baptist Theological Seminary in Louisville,
Kentucky, in 1900, Scarborough pastored in Texas for the next eight years. In 1908 he went to Southwestern
Baptist Theological Seminary in Fort Worth, Texas, as a professor in the School of Theology, a post he held
until he was elected president of the seminary in 1915. He served in that capacity for the next twenty-seven
years, until he retired in 1942.
During this period he also served as president of the Baptist General Convention of Texas (1929-31);
vice-president of the Southern Baptist Convention (1938-41); and vice-president of the Baptist World
Alliance (1940-41).
Dr. Scarborough was the author of fourteen books (The greatest of which might be “With Christ After
The Lost”), as well as a great preacher and soul winner. He died in Amarillo, Texas, on April 10, 1945.

Scofield, Cyrus Ingersoll (1843-1921) — Born in Lenawee County, Michigan, August 19, 1843, Cyrus
Scofield became one of the foremost names among Bible students. His mother died at his birth, but before
she died she prayed that this boy might become a minister. This was not told to Cyrus until after he entered
the ministry. His family moved to Tennessee, where he received his early education.
As a boy, Cyrus had a thirst for knowledge and was exceedingly thorough in his investigations.
Whenever he came upon a person or event of which he knew little, he would pursue the subject until he

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became knowledgeable concerning it. This prepared him to become a competent scholar later in life.
Although his parents were Christian and the Bible was read in the home, Cyrus didn’t consider it a book for
investigative study but one to enjoy merely for its stories. His religious experience prior to conversion was
superficial.
The Civil War prevented him from entering the university and he never did receive a formal collegiate
education. At seventeen he entered the Confederate Army, and because he was an excellent horseman he
became an orderly. He frequently carried messages under gunfire. The Confederate Cross of Honor was
awarded him for bravery at Antietam.
When the war was over, Scofield studied law in St. Louis, and afterward moved to Kansas, where he was
admitted to the bar in 1869. He served in the Kansas State Legislature and at the age of twenty-nine was
appointed by President Grant as United States District Attorney for Kansas. Later he returned to St. Louis
and reentered law practice. During this time he began to drink heavily. However, his passion for drink was
completely removed when he received Jesus Christ through the efforts of Thomas S. McPheeters, a YMCA
worker.
Scofield immediately became active in Christian work. He was ordained in Dallas, Texas, October 1883,
where he began his ministry as pastor of the First Congregational Church. In the book “The Pursuit of
Purity,” David O, Beale reported: “When Scofield had been a Christian for only four years, his unconverted
Roman Catholic wife filed for divorce. She would no longer tolerate his new lifestyle. Scofield objected to
the divorce; but she filed again and succeeded in 1883. The following year, Scofield, on the basis of 1 Cor.
7:15, married Hattie Van Wark, who remained his companion until his death.”
“Although scorned by some, Scofield was later recommended to the pulpit of the Congregational Church
at East Northfield, Massachusetts, in 1895 by D.L. Moody. He remained Moody’s pastor until Moody’s
death in 1899.” (From “The Final Authority” by William Grady, page 315)
As a result of diligent and systematic study of the Scriptures during his years of ministry and the help
of editors like his friend A.C. Gaebelein, he produced the Scofield Reference Bible in 1909 (over two
million were sold within the next two years) and later the Scofield Bible Correspondence Course.
Through the influence of private talks with Hudson Taylor of the China Inland Mission and also a book
by a brilliant journalist traveler, William Eleroy Curtis, Scofield felt God directing his attention toward the
Central American region for missionary activity. The church at Dallas began giving more to missionary work
than to the home work. They established the Central American Mission in 1890.
Concerning the Reference Bible, he asked himself this question: “What kind of reference Bible would
have helped me most when I was first trying to learn something of the Word of God, but ignorant of the very
first principles of Bible study?” This was a tremendous undertaking and took a great deal of tedious work
and genius. He and his wife made trips to England and the continent while completing the work. The Oxford
libraries were opened to him, and the Oxford University Press published it. It was completed in 1907 and
presented to the public in January 1909.
In reflecting upon his own lifetime Scofield recalls the two great epochs of his life: “The first was when
I ceased to take as final human teachings about the Bible and went to the Bible itself. The second was when
I found Christ as Victory and Achievement.” Scofield died on Sunday morning July 24, 1921, at Douglaston,
Long Island. Hundreds of thousands now appreciate and use his famous Scofield Reference Bible.

Scholasticism — The method of study in the Middle Ages which was used to support the doctrines of the
church through reason and logic.

Scriptures — The scriptures are, quite simply, the Bible which consists of 39 books in the Old Testament
and 27 in the New Testament, also a text or passage from one of these books of the Bible. Each one is
inspired, without error, and is completely accurate in all things it addresses. The entire Bible, though written
by many people over thousands of years is harmonious in all its teachings. This is because each book of the
Bible is inspired.

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 The term, as used in the New Testament, refers primarily to sacred Hebraic writings, as in Mark 12:10.
Scripture, in the singular form, usually refers to the collection of writings thought of as a single book; the
plural Scriptures refers to the many writings. The term Scriptures can also be applied to other sacred writings
such as the Koran of the Muslims and in some denominations the Apocrypha. (See Bible, Apocrypha; New
Testament; Old Testament)

Scroggie, William Graham (1877-1958) — William Graham Scroggie was born at Great Malvern, England,
of Scottish parents. He was one of nine children in a home without normal educational advantages. He grew
up among the brethren, and after a few years in business he entered Spurgeon’s College in London at the age
of nineteen to train for the Baptist ministry. He was turned out of his first two churches in London and
Yorkshire because of his opposition to modernism and worldliness.
Scroggie began to study the Bible; and during the next two difficult years, when he lived with little
support, he laid the foundation of all his subsequent work. After pastorates in England, Scotland, New
Zealand, Australia, Tasmania, the United States, and Canada, he became pastor of the famous Spurgeon
Metropolitan Tabernacle, London.
During World War 2 his home was bombed on three occasions, and his historic church building
destroyed during an air raid. Increasing ill health forced him to retire in 1944. He devoted his remaining
years to completing his literary work, The Unfolding Drama of Redemption. He died on December 28, 1958.

Second Coming of Christ, The — The Second Coming is a term applied to Christ’s coming to the earth with
His saints to begin His millennial rule (Matt.24-25; Acts 1:11; 1 Thes.4:13-18). If there is a second coming,
it follows that there must have been a first. The first coming of Christ was His incarnation when He was
born. At the second coming of Christ every eye will see Him (Rev. 1:7) as He descends from Heaven
through the clouds (Zec.12:10; 14:4; Matt. 24:30; Mark 14:62).
Our LORD’S Second Advent (1 Thes.4:13-18) What kind of day will it be when Jesus returns? (Luke
21:5-11) CHRIST is coming back for HIS people. HE says so in the New Testament. How will this day of
HIS return be recognized as we see almost all days are the same. “...Where is the promise of HIS coming?
for since the fathers fell asleep, all things continue as they were from the begining of the creation.” (2 Peter
3:4) That day will be:
I-A day of deception (vs.8--2 Thes.2:8-12)
II-A day of false christ (vs.8--Mark 13:22)
III-A day of wars (vs.9--Matt.24:6-7)
IV-A day of commotion (vs.9
V-A day of world wars (vs.10
VI-A day of Earthquakes (vs.11
VII-A day of famines (vs.11
VIII-A day of pestilence (vs.11
IX-A day of fearful sights (vs.11
X-A day of signs from Heaven (vs.11--also 25
XI-A day of distress of nations (vs.25
XII-A day of natural phenomena (vs.26
XIII-A day when hearts of men fail (vs.26
XIV-A day when the very powers of Heaven are shaken (vs.26
Without a doubt it can be said that the day described above will take most unawares. Even the saved
don’t seem to care that this day is coming upon us so soon. Many Christians sleep in the lap of luxury as
others, who are unsaved, head at brake-neck speeds towards the regions of the damned. LOST!! LOST
FOREVER!!! If Christ comes now, where will your loved ones spend eternity? If you have your loved ones
in what about your neighbors --and the strangers around you? (Ex.12:31-39)

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 The Exodus of Israel from Egypt is seen as a type of the second coming of CHRIST. The word “Exodus”
meant to leaving:
I- The beginning of a new life (Ex.12:2)
II- The beginning of a new Liberty (Ex.13:3)
III- The beginning of a new fellowship (Ex.12:14) [see Ex.24:11]
IV- The beginning of a new Assurance (Ex.6:7-6)
The second coming is a personal event for the believer as well as the LORD HIMSELF. A personal,
bodily return of CHRIST is a vital teaching of the Bible.
1)In the oldest Book of the Bible (Job 19:25-27) “...Mine eyes shall behold, And Not ANOTHER...”
2)By the angles of GOD (Acts 1:11) “...this same JESUS...”
3)By the Apostle Paul (1 Thes.4:16) “...the LORD himself...”
4)By the words of the LORD (John 14:3) “...I will come again...”
There is a certainty of the LORD’S return seen by many unmistakable signs:
1)The prevalence of travel and knowledge (Dan.12:4)
2)Perilous times (2 Tim.3:1)
3)The rise of Spiritualism and occult practice (1 Tim. 4:1)
4) Apostasy in the mainline denominations (2 Thes.2:3)
5)World-wide evangelism (Matt.24:14)
6)The presents of so many “RICH MEN” (James 5:1,8)
7)Israel-GOD’S Sun-dial (Jer.30:11)
There is not only a certainty of a return-there is a certainty that it will be a “BODILY” return.
I- The certainty of “HIS” coming (1 Thes.4:16)
A)Based upon fulfilled Scripture
B)Based upon the LORD’S word (John 14:3)
C)Based upon type and shadow (see the ARK of the flood)
II- The purpose of “HIS” coming (Heb.9:28)
A)The purpose is and always will be to save
B)Those who are FREE “in” HIM will then be FREE “WITH” HIM (Rom.8:21-23)
C)To execute JUDGEMENT (Jude 14-15)
III- The time of “HIS” coming (Heb.10:37)
A)Sealed in the will of the FATHER (Acts 1:7) [Matt.24:27,36; 1 Thes.5:2]
B)Pre-determined (1 Peter 1:3-5)
C)Deliberate (Rev.19:11)
The Second Coming of CHRIST is seen as the HARVEST Time (Matt.13:24-30; 36-43) The Master
Says: “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather
ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.” (Matt.
13:30)
I- The “TIME” of the Harvest
A) in GOD’S Time (Matt.13:30)
B) in plenty of time (John 9:4)
C) in the right time (Acts 1:7)
II- The “TYPE” of Harvest
A) Selective (Matt.13:41-43)
B) Splendid (Rev.20:6)
C) Sure (Heb.10:37)
III- The “THING” of Harvest
A) A Saved People (1 Thes.4:13-18)
B) A Looking People (Heb.9:28)

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 C) A Prepared People (1 John 3:1-3)
Watching unto HIS coming is the occupation of the saint in this day (Luke 19:13 “...Occupy til I
come...”). Christ said: “Blessed are those servants, whom the lord when he cometh shall find
WATCHING...” - “WATCH therefore; for ye know not what hour your LORD doeth come.” (Matt.24:42) -
“WATCH therefore; f or ye know neither the day nor the hour.” (Matt.25:13) - “Blessed is he that
WATCHETH, and keepeth his garments.” (Rev.16:15) - “BEHOLD, I COME QUICKLY.” (Rev.3:3,11)
The Second Advent of Christ Jesus is a vital concern in the face of the hour and the condition of the
population. It is sure that Christ will come: “For yet a little while, and HE that shall come will come and will
not tarry.” (Luke 24:50-53; Acts 1:10-11; Heb.10:37)
I- A great QUESTION concerning the SECOND COMING “...shell HE find faith on the earth?”
(Luke 18:8)
A) Apostasy (“Falling away) (2 Thes.2:1-3)
B) Pleasure Lovers (2 Tim.3:4) [see Rom.1:25 --you might say “I won’t do that!!! ---Rom.1:28 says
that without GOD you WILL!]
C) Forgetting GOD (Heb.3:12)
II- A great statement concerning the SECOND COMING “HE is coming for the SAVED” (1
Thes.4:13-18)
A) The Church without spot (Eph.5:25-27)
B) The SAVED of every day with the Blood applied (Ex.12:13)
C) But best of all I can say that by the bidding of that nail scared hand HE has call me to be a part
of HIS Bride.
III- A great revelation concerning the SECOND COMING HE is going to leave behind the unsaved
(Luke 17:30-36) [see I Thes.1:10 “When he shall come to be glorified in HIS saints, and to be
admired in all them that believe...”]
The abiding truth of the second coming is this: The lost will be left with all hope gone. But the savior
calls sinners today. (Rev.22:7; 12; 20; see verse 17).

Separation — In the N.T. we find three basic areas of separation. The Christian is to practice Moral
Separation--separation from sin and worldliness (“Wherefore come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing;...” 2 Cor.6:17); Doctrinal Separation--separation
from those whose teaching and practice is contrary to that of the apostles (“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.” Col.2:8); and Practical Separation--separation from brethren who are committed to disobedient
paths. (“Having a form of godliness, but denying the power thereof: from such turn away.” 2 Tim.3:5)
The Bible makes a distinction between conscious, willful rebellion toward Scripture and the imperfection
of striving to obey yet falling short because of the old Adamic nature. It is one thing for a Christian to fail,
yet to be continually aiming for the mark of perfect obedience to all of God’s commands. It is quite another
matter for a Christian to set his heart against obeying some portion of God’s Word. Herein lies the
distinction we are to look for among Christians. The one who has set his heart in a conscious, willful way
to ignore or disobey some plain teaching of the Scriptures is to be avoided, separated from.
The application separation standards should not separate Christians even though it does in our society.
There are only a few things that should separate Christians. We may disagree on the matters of Separation.
This can be stated thus: Personal Separation is the state of division between the individual Christian and
sin. Then we find Ecclesiastical Separation which serves to, not only separate between the denominations
but is deeper than the superficial names of the factions (Baptist, Methodist, Presbyterian, etc.) But makes
a distinction between the details of Faith and Practice. The sum of these two equal Biblical Separation and
the level of this “Biblical Separation’‘ is the condition that defines a Fundamentalist position.
We may disagree on our “Personal Separation” from sin. As for myself. I do not use tobacco, I do not

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have a TV, I do not trade on Sunday except under hardship or under the control of another - as in visiting
with others, I do not dress in any way that would reveal my flesh in a manner that would cause eyes to fall
on me - shorts, without a shirt, tank-top, etc. and I could go on but much of this will only make one a modern
day Pharisee, if it is not tempered with the proper position on other matters. Doctrinal purity, Compassion
for the Lost, the Ethics concerning the means used to serve in the work, and then comes “Ecclesiastical
Separation.”
The condition of “Ecclesiastical Separation” is hard to define because many who offend at this level of
separation are not honest (Slippery as the proverbial eel). You may get into a heated discussion about these
next lines but I ask you: Do you want to be a Fundamentalist or a Compromiser? (Remember it has been
said: “The middle of the road is known for its Yellow Streaks and dead Skunks - Which are you??!!”) There
can be NO middle of the road. Souls are in the Balance and a clear testimony is the needed thing. To be
tainted with compromise in yourself or by implication from others, either real or implied, can mean a less-
than-clear testimony. This matter breaks up into two divisions:
I-False Religion - The Cults (JW’s, Seventh-Day Adventist, Herbert W. Armstrong’s Worldwide
Church of God, LDS & Etc.)
II-Mis-Interpreted Doctrine - Errors among the “Brethren”
A-Hyper-Anything
B-Baptismal Regeneration
C-Mid-Tribulation Rapture
D-Post-Millennialism
E-Ah-Millennialism
F-Pure Spiritual Ignorance of the Truth
This would apply to groups as well as to individual Christians. There are Christian denominations and
organizations which have determined that they will not rebuke sin, that they will not separate from evil and
false teaching, that they will not earnestly contend for the faith, that they will not be concerned for certain
portions of apostolic instruction. God has told us what to do toward such rebellion. We are to separate from
those involved in it. To fellowship with those who have determined not to obey God’s Word in certain
matters is to sin against God.
In the end of this, one verse stands out to us with emblazoned letters from the oldest book of the Bible
-The Book of Job: “Who can bring a clean thing out of an unclean? Not one.” (Job 14:4) This driving truth
has been the force that caused Fundamentalist, even though at times, distasteful, to separate from the unclean
and apostate of the world. Fundamentalist agree with Charles H. Spurgeon, who declared on October 7,
1888, “... that I might stultify, my testimony, I have cut myself clear of those who err from the faith, and
even from those who associate with them.” (Psa. 119:63) (Portions of this article were taken from David
Cloud’s “Word of Life Bible Ency.” and the Editors book on “Fundamentalism”)

Savonarola, Girolamo (1452 - 1498) — An Italian reformer, Savonarola was in a Dominican monastery for
seven years. He began to preach the Bible in Florence, Italy, in 1481. The city became a “republic” due to
Savonarola’s preaching and his immense popularity with the common people. They elected him to be the
city manager.
Pope Alexander VI offered him a cardinal’s position if he would quit preaching the Bible and exposing
the sins of the Vatican. Savonarola refused the “red hat” of the cardinal and replied, “I’ll take a ‘red hat’ of
blood.”
He was excommunicated, imprisoned, tortured, then burned at the stake. Before dying he said, “Rome
will not quench this fire . . .”

Septuagint, The — The Septuagint is the Greek translation of the Old Testament. The Old Testament was
originally written in Hebrew. The story goes that it was during the reign of Ptolemy Philadelphus (285-246

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B.C.) that the Pentateuch, the first five books of the Bible, were translated into Greek. Shortly afterwards
the rest of the Old Testament was said to also be translated. This translation was supposed to have been done
by approximately 70 translators. Hence, the Septuagint is known by the letters LXX, the Roman numerals
for seventy.
There has been an attempt to correct the so called “errors” of the O.T. text with the version called the
“Septuagint” but this version’s history, though it is interesting, is not provable. (The student is directed to
“A Christian’s Handbook of Manuscript Evidence” by Dr.Peter Ruckman pp40-54 for one of the best
treatments on the age of the LXX in print today)

Sermon on the Mount — In the New Testament, a dissertation spoken by Jesus to his disciples and others
in the hills of Galilee. Delivered early in his ministry, it is recorded in the Gospel of Matthew. Beginning
with the Beatitudes, it continues with a discussion of social responsibility, specifically contrasting Jesus’
teaching with Jewish legalistic traditions, and a discourse on individual religious observances.

Servant — The study of the words for “servant” in the N.T. (See 1 Cor.4:1) First of all, the office of the New
Testament minister is that of a servant and often this task overcomes the minister. (1 Thes.3:13; 1 Cor.15:58)
There are five words in the Greek New Testament which apply to the servant and all five can be seen in
relation to the Man of GOD.
1) Therapon is a servant impelled by love (similar to the word Dulos) and is only used once in the N.T.
(Heb.3:5 Strong’s #2324).
2) Dulos, the most used word for servant in the N.T. It is the servant that is consumed with the wishes
of the master -Bond-servant is a good description for this word. (Matt.22:8 Strong’s #1401)
3) Diakonos -where Dulos is concerned with the master the diakonos is concerned with the task.
(Matt.22:13 Strong’s #1249) It becomes easy to serve in this way and answer only to the work
-the MASTER calls not only for the work but also HIS worship.
4) Oiketees, which is the house-hold slave. (Luke 16:13 Strong’s #3610) But, to serve in the House of
GOD is a blessed chore. (Psa.84:10) This brings us, now, to the word that is most descriptive of the
pastor.
5) Hupeeretees is a military word for an aid or officer under the commander (1 Cor.4:1 Strong’s #5257)
Seen here is the person of the under-shepherd. This type of office is one of stress and intensity. Many
times the load is heavy to the point of bowing down the shoulders of the minister. The reward to this
servant is the fellowship that is enjoyed in direct relationship with the CAPTAIN of our
SALVATION.
The above servants all compare to the Gospel Preacher in some way or to some extent. The servant is,
in all cases, designed to serve and not to be served, which will discourage many who desire this office
without the “call of GOD”, in our day.

Seth — In the Bible, the third son of Adam and Eve, thought by Eve to be recompense from God for the
slain Abel. Seth is an ancestor of Christ, according to the New Testament.

Seven deadly sins — The list, traditionally, is composed of pride, envy, anger, sloth, avarice, gluttony, and
lust.

Seventh-Day Adventists — A contemporary Christian denomination whose members expect Christ to return
to Earth in person. They also hold the Sabbath on Saturday, the seventh day, and accept the Bible literally
as their guide for living. This church was formally organized in 1863. With a worldwide membership of
1,600,000, this is the largest Adventist denomination. (See Adventists)

Shekinah — The Hebrew word transliterated ‘Shekinah’ refers to the glory of God that symbolizes his

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presence. The word is not found in the Old Testament, but was introduced into the Jewish religious
vocabulary by rabbis of a later era.
These rabbis spoke of the Shekinah in order to encourage Israelites to have a higher idea of God. They
wanted people to think of him as a dazzling light or a shining presence, rather than as a human like figure
with physical features such as hands, arms, eyes, mouth and the like. The Shekinah became particularly
associated with God’s symbolic presence in the tabernacle and later the temple (Ex. 40:34-35; 1 Kings 8:11;
Ezek. 44:4). It also referred to other displays of God’s glory or to the reality of his presence among his
people (Num.. 14:10, 22; Isa. 60:1-2). (See Glory)

Shem — In Genesis, eldest son of Noah. He received the first blessing of Noah after the Flood. He settled
land between that of his brothers Ham and Japheth. (See Melchezedek)

Sightler, Harold B. (1914-1995) — “The church should not have a missionary society; it should be a
missionary society. When I walk through the Eastern Gate, I want to be able to hold my head up...look Jesus
Christ my Lord in the face and declare that I remained true, by saying, ‘I yet believe the Book. I yet believe
in Jesus. I yet believe in the church.”
Harold Bennett Sightler was born May 15, 1914 in the lower part of his beloved South Carolina-the state
where he lived his whole 81 years and ministered faithfully 55 of those years. He often preached on the
importance of Christian training in a child’s life and praised God for his own Bible-believing heritage:
“Among my earliest recollections is an old grandmother with God’s Word in her lap reading the story of
Jesus and His love.” After brief pastorates in Mauldin and Pelham, South Carolina, he founded the
Tabernacle Baptist Church on White Horse Road in Greenville in 1952 and was the pastor for 42 years and
2 months until his death in September of 1995. During his years at Tabernacle, Dr. Sightler founded a
children’s home, the Tabernacle Baptist Bible College, a Christian school, the Helen Grace Sightler
Widow’s Apartments, a day-care center, and two radio stations. The church gives $10,000 per week to
foreign missions. In addition to preaching at Tabernacle, Dr. Sightler held revival meetings nationally and
international. From 1948 to 1984 he preached an average of 40 revivals per year. In 1943 he founded his
daily radio ministry, the Bright Spot Hour, which is still heard on 45 radio stations across America. He was
an author from whose pen had come more than 70 books and booklets, including 11 Bible commentaries.
A pioneer of independent Baptists in the Carolinas, he was highly respected with independent Baptists
nationwide. Dr. Sightler was a prince of preachers, with a resonant voice in a deep southern accent
pronouncing unflinching, uncompromising truths and at the same time presenting God’s grace with eloquent
pathos. He was a courageous, devoted servant of Christ, an unrelenting advocate for the King James Bible
and independent Baptist fundamentalism.

Silas — In the New Testament, the man who replaced Barnabas as St Paul’s companion in his missionary
labors. After considerable travel, he was left with Timothy at Beroea, only to rejoin Paul at Corinth. It is held
that he was both Jewish by birth and, like St Paul, a Roman citizen. (See Paul)

Simpson, A. B. (1844-1919) — A. B. Simpson was born in Canada of Scottish parents. He became a

Presbyterian minister and pastored several churches in Ontario. Later he accepted the call to serve as pastor
of the Chestnut Street Presbyterian Church in Louisville, Kentucky.
It was there that his life and ministry were completely changed - during a revival meeting he experienced
the fullness of the Spirit. He continued in the Presbyterian Church until 1881, when he founded an
independent Gospel Tabernacle in New York. There he published The Alliance Weekly and wrote seventy
books on Christian living. He organized two missionary societies which later merged to become The
Christian and Missionary Alliance. (See Christian Missionary Alliance)

Sin — Any transgression against God or anything that is contrary to the law or will of God. To violate the

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nature and law of God. For example: if you lie, you have sinned. Why? Because God has said not to lie (Ex.
20:16). If you do what God has forbidden, then you have sinned. In addition, if you do not do what God has
commanded, you sin (James 4:17). Either way, the result is eternal separation from God (Isa. 59:2). Sin is
lawlessness (1 John 1:3) and unrighteousness (1 John 5:17). Sin leads to blindness (John 9:41) and death
(Rom. 6:23). Turning away from God and disobeying the teachings of God. A fall away from or missing the
right path. A transgression of the law, or want of conformity to the will of GOD. (1 John 3:4) The first
human sin which is passed on through Adam to all succeeding generations. (Deut.6:24; Rom.3:9-23)
Sin: A Study Of The Mystery
(I John 3:4; II Thes.2:7)
The race of mankind makes light of SIN (Prov.14:9). Some say SIN is an illusion, a religious Mirage or
the invention of some fanatic. By this line of reasoning SIN is denied, joked about, and laughed at. Therefore
many believers continue in SIN even though the BIBLE is clear concerning its teaching as to SIN.
GOD has enough concern for sin that HE says: “The soul that sinneth IT shall die” (Ezek.18:20) “The
wages of sin is death (Rom.6:23). GOD says HE hates SIN (Prov.6:16). And, in Ps.5:5 is expressed GOD’S
hate for those who practice SIN. The practice of SIN has built up a debt so great that no one can pay his
responsibility (Isa.59:2):
I-“SIN is the transgression of the law...” (I John 3:4)
A)the heartache of GOD
B)the plague of man (Isa.53:6; Rom.3:23)
C)the need of the cross
D)the weapon of Satan
1-to gain dominion (Isa.14:13-14)
2-to destroy GOD’S handy-work (Eph.2:10)
3-to kill the seed of the woman (Gen.3:15)
II-SIN’S only cure is the blood of CHRIST
A)the prophecy (John 1:29) “...the LAMB of GOD...”
B)the action (John 19:30) “...It is finished...”
C)the doctrine (Heb.9:22) “...almost all things...” (See Judgement)
III-Under the blood; SIN is:
A)remitted (Acts 10:43)
B)cleansed (I John 1:7-9)
C)blotted out (Isa.44:22)
D)cast behind GOD’S back (Isa.38:17)
E)cast in the sea (Micah 7:19)
F)removed as far as the East is from the West (Ps.103:12)
G)forgotten (Heb.10:17)
I-Sin’s PROBLEM (Rom.3:23)
II-Sin’s POWER (Rom.5:12)
III-Sin’s PAY (Rom.6:23)
IV-Sin’s PARDON (Col.1:14)
WORLDLINESS S The Blight of the Church
“Who gave HIMSELF for our sins that HE might deliver us from this present evil world,...” (Gal.1:4)
The world is evil = “...EVIL WORLD...” Evil=poneeros-evil intentioned (Strong’s #4190 in Gk.)
World=aioonos-age (Strong’S #166 in Gk.) “For what is a man profited, if he shall gain the whole...”
(Matt.16:26) “And take heed to yourselves...” (Luke 21:34) “Set your affections on things above, not on
things on the earth.” (Col.3:2) “...whosoever therefore will be a friend of the world is the enemy of GOD.”
(James 4:4)
I-Worldliness destroys the INFLUENCE of the truth (Matt.13:22)
II-Worldliness deludes folks into FALSE security (Matt.24:38)

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 III-Worldliness molds the activities and plans of life (Eph.2:2)
IV-Worldliness leads to religious APOSTASY (II Tim.4:10)
There are nine words in the Greek N.T. that teach this broad subject. I believe that the A.V. 1611 is
plainer upon this subject than most of my readers can bare. I offer this treatment for those who may complain
that anyone who holds this position upon SIN must be “ignorant and unlearned.”
These nine words make out a set of seven synonyms for the English word SIN. A “synonym is a word
in the same language which means almost the same as the root. These words are listed below with a short
statement of its use in the N.T.:
1)-Ham-ar-tia (or Ham-ar-tee-ma) = Used nearly 200 times in the N.T. as sin, offence, fault and the
verbs for these noun words as well as trespass= Strong’s #266 (265)=The missing of a mark or aim.
2)-Para-ba-sis = Used 12 times in the N.T. as braking and transgression= Strong’s #3847=The over
passing or transgressing of a line.
3)-Para-ko-ee = Used 3 times in the N.T. as disobedience= Strong’s #3876=The disobedience to a
voice.
4)-Para-p-too-n-ma = Used 23 times in the N.T. as fall, fault, offence, sin, trespass= Strong’s
#3900=The falling of one when one should have stood upright.
5)-Ag-no-ee-ma = Used only once in the N.T. (Heb.9:7) as error= Strong’s #51=The ignorance of what
one should have known.
6)-Eet-tee-ma = Used 2 times in the N.T. as diminishing and fault= Strong’s #2274= The diminishing
of that which should have been rendered in full measure.
7)-Ano-mia (or Para-no-mia) = Used 17 times in the N.T. as iniquity, transgression, unrighteousness
and to transgress the LAW= Strong’s #458=The non-observance of a law.
As you may see by the past few lines; SIN is surly the darkest word in the BIBLE:
1)Man calls SIN an accident . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN an abomination
2)Man calls SIN a blunder . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN blindness
3)Man calls SIN a chance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN choice
4)Man calls SIN a defect . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN death
5)Man calls SIN error . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN enmity
6)Man calls SIN infirmity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN iniquity
7)Man calls SIN luxury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN leprosy
8)Man calls SIN a trifle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN a tragedy
9)Man calls SIN a mistake . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN a madness
10)Man calls SIN weakness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GOD calls SIN willfulness
Paul, in the book of Romans, discusses sin. He shows that everyone, both Jew and Greek, is under sin
(Rom. 3:9). He shows that sin is not simply something that is done, but a condition of the heart (Rom.
3:3:10-12). In Ephesians Paul says that we are “by nature children of wrath” (Rom. 2:3). Yet, “while we
were still helpless, at the right time Christ died for the ungodly” (Rom. 5:6). (See Original Sin)

Sinner — All of the race of mankind is under this category. (Isa.53:6; Rom.3:23; Rom.5:12) Technically
a sinner is one who practices sin or is in the state of sinful inclination by nature. (Psa. 51:5)

Smith, Joseph — (1805-44). The founder and first leader of the Church of Jesus Christ of Latter-day Saints
more commonly called the Mormon church was Joseph Smith. His writings and the Bible form the basis for
the organization’s teachings.
Smith was born in Sharon, Vt., on Dec. 23, 1805. When he was 11 the family moved to Palmyra in
western New York. Beginning at age 14 he began experiencing visions, and said that God would grant him
a revelation of the true nature of Christianity. In 1827, according to his own account, Smith was directed by
an angel to a hill near Manchester, N.Y. There he dug up golden plates on which was written a history of

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the American Indians. Smith translated the tablets as the ‘Book of Mormon’ and published it in 1830. Non-
Mormon scholars regard the book as a collection of Indian legends, fragments of Smith’s autobiography,
and religious and political controversies of the time.
On April 6, 1830, Smith founded his church at Fayette, N.Y., as a restoration of the original Christian
faith. The following year he and his converts moved to Kirtland, Ohio. Then in 1838 they went to western
Missouri before settling in Nauvoo, Ill., in 1839. There the church developed into a local power, though
there was considerable friction with non-Mormons especially over the practice of polygamy, or multiple
marriage. Smith may have had as many as 50 wives. Nauvoo, with its 20,000 Mormons, was then the largest
town in Illinois. Smith served as mayor and commanded the local militia. In 1844 Smith announced his
candidacy for the presidency of the United States. Mormon dissenters attacked him in their newspaper. He
ordered their press destroyed. He and his brother Hyrum were then jailed in Carthage, Ill. On June 27 a mob
stormed the jail and murdered both brothers. Smith was declared a martyr by the Mormons. He was
succeeded by Brigham Young. Smith’s son Joseph became head of a dissident Mormon group. (See Latter
Day Saints, Mormons)

Smith, Rodney (Gipsy) (1860-1947) — Gipsy Smith was, perhaps, the best loved evangelist of all time.
When he would give his life story, the crowds that came to hear usually overflowed the halls and
auditoriums. His trips across the Atlantic Ocean were so numerous that historians seemingly disagree on the
exact number. Born in a gypsy tent six miles northeast of London, at Epping Forest, March 31, 1860, he
received no education. The family made a living selling baskets, tinware and clothes pegs. His father,
Cornelius, and his mother, Mary (Polly) Welch, provided a home that was happy in the gypsy wagon, despite
the fact that father played his violin in the pubs at this time. Young Rodney would dance and collect money
for the entertainment. Yet he never drank or smoked, which may have contributed to his longevity. Cornelius
was in and out of jail for various offenses, usually because he couldn’t afford to pay his fines. Here he first
heard the gospel from the lips of a prison chaplain. He tried to explain to his dying wife what he heard.
Rodney was still a small lad when his mother died from smallpox. A child’s song that she had heard sung
twenty years earlier about Jesus came back to her, comforting her as she passed on. Her dying words were,
“I believe. Be a good father to my children. I know God will take care of my children.” Rodney never forgot
seeing his mother buried by lantern-light at the end of a lane in Hertfordshire. God did take care of the
children as the four girls and two boys (Rodney was the fourth child) grew up under the stern eye of their
father. They all went into Christian service. Following his wife’s death, Cornelius had no power to be good.
One day he met his brothers, Woodlock and Bartholomew, and found they too hungered after God. At a
tavern at the Barnwell end of town, they stopped and talked to the woman innkeeper about God. She groaned
that she was troubled also and ran upstairs to find a copy of Pilgrim’s Progress. Hearing this read to them,
they decided this is what they wanted. Cornelius encountered a road worker who was a Christian and
inquired where a gospel meeting might be found. He was invited to the Latimer Road Mission were he
eagerly attended the meeting with all his children. As the people sang the words, “I do believe, I will believe
that Jesus died for me,” and There Is a Fountain Filled with Blood, Cornelius fell to the floor unconscious.
Soon he jumped up and said, “I am converted! Children, God has made a new man of me. You have a new
father!” Rodney ran out of the church thinking his father had gone crazy. The two brothers of the father were
also converted Bartholomew, the same night. Soon the three formed an evangelistic team and went roaming
over the countryside preaching and singing the gospel. Now Cornelius would walk a mile on Saturday night
for a bucket of water rather than travel on Sunday! From 1873 on, “The Converted Gypsies” were used in
a wonderful way with Cornelius living until age ninety-one. Soon after their conversion, Christmas came,
and the six children asked their father, “What are we going to have tomorrow?” The father sadly replied, “I
do not know, my boy.” The cupboard was bare and purse was empty. The father would no longer play the
fiddle in his accustomed saloons. Falling on his knees, he prayed, then told the his children, “I do not know
what we will have for Christmas dinner, but we shall sing.” And sing, they did... Then we’ll trust in the Lord,
And He will provide; Yes, we’ll trust in the Lord, And He will provide. A knock sounded on the side of the

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van. “It is I,” said Mr. Sykes, the town missionary. “I have come to tell you that the Lord will provide. God
is good, is He not?” Then he told them that three legs of mutton and other groceries awaited them and their
relatives in the town. It took a wheelbarrow to bring home the load of groceries and the grateful gypsies
never knew whom God used to answer their prayers. Prayer now took on a new meaning, as the teenager
heard father pray, “Lord, save my Rodney.” Rodney’s conversion as a sixteen-year-old came as a result of
a combination of things. The witness of his father, the hearing of Ira Sankey sing, the visit to the home of
John Bunyan in Bedford all contributed. Standing at the foot of the statue of Bunyan, Smith vowed he would
live for God and meet his mother in heaven. A few days later in Cambridge, he attended the Primitive
Methodist Chapel on Fitzroy street. George Warner, the preacher, gave the invitation and Rodney went
forward. Somebody whispered, “Oh, it’s only a gypsy boy.” This was November 17, 1876, and he rushed
home to tell his father that he had been converted. He got a Bible, English dictionary and Bible dictionary
and carried them everywhere causing people to laugh. “Never you mind,” he would say, “One day I’ll be able
to read them,” adding, “and I’m going to preach too. God has called me to preach.” He taught himself to read
and write and began to practice preaching. One Sunday he went into a turnip field and preached to the
turnips. He would sing hymns to the people he met and was known as the singing gypsy boy. At seventeen,
he stood on a small corner some distance from the gypsy wagon and gave a brief testimony...his first attempt
at preaching. One day at a convention at the Christian Mission (later called the Salvation Army) headquarters
in London, William Booth noticed the gypsies and realized that young Rodney had a promising future. He
asked the young lad to preach on the spot. Smith sang a solo and gave a good testimony. Though he didn’t
try to be funny, there was a touch of sunshine in his ministry. On June 25, 1877, he accepted the invitation
of Booth to be an evangelist with and for the Mission. His youngest sister was converted in one of his early
meetings. For six years (1877-1882), he served on street corners and mission halls in such areas as Whitby,
Sheffield, Bolton, Chatham, Hull, Derby and Hanley. He was married on December 17, 1879 to Annie E.
Pennock, one of his converts from Whitby, and their first assignment together was at Chatham. Here the
crowd grew from 13 to 250 in nine months. Their first child, Albany, was born December 31, 1880. Then
it was six months in Hull in 1881. Here the name “Gipsy” Smith first began to circulate. Meetings at the Ice
House grew rapidly and soon 1,500 would attend an early Sunday prayer meeting. A meeting for converts
drew 1,000. Then came Derby with defeats and discouragements. However, the Moody 1881 visit in London
was a big encouragement. Their last move was to Hanley, in December 1881. He considered this his second
home for the rest of his life. By June 1882, great crowds were coming and the work was growing. On July
31st a gold watch was given him and about $20.00 was presented to his wife by the warm-hearted folks
there. Acceptance of these gifts was a breach of the rules and regulations of the Salvation Army, and for this,
he was dismissed from the Army. The love in Hanley was returned by Smith, for when his second son was
born on August 5th, he named him Alfred Hanley. His eight assignments with the Salvation Army had
produced 23,000 decisions and his crowds were anywhere up to 1,500. Now Cambridge became Gipsy
Smith’s permanent home for the rest of his life. However, the urging o the people at Hanley to return as an
independent preacher was strong. So he returned ministering there for four years. Crowds reached 4,000 at
the Imperial Circus building which was used for three months during this time. These were the largest
crowds in the country outside of London. At one pre-service prayer meeting in 1882, the crowd of 300,
including Smith, toppled to the room below as the floor collapsed under them injuring seventy people! In
1883 came his first trip abroad with a visit to Sweden and on February 1, 1884, his third child was born...a
girl named Rhoda Zillah. His brief appearance on the program of the Congregational Union of England and
Wales Convention swamped him with several offers. Because of this, he traveled extensively from 1886 to
1888, hampered for nine months during 1886 with a throat ailment. On January 18, 1889, Gipsy Smith left
Liverpool for his first trip to America, arriving later in the month on a wet Sunday morning. He didn’t know
a soul in America. He had nothing but credentials from friends back home which he used to introduce
himself to some church leaders. Similar to moody’s experience some years earlier in England, the ones who
had originally invited him had either died or become indifferent. Dr. Prince of the Nostrand Avenue
Methodist Episcopal Church o Brooklyn opened up his pulpit for a three week crusade with him. The 1,500

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seat auditorium was jammed and between 300 and 400 people found the Lord. Following this, he traveled
from Boston to San Francisco thrilling large audiences with his story and message. When he returned to
England later in the year, he became assistant to F. S. Collier, of the Manchester Wesleyan Mission.
Meetings were greatly used of God in a ten day campaign there. The midnight service saw people leaving
theaters and bars to come in. Busy as he now was, he never grew tired of visiting gypsy encampments
whenever he could on both sides of the Atlantic. His second trip to America was in August 1891. The old
James Street Methodist Church of New York, with Pastor Stephen Merrit, hosted his first meeting in
September. There was a great revival. He went to Ocean Grove, New Jersey, a Methodist campground with
a 10,000 seat auditorium. After a couple sermons here where he made many new friends, he returned to the
Brooklyn church mentioned previously for a repeat crusade. Then a month-long crusade was held at the
Calvary Methodist Episcopal Church of New York with Pastor James Roscoe Day. Many were saved. A
good series followed back in Edinburg, Scotland in 1892. From this series came the Gypsy Gospel Wagon
Mission, devoted to evangelistic work amongst his own people. In 1892, he took his third trip to America,
this time with his wife. He was invited to hold special “drawing room meetings” for some of the elite in one
of the largest mansions on Fifth Avenue in New York City. It was not a public meeting, but personal letters
were sent to various aristocratic ladies of New York, inviting them to be present. There were to be six
meetings and at the first there were 175 ladies present. Facing Mrs. John D. Rockefeller, and such, he simply
preached on “Repentance.” He said, “I only remembered that they were sinners needing a Savior.” He visited
Ocean Grove, Lynn, Massachusetts, and Philadelphia in meetings sponsored by the Methodists. The
newspaper coverage was good to Gypsy in a united campaign in Yonkers, New York. Denver, Colorado was
exceedingly generous to them. From September, 1893 to January, 1894, he returned to Glasgow, Scotland
for a seven-week crusade in seven different churches over a five-month period. The whole city was stirred.
On May 22, 1894, Gipsy Smith arrived in Australia and began a six-week campaign in Adelaide. Then on
to Melbourne and Sydney where he received a cable that his wife was very sick. This aborted his visit here
after only three months, but 2,000 people came to his sendoff. Stopping in New York, the news was that his
wife was some better so he spent time at Ocean Grove and in an Indianapolis crusade. It was here that an
old man met Gipsy, suddenly reached up and felt Gipsy’s head, saying, “I am trying to find your bumps, so
that I can find the secret of your success.” Smith replied, “You must come down here,” and placed the man’s
hand upon his heart. Home, in November, he found his wife regaining her health. In 1895 he went to London
for three months and then on to Alexander MacLaren’s church in Manchester. Thorough preparation here
produced 600 converts in an eight-day meeting. Then it was on to other towns, Swansee, Wales and back
to Edinburgh, Scotland. On January 1, 1896 he made his fifth trip to America and held a great campaign in
the Peoples Temple in Boston. This was the city’s largest Protestant Church, with Pastor James Body Brady.
Gipsy saw a sign outside the church, Gipsy Smith, the Greatest Evangelist in the World. He made them take
it down. The four-week crusade went seven weeks with 800 being received into the church.
He then had a good campaign with Pastor Hugh Johnstone at the Metropolitan Episcopal Church of
Washington, D.C. There he met President Grover Cleveland, one of the two presidents he was to meet, and
also had blind 70-year-old Fanny Crosby on his platform one night, singing one of her hymns. Upon his
return home, he was made a special missionary of the National Free Church Council from 1897 to 1912.
Staying in England for a while, his 1899 crusade at Luton had 1,100 converts and his 1900 crusade at the
Metropolitan Tabernacle in London had 1,200 converts. A Birmingham, England crusade resulted in 1,500
converts. One of the highlights of his life was his trip to South Africa in 1904 (age 44). He took his wife
along. He daughter, Zillah, was the soloist. They spent six months there. He closed out in Cape Town on
May 10th seeing some 3,000 come to the inquiry rooms during his crusade there. A tent meeting in
Joannesburg started on June 9th in a 3,000 seat tent. He finally left in September, and it was estimated that
300,000 attended his meetings with 18,000 decisions for Christ during the whole African tour. The 1906
crusade in Boston, Massachusetts was one of his most renown. Under the auspices of the Boston Evangelical
Alliance and personal sponsorship of A.Z. Conrad, Smith conducted 50 meetings at Tremont Temple
attended by 116,500 people. Decision cards totaled 2,290. In 1908 and 1909 France was his burden.

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Speaking to the cream of society at the Paris Opera House, he saw 150 decisions made. In 1911 and 1912
he was back in America working with the Men and Religion Forward Movement. Duing World War I, he
was back in France beginning in 1914 and for three and a half years ministered under the Y.M.C.A. auspices
to the English troops there, often visiting the front lines. The result of this? King George VI made him a
member of the Order of the British Empire. In 1922 the Nashville, Tennessee crusade seemed to achieve
great heights of pulpit power. He had 6,000 black people out at a special service. Once when preaching to
blacks only in Dallas, someone called out, “What color are we going to be in heaven? Shall we be black or
white?” Gipsy replied, “My dear sister, we are going to be just like Christ.” An “amen” rang out all over the
hall. In 1924, his crusade at the Royal Albert Hall in London had 10,000 attending nightly for the eight-day
meeting. In 1926 he made his second trip around the world. In Australia and New Zealand, radio greatly
enlarged his ministry. In seven months he accumulated 80,000 decision cards from the large cities such as
Sydney, Melbourne, Auckland, etc., as well as in areas of Tasmania. His twenty-fifth trip to the U.S.A. was
in 1928 with his son, Albany, who was also a preacher. They visited many churches. In Long Beach,
California, he preached in a tent seating over 5,000. He also visited Toronto for the first time since 1909.
England was not responding to union crusades which Smith deemed necessary, so he was back in America
in 1929. Now almost seventy, he traveled from Atlanta to Los Angeles with great power. He spoke to 10,000
people at Ocean Grove. San Antonio, Texas had 10,000 decision cards signed in three weeks. One of his
greatest Crusades was held in Winston-Salem, North Carolina in a tobacco warehouse seating 6,000. Fifteen
thousand attended his last meeting with the total of decision cards for the whole crusade being 27,500. A
large youth crusade was conducted in London in 1931. The year 1934 found him at an open air meeting near
the spot where his gypsy mother died. Some 3,500 heard him. A church was started there as a result, called
the North Methodist Mission. In June, 1935, he had a rally at Epping Forest near the spot where he was born.
Ten thousand showed up to hear him talk about his life. His 1936 tour of America featured a great crusade
in Elizabeth, New Jersey with 5,000 attending the last night which was the 60th anniversary of his
conversion! Hundreds were saved. His favorite song, He Is Mine, was sung. Another great Texas crusade
held at Dallas in the Dalantenary
Fairgrounds resulted in 10,000 decisions. Gipsy Smith’s wife, Annie, died in 1937 at the age of 79 while
he was in America. All of their children turned out well: a minister, an evangelist, and a soloist. Harold
Murray was his constant friend and biographer for thirty years and was pianist for him starting with the First
World War. Front page headlines on June 2, 1938 carried the news of the 78-year-old widower marrying
Mary Alice Shaw on her 27th birthday. This, of course, brought some criticism. But it was a good marriage,
for she helped him in his meetings, sang, did secretarial work, and later nursed him when his health failed.
He toured the United States and Canada from 1939 to 1945. In 1945 they went back to England. He preached
a bit, but the country was preoccupied with recovery from the Second World War. Gipsy was now very tired,
and, thinking the sunshine of Florida might be good for his health, they embarked again for America. Three
hours out of New York, on August 4, 1947, he died on the Queen Mary, stricken by a heart attack. Some say
this was his 45th crossing of the Atlantic. His funeral was held August 8, 1947 in the Fifth Avenue
Presbyterian Church of New York. A memorial with a plaque was unveiled on July 2, 1949 at Mill Plain,
Epping Forest, England, his birthplace. So ends the life of one who once said, “I didn’t go through your
colleges and seminaries. They wouldn’t have me...but I have been to the feet of Jesus were the only true
scholarship is learned.” And learned it was to even compel Queen Victoria of England to write him a letter.
Gipsy never wrote a sermon out for preaching purposes. Only once did he use notes when he needed some
Prohibition facts. Smith wrote several books: As Jesus Passed By (1905), Gipsy Smith: His Work and Life
(1906), Evangelistic Talks (1922), Real Religion (1929), The Beauty of Jesus (1932) and The Lost Christ.
He would sing as well as he preached. Sometimes he would interrupt his sermon and burst into song.
Thousands wept as he sag such songs as, Guide Me O Thou Great Jehovah with tears running down his
cheeks, or such as This Wonderful Saviour of Mine and Jesus Revealed in Me, a song that he wrote: Christ
the Transforming Light, Touches this heart of mine, Piercing the darkest night, Making His glory shine.
Chorus: Oh, to reflect His grace, Causing the world to see, Love that will glow Til others shall know Jesus

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revealed in me. Another song that he wrote was Not Dreaming. This was written while he was resting in a
corner of a railway compartment. He was reflecting on all the wonderful events of a recent campaign and
some teenagers said, “Oh, he’s only dreaming.” He soon had a song to give the world... The world says I’m
dreaming, but I know ‘tis Jesus Who saves me from bondage and sin’s guilty stain; He is my Lover, my
Saviour, my Master, ‘Tis He who has freed me from guilt and its pain. Chorus: Let me dream on if I am
dreaming; Let me dream on, My sins are gone; Night turns to dawn, Love’s light is beaming, So if I’m
dreaming, Let me dream on. Other hymns written were, Thank God for You, and Mother of Mine. C. Austin
Miles wrote “But This I Know,” and dedicated it to Smith. B.D. Ackley composed the music for Let the
Beauty of Jesus Be Seen in Me, and dedicated it to Smith. Although he was a Methodist, ministers of all
denominations loved him. It is said that he never had a meeting without conversions.

Sodom — burning; the walled, a city in the vale of Siddim (Gen. 13:10; 14:1-16). The wickedness of its
inhabitants brought down upon it fire from heaven, by which it was destroyed (18:16-33; 19:1-29; Deut.
23:17). This city and its awful destruction are frequently alluded to in Scripture (Deut. 29:23; 32:32; Isa. 1:9,
10; 3:9; 13:19; Jer. 23:14; Ezek. 16:46-56; Zeph. 2:9; Matt. 10:15; Rom. 9:29; 2 Pet. 2:6, etc.). No trace of
it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the
site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt
called Jebel Usdum, “the hill of Sodom.” It has been concluded, from this and from other considerations,
that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater
probability, contend that they stood at the northern end of the sea. (Easton’s)

Sola Fide — The teaching that faith alone saves a person when he places his faith and trust in the sacrificial
work of Christ.

Sola Gratia — The teaching that God pardons believers without any merit of their own based solely on the
sacrificial work of Christ.

Sola Scriptura — The teaching that the Scriptures contain all that is necessary for salvation and proper
living before God.

Solomon — One of King David’s sons. After David’s death, Solomon took his place as king and became
widely known for his wisdom. He wrote many of the proverbs and two of the psalms. See Prov. 10:1 and
25:1; Psa. 72 and 127.

Son of God — This is a title of Jesus. It implies His deity (John 5:18) because the title is one of equality
with God. In the OT it was figuratively applied to Israel (Ex. 4:22). In the NT it is applied to Christ (Luke
1:35). It has many facets, for example: It shows that He is to be honored equally with the Father (John
5:22-23). That He is to be worshiped (Matt. 2:2, 11; 14:33; 28:9; John 9:35-38; Heb. 1:6); called God (John
20:28; Heb. 1:8); prayed to (Acts 7:55-60; 1 Cor. 1:1-2).

Son of Man — A name often used by Jesus to refer to himself. It is also found in the book of Dan. and refers
to the one to whom God has given the power to rule.

Song of Solomon, or Song of Songs — The book of the Old Testament comprised of a series of love poems
spoken alternately by a man and a woman. They were perhaps originally written for wedding feasts and
edited to their present form in the 3rd century BC.
Nowhere in Scripture does the unspiritual mind tread upon ground so mysterious and incomprehensible
as in this book, while the saintliest men and women of the ages have found it a source of pure and exquisite
delight. That the love of the divine Bridegroom should follow all the analogies of the marriage relation

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seems evil only to minds so ascetic that martial desire itself seems to them unholy.
The interpretation is twofold: Primarily, the book is the expression of pure marital love as ordained of
God in creation, and the vindication of that love as against both asceticism and lust--the two profanations
of the holiness of marriage. The secondary and larger interpretation is of Christ, the Son and His heavenly
bride, the Church (2 Cor. 11.1-4, refs). In this sense the book has six divisions:
I- The bride seen in restful communion with the Bridegroom, 1.1-2.7.
II- A lapse and restoration, 2.3-3.5.
III- Joy of fellowship, 3.6-5.1.
IV- Separation of interest--the bride satisfied, the Bridegroom toiling for others, 5.2-5.
V- The bride seeking and witnessing, 5.6-6.3.
VI- Unbroken communion, 6.4-8.14. (Scofield)

Soteriology — The study of the doctrine of salvation. It is derived from the Greek word soterious which
means salvation. Some of the subjects of soteriology are the atonement, imputation, and regeneration.
(Heb.7:25; 9:12) (See Salvation; Redemption; Doctrine)

Soul Sleep — The teaching that when a person dies his soul ceases to exist. On the final judgment day he
is brought back to life and judged. When taught in its mildest forms; this is not a heresy, only an error of
interpretation. The Bible is not specific on the condition of the person between death and resurrection.
However, there are scriptures that strongly suggest man’s continued self-awareness and continued existence
after death (Luke 16:19-31; 2 Cor. 5:1-10; Phil. 1:21-23).

Soul Winning — The work of the evangelist who seeks the salvation of individuals. There is a great need
in our day that churches return to a love and concern for the lost in our society. Protestantism is shrinking
from 2/3 of the population in 1900 to 1/3 by the beginning of this century. No country in the world has as
great a percentage of its population attending church today as a decade ago. Between 80% and 85% of all
churches in America are either plateaued or declining.
Cults are responding to the void. recently, TIME reported that “by any statistical standard, Spencer W.
Kimball’s reign as President, Prophet, Seer, and Revelator of the Church of Jesus Christ of Latter- Day
Saints was a triumph. During his 12-year ministry the Mormon Church nearly doubled...to 5.8 million
members...and doubled its force of short term missionaries to 30,000. In 1900 there were 27 churches for
ever 10,000 Americans. In 1985 there were only 12 churches for every 10,000 Americans.
There are approximately 340,000 churches in America. Based on the best estimate and research, we
could double the number of churches without over-churching America. America is a pluralistic society, with
sub-cultures as isolated from the Gospel spoken in English as we would be if next Sunday’s sermon were
delivered in Swahili. One hundred million persons in the U.S. have been identified with 200
language/culture groups other than Anglo-American. Some U.S. people-groups are totally un-evangelized:
27 million cultist, 3 million Muslims, 2.4 million Hindus, to name a few. Other groups are essentially by-
passed by the Gospel: 35 million handicapped, 10 million alcoholics, 6 million Jews, 1.4 million Native-
Americans, and 2.5 million French-speaking persons.
Most American churches are unaware that black Americans (26 million) are only 30% evangelized,
while Blacks in Africa 50% evangelized. Reports are that churches are losing 2,765,000 members per year
to nominalism or unbelief. Thus 3500 to 4000 churches die every year. IF A SOUL WINNING REVIVAL
DOES NOT COME TO AMERICA WE HAVE SEEN THE END OF CHRISTIAN LIFE IN THIS
COUNTRY.
“OPPORTUNITY”
We live in a land of Freedom and opportunity. It is a well established fact: #1-educational opportunity, #2-
economic opportunity and #3-freedoms abound. But there is a “SPIRITUAL-OPPORTUNITY” that passes
all the others by far. This opportunity has been left out of the average Christian’s life.

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 I-The MAGNITUDE of the opportunity
A) “All have sinned” (Rom.3:23) >Abundant objects for Witness<
B) “The harvest truly is plenteous,” (Matt.9:37) >Abundant objects for Grace<
C) “...By HIS own blood...obtained eternal redemption...” (Heb.9:12) >Abundant blood to save
sinners<
II-The URGENCY of the opportunity
A) The white harvest (John 4:35;I Peter 1:23) >the harvest will only be according to the seed sown<
B) THE danger of delay (*Luke 13:25;Heb.12:17) “...though he sought it...with tears...”
C) The surity of this day (Acts 1:11) “...why stand ye gazing up...this same JESUS...shall so come...”
III-The REVELATION of the opportunity
A) A “Macedonian” VISION (Acts 16:9)
B) A “Precious” BURDEN (Rom.9:1-3;10:1-2)
C) AN “Open” DOOR (Rev.3:8)
Soul Winning
(Rom.9:3)
I- General references to Soul-winning (Prov.11:30)
A) The Soul-winner’s Call (Mark 16:15)
B) The Soul-winner’s Power (Acts 1:8)
C) The Soul-winner’s Blessing (Dan.12:3)
II- The need of Soul-winning (Rev.20:15)
A) “Great...” (Matt.9:37)
B) “Universal...” (Isa.53:6)
C) “Urgent...” (II Cor.6:2)
III- The authority for Soul-winning (Matt.28:18)
A) “CHRIST proclamation...” (Matt.4:19)
B) “CHRIST command...” (Luke 14:23)
C) “The HOLY GHOST’S call... “ (1 Cor.9:19-23)
THE WORTH OF A SOUL
Not the worth of the body: some say the body is worth only around $1.50 when broken down into the
elements. The body’s worth is only in what it can do in the way of work. Not the worth of the spirit for the
un-saved man’s spirit is dead and worthless. Even the carnal Christian’s spirit is controlled by his emotions
and lust. The soul seems to be the only thing of worth in the make up of man.(Matt.13:44)
I. The condition of a soul
A) worthless without CHRIST (Matt.5:13) “...good for nothing...”
B) souls were the “Perle of great price”(Matt.13:45)
C) by this “MERCHANT”, the worthless OLD man is made NEW (2 Cor.5:17)
II. The price of a soul
A) sin has cost the life of the soul (Ezek.18:4,20) “...the soul that sinneth it shall die...”
B) souls are purchased from death only by GRACE (Acts 8:20)
C) the price is HIS Blood “...precious blood...” (1 Peter 1:18-19)
III. The destination of the soul
A) un-saved there is no home but HELL (Matt.10:28) “fear him which is able to destroy both soul
and body in HELL.”
B) the saved are sure of HEAVEN (John 14:1-6) “...I go to prepare a place for YOU.”
C) so then that makes life a journey (Heb.11:13; 1 Peter 2:11) “confessed that they were strangers
and pilgrims on the earth.”
You will find lost folks in almost any “low-down” condition and many will be involved in a false
religion; but all must be won to CHRIST or they will go to Hell without HIM. My last lines, on this matter,

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will be an invitation to you to join this great work after the souls of lost men, women, boy and girls. If GOD
has moved you so, will you speak to your pastor and ask if he will help you pray for this dedication in your
life to be a reality and many be won because of our witness for CHRIST. (“Herein is my Father glorified,
that ye bear much fruit; so shall ye be my disciples.” John 15:8)

Sovereignty of God, The — God’s right to do what He wants with what is His. (Psa. 24:1; 50:1; Isa.40:15;
53:4; Rom.8:28; 2 Cor.5:19; 1 Tim. 6:15) This term is a fright to many because it states an absolute that is
in sharp contrast to the condition of man. The worship employed by the race is man-centered and to even
state this declaration is a matter that causes the boldest teacher to stutter and I will only touch the “hem of
the garment” for this term. GOD is Sovereign in the matter of: Faith (Gal.2:16; 20); Conviction (Rom.9:18);
Regeneration (Jonah 2:9); and Grace (2 Tim.1:8-10). Over against the truth of the “Sovereignty of GOD’s
Will” is the so called “Free Will” of man -Both of these concepts have been dreadfully mis-used by false
teachers. The saint is to take heart that GOD has sovereignty over the affairs of man and eternity. The
abounding Grace of GOD has so constituted man that he can avail himself of this salvation by doing what
a sovereign GOD of love has made possible for him to do - “Believe the Gospel...” (Acts.15:11 “But we
believe that through the grace of our LORD JESUS CHRIST we shall be saved, even as they.”)

Spiritual Gifts — Spiritual gifts are gifts given by Jesus to His church. Spiritual gifts are discussed in 1 Cor.
12-14 and Rom. 12. They vary in degree and nature. There are some that are obviously supernatural in the
usage: speaking in tongues, discerning of spirits, healing, etc. There are others that are not so supernatural:
administrations, help, admonition, etc.
There is debate over the continuance of the gifts. (1 Cor. 13:8-10) Based on this text; some say that the
gifts have ceased because we now have the Bible. They rightly argue that the gifts were used for the building
of the body of Christ during the beginning of the Christian church when the Bible was not complete. Since
the Bible is complete there is no further need for the revelatory gifts like speaking in tongues and the
interpretation of tongues. Others maintain that the gifts are all for today though to a lesser degree. There are
good arguments on both sides. (See Gifts)

Spiritualism — A cult with vast followings in the un-saved population of the world. It boost the names of
many from the elite of the political (Nancy Reagan consulted these soothsayers), entertainment (Sherly
McClaine is deep into this area) and social strata (Many think it great fun to toy with the deeds of darkness).
Before the great magician Harry Houdini died in 1926, he made a pact with his wife to conduct an
experiment to attempt to discredit spiritualism. They agreed that the first one of them to die would contact
the other from beyond the grave if it were possible to do so. Houdini’s fans have gathered every Halloween,
the anniversary of his death, in Chicago, Ill., and in Appleton, Wis., waiting for a sign from him. There has
never been one.
Spiritualism is a theory that affirms the reality of a nonmaterial or spiritual world. It is also a system of
beliefs and practices by which its practitioners try to communicate with the spirits of the dead. Spiritualists
believe that the spirit is the essence of an individual and that it survives after the body has died. Contact with
spirits is attempted through an individual called a medium. Such communication is attempted at a seance
literally, a sitting, from the Latin verb sedere, meaning “to sit.”
At a seance the medium may go into a trance in an attempt to make contact with the spirit world. There
may be various noises, such as raps on a table or the playing of a musical instrument, to indicate the presence
of a spirit. There may even be a voice heard coming from the medium but claiming to be the spirit. But the
main goal of a seance is the appearance of the spirit in material form. The material, adherents explain, is
called ectoplasm, a ghostly fluidlike substance that is said to flow from the body of the medium. At the end
of the seance the ectoplasm disappears. There is no scientific basis for these claims.
Attempts to contact the dead have been made for thousands of years. In the Bible’s book of I Samuel,
King Saul visits the witch of Endor, who creates a vision of the departed prophet Samuel.(The Witch of

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Endor, the sorceress at Endor, Palestine, to whom Saul appealed for aid against the Philistines, 1 Sam.
xxviii) In the Western world spiritualism died out for many centuries probably because of the influence of
Christianity.
Modern spiritualism originated in 1848 in upstate New York. A family home in a small town gave
evidence of being haunted by the spirit of a man who had been murdered there. It was claimed that contact
was made with him, and the custom of having sittings to call up spirits spread quickly from that time.
Spiritualism gained a following from people who wished to be assured of human immortality and from
individuals who wanted to contact relatives or friends who had died. Some people simply wanted to know
about the afterlife. To promote the movement, several organizations were formed. The oldest group that still
exists is the National Spiritualist Association of Churches, founded in 1893. The National Spiritual Alliance
of the United States of America was founded in 1913 and the International General Assembly of Spiritualists
in 1936. Some of these organizations adopted a few Christian doctrines. Jesus Christ is regarded by some
as a medium, and there is a belief in the resurrection from the dead. (Excerpted from Compton’s Interactive
Encyclopedia) (See Cults)

Spurgeon, Charles Haddon (1834-1892) — Many have declared Spurgeon to be the greatest preacher since
the apostle Paul. He was an English Baptist preacher born at Kelvedon, Essex, June 19, 1834. His father was
an independent minister. After attending Colchester school, young Charles was appointed usher in a school
at Newmarket in 1849 and formally joined the Baptists in 1850. He was converted at age sixteen, and
immediately began preaching.
Spurgeon’s extraordinary ability was immediately recognized and he began pastoring the first church
in 1852. In 1854 he took a small deteriorating church in south London. At once throngs of people were
attracted to the small church. After moving several times (1859-1861) the congregation finally built the great
Metropolitan Tabernacle, seating six thousand people. Here Spurgeon, who had become the most popular
preacher in London, had his pulpit for the rest of his life. Spurgeon was a convinced Calvinist. He repudiated
baptismal regeneration, and distrusted the rising tendencies of modern Biblical criticism. Beginning in 1855,
he published a sermon each week. In 1865 he began to edit the monthly Sword and Trowel. He excelled not
only in preaching but also in public prayer. His membership included over five thousand, and it is said that
he knew them all by name. He observed the Lord’s Supper almost every Sunday either at home or in the
tabernacle. He led in the establishment of many benevolent institutions.
Spurgeon always appealed to the Scriptures as authoritative, and his sermons were based on Old
Testament texts as well as those from the New Testament. His simplicity and his voice were great assets to
preaching. Spurgeon excelled in his use of illustrations and anecdotes. He was criticized in his own day for
his use of illustration, but like Jesus, Spurgeon believed in appealing to both eye and ear. He looked on the
Gospel as a “gift of God to the imagination.” In one particular lecture he said that a sermon without
illustration is like a house without windows. Before his death in 1892 he had published more than two
thousand sermons and forty-nine volumes of commentaries, sayings, anecdotes, illustrations, and devotions.

Stoics — Followers of a man named Zeno, who believed that nature was controlled by the gods and who
taught that people should learn self-control. (Acts 17:18-22) (See Epicureans)

Sunday, William Ashley (Billy) (1862-1935) — US Presbyterian revivalist; full name, William Ashley
Sunday was born in Ames, Iowa as the son of a Civil War soldier, on November 19, 1862. Because his father
died when he was less than a year old, “Billy” was raised in an orphanage. His young days were hard,
working in a hotel and later for Colonel John Scott.
During high school young Sunday worked as a janitor. In 1883 he joined the “White Sox,” becoming
a professional baseball player; he played in the major leagues for seven years. After these years in
professional baseball, he was converted to Christ in 1886 through the street preaching of Harry Monroe of
the Pacific Garden Mission in Chicago, he turned to full-time religious interests soon and became a famous

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preacher at evangelical mass meetings across the country.
Sunday gave up his baseball career in March, 1891 to become an assistant YMCA secretary. After three
years of work at the YMCA and acting as assistant to Dr. J. Wilbur Chapman, Sunday began preaching in
his own services. He was ordained to the ministry in 1903 by the Presbytery of Chicago. Sunday preached
in the army camps during World War I and later held city-wide meetings in the various cities across
America. He refused to accept invitations offered him to go abroad.
In one meeting in Philadelphia over 2.3 million attended his crusade during a period of eight weeks.
Sunday held campaigns for over twenty years and literally “burned out for Christ.” Homer A. Rodeheaver
led hymn singing at these meetings. At the close of each service throngs of people came forward and grasped
the evangelist’s hand to signify their conversion. Such action was called “hitting the sawdust trail” because
the tabernacle floors were covered with sawdust. Sunday was noted for acrobatic feats on the platform as
he preached. The worst ever said of him was that he occasionally let his humor run wild; the best ever said
about him was that he reached a million lives for Christ - the drunken, the down and out, the homeless, the
common man. His blazing-fisted bare-handed evangelism lives in American history. He was probably a
factor in preparing the country for the passage of the Eighteenth (Liquor prohibition) Amendment to the US
Constitution. Billy Sunday died in Chicago, November 6, 1935; services were held in the Moody Memorial
Church with 4,400 present.

Subjectivism — The teaching that the individual is the source and judge of all religious knowledge based
upon his own knowledge and experience.

Synagogue (Gr. “assembly”) — A Greek term meaning “an assembly” or “to bring together.” A building
constructed for Jewish worship, education, and cultural development. Traditionally the first synagogues were
established during the Babylonian exile. Today a synagogue is more specifically a place for Jewish worship
or a gathering of Jews inside a place of worship, and it takes the place of the Temple in Israel. Instead of
Temple sacrifices or a priestly class, there is prayer, and the reading and study of the Hebrew Bible.
Synagogues became the focus of Jewish religious, social, and intellectual life, led by a rabbi. Sometimes it
served as an elementary school, law court, or communal center. They house the ark and are built facing
Jerusalem. They may have developed during the Babylonian exile after 586 BC, and were brought to Israel
with the return. Since the first Christians were Jews, the synagogue became the model for the type and
manner of the church worship of Christianity. The early synagogues had a place in the center of the room
where the sacred scrolls were kept and from where they were read. It is from the worship order established
in synagogues that our modern church patterns of reading and expounding upon scripture from the pulpit
are derived. (See Church, Mosque, Tabernacle, Temple)

Synergism — The teaching that we cooperate with God in our efforts of salvation. This is opposed to
monergism which is the teaching that God is the sole agent involved in salvation. Cults are synergistic in
that they teach that God’s grace combined with our efforts are what makes forgiveness of sins possible. (See
Monergism)

—T—

Tabernacle — The portable tent sanctuary used for worship by the Jews during their wanderings in Sinai.
It is also called Mishkan, or the dwelling of God. It was a tent constructed under instructions from God,
rectangular in shape and covered with skins. In it the Ark of the Covenant was contained and hidden by a
veil. In Catholicism it is the repository for the Blessed Host.
The tabernacle was the structure ordered built by God so that He might dwell among His people (Ex.
25:8). It was to be mobile and constructed to exacting specifications. It is referred to in Ex. 25-27, 30-31,
35-40; Num. 3:25ff.; 4:4 ff.; 7:1ff. In all of scripture more space is devoted to the tabernacle than any other

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topic. Many books have been written on the spiritual significance of the tabernacle, how it represented
Christ, and how it foretold the gospel. The tabernacle consisted of the outer court and the tabernacle. The
outer court was entered from the East. The outer court contained the altar of burnt offering (Ex. 27:1-8) and
the bronze laver (Ex. 30:17-21). The tabernacle stood within the court (Ex. 26:1 ff.). It was divided into two
main divisions: the holy place and the holy of holies which were separated by a veil (Ex. 26:31 ff.), the same
veil that was torn from top to bottom at the crucifixion of Jesus (Matt. 27:51). Where the veil had
represented the barrier separating sinful man from a holy God (Heb. 9:8), its destruction represented the free
access sinners have to God through the blood of Christ (Heb. 10:19 ff.).
The tabernacle was a place of sacrifice. The holy place contained three things: first, a table on which was
placed the shewbread, the bread of the presence (Ex. 25:23-30), second, a golden lampstand (Ex. 25:31-40)
and third, an altar of incense (Ex. 30:1-7). In the Holy of Holies was the ark of the covenant which contained
the Ten Commandments (Ex. 25:16). The holy of holies was entered only once a year by the high priest who
offered sacrifice for the nation of Israel. (See Temple)

Talent — A Talent of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs.
avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular
mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2
Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15). (Easton’s)

Talmud — 63 books of writings of ancient rabbis, which were developed in the 5th century AD. They are
concerned with the whole of Jewish life and use parables and legends. Summarizing some seven centuries
of Jewish culture, its emphasis is on interpretation of the Torah, Jewish civil and religious law, and also on
the subjects of ethics, social institutions, history, and science. In the Talmud is found the Mishnah, the oral
tradition, was recorded and forms part of the Talmud. The interpretation of Mishnah, called Gemara, is
included as well. The Mishnah summarizes the Jewish oral law from the 5th century BC to the 2nd century
AD. The Gamara amplifies and explains the details of the Mishnah. There are two versions of the Talmud,
the Palestinian Talmud (5th century AD) and the Babylonian Talmud (7th century AD). The Talmud
includes codes of law as well as legendary accounts of the Jewish people. The study of the Talmud is central
to Jewish faith.

Taxes and Tax Collectors — Special fees collected by rulers, usually part of the value of a citizen’s crop,
property, or income. There were also market taxes to be paid, and customs taxes were collected at ports and
border crossings. The wealthy Zacchaeus (Luke 19:1-10) was a tax collector who collected taxes at a border
crossing near Jericho. Jews hired by the Roman government to collect taxes from other Jews were hated by
their own people.

Temple — A building used as a place of worship. The Jewish temple was in Jerusalem. In particular, the
was first used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament
the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of
God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also
called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for
the worship of God. It is called “the temple” (1 Kings 6:17); “the temple of the Lord” (2 Kings 11:10); “thy
holy temple” (Psa. 79:1); “the house of the Lord” (2 Chron. 23:5, 12); “the house of the God of Jacob” (Isa.
2:3); “the house of my glory” (60:7); an “house of prayer” (56:7; Matt. 21:13); “an house of sacrifice” (2
Chron. 7:12); “the house of their sanctuary” (2 Chron. 36:17); “the mountain of the Lord’s house” (Isa. 2:2);
“our holy and our beautiful house” (64:11); “the holy mount” (27:13); “the palace for the Lord God” (1
Chron. 29:1); “the tabernacle of witness” (2 Chron. 24:6); “Zion” (Psa. 74:2; 84:7). Christ calls it “my
Father’s house” (John 2:16). (See Tabernacle)

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Temple Festival — In 165 BC the Jewish people recaptured the Jerusalem temple from their enemies and
made it fit for worship again. They celebrate this event in December of each year by a festival which they
call “dedication” (Hanuk-kah). In the New Testament it is mentioned only in John 10:22.

Temptation — That which moves us to sin. God cannot be tempted (James 1:13). But we can be tempted
by our lusts (James 1:13-15), money (1 Tim. 6:9), lack of self examination (Gal. 6:1), and the boastful pride
of life (1 John 2:16), to name a few. We are commanded to pray to be delivered from temptation (Matt. 6:13)
for the Lord is capable of delivering us from it (2 Pet. 2:9).

Tertullian, Quintus Florens (160 - 220) — A north African defender of the faith, Tertullian was born of
heathen parents in Carthage, Africa. He studied law and lived an exceedingly sinful life until he received
the Lord Jesus Christ at the age of thirty. He became an intense, hard-hitting defender of the fundamentals
of the Christian faith against the traditions of Romanism.
He joined the Montanists, a group of pre-millennial, Bible believing Christians and spent the rest of his
life writing and preaching primitive Christianity as opposed to Romanism with its ecclesiastical traditions
and ceremonies contrary to the scriptures.

Testament — The word testament is a derivation of the Latin word testamentum, which was used in
Jerome’s Vulgate to translate the Hebrew word b’rith, covenant. The Greek equivalent is diatheke, which
also means covenant. The word has come to be used in describing the two main divisions of the Bible: The
Old Testament and The New Testament. It should be understood then, that the Bible is generally to be
looked at as a covenant between God and man.

Ten Commandments, or Decalogue — The code of ethical conduct held in Judeo-Christian tradition to have
been revealed by God to Moses. Representing the moral basis of God’s Covenant with Israel, they appear
in both Exodus 20 and Deuteronomy 5, but with different phrasing. The first “tablet” (commandments
One-Four) exhorts obligation and service to the one God. The second “tablet” (Five-Ten) requires respect
for basic human rights and individual social responsibility. Protestant, Catholic, and Jewish traditions each
have slightly different versions of the laws. (See Decalogue)

Tetragrammaton (“YHWH”) — (One of the names of GOD) God’s name in Hebrew known by this
technical term. Greek, meaning four letters, these are the four consonants which make up the divine name
(Ex. 3:15; found more than 6,000 times in the Old Testament). The written Hebrew language did not include
vowels, only the consonants were used; thus readers supplied the vowels as they read (this is true even today
in Hebrew newspapers). Reverence for the divine name led to the practice of avoiding its use lest one run
afoul of Commandments such as Exodus 20:7 or Leviticus 24:16. In time it was thought that the divine name
was too holy to pronounce at all. Thus the practice arose of using the word Adonai: “Lord.” Many
translations of the Bible followed this practice. In most English translations YHWH is recognizable where
the word LORD appears in all caps.
In the course of the centuries the actual pronunciation of YHWH was lost. In the Middle Ages Jewish
scholars developed a system of symbols placed under and beside the consonants to indicate the vowels.
YHWH appeared with the vowels (sometimes call the “Masoretic vowel points” after the scribes that are
known to preserve the OT text) from “Adonai” as a device to remind them to say “Adonai” in their reading
of the text. A latinized form of this was pronounced “Jehovah,” but it was actually not a real word at all.
From the study of the structure of the Hebrew language most scholars today believe that YHWH was
probably pronounced Yahweh (Yah weh). Many times it refers to God the Father, and many times, of course,
it refers to the Lord Jesus Christ, who is the “Jehovah of Jehovahs,” according to Revelation 19:16 (“LORD
OF LORDS,” in the Authorized Version). The King of kings is called the LORD of lords. In the primary
title, we have one word only, such as “el,” “ela,” or eloi (or Jehovah, “Adan,” “Adonai,” “God,” or “Lord.”)

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 Then we have compounds--two words used together--such as “Almighty God,” which is “El Shaddai.”
We have “the Most High God.” We have “the Everlasting God.” And, compounded with “Jehovah,” we have
“Jehovah Rapha,” “Jehovah Nissi,” and so on. (See God, Jehovah, YHWH, Yahweh)

Theism — The teaching that there is a God and that He is actively involved in the affairs of the world. This
does not necessitate the Christian concept of God, but includes it.
From the Greek theos, meaning “God.” In contrast to pantheism, where God is identical to everything,
theistic conceptions maintain that God is present to the world yet distinct from it. See God; Omniscience;
Omnipresence; and Omnipotence. (See Atheism, Deism, Monotheism, Pantheism, Polytheism)

Theodicy — The study of the problem of evil in the world. The issue is raised in light of the sovereignty of
God. How could a holy and loving God who is in control of all things allow evil to exist? The answer has
been debated for as long as the church has existed. We still do not have a definitive answer and the Bible
does not seek to justify God’s actions.
It is clear that God is sovereign, and that He has willed the existence of both good and evil, and that all
of this is for His own glory. Proverbs 16:4 says, “The LORD hath made all things for himself: yea, even the
wicked for the day of evil.”; Isa. 45:7 says, I form the light, and create darkness: I make peace, and create
evil: I the LORD do all these things.”

Theology — The doctrine of God or the study of God, His nature, attributes, character, abilities, revelation,
etc. True theology is found in the Bible which is the self-revelation of God. . (Hosea 6:3)
The systematic, scientific investigation of the precepts of a given religion. It is intricately related to
philosophical and historical studies. It strives to achieve an understanding of various beliefs. Necessarily,
it is concerned with concepts of a divine being, man, and moral law or ethics. It has many branches, such
as dogmatic, historical, and systematic theology. (See Doctrine)

Theophany — A theophany is a visible manifestation of God usually restricted to the Old Testament. God
has appeared in dreams (Gen. 20:3-7; 28:12-17), visions (Gen. 15:1-21; Isa. 6:1-13), as an angel (Gen.
16:7-13; 18:1-33), etc.
There is a manifestation known as the Angel of the Lord (Judges 6:20 f.) and seems to have
characteristics of God Himself (Gen. 16:7-9; 18:1-2; Ex. 3:2-6; Josh. 5:14; Judges 2:1-5; 6:11). Such
characteristics as having the name of God, being worshiped, and recognized as God has led many scholars
to conclude that the angel of the Lord is really Jesus manifested in the Old Testament. This does not mean
that Jesus is an angel. The word “angel” means messenger.
Other scriptures that describe more vivid manifestations of God are Gen. 17:1; 18:1; Ex. 6:2-3; 24:9-11;
Num. 12:6-8.

Theophilus — The name means “someone God loves” and is found only in Luke 1:3 and Acts 1:1. Nothing
else is known about him.

Theos — The New Testament (Greek) name for God. (John 20:28)

Theosophy — A cult of modern origin (1875) with the contrived appearances of olden background. The
word theosophy comes from the Greek theos, meaning “god,” and sophia, meaning “wisdom.” Loosely
translated, it means “divine wisdom.” Theosophy is a religious philosophy with strong overtones of
mysticism. Mysticism is the belief that beyond the visible material world there is a spiritual reality which
may be called God that people may experience through meditation, revelation, intuition, or some other state
that takes the individual beyond a normal consciousness.
This kind of religious philosophy has existed at least since the ancient Greek philosophers Pythagoras

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and Plato. It was extensively described by the philosopher Plotinus in his ‘Enneads’ in the 3rd century AD.
In modern times theosophy has been largely identified with the work of the Theosophical Society, founded
in 1875 by Helena Petrovna Blavatsky, a Russian immigrant to the United States.
The society was started in New York City by Blavatsky and Henry Steel Olcott, a lawyer who was much
interested in spiritualism. In 1878 they moved to India and established a base at Adyar. The international
headquarters of the society is still there.
In ‘The Secret Doctrine’, published in 1888, and other books, Blavatsky defined the principles of the
Theosophical Society. The first principle claims that there is an eternal and unchangeable principle about
which there is no knowledge, nor is any speculation about it possible. Secondly the universe is an eternity
in which smaller universes alternately appear and disappear. All souls, or beings, are ultimately identified
with an over-soul, which is itself an aspect of the unknown principle. Every soul is obliged to go through
a series of rebirths, or reincarnations. When the body dies, the soul is reborn in another body and continues
its quest for spiritual growth. The goals of the society are to form a nucleus of the universal brotherhood of
humanity; to study comparative religion, philosophy, and science; and to investigate the mysterious laws of
nature and the unknown powers in mankind.
After the deaths of Blavatsky and Olcott, the society was led until 1933 by Annie Besant, a forceful
leader and writer whose books provide some of the best expositions of theosophy. In spite of the society’s
small membership, it has been influential in reviving Buddhism and Hinduism in Asia and in spreading
Eastern thought in the West. (Excerpted from Compton’s Interactive Encyclopedia) (See Cults)

Theses, Ninety-Five — A writing that was posted on the Wittenberg church door by Martin Luther in 1517
in response to the sale of indulgences by the Dominican John Tetzel. The theses make four main points: (1)
indulgences can not take away the guilt or punishment of sin; (2) indulgences cannot take away the sin of
those in purgatory; (3) the power of the Holy Spirit is the only thing that can give the believer merit and,
therefore, the pope can only remit ecclesiastical penalties; (4) the true repentance that Christ demands is
sufficient for God’s pardon and makes indulgences unnecessary and a blasphemy to the grace of Christ. (See
Luther, Martin)

Thessalonians, The 1st Epistles to the —Written by the Apostle Paul (1:1). The Epistle was written from
Corinth, A.D. 54, shortly after Paul’s departure from Thessalonica (Acts 16, 17), and is the earliest of his
letters.
The theme of the Epistle is threefold: (1) To confirm young disciples in the foundational truths already
taught them; (2) to exhort them to go on to holiness; (3) to comfort them concerning those who had fallen
asleep. The second coming of Christ is prominent throughout. The Epistle is incidentally most interesting
as showing the richness in doctrine of the primitive evangelism. During a mission of about one month the
apostle had taught all the great doctrines of the Christian faith. The divisions of the Epistle are sufficiently
indicated by the Chapters.
I- The model church, and the three tenses of the Christian life 1:1-10
II- The model servant and his reward 2:1-20
III- The model brother, and the believer’s sanctification 3:1-13
IV- The model walk, and the believer’s hope, 4:1-18
V- The model walk, and the day of Jehovah, 5:1-28 (Scofield)

Thessalonians, The 2nd Epistles to the — Written by the Apostle Paul (1:1). Second Thessalonians was
evidently written very soon after Paul’s first letter to that church. The occasion may well have been the
return of the bearer of the former Epistle and his report.
The theme of Second Thessalonians is, “day of Christ is at hand” (Isa. 2:12). The Thessalonian converts
were “shaken in mind” and “troubled,” supposing, perhaps on the authority of a forged letter as from Paul,
that the persecutions from which they were suffering were those of the “great and terrible day of the Lord,”

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from which they had been taught to expect deliverance by “the day of Christ, and out gathering together unto
him” (2:1) The present letter, then, was written to instruct the Thessalonians concerning the day of Christ,
“and our gathering together unto him” 1 Thes. 4:14-17 and the relation of the “day of Christ” to the “day of
the Lord.” First Thessalonians had more in view the “day of Christ”; the present Epistle the “day of the
Lord.” The Epistle is in five divisions:
I- Salutation, 1:1-4
II- Comfort, 1:5-12
III- Instruction concerning the day of the Lord and the man of sin, 2:1-12
IV- Exhortations and apostolic commands, 2:13-3:15
V- Benediction and authentication, 3:16-18. (Scofield)

Thomas, Saint — One of the 12 Apostles of Jesus Christ. In the Gospel of John he is called Twin (Greek
Didymus). He has been called “Doubting Thomas” because, after the Resurrection, he at first did not believe
he saw the risen Lord (John 20:24-28). The Gospel of Thomas and three other apocryphal works bearing his
name were written well after his time.

Timothy, The 1st Epistle of —Written by the Apostle Paul. The date of this Epistle turns upon the question
of the two imprisonments of Paul. If there were two then it is clear that First Timothy was written during
the interval. If Paul endured but one Roman imprisonment, the Epistle was written shortly before Paul’s last
journey to Jerusalem.
As the churches of Christ increased in number, the questions of church order, of soundness in the faith,
and of discipline became important. At first the apostles regulated these things directly, but the approaching
end of the apostolic period made it necessary that a clear revelation should be made for the guidance of the
churches. Such a revelation is in First Timothy, and in Titus. The key-phrase of the Epistle is, “That thou
mayest know how thou oughtest to behave thyself in the house of God.” Well had it been with the churches
if they had neither added to nor taken from the divine order. The divisions are five:
I- Legality and unsound doctrine rebuked, 1:1-20
II- Prayer and the divine order of the sexes enjoined, 2:1-15
III- The qualifications of elders and deacons, 3:1-16
IV- The walk of the “good minister,” 4:1-16
V- The work of the “good minister,” 5:1-6:21 (Scofield)

Timothy, The 2nd Epistle of — Written by the Apostle Paul (1:1) The touching letter was written by Paul
to his “dearly beloved son” shortly before his martyrdom (4:6-8), and contains the last words of the great
apostle which inspiration has preserved.
Second Timothy (in common with Second Peter, Jude, and Second and Third John) has to do with the
personal walk and testimony of a true servant of Christ in a day of apostasy and declension. The key-phrases
are, “All they which are in Asia be turned away from me” (1:15); and, “A good soldier of Jesus Christ” (2:3).
The Asian churches had not disbanded, nor ceased to call themselves Christian, but they had turned away
from the doctrines of grace distinctively revealed through the Apostle Paul. This was the proof that already
the apostasy had set in its first form, legalism. The natural divisions are four:
I- The Apostle’s greeting, 1:1-18
II- The pathway of an approved servant in a day of apostasy 2:1-26
III- Apostasy and the Word, 3:1-17
IV.-A faithful servant and his faithful Lord, 4:1-22 (Scofield)

Tithe — A portion of one’s earnings, usually one tenth, that are given to those who perform the work of the
Lord since it belongs to the Lord (Lev. 27:30-33). The first religious act recorded in the Bible is the
offerings of Cain and Abel in recognition of the duty to offer a portion to GOD. It appears that Cain failed

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to rightly divide his offering. A study of ancient peoples reveals the fact that many peoples set apart a tithe
as their offering to express gratitude, invoke favors or avoid disaster.
We know that some of the patriarchs offered tithes and inasmuch as others had divine approval it is most
probable they did also. The tithing plan was incorporated in the Levitical system, it required that one or more
tithes be devoted to religious and charitable purposes. The tendency was for priest to lay greatest stress upon
method, while the prophet stressed motive--both were and are important.
Upon the return from exile the Pentateuchal system was recognized as the standard of religious
obligation and was reinstated. Between the Old and the New Testament times the observance became greatly
complicated and amplified by the teachings of the rabbis. The practice was rigidly and conscientiously
observed by the Pharisees in the times of CHRIST.
JESUS lived and labored in a pious Jewish home, they observed the Jewish customs. JESUS himself
commended the Law which included the observance of the tithe. HE never repealed, abrogated or abridged
its observance. HE called for a devotion far beyond that of the tithing Jew. HE lived what HE taught.
In Pentecostal times the Christian, under the leadership OF THE HOLY SPIRIT, brought their
possessions and put them in a common fund to care for an emergency situation. They did not stop at a tithe.
Paul approved of the tithing plan for the regular work of the church but special needs called for
additional offerings. He taught that Christians should make their offerings regularly, proportionately,
worshipfully, cheerfully, voluntarily, and prompted by love. He taught that Christian liberality was a grace
to be cultivated rather than a requirement to be grudgingly met.
The writer of Hebrews (I believe him to be Paul) believed that CHRIST in glory receives tithes from HIS
followers as truly as every earthly priest received tithes from their people.
No early Christian writer objected to tithing unless it was because he thought it was too little for a
Christian to contribute to the LORD’S work.
No reason has been discovered in the Bible why any Christian should give less than a tithe, but many
Biblical reasons are given why he should give more. The tithe should be the minimum not the maximum
of Christian giving.
The teaching of the Bible from beginning to the end is that GOD is the sovereign owner, we are stewards
of all we possess, we should contribute at least a tenth of our increase to the LORD’S work and use the other
nine-tenths in a way that will meet divine approval. The Christian steward tries to live and love as JESUS
did. JESUS was the perfect steward.
Stewardship is a glorious doctrine and experience says that it is a blessed way of life. There have been
many of the past to lead the way in this path, their names are legion. I am sure you might add others to this
list:
John D. Rockefeller, the world’s largest contributor to religion, education, medical research, and for
humanity in general began to tithe when a small boy and tithed the first dollar he earned.
William E. Gladstone, probably the world’s greatest statesman, tithed and urged his son to do the same
as the best plan for rightly handling his income.
William Colgate whose gift led to the founding of Colgate University was advised by an old sea captain
to make a good soap, give an honest pound, and set aside a tenth of every dollar earned for GOD.
Joy Cooke upon whom Lincoln leaned for financial help during the War Between The States began
tithing as a lad.
Mrs. Russell Sage who has contributed so many millions to philanthropic causes began tithing when only
a child.
Chester Ward Kingsley, great Boston banker and philanthropist, heard his pastor pray: “LORD give me
a hand to get and a heart to give...” He at once began to tithe, then more than tithe, and in his lifetime gave
away more than half a million dollars (in those days a dollar was much more than it is now).
Harvey S. McLeod of Troy, N.Y. when he was converted asked his pastor how to make the most of
himself for GOD. “TITHE,” said his pastor. McLeod did so and helped scores of young men to get an
education and won hundreds to tithing stewardship.

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 H.Z. Duke of Texas began as a tither and increased his contributions until for several years before his
death he gave to the LORD’S work practically his entire income.
James L. Kraft, the cheese man, says he had reached the brink of bankruptcy when it suddenly came to
him that he had left GOD out of his life and business. Immediately he repented, took GOD into partnership,
began to tithe, and things got better, and kept on getting better. Now his business is the world’s largest
cheese company and he gave his time without price going all over the world urging men to take GOD into
partnership and do business for GOD.
Time would fail to tell of William E. Dodge, M.W.Baldwin, the locomotive man, A.A.Hide of
mentholatum fame, Charles R.Brown, former dean of Yeal, J.H.Anderson the princely merchant of
Knoxville and a hundred others who began as tithers and went forward in happy, helpful, hilarious giving
to CHRIST and HIS work.
There is so very little in the Bible about ANY OTHER plan for church support and so very much about
giving. It seems to be a fundamental of Christian doctrine that GOD’S children should start to meet the Bible
requirement for Stewardship with the Tithe (10% of gross income) and offerings (at least as much as the
Tithe). CHRIST words were simple, clear, concise, of universal application and eternal duration. Recall a
few of HIS precepts with reference to material possessions and our duty. The words of the Lord Jesus are
abundantly clear on the subject of giving: “Give, and it shall be given unto you; good measure, pressed
down, and shaken together, and running over, shall men give into your bosom. For with the same measure
that ye mete withal it shall be measured to you again.” (Luke 6:38) (See Matt.6:21, 24-25, 33; 7:12; 17; 10:8;
Mark 12:17; Luke 6:38; 8:37; 12:15)
Truly, “Never man spake like this man.” When JESUS touched upon any subject he said the first word
and the last word. We can never get beyond HIS teachings.
Certainly these precepts of our LORD are sufficient to show that he expects his followers to be faithful
stewards, to be prompted by the highest motives, and to go far beyond the mere legal requirements of giving
as taught in the Old Testament. We find these truths to be evident in the life of the saved.

Titus, The Epistle to — Written by the Apostle Paul (1:1) Practically the same with First Timothy, Titus
has much in common with First Timothy. Both Epistles are concerned with the due order of the churches.
The distinction is that in First Timothy sound doctrine is more prominent I Tim. 1:3-10 in Titus the divine
order for the local churches Tit 1:5 The permanent use of these Epistles lies in this twofold application, on
the one hand to churches grown careless as to the truth of God, on the other, to churches careless as to the
order of God’s house. The importance of this order is made solemnly emphatic in that the tests by which true
elders and deacons may be known are repeated 1 Tim. 3:1-7; Titus 1:6-9 There are two divisions:
I- The qualifications and functions of elders, 1:1-16.
II- The pastoral work of the true elder, 2:1-3, 15. (Scofield)

Torah — The Mosaic law that contains the first five books of the Hebrew Bible. Traditionally, it is
considered to have been written by Moses. Many scholars today think it is was written much later, using a
combination of oral material from Moses’ time and later scribal additions.

Torrey, Reuben Archer (1856-1928) — R. A. Torrey was educated at Yale University; he also studied at
Leipzig and Erlangen Universities in Germany. In 1889 he was called to Chicago to supervise the Moody
Bible Institute and serve as pastor of the Moody Memorial Church; he served until 1908.
He toured the world conducting evangelistic campaigns with song leader Charles Alexander. They held
meetings in Tasmania, Australia, China, Japan, India, Canada, Great Britain, Germany and the United States.
Torrey served as dean of the Bible Institute of Los Angeles (BIOLA) from 1912-24; he also served as pastor
of the Church of the Open Door in Los Angeles. He authored more than forty books on salvation, soul
winning, and theology.

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Total Depravity — The doctrine that fallen man is completely touched by sin and that he is completely a
sinner. He is not as bad as he could be, but in all areas of his being, body, soul, spirit, mind, emotions, etc.,
he is touched by sin. In that sense he is totally depraved. Because man is depraved, nothing good can come
out of him (Rom. 3:10-12) and God must account the righteousness of Christ to him. This righteousness is
obtainable only through faith in Christ and what He did on the cross. Total depravity is generally believed
by the Calvinist groups and rejected by the Arminian groups.

Transcendence — A theological term referring to the relation of God to creation. God is “other” than, or
“different” from His creation. He is independent and different from His creatures (Isa. 55:8-9). He transcends
His creation. He is beyond it and not limited by it or to it. (See Attributes of God)

Transfiguration — This refers to the mysterious change that occurred to Jesus on the mount: “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 light.”
(Matt. 17:1-2). The transfiguration preceded Jesus’ time on the cross and may have been the Father’s
preparatory provision to strengthen Jesus as He prepared to bear the sins of the world.

Transubstantiation — The theory accepted by Catholicism, that in the Lord’s Supper, the elements are
transformed into the actual body and blood of Jesus. However, there is no perceptible or measurable change
in the elements. The transformation occurs during the Mass at the elevation of the elements by the priest.
Baptist, historically teach that the Lord’s Supper is completely symbolic in meaning and application. (See
Consubstantiation)

Tribulation, The — The seven-year period of turmoil on earth between the rapture and the second coming
of Christ. (Dan.9:24-27; Matt.24-25; Rev.4-19) According to premillennialism, this is a 7 year period that
immediately precedes the return of Christ and the millennial kingdom of His rule which lasts for 1000 years.
It will be a time of great peace (the first 3½ years) and great war (the second 3½ years) when the Antichrist
rules over many nations. At the midpoint of the tribulation (at the end of the first 3½ years) the Antichrist
will proclaim himself worthy of worship. Many will bow down and worship the Antichrist and many will
refuse. Those who refuse to worship the Antichrist will be killed. The second half of the tribulation is called
the Great Tribulation. It will involve the whole world (Rev. 3:10). There will be catastrophes all over the
world. (See Matt. 24; Mark 13; Luke 17.)

Trichotomy — The teaching that the human consists of three parts: body, soul, and spirit or Man as a trinity.
That the human soul and spirit are not identical is proved by the facts that they are divisible. (Heb. 4:12) and
that soul and spirit are sharply distinguished in the burial and resurrection of the body. It is sown a natural
body (soma psuchikon = “soul-body”), it is raised a spiritual body (soma pneumatikon). (1 Cor. 15:44) To
assert, therefore, that there is no difference between soul and spirit is to assert that there is no difference
between the mortal body and the resurrection body.
In Scriptural use, the distinction between spirit and soul may be traced. Briefly, that distinction is that
the spirit is that part of man which “knows” (1 Cor. 2:11) his mind; the soul is the seat of the affections,
desires, and so of the emotions, and of the active will, the self. “My soul is exceeding sorrowful” (Matt.
26:38 see also Matt. 11:29; John 12:27) The word transliterated “soul” in the O.T. (nephesh) is the exact
equivalent of the N.T. word for soul (Gr. psuche), and the use of “soul” in the O.T. is identical with the use
of that word in the N.T. (Deut. 6:5 14:26; 1 Sam. 18:1 20:4,17; Job 7:11,15 14:22; Psa. 42:6 84:2)
The N.T. word for spirit (pneuma) like the O.T. ruach, is translated “air”, “breath”, “wind,” but
predominantly “spirit,” whether of God (Gen. 1:2; Matt. 3:16) or of man (Gen. 41:8; 1 Cor. 5:5) Because
man is “spirit” he is capable of God-consciousness, and of communication with God (Job 32:8; Psa. 18:28;
Prov. 20:27) because he is “soul” he has self- consciousness (Psa. 13:2; 42:5-6, 11) because he is “body”

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he has, through his senses, world consciousness. Gen 1.26,27, gives the general and Gen 2.7, 21-23 the
particular account of the creation of man. The revealed facts are:
(1) Man was created not evolved . This is (a) expressly declared, and the declaration is confirmed by
Christ (Matt. 19:14 Mark 10:6) (b) “an enormous gulf, a divergence practically infinite” (Huxley)
between the lowest man and the highest beast, confirms it; (c) the highest beast has no trace of God-
consciousness--the religious nature; (d) science and discovery have done nothing to bridge that
“gulf.”
(2) That man was made in the “image and likeness” of God. This image is found chiefly in man’s tri-
unity, and in his moral nature. Man is “spirit and soul and body” (1 Thes. 5:23)
Even though it is repeating myself, it is worth stating again that Saved (Redeemed) “man-kind” is “spirit
and soul and body” (1 Thes. 5:23). The “Spirit” is that part of man which “knows” (1 Cor. 2:11) and which
allies him to the spiritual creation and gives him God-consciousness. The “Soul” in itself implies self-
conscious life, as distinguished from plants, which have unconscious life. In that sense animals also have
“soul” (Gen. 1:24) But the “soul” of man has a vaster content than “soul” as applied to beast life. It is the
seat of emotions, desires, affections (Psa. 42:1-6) The “heart” is, in Scriptureal usage, nearly synonymous
with “soul.” Because the natural man is, characteristically, the soulual or physical man, “soul” is often used
as synonymous with the individual, (e.g. Gen. 12:5) The body, separable from spirit and soul, and
susceptible to death, is nevertheless an integral part of man, as the resurrection shows (John 5:28,29; 1 Cor.
15:47-50; Rev. 20:11-13) It is the seat of the senses (the means by which the spirit and soul have world-
consciousness) and of the fallen Adamic nature. (Rom. 7:23-24)
Trichotomy - Man as a Threefold Being
Arguments for Arguments Against
Genesis 2:7 does not absolutely declare that God made a It is not said that man became spirit and soul. And further,
twofold being. The Hebrew text is Plural, “The Lord God “living being” is the same phrase used of animals and
formed man from the dust of the ground and breathed into his translated “living creature” (Gen. 1:21-24).
nostrils the breath of life [lives], and man became a living soul
[being].”

Paul seems to think of the body, soul, and Spirit as three
distinct parts of man’s nature (1 Thess. 5:23). The same seems
to be indicated in Hebrews 4:12, where the W ord is said to
“...pierce even to the dividing asunder of soul and spirit, and
of the joints and marrow...”
Paul is emphasizing the whole person, not attempting to
differentiate his parts. Hebrews 4:12 does not speak of the
separation of the soul from the spirit, but of the separation
itself extending to that point. The W ord pierces to the
dividing of the soul itself and spirit itself. The soul and spirit
are laid open.

A threefold organization of man’s nature may be implied in Body and soul are spoken of as constituting the whole person
the classification of man as “natural,” “carnal,” and (Matt. 10:28; 1 Cor. 5:3; 3 John 2).
“spiritual,” in 1 Cor. 2:14; 3:1-4.

In Luke 8:55, we read about the girl whom Jesus raised from Pneuma (spirit) and psyche (soul) are used interchangeably
the dead that “her spirit [pneuma] returned,” And so when throughout the New Testament. Both represent one life
Christ died, it is said that “...he gave up the ghost...” [pneuma] principle.
(Luke 23:46) “...yielded up the ghost...” [pneuma] (M att.
27:50). “The body without the spirit is dead” (James 2:27).
Pneuma refers to a life principle apart from the soul.
(See Dichotomy.)

Trinity — One God in three Persons, Father, Son, and Holy Spirit. (Matt.28:19; John 14:16-17; 2 Cor.13:14)
“In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit,
(1 John 5:7; Matt. 28:19; 2 Cor. 13:14) of one substance, power, and eternity, each having the whole divine
essence, yet the essence undivided, (Ex. 3:14; John 14:11; 1 Cor. 8:6) the Father is of none, neither begotten

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nor proceeding; the Son is eternally begotten of the Father; (John 1:14, 18) the Holy Spirit proceeding from
the Father and the Son; (John 15:26; Gal. 4:6.) all infinite, without beginning, therefore but one God, who
is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal
relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable
dependence upon Him.” (This article taken word-for-word from the “1689 Baptist Confession of Faith”)

Trotter, Melvin Ernest (1870-1940) — Mel Trotter was born in Orangeville, Illinois, the son of a godly
mother and a drunken father. His mother tried to teach him to pray but he followed in the footsteps of his
father and became a drunkard. He left home at the age of 17. After years of drink and sin, and on the verge
of self-destruction, Mel ventured into the Pacific Garden Mission in Chicago where he heard the Gospel.
That night he responded to the invitation to receive Christ as his Saviour, and his life was transformed.
He later entered the ministry and was ordained a Presbyterian minister. After conducting some evangelistic
meetings, he was called to be superintendent of a rescue mission in Grand Rapids, Michigan. His unusual
burden for the spiritual needs of the “down and out” prompted him to establish sixty-seven rescue missions
from Boston to San Francisco. He was known as the man who “raved about Jesus.”

Truett, George W. (1867-1944) — George W. Truett was born on May 6, 1867, at Hayesville, Clay County,
North Carolina. He was converted to Christ at the age of nineteen and surrendered his will to God for
service. In 1890 he was ordained into the Gospel ministry. In 1897 he graduated from Baylor University and
in September of that year was called to the pastorate of the First Baptist Church of Dallas, Texas, remaining
there for forty-seven years.
Under his leadership the First Baptist Church grew into the largest church in the world at the time. Dr.
Truett served as president of the Southern Baptist Convention from 1927-1929 and as president of the
Baptist World Alliance from 1934-1939. He was one of America’s greatest preachers. He always preached
for a decision.
He authored many books and maintained correspondence to the unsaved two mornings each week. Under
his ministry there 18,124 additions to the church; 5,337 baptisms; 4,000 in Sunday School. He went to be
with the Lord on July 7, 1944, at Dallas, Texas.

Truth — The attribute of God whereby He cannot lie nor tolerate untruth in others. (Zec.8:16; 1 Tim.4:3)
Pilate’s frustrated question of the Saviour may never have had an answer (“...What is truth?” John 18:38)
but GOD intends for the believer to know and be assured of TRUTH. The Spiritual commodity the gives
assurance and peace and rest and all that the saint enjoys is TRUTH. Since HE lives in the heart of the saint,
the saint can not abide error. There seem to be many sheep of this day that have acquired the appetite of a
goat. The sight is repulsive, seeing that the redeemed are bidden to come boldly.
TRUTH is that which is reliable and can be trusted. The Bible uses truth in the general “factual” sense.
Truth may designate the actual fact over against appearance, pretense, or assertion. (Zechariah 8:16) In 1 and
2 Timothy, truth is correct knowledge or doctrine. Certain individuals had departed from proper doctrine.
Some “Forbidding to marry, and commanding to abstain from meats, which God hath created to be received
with thanksgiving of them which believe and know the truth.” (1 Tim 4:3)
Some have “Who concerning the truth have erred, saying that the resurrection is past already; and
overthrow the faith of some.” (2 Tim 2:18) God and the Biblical Use of Truth The essential idea of truth in
the Bible is not conformity to some external standard but faithfulness or reliability. In the case of God, of
course, faithfulness or reliability is not measured by any external standard. God is the standard. God’s truth
(faithfulness or reliability) is the truth that is basic for all other truth, (Deut. 7:9-10). He maintains covenant
and steadfast love. When God is spoken of as the true God or the God of truth (Deut. 32:4; 2 Chron. 15:3;
Isa. 65:16; Jer. 10:10) the idea is that God is reliable. God “keepth truth for ever” (Psa. 146:6).
The “truth” of God’s commandments grows out of the fact of God and His truth (faithfulness or
reliability). The Word of God and His law are not true simply in the sense that they are in accord with

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science, human nature, or some abstract ethical principle.
The most important uses of the word truth are to be found in the writings of Paul and John. Paul’s
acceptance of the Old Testament concept of truth is seen in Romans 3:1-7. The truth of God is described in
the words “faithfulness” (3:3) and “justice” (3:5). In 3:4, Paul declared, “... yea, let God be true, but every
man a liar...”
Truth and sincerity are associated, and both are opposed to malice and evil. Truth is not simply a matter
of propositional accuracy. Paul spoke of truth as something that is to be obeyed (Rom. 2:8; Gal. 5:7). Paul
spoke of the truth of God as being revealed not so much in the law as in Christ (Rom. 15:8-9). In Christ,
God’s kingdom has become manifested (Rom. 1:1-6; 16:25-26; 2 Cor. 4:6). The truth and the gospel are
related in the phrase “the truth of the gospel” (Gal. 2:5,14). One hears and believes the truth and is in Christ
(Eph. 1:13).
The writings of John identify Christ with the truth: “For the law was given by Moses, but grace and truth
came by Jesus Christ. 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 1:17-18) In testimony before Pilate, Jesus declared: “Pilate therefore
said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born,
and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the
truth heareth my voice.” (John 18:37). God is the truth; and since Christ shares in the truth of God, He is full
of grace and truth. He is “the way, the truth, and the life” (John 14:6); He is the true Light and the true Vine
(John 1:9; 15:1). In the Gospel of John, the activity of the Holy Spirit is associated with the activity of Jesus
in so far as truth is concerned. “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: And ye also shall
bear witness, because ye have been with me from the beginning.” (John 15:26-27)
John emphasized the appropriation of the truth by disciples. In Jesus’ high priestly prayer, He prayed:
“Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also
sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through
the truth.” (John 17:17-19 Followers of Christ are of “the truth” (John 18:37) This knowledge of truth is not
simply “head knowledge.” It is a matter of receiving Christ (John 1:11-13). This acceptance of Jesus and
receiving of the truth is accompanied by walking in the truth or in the light (2 John 4; 3 John 3-4; 1 John
1:7). It is in light of this understanding of truth that John can speak of doing the truth (John 3:21; 1 John
1:6).
Truth is a blessing; error is a curse. Truth is pure; error is impure. Truth is hated; error is loved. Truth
reveals; error conceals. Truth gathers; error scatters. Truth builds up; error pulls down. Truth makes man
better; error makes him worse. Truth elevates man; error debases him. Truth enlightens man; error darkens
him. Truth leads man right; error leads him wrong. Truth lightens man’s burden; error makes it heavier.
Truth strengthens man; error weakens him. It is better to be a despised teacher of truth than to be an
applauded or approved teacher of error.
In the life of the saved of every day the Word of GOD has been the fount of TRUTH. This is all that
some have had between themselves and death. The comfort of the Bible is in the fact that it is TRUTH.
(“Sanctify them through thy truth: thy word is truth.” John 17:17) (See Attributes of God)

Twelve Tribes of Israel — According to the Bible, the groups of Hebrews descended from Jacob and
bearing the names of his sons Reuben, Simeon, Judah, Issachar, Zebulun, Gad, Asher, Benjamin, Dan, and
Naphtali. The tribes of Manasseh and Ephraim were named for the sons of Jacob’s son, Joseph. The
descendants of Jacob’s son Levi, the Levites, not counted among the twelve, were devoted to the service of
God and acquired no territory in Canaan, but lived among the others. According to the modern critical view,
it is unlikely that these tribes all descended from Jacob. (See Jacob; Levi)

Tyndale, William (1494?-1536) — English Bible translator, pamphleteer, and Protestant martyr. After
disputes with ecclesiastical authorities, Tyndale fled in 1524 to Germany, where he issued an English

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Pentateuch and New Testament. Copies introduced into England were destroyed. Their author was captured
at Antwerp and strangled. All his work is noted for its sound scholarship.

Type — In Biblical Hermeneutics, the type is an interpretation of a figurative expression. (See Allegory,
Parable)

—U—

Unitarianism — The doctrine that God is one and that Jesus was only human, in contrast to the orthodox
understanding of the Trinity and the lull divinity and humanity of Jesus. A doctrine that arose after the
reformation, appeared in England in 1682, and flourished in the 1700s at Harvard College in America It is
thought that in the early 1800s most of the ministers in Boston were Unitarian. Classical Unitarianism should
be distinguished from contemporary Unitarianism. Before the 20th century, Unitarians generally agreed that
a personal God existed. Therefore, classical Unitarianism was quite transcendent. Today, Unitarians usually
do not think a belief in a God of unity is important. Rather, emphasis is placed on personal freedom and
tolerance with respect to belief In fact, contemporary Unitarianism leans toward non-transcendence, or
toward agnosticism or atheism. As the church stepped further away from theological issues, attention was
placed on personal satisfaction through a good character, political reform, and education.

Unity — The Divine nature is indivisible; there is but one infinite and perfect Spirit. (Acts 2:1, 43; 4:32;
Rom.12:5; 1 Cor.12:13) The Unity nature of God is well illustrated by the number “One.” In more than
a few passages, it is said that there is none like HIM who is above all others. HE is in a rank that includes
none else but HE alone. The solitary nature of GOD is a forgotten meditation in the hearts of the saints of
our day. We, so often, are prompted to some other thoughts by the pace of our lives. How we must needs
return to the “SINGULARITY of GOD.”
The virtue of knowing GOD is not surpassed by any might known to mankind as can be seen at the
reading of Jer. 9:23-24. “Thus saith the LORD Let not the wise man glory in his wisdom, neither let the
mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this,
that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and
righteousness, in the earth: for in these things I delight, saith the LORD.” In Hosea 6:3 we are plainly told
that if we are to know we must “...follow on to know the LORD...” We must take the things that we have
learned in the past and apply them to the future life in CHRIST and, as it is said, “follow on to know the
LORD” in our own lives. “Acquaint now thyself with HIM, and be at peace: thereby good shall come unto
thee” (Job 22:21) “Who is like unto THEE, O LORD, among the gods? Who is like THEE, glorious in
holiness, fearful in praises, doing wonders?” (Ex.15:11)
The number “ONE” is such that it makes man nervous when it is used in relation to him. “ONE” is an
absolute and the human family has just enough darkness in itself to not appreciate the consequence of
“ONE.”
The number “ONE” is the only number that when multiplied by itself will always be equal to itself. The
mathamatical root of the number “ONE” is “ONE” under any of its exponants (Square, Cube, 4th power,
5th power, etc.) Take this search as far as you wish -there is not a Number that is like the Number “ONE”.
In all languages it is the symbol of unity and primacy. It is very appropriate that the number “ONE” is
used in regards to THE FATHER. Every implication of the number “ONE” can be applied to THE
FATHER:
1)HE is the only “ONE” (Deut.6:4)
2)HE is the first in priority of time (Gen.1:1)
3)HE is the first in superiority of rank (2 Sam.7:22)
4)HE is first in absolute supremacy (Psa.83:18)
Redemption and salvation began with HIM. His only message to man since the fall has been that of

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REDEMPTION:
1)His was the word which first revealed it (Gen.3:15)
2)HIS was the will which first purposed it (Heb.10:7)
3)HIS is the power which alone accomplishes it (Titus 3:5)
Indeed! INDEED!! “Salvation is of the LORD” (Jonah 2:9) [Ex.14:13; 2 Chron.20:17] And so this
brings up the statement of CHRIST (John 10:30) “I and my FATHER are one.” Thus the age old debate:
How much GOD is this man JESUS? (1 Tim.3:16 “...GOD was manifest in the flesh...”) The many voices
of men cry aload the message of man’s reformation -AND the voice of GOD stands alone to announce the
“Redemption” of man.
I would only ask one question at the end of these things - Why does the preaching of this truth make so
many mad in this day? Do you suppose it is because many desire a god who is more like themselves? The
peoples of old deified themselves for this same reason. Thus the heathen world was stocked with its own
national, city and personal gods so that men might worship according to their own ways. But GOD calls HIS
worshipers to separate themselves unto HIM. (2 Cor.6:11-18) The natural man simply does not want a
sovereign GOD and will oppose you if you preach HIM to them. OH! Dear reader do not fear and be of good
courage to declare the whole counsel of GOD (Acts 20:27) in the ears of the wicked. Somebody must tell
it, and GOD may call the reader unto this work: “...How shall they hear without a preacher?” (Rom.10:14b)
(See Attributes of God)

Unity School of Christianity — A religious movement based on spiritual healing; founded 1899 by Charles
and Myrtle Fillmore in Kansas City, Mo.; founded Unity Village, 15 mi away, after World War I; differs
from Christian Science in that it accepts sin and material world as real; illnesses believed unnatural and
curable by spiritual means, but medical treatment not rejected; produces books, pamphlets, and periodicals;
reaches over 6 million people; over 300 Unity centers, located throughout most of U.S. and in other
countries. (See Cult, False Prophet)

Universalism — The teaching that all people will eventually be saved through the universal redemption of
Jesus. Some universalists teach that even the Devil, after a time of punishment, will be redeemed. This is
a sad doctrine because it is easy to believe. The Bible teaches otherwise and clearly states the matter: “I tell
you, Nay: but, except ye repent, ye shall all likewise perish.” (Luke 13:3, 5) (With Psa. 51; Matt. 3:8; Mark
9:13; Acts 17:30-31; 26:20; II Cor. 7:9-10) (See Redemption; Justification, Salvation)

Unknown Christian, The — This Christian never made the headlines as a great theologian or a
silver-tongued orator. He (or she) is a faithful, consecrated, born-again layman. The foot soldier in the
Gospel army. He (or she) is a Sunday School teacher, an usher, a singer, a bus worker, a nursery helper, a
parking lot attendant, or a prayer warrior. His (or her) service is unheralded but vital in the cause of Christ.
His (or her) testimony adorns the Gospel as he (or she) faithfully witnesses daily “in the temple, and in every
house,” sacrificing time, talent, and tithe to the Lord.
Having served the Lord in the home, the church, and the world, this Christian will one day hear the
Master say, “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make
thee ruler over many things: enter thou into the joy of thy lord.” (Matthew 25:21).

Urim and Thummim — The words have a significant meaning: Urim = lights (Vulg.”doctrina;” LXX.
“revelation”). Thummim = perfection (LXX., “truth;” Vulg., “veritas”), Ex. 28:30; Deut. 33:8; Judg. 1:1;
20:18; 1 Sam. 14:3,18; 23:9; 2 Sam. 21:1. What the “Urim and Thummim” were cannot be determined with
any certainty. All we certainly know is that they were a certain divinely-given means by which God
imparted, through the high priest, direction and counsel to Israel when these were needed. The method by
which this was done can be only a matter of mere conjecture. They were apparently material objects, quite
distinct from the breastplate, but something added to it after all the stones had been set in it, something in

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addition to the breastplate and its jewels. They may have been, as some suppose, two small images, like the
teraphim (comp. Judg. 17:5; 18:14, 17, 20; Hos. 3:4), which were kept in the bag of the breastplate, by
which, in some unknown way, the high priest could give forth his divinely imparted decision when
consulted. They were probably lost at the destruction of the temple by Nebuchadnezzar. They were never
seen after the return from captivity. (Easton’s)
The curious text of James 1:17 could have some reference to these objects: “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.” (See Oracle)

Ussher, James (1581-1656) — Irish prelate and biblical scholar, who established a long-accepted
chronology for the Old Testament. Of Ussher’s numerous writings the most important is the Annals of the
World (2 vol., 1650-54; trans. 1658). In that work he established his biblical chronology, with the creation
fixed at 4004 BC, a date widely accepted and included in the page margins of many editions of the
Authorized, or King James, Version. As a rule the dates given in the margin of our Bibles are based on his
chronology.

—V—

Verbal — The word indicating that every word of the Bible is inspired. (2 Sam.23:2; Psa.12:6-7; 1 Cor.2:13)
(See Inspiration)

Version — A translation of a book of the Bible or a translation of the entire Bible. (Psa. 119:140, 165;
138:2) (See New Versions)

Vick, George Beauchamp (1901-1975) — George Beauchamp Vick was born in Russellville, Kentucky,
the son of a lawyer politician. When young Beauchamp was a year old, his father quit politics and entered
Louisville Seminary as a student-pastor. As a young child, Vick assisted his ailing father on pastoral visits,
and the experience undoubtedly influenced his later emphasis on the visitation program as the key to church
growth.
Vick’s first paid position was the superintendency of the young people’s department at J. Frank Norris’
First Baptist Church of Fort Worth, Texas. Under Vick’s dynamic leadership, the department averaged
nearly a thousand per Sunday and annually led First Baptist in additions.
In 1929, Vick “hit the sawdust trail” as the advance man--song leader for Evangelists Wade House and
Mordecai Ham. In 1936, Ham held a revival at the Temple Baptist Church in Detroit where Norris was
attempting a dual pastorate. Due to the thirteen hundred-mile distance involved, Norris was unable to
conserve the results achieved during his visits; and Vick was induced to assume the role of General
Superintendent, which due to Norris’ protracted absences was tantamount to the pastorate. He became
co-pastor in 1948 and sole pastor in 1950.
For nearly forty years Vick led the Temple Baptist Church to the pinnacle of influence among
fundamentalists. During that period, he also became President of the World Fundamental Baptist Missionary
Fellowship, President of the Bible Baptist Seminary, President of Baptist Bible College, primary founder
and titular head of the Baptist Bible Fellowship, leading figure in the Fundamental Baptist Congresses, and
the spiritual diplomat who most successfully bridged the gaps between the sundry fundamentalist islands.

Virgin (Mary) — A title given to Mary, the mother of Jesus, because of the belief that she did not conceive
Jesus by natural means but was miraculously made pregnant by the power of God. (“Therefore the Lord
himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name
Immanuel.” Isa.7:14) After the birth of Jesus we can be sure that Mary had a normal marriage with here
husband for she bore several other children through natural means. (Matt.13:55-56, Mark 6:3) (See Mary)

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 —W—

Waldenses — A small Christian sect founded in the 12th century by Peter Waldo of Lyons. After translating
the Bible into French and preaching without authorization, he and his followers were excommunicated and
many were executed as heretics. They relied on the Bible and rejected the structure of the Roman Catholic
Church. Contact was later made with the Reformation churches, and John Calvin trained some of their
preachers. Waldensians strive to maintain pure Christianity. There is a Waldensian Church in Valdees, N.C.
The Church is Baptitic in order and Presbyterian in theology.

Watts, Isaac (1674-1748) — Isaac Watts was an English pastor, preacher, poet, and hymn writer. Wrote
about 600 hymns including When I Survey the Wondrous Cross, Am I a Soldier of the Cross, and Joy to the
World. Considered the founder of English hymnody and children’s hymnody. Published books of poetry,
hymns, and three volumes of theological discourses.
Emerging from the fiery trials of the Reformation, Protestant churches greatly desired to remain faithful
to their battle cry of “sola scriptura” in every detail of faith and life. One implication of this was found in
their view of church music. Most (Lutherans excepted, who turned to hymnody relatively early) believed
that even in the area of song, the Bible provided sufficient revelation. John Calvin, in particular, was one
champion of the notion that church music should consist of nothing more and nothing less than the Psalms
of David. Most, in fact, who followed Calvin insisted “that God had provided His people with a set of
inspired hymns in Holy Scripture, chiefly in the Psalms, and that it was not for us to pronounce His work
incomplete or inadequate ...” The Psalms, therefore, were set to a metrical tune and used almost
unaccompanied for the first few generations following the Reformation. The Bay Psalms Book--also known
as the Whole Book of Psalms--published first in 1562, was the standard anthology of these metrical Psalms
until 1696 when Nahum Tate and Nicholas Brady updated the anthology.
Enter Isaac Watts in 1674. Born in Southampton, England and the first son of a family of rather humble
origins, Watts rose to assume the title often bestowed upon him today: “the father of English hymnody.”
Watts was the eldest of nine siblings, the children of a Huguenot mother and a father bold enough to be
jailed twice for his religious convictions. The elder Watts belonged to the Dissenters, or the
Nonconformists--the English brand of Puritanism. One author has claimed Mrs. Watts “suckled [Isaac] on
the steps of the gaol (British for “jail”) in Southampton, inside which his father was in bonds for the gospel
of Christ.” Though Watts came of age near the end of the second generation of Dissenters, his life and work
proved to be just as radical as his religious forefathers.
Little beyond Watts’ basic life history has been recorded for posterity -- his work itself has received the
majority of scholastic attention. As mentioned above, Watts came from a humble family in Southampton,
England. He was educated by his father and taught, from the youngest age, Latin, Hebrew, and Greek. A
promising youth, Watts was offered a university education in which he would learn towards the end of being
ordained as an Anglican minister. Following in his fathers footsteps, Watts refused the offer and received
his higher education from a Nonconformist Academy. Upon graduating from the Academy at age twenty,
he returned home where he took to writing hymns. The bulk of his great works were produced in these two
“golden” years proceeding his graduation.
From the earliest age, Watts showed promise in the area of prose and rhetoric. Legend has it that one day
during family devotions, Watts laughed aloud and when questioned about his actions, he declared that he
had just observed a mouse crawling up the bell tower rope and he had put the account into verse:
A mouse for want of better stairs,
Ran up a rope to say his prayers.
His mind for rhetoric and poetry only grew with age. One day Watts made known to his father his ennui
(boredom) with the metric psalms. His father challenged him not to complain, but rather to produce
something himself worth singing. Watts accepted the challenge and eventually produced upwards of 700
hymns, Psalms, or spiritual songs.

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 Though writing music may have slid off his pen like butter, gaining their acceptance by the public was
another matter altogether. The controversial issue was whether or not musical worship should “be confined,
as Calvin insisted, to the actual language of the Bible.” Though the hymns themselves were very Calvinistic
in nature many rejected his work because it was not itself scripture. Watts believed that though “the ancient
writers were to be imitated, they were not to be copied.” Furthermore, if one could pray to God
spontaneously and in words not exactly Scripture, why was it any different to sing so? Watts did not
completely abandon the singing of Scripture, however. On the contrary, one of his most hailed
accomplishments was rewriting the Psalms of David in rhyming English verse. His well-known “Joy to the
World” is one example.
At the heart of the whole issue was Watts understanding of the nature of the Psalms. Though they were
undoubtedly inspired, they nonetheless were Jewish texts, with little specifically Christian doctrine. Watts,
in response, appended “some wherever possible, to give what he called ‘an evangelical turn to the Hebrew
sense’. . .”.
Students of Watts hymnody have claimed that Watts can best be understood within his historical context.
He is influenced heavily by the “scientific discoveries of Boyle and Newton.” These scientific philosophies
of the day turned his attention toward nature and gave him and admiration for the created order of the
universe. Much of this played out in his songs which are rich with natural imagery. Though he had plenty
of room in his theology for reason, Watts believed that reason must be supplemented with revelation. As one
author states, “[Watts’ hymnody] celebrates the glory of God in the created world, but it does not stop there,
because it insists on the importance of revealed religion and on the saving grace of Jesus Christ.”
Watts was officially introduced in America in 1729, with Benjamin Franklin’s reprinting of Psalms of
David originally having been printed in England some two decades previous. For the most part Watts’ work
was not accepted in American churches until the 1740s with the Great Awakening. George Whitefield’s
lively preaching style needed to be supplemented with something other than the dissonant sounds of the dry
metric Psalms. Watts, along with a few other English hymnists, proved to be the perfect remedy. Whitefield
played a great role in introducing hymn-singing to New England, and consequently “quickened an interest
in hymn-singing, and increased the popularity of Watts’ work.” The American Puritan divine Jonathan
Edwards even commented in 1742 that his Northampton congregation sang Watts’ hymns, almost to the
exclusion of Psalms. Watts and Edwards had a mutual respect for one another and each made the other’s
work well-known in his own land through printing, and through allowing the other’s work in their pulpit.
For Watts, this meant reading Edwards’ A Faithful Narrative of the Surprising Work of God to his
congregation and overseeing its printing; for Edwards this meant introducing Watts’ hymnody into regular
worship services.
Watts’ real profession was not hymnody. His first vocation was as a minister in a Church of Christ in
London. Several of his sermon manuscripts survive today, yet little is known about him as a shepherd of the
people of God in London. This could be due to his health, which failed and remained poor before he had
even reached age thirty. Though he remained a minister for many years, he required an associate minister
to assist in guiding his congregation. Watts never married, and actually lived with the family of Sir Samuel
Abney for more than thirty years, primarily due to his health. He was considered an invalid for the majority
of his life. His “happy day”--the day that “finish[ed] the long absence of my beloved, and place[d] me within
sight of my adored Jesus”--finally arrived in November of 1748.
Among Watts’ most-loved works, in both Old and New England and the world over, have been “When I
Survey the Wondrous Cross”, “Alas! And Did My Savior Bleed?” and “Our God, Our Help in Ages Past.”
Today, though hymns have somewhat been replaced by the modern praise chorus, Watts’ influence on
England, America, and the rest of the Christian hymn-singing world must not be overlooked. Flip through
any hymnal and one will find page after page of work ascribed to Isaac Watts. He was “radical,
experimental, and adventurous” for his day, and we can thank him for his great hymns that point toward
God’s mercy and man’s sinfulness in a way that makes God seem sweet to the soul.

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Way — In the book of Acts the Christian religion is sometimes called “the Way” or “the Way of the Lord”
or “God’s Ways” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22)

Weigle, Charles Frederick (1871-1966) — Charles Frederick Weigle’s keen interest in music led him to
attend the Cincinnati Conservatory of Music, where he received training that later proved invaluable. He
became both an inspiring preacher and a gifted songwriter.
He wrote more than one thousand Gospel songs, the most famous was, “No One Ever Cared For Me Like
Jesus”; which he wrote after his wife had left for the last time. On December 3, 1966, the Lord called him
home after he had spent his last fifteen years on the campus of Tennessee Temple Schools in Chattanooga.

Wesley, John (1703-91) — The English theologian and evangelist who founded Methodism. With his
brother Charles, Wesley founded the “Holy Club” at Oxford. The brothers, both clergymen, went to Georgia
(1735) where the “first rudiments of the Methodist societies” were formed. There he experienced a
conversion, and soon after he was preaching in the fields an extremely emotional personal sense of Christ’s
saving grace. In Notes on the New Testament Wesley’s Evangelical Arminianism is clearly indicated.
Methodism, as his religious views were called, spread remarkably after his return to England. His Journal
(1739) records the great extent of his itinerant preaching, which often brought Christianity and organization
to many who had not known either before.

Westcott and Hort — Two unsaved Bible critics. Brook Foss Westcott (1825-1903) and Fenton John
Anthony Hort (1828-1892) were two non-Christian Anglican ministers. Fully steeped in the Alexandrian
philosophy that “there is no perfect Bible,” they had a vicious distaste for the King James Bible and its
Antiochian Greek text, the Textus Receptus.
It cannot be said that they believed that one could attain Heaven by either works or faith, since both
believed that Heaven existed only in the mind of man. Westcott believed in and attempted to practice a form
of Communism whose ultimate goal was communal living on college campuses which he called a
“coenobium.”
Both believed it possible to communicate with the dead and made many attempts to do just that through
a society which they organized and entitled “The Ghostly Guild.” Westcott accepted and promoted prayers
for the dead. Both were admirers of Mary (Westcott going so far as to call his wife Sarah, “Mary”), and Hort
was an admirer and proponent of Darwin and his theory of evolution.
It is obvious to even a casual observer why they were well equipped to guide the Revision Committee
of 1871-1881 away from God’s Antiochian text and into the spell of Alexandria. They had compiled their
own Greek text from Alexandrian manuscripts, which, though unpublished and inferior to the Textus
Receptus, they secreted little by little to the Revision Committee. The result being a totally new Alexandrian
English bible instead of a “revision” of the Authorized Version as it was claimed to be. It has only been in
recent years that scholars have examined their unbalanced theories concerning manuscript history and
admitted that their arguments were weak to non-existent. Sadly, both men died having never known the joy
and peace of claiming Jesus Christ as their Saviour.

Wheatley, Phillis(1754-1784) — Phillis Wheatley was the first African American, the first slave, and the
third woman in the United States to publish a book of poems.
Kidnaped in West Africa and transported aboard the slave ship Phillis to Boston in 1761, she was
purchased by John Wheatley as a servant for his wife. Young Phillis quickly learned to speak English and
to read the Bible with amazing fluency.
Because of her poor health, obvious intelligence, and Susannah Wheatley’s fondness for her, Phillis was
never trained as a domestic; instead she was encouraged by the Wheatleys to study theology and the English,
Latin and Greek classics. She published her first poem in 1767, and six years later, she published a book,
Poems on Various Subjects. That same year, John Wheatley emancipated her.

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 Wheatley achieved international renown, traveling to London to promote her book and being called upon
as well as received by noted social and political figures of the day -- including George Washington, to whom
she wrote a poem of praise at the beginning of the war, and Voltaire, who referred to her “very good English
verse.”
Wheatley lived in poverty after her 1778 marriage to John Peters, a free black Bostonian. Although
Wheatley advertised for subscriptions to a second volume of poems and letters, she died before she was able
to secure a publisher. Her final manuscript was never found.

Whitefield, George (1714-1770) — One of the most influential preachers of all time, George Whitefield,
the English evangelist, was born in Gloucester, England. He was the son of a saloon operator. His father died
two years after George’s birth, and his mother kept the tavern to support the seven small children. George
was a real “scamp,” owing to his environmental upbringing. However, he did develop a love for reading and
acting plays that contributed to his later success as a great orator. He desired to attend Oxford and did so,
working his way through by waiting on tables.
Prior to his conversion Whitefield had several times expressed his desire to become a clergyman. He
attempted to please God through his efforts, but would alternate between spells of “saint” and “sinner.” He
met the Wesleys, and they became close friends. Because this was previous to John’s own conversion, what
they had to offer was strict legalism. He would deny himself all physical comfort by fasting and refusing to
do things he enjoyed. After one period of fasting, he physically collapsed, and it was during his recovery that
the way of salvation became clear to him. He experienced what he characterized as “joy unspeakable and
full of glory.”
Whitefield was ordained a deacon in 1736 and began to preach in jails. Later he did missionary work
in the colony of Georgia. He made seven trips to America, where he played an important role in the Great
Awakening.
During the early stages of his ministry he was popular, but after arriving back in Great Britain and
preaching quite strongly against the drinking and frivolities of that day, he found it increasingly difficult to
obtain a pulpit in the established church. This resulted in his turning to the “open-air” meetings which
became his trademark. He preached wherever crowds gathered, even at dances and races. The people flocked
to hear him. Although he condemned their practices, thousands were converted to Christ. Benjamin Franklin
was puzzled over the fact that so many came when they were so plainly condemned for their wickedness.
Whitefield operated the first orphanage in the United States Bethesda, in Georgia. He appealed to crowds
on both sides of the Atlantic for its support. Franklin wanted it to be relocated in Philadelphia, and when
Whitefield refused, he resolved not to support the work. However, his resolution was not fulfilled as he
describes it,
“I had in my pocket a handful of copper money, three or four silver dollars, and five pistoles in gold. As
he proceeded I began to soften and concluded to give the copper. Another stroke of his oratory determined
me to give the silver; and he finished so admirably that I emptied my pocket wholly into the collection dish,
gold and all!”
In 1741 the breach between John Wesley and Whitefield occurred. Whitefield was Calvinist, and Wesley
was Arminian. They were reconciled before Whitefield’s death, and Wesley preached a noble memorial
sermon for his friend.
His speaking often had remarkable effects upon his audiences. On one occasion, referred to as the
Cambuslang Revival, he preached at noon, again at six, and again at nine. At eleven there was a commotion.
Conviction seized the sinners, some began weeping. Soon thousands wept, and at times their wails would
drown the voice of the preacher. It is said that his voice could be heard for a mile without amplification.
David Hume, the great scientist and philosopher who was not particularly noted for “friendliness” toward
evangelical preachers, declared that he would go twenty miles to hear Whitefield. He was indeed a “mighty
voice” for thirty-four years of ministry, averaging ten sermons a week. His printed sermons produce some
disappointment, being detached from the man. On a balcony not far from his deathbed, he preached his last

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message to more than two thousand people and died within an hour after extending the invitation to the lost
to repent and receive Christ.

Williams ,Roger (1603-1684) — Founder of the First Baptist church in America, Roger Williams was born
in London and raised in the Episcopal Church, of which he was made a rector. Becoming dissatisfied with
the ritual and ceremony of his church, he became a Puritan. He came to America and preached in Boston
and Plymouth, Massachusetts, where he taught separation of church and state and complete religious
freedom.
Williams created quite a commotion within a short time after his arrival and this is readily seen in an
article of Cotton Mather’s Magnalia: In the year 1654 a certain windmill in the Low countries whirling
around with extraordinary violence by reason of a violent storm then blowing; the stone at length by its rapid
motion became so intensely hot as to fire the mill, from whence the flames, being dispersed by high winds,
did set a whole town on fire. But I can tell my reader that, above twenty years before this, there was a whole
country in America like to be set on fire by the rapid motion of a windmill in the head of one particular man.
The windmill in the head of Williams was nothing more than stubborn honesty and forthrightness of
speech. He denounced the failure of the churches publicly to separate themselves from the false practices
of the Church of England. In addition he attacked the charter of the colony on the ground that the king had
no title to the land and that a valid title could be secured only from the Indians.
Williams was banished from Salem for his convictions and preaching, after which he went to
Narragansett Bay, where he did missionary work among the Indians. It was there that he founded the
settlement of Providence, Rhode Island, on land purchased from the Indians. At this time he became a
Baptist and was immersed in water for the first time since his conversion. He served as governor of the
colony from 1654 to 1657, but he practiced his separation of church and state doctrines even as a civic ruler.
He was distinguished from other New Englanders by the singleness of devotion with which he pursued the
implications of assumptions common to them all. The will of God must be done in spite of all earthly
considerations.

Wilson, Walter Lewis (1881-1969) — Walter L. Wilson was born May 27, 1881, in Aurora, Indiana. Son
of a Methodist minister, he was “The Preacher” whenever neighborhood children played church, and later
held evangelistic street meetings at the age of 16.
After medical training he began practice as a physician in Webb City, Missouri in 1904. Everywhere he
went he told people how Jesus Christ could transform their lives. Soul winning characterized his life, and
he used every possible tool to accomplish it.
A pioneer in radio, he initiated his own program in 1924. He founded, and for forty years pastored,
Calvary Bible Church in Kansas City; founded and served as President of present-day Calvary Bible College;
wrote 22 books; and, traveled widely as a conference speaker. He died on May 24, 1969, but his heart pulse
lives on: “The blessed privilege of winning souls for Christ is most interesting, profitable, and eternally
blessed.”

Wisdom — The cleverness, common sense, and practical skill needed to solve the everyday problems of life.
Wisdom Is sometimes pictured as a wise woman who invites people to use good judgement. In Proverbs 8,
Wisdom is pictured as helping God plan and build the universe.

World Council of Churches — The World Council of Churches (WCC) is an international ecumenical
union of more than 300 denominations representing more than 400 million professing Christians. It was
officially formed in Amsterdam, Holland, in 1948 with 147 denominations. Today there are 307.
The goal of the World Council was plainly stated at its convening Assembly in August 1948. Former
General Secretary of the WCC, W.A. Visser ‘t Hooft, verbalized the sentiments of the ecumenists gathered
for that historic occasion: “Our name indicates our weakness and our shame before God, for there can be

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and there is finally only one Church of Christ on earth. Our plurality is a deep anomaly. But our name
indicates also that we are aware of that situation, that we do not accept it passively, THAT WE WOULD
MOVE FORWARD TOWARDS THE MANIFESTATION OF THE ONE HOLY CHURCH” (The Genesis
and Formation of the World Council of Churches, p. 66).
This supposed “one holy church”, this longed for world church, is a figment of a heretical imagination.
The Bible does not tell us that there should be a world church. Quite the opposite. The Bible repeatedly
warns that Christendom will become increasingly apostate as the coming of Christ draws near, and the true
churches are commanded to remain separate from this wickedness. God is not fulfilling the Great
Commission through a church, singular, but through churches, plural.
The more than 300 member bodies of the World Council of Churches include the American Baptist
Convention; Association of Evangelical Lutheran Churches; Anglican Church of Canada; Baptist Union of
Great Britain and Ireland; Canadian Yearly Meeting of the Religious Society of Friends (Quaker); Christian
Church in Canada; Church of the Brethren; Church of England; Episcopal Church; Evangelical Lutheran
Church in Canada; Federation of Swiss Protestant Churches; International Council of Community Churches;
Methodist Church of the United Kingdom; Methodist Church in Singapore; Moravian Church in Great
Britain and Ireland; National Baptist Convention of America, National Baptist Convention, USA;
Presbyterian Church in Canada, USA, and Wales; Progressive National Baptist Convention USA; Reformed
Church in America; Union of Evangelical Christian Baptists of the former USSR; Union of Welsh
Independents; United Church of Canada; United Church of Christ USA; United Methodist Church USA;
and the Uniting Church in Australia.

Word, The — In Greek the word for “word” is “logos.” It is used in many places, but of special interest is
how it is used of Jesus. In John 1:1 it says, “In the beginning was the Word and the Word was with God and
the Word was God.” The Word is divine 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 1:14). In
other words, Jesus is the Word of God who represents God to us and us to God. The term is also used to
describe the Scriptures (Rom. 9:6; Heb. 4:12), Christ’s teaching (Luke 5:1), and the gospel message (Acts
4:31). The Word of God:
I- is inspired (2 Tim. 3:16).
II- is truth (Psalms 119:160).
III- makes free (John 8:32).
IV- produces faith (Rom. 10:17).
V- judges (Heb. 4:12).

Worship — The adoration of a deity, in personal solitude or in a group of individuals. Worship is usually
initiated by prayers and ceremonies that assist one in expressing love to God or the obligation of God’s
creation to give to Him all honor, praise, adoration, and glory due Him because He is the holy and divine
creator. Worship is to be given to God only (Ex. 20:3; Matt. 4:10). Jesus, being God in flesh (John 1:1,14;
Col. 2:9), was worshiped (Matt. 2:2,11; John 9:35-40; Heb. 1:6). Worship is a highly misunderstood matter.
Worship is the ultimate speculative expression of Holiness. It is often agreed that worship is a Spiritual
practice but then the practice becomes only a material performance in the practice of most.
Worship is not done in the sight of mankind. The human eye has not the interest for this operation. The
Spiritual function of worship can not be explained in the poor words of the language of men. We must
experience this Holy matter and the sensory impulses of mankind are only a deterrent to the ministry of
worship. Worship is so vital in the life of the redeemed that it must be done at all levels of human existence.
Therefore the senses are no true guide in this matter for: 1) The eye is focused on the earthly; 2) the hand
is laid on the doings of the earthly; 3) the feet are set to walking to and fro in the earth - 4) even the heart
of man is a deceptive vessel and desperately wicked. (Jer.17:9) Were it not for the impression of the Holy
Ghost and His invitation toward the place of worship; there would be only the repugnant liturgy of modern

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ritual and so many empty, failed “services”.
Whether private or public, worship is a “Spiritual” practice - The Flesh is not suited to worship. This
makes it wholly “speculative”. The “internal” is the only feature of man that bridges unto the “eternal”.
(John 4:24 “...seeketh such to worship...”)
Devotions are to be made toward a Holy GOD. If regiment is required to direct us to devotion, it should
be employed to force the flesh to enter into “Spiritual” practices. Deep insight is promised for this kind of
adventure into worship. (Matt.6:6; Luke 12:1-3) Early there can be found fresh joys. (Psa.30:5; 63:1) And
then there are the thrills of devotions in the night seasons. (Psa.16:7; 22:2) The private blessing of secret
fellowship with the HOLY is beyond the sensual. (Isa.26:9)
Also we must reach into the progress of worship’s process. A forgotten insight is the “Musing” of the
saints. The redeemed are spiritually skilled to this end. The fire of GOD is rooted in this expression.
(Psa.39:3 “...while I was musing the fire burned.”) Music is an outward manifestation of inward musing.
Nowhere is there a case of music that is offered to the open public. Music is always to the “inner man”.
(Eph.5:19; James 5:13) Music is a badly misused function in this day. The saved are the only ones who have
music that is not dishonest to the intention of GOD-given melody. Holiness in the inner man brings musing
and musing elicits Psalms and Hymns and Spiritual songs - Not drunk with wine but filled with the HOLY
GHOST. (Eph. 5:18-20)
Worship is a Spiritual matter and not to entered into lightly. (John 4:23-24) The blessed truth of Worship
is all of God:
I- Ordained of GOD (1 Peter 1:18-20)
II- Ordered of GOD (1 Peter 1:23)
III- Honored of GOD (1 Peter 1:25)
Worship is calling GOD what HE is to YOU - Paying GOD what HE is DUE - And bringing others to
the saving knowledge of HIM TOO. These things are worship. This worship calls for Sacrifice:
A) Living Sacrifice (Rom.12:1)
B) Sacrifices of Praise (Heb.13:15-16)
C) Sacrifices of Service (2 Tim.4:1-8)
I- Rejoice that your name is written down (Luke 10:20)
A) A permanent reality (John 1:27)
B) A sure Identification (Eph.3:13-15)
C) A definite inheritance (1 Peter 1:2-5)
II- Rejoice with those who rejoice (Rom.12:15)
A) Like begets like (Gal.6:8) [SOW]
B) Discovering the opportunity (2 Tim.4:2) [DO]
C) The desire of CHRIST (John 17:13) [ENJOY]
III- Rejoice Evermore (I Thes.5:16)
A) Always in order (Acts 16:25)
B) Always helpful (Prov.17:22)
C) Always Better than the Alternative (1 Cor. 10:10; Phil.2:14) [Jesus’ words are found in John 6:43
as HE refers to Prov.19:3]

Wrath — Biblically, it is the divine judgment upon sin and sinners. It does not merely mean that it is a
casual response by God to ungodliness, but carries the meaning of hatred, revulsion, and indignation. God
is by nature love (1 John 4:16), however, in His justice He must punish sin. The punishment is called the
wrath of God. It will occur on the final Day of Judgment when those who are unsaved will incur the wrath
of God. It is, though, presently being released upon the ungodly (Rom. 1:18-32) in the hardening of their
hearts.
Wrath is described as God’s anger (Num. 32:10-13), as stored up (Rom. 2:5-8), and as great (Zec 7:12).
The believer’s deliverance from God’s wrath is through the atonement (Rom. 5:8-10). “For God hath not

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appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we
wake or sleep, we should live together with him.” (1 Thes. 5:9-10). (See Judgement; Mercy)

—Y—

Yahweh, (Jehovah) — (One of the names of GOD) A personal name for God used in Judaism. meaning “the
Self-Existent One.” (Ex..3:14) It was revealed by God to Moses. It is formed by four Hebrew consonants,
YHWH, called the Tetragrammaton. The vowels “a” and “e” are thought by some to be the correct
pronunciation of YHWH. The name Jehovah is an alternate interpretation of the sound of the Hebrew
YHWH. It was replaced after the 3rd century BC, by Adonai, as it was considered too sacred to speak. Its
origin is unknown as is its original pronunciation and meaning. Its usage came to be reserved for the high
priest.(See God, Tetragrammaton, YHWH, Jehovah)

Yahweh-Mekaddesh — (One of the names of GOD) “The Lord Sanctifies” (Ex. 31:13). Holiness is the
central revelation of God’s character. God calls for a people who are set apart.

YHWH (Tetragrammaton) — (One of the names of GOD) God’s name in Hebrew known by this technical
term. Greek, meaning four letters, these are the four consonants which make up the divine name (Ex. 3:15;
found more than 6,000 times in the Old Testament). (See God, Jehovah, Tetragrammaton, Yahweh)

Yom Kippur — The Day of Atonement in Judaism. It is the last of the Ten Days of Penitence that begin the
new year. On this solemn day set aside for prayer and fasting, man is called to account for his sins and
reconcile himself with God and man. It is described as the Sabbath of Sabbaths.

—Z—

Zebulun — One of the tribes of Israel. It occupied land that was north of Manasseh and that stretched from
the eastern end of Mt. Carmel to Mt. Tabor. The people of this tribe descended from Zebulun, the sixth son
of Jacob and Leah.

Zechariah — Biblical author and 11th of the 12 minor prophets. Zechariah, like Haggai, was a prophet to
the remnant which returned after the 70 years. There is much of symbol in Zechariah, but these difficult
passages are readily interpreted in the light of the whole body of related prophecy. The great Messianic
passages are, upon comparison with the other prophecies of the kingdom, perfectly clear.
Both advents of Christ are in Zechariah’s prophecy (Zec.9:9, Matt.21:1-11 Zec.14:3-4). More than
Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the
restored remnant. He has given them their authority (Dan.2:27-40) and will hold them to account; the test,
as always, being their treatment of Israel.
See Gen.15:18 “And curse him that curseth thee.” This is Wonderfully fulfilled in the history of the
dispersion. It has invariably fared ill with the people who have persecuted the Jew--well with those who have
protected him. The future will still more remarkably prove this principle (Deut.30:7; Isa.14:1; Joel 3:1-8;
Mic.5:7-9; Hag.2:22; Zec.14:1-3; Matt.25:40, 45) (See Zec.2:8)
Zechariah, therefore, falls into three broad divisions:
I. Symbolic visions in the light of the Messianic hope, Ch.1:1-6:15.
II. The mission from Babylon, Ch.7-8.
III. Messiah in rejection and afterwards in power, Ch.9-14 (Scofield)

Zealot — The term used to designate the more radical party of Jewish rebels against foreign (particularly
Roman) rule. One motivated by zeal for the Jewish Law. Peter was a Zealot and several other of the band

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of Jesus’ disciples. (Acts 5:37) (See Essenes, Pharisees, Sadducees)

Zephaniah — Biblical author and ninth of the 12 minor prophets. This prophet, a contemporary of Jeremiah,
exercised his ministry during the reign of Josiah. It was a time of revival (2 Kings 22), but the captivity was
impending, nevertheless, and Zephaniah points out the moral state which, despite the superficial revival
under Josiah (Jer. 2:11-13), made it inevitable. (Jer 2:11-13) Zephaniah is in four parts:
I. The coming invasion of Nebuchadnezzar a figure of the day of the Lord, 1:1-2:3.
II. Predictions of judgment on certain peoples, 2:4-15.
III. The moral state of Israel for which the captivity was to come, 3:1-7.
IV. The judgment of the nations followed by kingdom blessing under Messiah, 3:8-20. (Scofield)

Zion — Another name for the Jebusite stronghold, and the SE hill of Jerusalem upon which it stood. The
use of the name was progressively expanded to include the Temple and eventually, all of Jerusalem. It came
to be applied figuratively to the nation of Judah and the whole of the Israelite people. Through this process
of change, the name also developed a religious connotation, emphasizing Jerusalem as the city of God, and
the Israelites as God’s people. In NT times, the spiritual significance of the name is further extended to
indicate the church of God and his spiritual kingdom. (2 Sam.. 5:7; Psa. 48:2, 11-12; Isa. 40:9; 60:14; Heb.
12:22; 1 Pet. 2:4-6)

Zionism — A movement within Judaism which advocates the return to the land of Israel (Zion). It is based
on the conception of the coming of the Messiah connected with the land of the fathers, Israel. In 1897,
Theodor Herzl developed the movement into an organized body. Zionism gained momentum in the 19th
century as the Jews developed a sense of nationalism and as actual movement to Israel began. Practical,
political, and cultural Zionism developed. Herzl believed that only through public law would Zionist aims
be achieved. Conflicts developed within the leadership and outside the movement. Hebrew was revived as
a modern, daily language and in 1948 when the state of Israel was founded, Hebrew became its official
language. Zionism continues as an effective movement, combating anti-Semitism and improving conditions
of Jewish life.

Ziph — A town in the hill country of southern Judah where David hid while running away from King Saul.
See the title of Psa. 54 and 1 Sam. 23:19; 26:1.

This book is part of the Home Bible Study Library of the Fresh Waters Digital Library. It is not printed
in a paper edition and is supplied in the “PDF” format and must be viewed with the Adobe Acrobat Reader
software. This can be downloaded, free from that website. For Bibliography references the editor directs
the reader to “fwdl-practical library.pdf” (another book in this collection) for further study and guidance
as to books behind the work in the Bible encyclopedia.
The Editor

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“Pray without ceasing. In every thing give thanks: for this is the will of
God in Christ Jesus concerning you.” (1 Thes. 5:17-18)

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 About the Electronic Text of this
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