Here we have in A and A, God the omniscient one; and in B, C, and B we have His Word. And we learn that the Word of God is a judge now,
so wonderful that it distinguishes between the thoughts and intentions of the heart and judges them.
The Lord Himself bears witness that the same Word will be our judge hereafter—John 12:48, "He that rejecteth Me, and receiveth not My words,
hath one that judgeth him; the Word which I have spoken, the same shall judge him in the last day."
What a solemn truth. And how much more solemn, when man now dares to take this one word "critic" or "judge," which God has thus, by His only
once using it, appropriated to His Word, and apply it to himself. And what is it that man is going to judge? Why, this very Word of God! thus making himself the judge of that Word which is
to judge him! If the word kritikos were of frequent occurrence, and used of various things or persons, man might perhaps be led to look on himself as a judge of some one of them. But
God has used it only once, and He has thus confined it to one thing—His Word. Therefore it is a daring presumption for man to transfer the word to himself. Not only does man do
this, but he calls his work "higher criticism." Now there is a criticism which is lawful, because it judges not God's Word, but man's work as to the manuscripts; this is called
Textual Criticism, which is quite a different thing. But this "higher criticism" is nothing but human reasoning; it is nothing more than the imagination of man's heart—those
very thoughts and intentions which the Word itself judges!
What confusion! what perversion! and what folly! for the further man's criticism departs from the domain of evidence and enters on the sphere
of reason, the "higher" he calls it! That is to say, the less like a skilled judge he acts, the higher he exalts his judgment! Poor man! Oh that you would submit yourself to this
Word. For it must either judge you now, in this day of grace, and give you conviction of sin; or it will be your judge in the last day, when every mouth will be stopped, and you will be
"speechless" and "without excuse."
(2) kaphleuw (kapeeleuo), "to corrupt," 2 Corinthians 2:17
This is another word which occurs only once, and it is, like all such words, full on instruction. It is derived from kaph, a crib or manger, whence kaptw, to eat quickly (Latin, capio, to take). Then comes kaphloV, one who
sells provisions, esp. a victualler or vintner, and the verb kaphleuw, which means to be a kaphloV, to keep a
tavern, to sell victuals and drink (esp. wine). Then, like so many words which, in the course of their history, witness to the fallen nature of man, (see section on the number 2) and
because all such retailers were addicted to adulteration, the verb came to mean, simply, to adulterate. This cannot be more clearly shown than by referring to Isaiah 1:22, where the
Hebrew,
"Thy silver is become dross,
Thy wine mixed with water"
Is rendered in the Septuagint,
"Thy wine merchants (oi kaphloi) mix the wine with
water."
That is exactly what is meant in 2 Corinthians 2:17, where the Apostle says "we are not as many which corrupt the word of God," i.e. who
adulterate and "water down" the Word.
The Holy Spirit, by confining the use of this verb solely to the ministration of the Word of God, places the greatest possible emphasis upon the
practice of the "MANY!" He had just been most solemnly declaring that His ministry of that Word was to some the savour of death unto death (i.e. resulting in their endless death). The
"many" do not so declare all the counsel of God, but they water it down, and adulterate all such discriminating truth, prophesying smooth things, and seeking to please the people instead of
studying to show themselves approved unto God (2 Tim 2:15).
The margin of the AV reads "deal deceitfully with." The RV, while translating the word "corrupting" in the text, waters down the whole truth
in the margin by giving the alternative rendering, "making merchandise of," which, while it is far below the solemnity of the passage, exemplifies its truth.
(3) dolow (doloo), "to handle deceitfully," 2 Corinthians 4:2
This is another word which is used only once, and here again it is in connection with the Word of God. Indeed, the three might well be
compared—Hebrews 4:12; 2 Corinthians 2:17; and this word dolow in 2 Corinthians 4:2. Like some other words which occur only once, its meaning is from that
very cause not so clear or obvious as other words in more general use. We have therefore to search for its meaning. First, all verbs ending in ow are causative, carrying out the act which is proper to the noun. Hence douloV (doulos) is a slave, therefore doulow (doulo-o) means to make a slave of another, to enslave: polemoV (polemos) is war, therefore polemow (polemo-o) means to make war, or to make hostile.
Now with regard to this word, the noun doloV (dolos) means any cunning contrivance for catching by deceit.
Homer uses it of the robe of Penelope, which she used as a means of deceiving her many suitors, saying, she must finish the making of it before she could make up her mind. He uses it
also of the net with which Vulcan catches Mars, and of the Trojan horse; and of a mousetrap. Hence, doloV means any trick, or contrivance, or stratagem by which another is deceived.
The verb dolow therefore must mean the act of deceiving by a trick, or ensnaring by craft. The Greek writers use it of
debasing gold, adulterating wine, of dyeing garments, and of disguising oneself.
In this passage, therefore, it means that the Apostle declares that he has not acted thus with the Word of God. He neither used it as a vintner did
his wine, adulterating it or watering it down (2 Cor 2:17); nor did he use it as a juggler or trickster to catch them with it by wile, craft, cunning, or stratagem.*
* It may be well to note the many words which have had to be used to meet man's fallen nature in
his various forms of deception:
planaw (plano) is "to lead astray," used of doctrinal error or religious deceit
paralogizomai (paralogisomai), "to deceive by false reasoning"
apataw (apatao), "to delude with false statements"
kaphleuw (kapeeleuo), "to adulterate by admixture"
dolow (doloo), "to deceive by stratagem"
yeudw (pseudo), "to deceive by lying"
baskainw (baskaino), "to deceive by witchcraft"
An example may be given of the way in which ignorant rationalists thus deal with the Word of God. One quotes Jeremiah 7:22 to prove that Jehovah
"never gave any directions whatever about burnt offerings and sacrifices," omitting the words which define and limit the reference to "the day that I brought them out of the land of Egypt."
This is a specimen of the jugglery which abounds on all hands either through ignorance or malice.
This "dealing deceitfully" with the Word of God is seen most frequently when words are quoted apart from their context, by which, of course, the
Bible may be made to prove anything. This is a fruitful source of error even with those who love and are seeking after the Truth.
A glaring example of this wilful deceit is seen in a wall-text which reads, "Thou shalt not drink wine," thus giving as a Divine command that which
is uttered as a threat of Divine judgment. See Micah 6:15.
(4) artioV (artios), "perfect," 2 Timothy 3:17
This is another word which occurs only once, and again in reference to the Word of God. It is rendered "perfect," but it means fitted, and has
reference to a special aptitude for any given use. The verb, in the same verse, is formed from this word, with the preposition ex, out, prefixed exartizw (exartizo), and it means fitted out, as a vessel for a voyage, fully equipped, completely furnished. The two words are, therefore,
cognate, and should be similarly translated. They are, moreover, for the sake of emphasis, put out of their place, in order to attract our attention; one is put at the beginning of
the sentence and the other at the end, thus:—"that equipped may be the man of God, for every good work fully equipped": or fitted...thoroughly fitted out; or
furnished..completely furnished. That is to say, He who has "learned" and is "assured of" the Word of God, having been "made wise unto salvation," and has profited by the continued use of
the holy Scripture as inspired by God, is "a man of God," i.e., a prophet, and therefore knows from these Scriptures what he is to say as God's spokesman. One who studies man's books will become a man of men; but he who studies God's book will become "a man of God." Moreover he will be equipped for every emergency, fitted out against every need, ready to meet every contingency; just as a vessel when fitted out for a long voyage has to be provided for calm and storm, ready to help a friend or defeat an enemy,
prepared for fire and every accident, so the man of God, who truly profits by the study of the Scriptures, is equipped and furnished, prepared and ready for every emergency.
(5) rhtwV (rheetos), "expressly," 1 Timothy 4:1
This word rhtwV (rheetos) is from rhtoV, spoken, or expressed in words.
The noun rhetor (rhtwr) was used of one who spoke to the people and advised them; then it is used of a hired orator; and rhetoric was used of the
arts he employed. So that it may mean here that the Holy Spirit actually pronounced these solemn words of 1 Timothy 4:1 audibly in the Apostle's ears* in order to emphasise their awful
solemnity and the certainty of their truth. (See the context.)
* As on other occasions, Acts 10:19,20, 13:2, etc.
(6) baskainw (baskaino), "to bewitch, Galatians 3:1
"O foolish Galatians, who hath bewitched you, that you should not obey the truth."
The word means to fascinate. Indeed the word fascinate is derived from it, the initial f in the Latin taking the place of the b in the Greek. Among the heathen this fascination was with the eye (Deut 38:54,56; Eccl 14:8). In Galatians 3:1 it is used in a wider sense, and by using it only
once, the Holy Spirit emphasises it and points to a danger common to the people of God through all time. When they profess that they are "charmed" by this teacher, or
"fascinated" by that speaker, they prove themselves to be indeed "foolish" (anohtoV,* without understanding), because they are "fascinated" and
deprived of the use of their faculties, and are in great danger of being deceived and turned away from the truth.
* Luke 24:25; Rom 1:14; Gal 3:3; 1 Tim 6:9; Titus 3:3.
(7) epiousioV (epiousios), Matthew 6:11
This word epi-ousios occurs only once. It is not merely a word that was used only once, but it occurs nowhere else, not
even in any other Greek writing, for it was coined by the Lord Jesus Himself. Hence there is no help to be obtained in understanding its meaning but from the Holy Spirit.
It is translated "daily": "Give us this day our daily bread," Matthew 6:11.
It has been variously understood and translated. The RV, in the margin, treats it as an ellipsis, and supplies the word "day":—"Greek, our
bread for the coming day." But this cannot be correct, for it is in direct opposition to verse 34, where we are expressly told to "take no thought for the morrow!" Besides, "Give
us this day our bread for the coming day," is a denial of the great fact that our need is supplied day by day. The truth is that we have no stock of grace supplied for future use; that
which we need on any particular day is not supplied by God either before or after, but on the very day, yea, at the very moment of our need. The RV is right in saying that the Greek means
"coming," but it would be still more correct to say "coming upon," thus preserving the force of the preposition epi (epi) upon.*
* 'EpiousioV cannot be derived from epi, upon, and eimi, to be, because the participle would then have been epousa. It must be from epi and eimi, to go or come, for the participle of this is, as here, epiousa, going upon or coming upon.
We must expect this peculiar word of the Lord Jesus to have such a fulness in it that no one English word is able to express it. It qualifies the word
"bread." It is this bread which is epiousios, i.e., coming upon us. It is not the bread which perisheth, but the heavenly bread which cometh down from heaven (John
6:32,33), even Jesus the living Word of God. For "man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live." In other words, it
is not the bread which cometh up from the earth which we ask our Father in this prayer; but it is the bread which cometh down from heaven, even Christ, the living Word, and
the Scriptures, the written Word. By these alone, we truly live.
skoloy (skolops), "a thorn," 2 Corinthians 12:7
is another word which occurs only once, in this place. "There was given to me a thorn in the flesh," or more literally, for the
flesh (th sarki). Commentators and expositors exhaust their ingenuity in trying to explain what this "thorn" was, while the true explanation is given by the
Spirit in the words which follow. That we may make no mistake as to what the "thorn" was, it is immediately added aggeloV Satana, "an angel of Satan."*
That is to say, this "thorn for the flesh" was "an angel of Satan," allowed to come "in order that he might buffet me" (ina me kolafizh). The
word kolaqizw means to give a blow with the fist.** No "thorn" could do this. But this evil angel, sent by Satan, could do so; and was permitted to do so,
and to be to the Apostle what a thorn is to the flesh, in order that he might not be exalted above measure by the abundance of the revelations which he had received.
* Not "the messenger of Satan." There is no article. But the nominative is placed in apposition,
in order to explain the skoloy (thorn). In the Received Text, the word "Satan" is also in the nominative, but this would in that case explain the angel—that
the angel was Satan himself. L., T., Tr., A., and W. H. read Satana, of Satan.
** It occurs elsewhere only in Matthew 26:67; Mark 14:65; 1 Cor 4:11; 1 Peter 2:20.
First, we have the word "thorn," then we have the explanation, "an angel of Satan." Why should we seek to go further and explain the
explanation already given? Why not rest content with what is actually said, instead of seeking to introduce something which is not said? The word and the phrase occur only in this
passage, to show us the importance of the great lesson which it teaches.
Thrice the Apostle prayed that "he might depart." Literally, "in order that he might withdraw or go away from me" (ina
aposth ap emou). But his prayer was refused! Why? Because he asked for what he did not need! The grace of Christ was all-sufficient. It was needful for him to be humbled. To
accomplish this the very buffeting of Satan was used to defeat his own designs. Satan's design is to lift up the servant of God with pride. Yet, here, the buffetings of the messenger of
Satan were over-ruled to defeat his own ends, and Satan was taken in his own craftiness.
(9) allotrioepiskopoV (allotrio-episkopos), 1 Peter 4:15
Allotrio-episkopos is a word which occurs only here, not being used even by any of the Greek classical writers. It is composed of two words, allotrioV (allotrios), "belonging to another," and episkopoV (episkopos), "an overseer" (bishop). According to this, it
would mean one who takes the supervision of affairs which pertain to others and in no wise to himself. Hence it is rendered in AV "a busybody [RV meddler] in other men's matters."
But this is evidently weak, and it is in fact far short of the facts referred to in the context. The Christians were being exhorted in this Epistle with regard to a great persecution, which
was even then commencing, and in which they were charged with being "murderers," "thieves," "evil-doers," and "allotrio-episkopoi," whatever that may mean. Now it is clear that
something more is meant here than a mere "busybody," or "meddler," by being classed among such great criminals. The fact is, that these persecutions commenced with popular accusations. The
"Christians" were regarded with general hatred, and the common charges brought against them were murders, incendiarism, etc., but chief of all they were charged with hatred of the world and hostility to society. The technical term for this latter crime was odium humani generis,* and it meant that the Christians were bent on relaxing the bonds which held society
together, introducing divisions into families, setting children against parents, parents against children, and accomplishing all this by unlawful and magical arts. This charge was
absolutely necessary to procure their death; for in the Roman Empire the right of inflicting capital punishment belonged only to a few high officials, and death was the punishment of
magicians.
* Not hatred of human kind; but among the Romans genus hominum meant civilised society.
The Roman officials scorned a merely religious charge (see Acts 18:15-17, 19:37, etc.).
It seems clear, therefore, that the word allotrioepiskopoV was coined in order to express in Greek the Roman indictment of odium humani generis. So elastic an accusation could be easily proved in times of popular excitement. Christians were charged with breaking up the peace of family life, raising
discontent and disobedience amongst slaves. True, they were hostile to the vices of Roman society, and doubtless denounced them. Society, then, must destroy these Christians in
self-defence! This is the teaching involved in this word. It is no mere advice to disregard the taunts or jeers of others. It was a solemn exhortation, that when persecution came they were
to suffer, not as murderers or thieves, or as being like our agitators—as the enemies of society—but as Christians. "Be ready always to give an answer"* (1 Peter
3:15). "If ye suffer for righteousness' sake happy are ye, and be not afraid of their terror" (ibid. 3:14). Do not suffer under those terrible accusations and false charges, but
suffer "as a Christian." Be not ashamed of this, but glorify God on this behalf (ibid. 4:12-16).
* apologia, apologia, is a strictly legal term for a defence against a formal indictment.
Many Christians are today ignorant, and therefore unmindful, of what is meant by this solemn exhortation. As the leaders of the people they are taking
the place of those whom we speak of as "agitators"; and, by preaching what is openly called "a social gospel" and "the gospel of the people," are helping forward the enemies of society, and
are themselves disturbers of the peace, under the guise of what they call "Christian socialism." Such teachers would find it difficult to obey the exhortation to make a good defence against
such charges, for in their case the accusation would be true and not false.
(10) dwdekafulon (dodekaphulon), "twelve tribes" (Acts 26:7)
This word dodekaphulon is used by St. Paul in Acts 26:7, where, speaking of the hope of resurrection, he says, "Unto which promise our
Twelve Tribes, instantly serving God, day and night, hope to come."
This shows that the idea of the Twelve Tribes being "lost" is a popular fallacy.
It is true that in the Old Testament prophecies the term "Judah" may be used technically of the kingdom of Judah, and the term "Israel" of the Ten
Tribes; but it does not follow that the current popular use of the words is marked by the same exactness. We speak today of all the seed of Abraham as "Jews," but we do not by such a use of
the word determine the fact that they are belonging only to the tribe of Judah! The popular belief is that at the time of the crucifixion only the tribe of Judah was in the land, and
responsible for the death of the Lord Jesus.
But it is a fact that, at the time of the separation of the two kingdoms, there were "children of Israel that dwelt in the cities of Judah," 2
Chronicles 10:17; and in 2 Chronicles 11:3 we read of "all Israel in Judah." Long before the dispersion of the Ten Tribes and the captivity of Judah, numbers from all the tribes joined the kingdom of Judah on account of the idolatry introduced by the kings of Israel.
In 2 Chronicles 11:13, 16, 17, "the priests and the Levites that were in all Israel resorted to him [Rehoboam, king of Judah] out of all
their coasts...and after them out of all the tribes of Israel such as set their hearts to seek the LORD God of Israel came to Jerusalem, to sacrifice unto the LORD God of their
fathers. So they strengthened the kingdom of Judah."*
* But only for three years did this strength continue. Then they, too, fell into idolatry, and were no longer a strength, but a
weakness.
In 2 Chronicles 15:9, Asa, king of Judah, moved by the prophet Azariah, made a reformation, "and he gathered all Judah and Benjamin and the
strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance,* when they saw that the LORD his God was with him."
* The Hebrew is br&, rhov, and means "multitude." See Gen 16:10, 32:12, Deut 1:10, 28:62; Josh
11:4; Judg 6:5, 7:12, etc.
Josephus says (Ant. xi. 5, 7) of the term "Jews," "that is the name they are called by from the day that they came up from Babylon, which is taken
from the tribe of Judah, which came first to these places, and thence both they and the country gained that appellation." But the word soon obtained a wider application, and on the return
from the captivity in Babylon, what we call "Judah" was not confined merely to the original tribe, but embraced the old kingdom of Judah and Benjamin, together with an
"abundance" out of all the other tribes of Israel.
In the Gospels we read of "Anna, a prophetess, a daughter of Phanuel, of the tribe of Asher" (Luke 2:36). So that here was one of the Ten
Tribes who could trace her genealogy, and was yet living in the land.
In giving His instructions to the twelve Apostles, the Lord particularly enjoined them, "Go not into the way of the Gentiles, and into any city of
the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel" (Matt 10:5,6). And of Himself He said, "I am not sent but unto the lost sheep of the house of
Israel" (Matt 15:24).
The fact is that the whole nation was spoken of by the Gentiles as "Jews," and the terms "Jews" and "Israelites" are not used in the New Testament
with the distinction which modern usage has given to them.
It is clear from the Book of Esther that in Persia and elsewhere they were known as and spoken of as "Jews."
In Jeremiah 34:9, the term "Jew" is co-extensive with the term "Hebrew."
In Zechariah 8, too, which carefully distinguishes between "the house of Judah" and "the house of Israel" (v 13), the term "Jew" is clearly used of
the whole nation (v 23).
We see the same indiscriminate use of the words "Jew" and "Israelite" in the New Testament. Peter, on the day of Pentecost, addresses them as "men of
Judea" (Acts 2:14), and in v. 22, as "men of Israel." And, again, in Acts 4:8, "Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people and elders of
Israel...Be it known unto you and to all the people of Israel."
Further, in Acts 4:27, we are expressly told that, so far from the Jews, as such, being guilty of the death of Jesus, it was "all the people of
Israel."
Peter and James addressed their Epistles to the Diaspora,* the "Dispersion," i.e. "the twelve Tribes scattered abroad."
* The word occurs only in John 7:35; James 1:1 and 1 Peter 1:1.
And, finally, the Holy Spirit, by Paul, speaking of the promise of Resurrection made unto the fathers, says (Acts 26:7), "Unto which promise our
Twelve Tribes, instantly serving God, day and night, hope to come." We thus see that those whom we speak of as "Jews" are identical with the "Twelve Tribes."
Although neither we nor they may be able to separate and distinguish them now, we shall alike "marvel" when the true Joseph, who "is yet alive,"
shall show that He can do so, when He causes them to sit in order before Him (Gen 43:33).
These must suffice as examples of the importance of hapax legomina, or words that occur only once. There are a large number of them, and we
append a list (by no means exhaustive for the further study of those who desire to follow up this interesting branch of Bible study.
- ld (dal), Psa 141:3, "the door"
- h(z (zeh-gah), Gen 3:19, "In the sweat of"
- Pyzrz (zar-zeeph), Psa 62:6, "water"
- Ppx (chah-phaph), Deut 33:12, "shall cover him"
- bbx (cha-vav),* Deut 33:3, "he loved"
* This is the word from which the name of the great modern Jewish Society (Nwyc ybbwx), Chovevei Zion, is taken. It means the Lovers of Zion. The verb bbaxaf means to hide in the bosom, to
love fervently with a tender protecting love. The society is formed for the colonisation of Palestine, and has adopted a national flag for the restored nation of Israel.
- Nxb (boh-chan), Isa 28:16, "tried"
- Pnk (kah-naph), Isa 30:20, "shall thy teachers"
- Nwl#k (kish-shah-lohn), Prov 16:18, "a fall"
- xl (leh-ach), Deut 34:7, "antural force"
- Nr (rohn), Psa 32:7, "songs of"
- bhr (roh-hav), Psa 99:10, "their strength"
- #p+ (tah-phash), Psa 119:70, "is fat"
- #gr (rah-gash), Psa 2:1, "do rage"
- qnwy (yoh-nehk), Isa 53:2, "as a tender plant"
- (gr (rah-geh-ag), Psa 35:20, "them that are quiet"
- lly (y'lehl), Deut 32:10, "howling"
- Mmy (yeh-meem),* Gen 37:24, "the mules"
* From Mw@y, primarily Mw@x, to put in commotion, agitate, hence to
be hot. In Sanscrit, Yamunah is the river of that name; and in Syr. it means "waters." The AV followed the error of the Talmud. The RV has it correctly "hot-springs." The
word for mules is Mydirafp@:.
- +#q (koh-shet), Psa 60:4, "the truth"
- hdwsy (y'soo-dah), Psa 87:1, "His foundation"
- Nw)pq (kip-pah-ohn), Zech 14:6, "nor dark"
- hx+b (bit-chah), Isa 30:15, "confidence"
- h)yrq (k'reeah), Jonah 3:2, "preaching"
- hmylb (b'lee-mah), Job 26:7, "nothing"
- Mlb (bah-lam), Psa 32:9, "held in"
- +(y (yah-ghat), Isa 61:10, "he hath covered me"
- Nypc (tzah-pheen), Psa 17:14, "with thy hid"
- hmk (kah-mah), Psa 63:1, "longed"
- qwc (tzohk), Dan 9:25, "even in troublous"
- twrkrk (kir-kah-rohth), Isa 66:20, "and upon swift beasts"
- ynwmlp (pal-moh-nee), Dan 8:13, "unto that certain" (marg., "Heb. Palmoni; or, the numberer of secrets;
or the wonderful numberer")
- tw(#wm (moh-shah-oth), Psa 68:20, "of salvation"
- twk#wm (moh-sh'koth), Job 38:31, "the bands of"
- hy#n (n'sheey-yah), Psa 88:12, "forgetfulness"
- Kbn (neh-vech), Job 38:16, "springs"
Or coming to the New Testament we may instance:—
- agreuw (agruo), Mark 12:13, "to catch"
- agnwstoV (agnostos),* Acts 17:23, "unknown"
* Whence our word Agnostic, "ignoramus."
- adoloV (adolos), 1 Peter 2:2, "sincere"
- aimatekcusia (haimatekchusia), Heb 9:22, "shedding of blood"
- airetizw (airetizo), Matt 12:18, "have chosen"
- anomwV (anomos), Rom 2:12, "without law"
- aparabatoV (aparabatos), Heb 7:24, "unchangeable"
- apatwr (apator), Heb 7:3, "without father"
- apoblhtoV (apobleetos), 1 Tim 4:4, "to be refused"
- apaugasma (apaugasma), Heb 1:3, "brightness"
- apokleiw (apokleio), Luke 13:25, "hath shut to"
- arrhtoV (arrhectos), 2 Cor 12:4, "unspeakable"
- arcipoimhn (archipoimeen), 1 Peter 5:4, "chief shepherd"
- apeiroV (apeiros), Heb 5:13, "unskillful"
- apoblepw (apoblepo), Heb 11:26, "have respect"
- bohfoV (boeethos), Heb 13:6, "helper"
- brabeuw (brabeuo), Col 3:15, "rule"
- gunaikarion (gunaikarion), 2 Tim 3:6, "silly women" (neuter gender, to include silly women of both sexes!)
- dakruw (dakruo), John 11:35, "Jesus wept"
- deiliaw (deiliao), John 14:27, "let it be afraid"
- dhpou (deepou), Heb 2:16, "verily"
- dianuktereuw (dianukteruo), Luke 6:12, "continued all night"
- dikaiokrisia (dikaiokrisia), Rom 2:5, "righteous judgment"
- dothV (dotees), 2 Cor 9:27, "giver"
- dusnohtoV (dusnoeetos), 2 Peter 3:16, "hard to be understood"
- egkatoikew (engkatoikeo), 2 Peter 2:8, "dwelling among"
- egkrathV (engkratees), Titus 1:8, "temperate"
- eirhnopoiew (eireenopoieo), Col 1:20, "having made peace"
- eisdecomai (eisdechomai), 2 Cor 6:17, "will receive"
- emew (emeo), Rev 3:16, "spue"
- emperipatew (emperipateo), 2 Cor 6:16, "walk in"
- emfusaw (emphusao), John 20:22, "breathed on"
- hper (eeper), John 22:43, "than"
- qauma (thauma), Rev 17:6, "admiration"
- qeopneustoV (theopneustos), 2 Tim 3:16, "inspiration of God" (i.e. God breathed)
- qromboV (thrombos), Luke 22:44, "great drops"
- idrwV (hidros), Luke 22:44, "sweat"
- ierourgew (hierourgeo), Rom 15:16, "ministering"
- ikanothV (hikanotees), 2 Cor 3:5, "sufficiency"
- karterew (kartereo), Heb 11:27, "endured"
- katanaqema (katanathema), Rev 22:3, "curse"
- katamanqanw (katamanthano), Matt 6:28, "consider"
- kataleimma (kataleimma), Rom 9:27, "a remnant"
- katanussw (katanusso), Acts 2:37, "were pricked"*
* Note that these were pricked in their heart, while in Acts 5:33 and 7:54, it is diapriomai (diapriomai), they were cut to the heart—which makes all the difference.
- katoptrizomai (katoptrizomai), 2 Cor 3:18, "beholding as in a glass"
- keleusma (keleusma), 1 Thess 4:16, "a shout" (i.e. an assembling shout)
- knhqw (kneetho), 2 Tim 4:3, "itching"
- leitourgikoV (leitourgikos), Heb 1:14, "ministering" (i.e. worshipping)
- megistoV (megistos), 2 Peter 1:4, "exceeding great"
- metriopaqew (metriopatheo), Heb 5:2, "have compassion"
- miasma (miasma), 2 Peter 2:20, "pollutions"
- mwlwy (molops), 1 Peter 2:24, "stripes"
- nuttw (nutto), John 19:34, "pierced"
- olotelhV (holotelees), 1 Thess 5:23, "wholly"
- orqotomew (orthotomeo), 2 Tim 2:15, "rightly dividing"
- palh (palee), Eph 6:12, "wrestle" (i.e. the wrestling)
- parallagh (parallagee), James 1:17, "variableness"
- penicroV (penichros), Luke 21:2, "poor"
- periousioV (periousios), Titus 2:14, "peculiar"
- platuV (platus), Matt 7:13, "wide"
- plasma (plasma), Rom 9:20, "thing formed"
- polupoikiloV (polupoikilos), Eph 3:10, "manifold"
- polumerwV (polumeros), Heb 1:1, "sundry times"
- polutropwV (polutropos), Heb 1:1, "divers manners"
- praoV (praos), Matt 11:29, "meek"
- problepw (problepo), Heb 11:40, "having provided"
- prodromoV (prodromos), Heb 6:20, "forerunner"
- proelpizw (proelpizo), Eph 1:12, "who first trusted"
- sarkinoV (sarkinos), 2 Cor 3:3, "fleshy," indicating the nature of the person (made of flesh): while sarkikoV (fleshly) indicates the bent of the mind
- sebazomai (sebazomai), Rom 1:25, "worshipped"
- siniazw (siniazo), Luke 22:31, "sift"
- stigma (stigma), Gal 6:17, "marks"
- sunauxanomai (sunauxanomai), Matt 13:30, "grow together"
- sunwdinw (sunodino), Rom 8:22, "travaileth in pain together"
- sustenazw (sustenazo), Rom 8:22, "groaneth together"
- swfronwV (sophronos), Titus 2:12, "soberly"
- tagma (tagma), 1 Cor 15:23, "order" (rank)
- tartarow (tartaroo), 2 Peter 2:4, "cast down to hell"
- tekmhrion (tekmeerion), Acts 1:3, "infallible proofs"
- teleiwthV (teliotees), Heb 12:2, "finisher"
- tropoforew (tropophoreo), Acts 13:18, "suffered he...manners"
- udropotew (hydropoteo), 1 Tim 5:23, "drink...water"
- upereidw (hupereido), Acts 17:30, "winked at"
- uperkinaw (huperkinao), Rom 8:37, "more than conquerors"
- uperuyow (huperupsoo), Phil 2:9, "highly exalted"
- upecw (hupecho), Jude 7, "suffering"
- upodikoV (hupodikos), Rom 3:19, "guilty"
- filia (philia), James 4:4, "friendship"
- filoprwteuw (philoproteuo), 3 John 4, "loveth to have the pre-eminence"
- filosofia (philosophia), Col 2:8, "philosophy"
- flogizw (phlogizo), James 3:6, "setteth on fire"
- fruassw (phruasso), Acts 4:25, "did...rage"
- fwsforoV (phosphoros), 2 Peter 1:19, "day star"
- cliaroV (chliaros), Rev 3:16, "lukewarm"
- crwV (chros), Acts 19:12, "body"
- yeudwnumoV (psudonumos), 1 Tim 6:20, "falsely so called" (pseudonym)
- yucomai (psuchomai), Matt 24:12, "shall wax cold"
- wruomai (oruomai), 1 Peter 5:8, "walking about"
What is true of words which occur only once is also true of
PHRASES WHICH OCCUR ONLY ONCE
All these are of the greatest importance. We have noticed one above "Angel of Satan." There are many others; we give an example or two.
pneuma Cristou (pneuma Christou), "the Spirit of Christ," Rom 8:9
"Now if any man have not the Spirit of Christ, he is none of His." Both the AV and RV print the word spirit with a capital "S," as though it
meant the Person of the Holy Spirit; and most Commentators so interpret it.
But pneuma Cristou is a remarkable expression. First, there is no article, "the," either before "Spirit" or
"Christ"; and, secondly, this combination of the two words occurs no where else.* The expression is stamped therefore with special importance, and no help in understanding it can be
gained from its use in other passages.
* The apparently similar expression in 1 Peter 1:11 has the article.
Pneuma Cristou is, literally, Christ-spirit. It is the "new creature," or "new creation," which is created by the
Holy Spirit in all those who are "in Christ" (2 Cor 5:17). This new nature is called pneuma (pneuma), or spirit, as opposed to that which is only sarx (sarx), flesh. It is said to be "of God." It is called (Rom 8:9) pneuma Qeou (pneuma Theou), Spirit of
God, or Divine Spirit. It is spoken of as "Christ in you" (Col 1:27). It is "eternal life." It is Christ in us, indeed; for Christ risen and ascended is "our life," and this life,
regarded in its abstract nature and origin, is called here (Rom 8:9) pneuma Cristou (pneuma Christou). The context supports this exposition, for the very
next verse contains a conclusion flowing from the statement: "If Christ be in you the body [men, indeed] is dead because of sin; but the spirit is life, because
of righteousness" (Rom 8:10). There must be this pneuma Cristou in us of the Holy Spirit's creation, before He can bear witness with our spirits! Hence this
Christ-life in us is the subject of this wonderful chapter before the Person of the Holy Spirit is spoken of in the 16th verse.
Paul never speaks of being "born again," or being "converted." The pneuma Cristou, the Christ-spirit in us, implies this,
and more than this; for being "born again" or "converted" is necessary, even for the earthly portion of the kingdom, the ta epigeia (ta epigeia) or earthly things of John 3:12.
When Christ was upon the earth He was, as He is, the life of men. But now that He has been raised from the dead and exalted to the right-hand of God,
He has become our life in this especial manner—Resurrection life. And this life is pneuma Cristou, or Christ formed in us by the creative act of the Holy
Ghost, as the hope of glory. Christ is called "a quickening [or life-giving] Spirit" (1 Cor 15:46), and he that is thus joined to Christ the Lord is one spirit (1 Cor 6:17).
So that we find in Scripture:
- That God is Spirit (John 3:24), pneuma o QeoV;
- That Christ is Spirit, pneuma (1 Cor 15:46);
- That the Holy Ghost is Spirit, pneuma; and
- That our new nature is also pneuma, for that which is born of Spirit is pneuma (John 3:6)
And thus we are told by our God and Father's wondrous grace that we are partakers of the Divine Nature (2 Peter 1:4). It is this Divine Nature which,
in Romans 8:9, is called pneuma Cristou.*
* The word pneuma occurs nearly 400 times in the New Testament, 150 of which are in the Pauline Epistles. It is a
question worthy of serious consideration as to what is the meaning of the various usages of pneuma. With the article it is of course the Holy Spirit. But without
the article and before Pentecost, what can pneuma agion mean in Luke 11:13, "How much rather shall My Father give holy and divine spirit to them that ask Him?"
What can it mean in John 20:22? Certainly not the Person of the Holy Spirit, for He was not yet given, because Jesus was not yet glorified (John 7:39).
The Church soon became corrupt, and before the Canon of Scripture was complete it had lost the true teaching concerning
- The "Mystery" (or secret) concerning the Body of Christ, the Church of God;
- Justification on the principle of faith alone; and
- The work of the Holy Spirit.
At the Reformation, the second of these was partially recovered. Some sixty years ago the first was recovered, but was speedily
perverted; while the third has never been fully or properly recovered. Where is the Commentary on the Romans in which "the spirit of life in Christ Jesus" and the "spirit of
adoption" (i.e. Sonship spirit) is not confounded with the indwelling of and with the Person of the Holy Ghost?
All modern sects and all modern spiritual movements have in each case added some new and distinct form of false teaching concerning the Holy
Spirit's work to their special and peculiar errors.
Yet the truth of God remains, and the Word is still the Spirit's sword.
ennomoV Cristou* (ennomos Christou), "under the Law to Christ," 1 Cor 9:21
* The word ennomoV occurs twice (here and Acts 19:39, lawful), but this phrase only once.
This is another difficult expression. One thing is certain, viz., that there is no article with either of the two words "Law" or "Christ," and that
there is nothing about "the" Law. The RV omits the article, and renders "under law to Christ." Another thing is certain, viz., that there is no "to." The word Cristou is in the genitive case, and not the dative (according to all the critical texts).
Gentile Christians are very anxious to put themselves under "the Law." But God has never put them there. The Law was given by God to Israel by the
hand of Moses. Gentile Christians have never thus been put under that Law. Indeed, as a Jew, Paul declares distinctly of himself and his Jewish brethren in Christ, Romans 7:6
(following the AV margin), "Now we are delivered from the Law, being dead to that wherein we were held"; or, as in RV, "having died to that wherein we were held," i.e. as Jews
they had, in Christ, died to the Law, and on resurrection ground their old husband had no more claim upon them.
Then in 1 Corinthians 9:20, 21, he says, "Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law as under the
Law." Here there is an important sentence dropped out by a later scribe, but it is found in all the ancient versions and critical texts, and it is restored in the RV—"NOT BEING
MYSELF UNDER THE LAW!" Then he goes on to continue his argument: "to them that are without Law as without Law" ( being not anomoV Qeou, but ennomoV Cristou); or, being not an outlaw of God, but a subject-of-the-Law of Christ; or, being not destitute of Divine Law, but under Christ's Law; i.e. though I
am not under the Law of Moses, I am under a law of God. How? I am under obedience to the commandments of Christ! As much as to say, If I keep Christ's commandments what law shall I
break? None! For if I walk in the love of Christ I shall fulfil the Law of Moses (Rom 13:10). If I walk in love I shall "fulfil the Law of Christ" (Gal 6:2).
The conclusion therefore is, that Gentiles who never were under the "Law," and Israelites who were, if they are both "in Christ," are not under the
Law of Moses, but are under obedience to the commandments of Christ, which are far higher and far holier. The passage therefore does not prove that Gentiles or Christians are under the Law,
but are "freed from the Law."
Another phase of this great subject is where only one word is employed to denote a certain thing, though that word may be used and occur many times.
ONLY ONE WORD
The Hebrew noun for Truth is a remarkable illustration of this. Many are the words used for deceit and lies, (see above) but
there is only one word for truth. God's truth is one! Man's lies are almost infinite! The word tme)v (Emeth) means firmness and stability, perpetuity, security. This is what God is. This is exactly what man is not! Man is altogether vanity. "All men are liars" (Psa 116:11). "His mouth is full of
cursing, deceit [Heb. pl., deceits], and fraud; under his tongue is ungodliness and vanity" (Psa 10:7). "They speak vanity every one with his neighbour: with flattering
lips and a double heart do they speak" (Psa 12:2).
Truth is found only in the Word of God, in Christ, who says of Himself, the living Word, "I am the truth" (John 14:6); and of the written Word, the Scriptures, "Thy word is truth" (John 17:17).
Truth is heard only in the Word of God. It is taught only by Jesus. Hence it is written (Eph 4:20,21), "Ye have not so learned Christ, if so be
that ye have heard HIM, and have been taught by HIM, as the truth is in Jesus." These last words are generally misquoted, as though they said, "the truth as it is in Jesus." But this is
quite a different thing! This implies that there is some truth to be found apart from Jesus! No, it says, "even as the truth is in Jesus" (RV), i.e., in Him, and no where else. By nature
all men are like Jacob. He was a deceiver, and in attempting to gain his blessings by deceit, he brought sorrows and troubles upon himself. Those blessings which God designed for him
were, and will be, wrought by the "God of truth," as it is written, "Thou wilt perform the truth to Jacob" (Micah 7:20).
The Rabbins have pointed out that man being pure falsehood, God appointed him to death, that with the fear of death before his eyes he might be pious
and learn the truth. Hence out of the word tm) (Emeth) they made (by the rule of Notricon or Acrostic) three words:
) standing for Nwr) (Aron), "a coffin"
m standing for h+m (Mittah), "a bier"
t standing for Mykyrkt (Tachreecheem), "shrouds"
Hence they taught that the death of God's saints was "precious in the sight of the LORD" (Psa 116:15), for only in resurrection can he know
what he has lost, viz., the image of God, and thus "Truth shall spring out of the earth" (Psa 85:11).
But a more simple fact concerning this remarkable word is this, that the first letter, Aleph ()), is the first
letter of the alphabet; the middle letter, Mem (m), is in the middle of the alphabet; while the last letter, Tau (t), is the last letter of the alphabet. As much as to say to us, that the Word of the LORD is altogether truth. From beginning to end every letter and every word
expresses, and contains, and is the Truth of God. While Jesus is Himself the Alpha and the Omega,* the first and the last, the beginning and the ending of the ways, and works, and words of
God (Rev 1:8,17).
* These are the first and last letters of the Greek alphabet.
We must distinguish between Emeth, truth, and Emmunah, which means "faithfulness";* and also Aman, Nma)af (Ahman), which is from a different root, and as an adverb means truly, certainly, and as an adjective firm or faithful. It is
from this that the Latins derived their word omen and ominous, because they firmly believed in their omens. How much more should we believe that to which we put our Amen, when we use this selfsame word.
* Hab 2:4. The righteous man believes God, and lives in the firm expectation that what God has said He will perform. Hence his faith is the
proof and evidence that God has justified him, and it is thus counted to him for righteousness. Hab 2:4 is quoted three times in the New Testament, viz., Rom 1:17; Gal 3:11 and Heb
10:38.
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