| A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z | Adoption - literally means "to place
as a son", and describes the act whereby God places undeserving
sinners into a position of permanent sonship, granting them all the rights
and privileges consistent with that position. Agnosticism - the word is derived from
the Greek word "a" meaning "without" and "gnosis" meaning "knowledge".
Thus the definition of agnosticism is "without knowledge" or
the belief that there is not, and cannot ever be, sufficient knowledge
or data to determine whether or not God does or does not exist. Allegory - An allegory comes from the
Greek allos, which means "other" and agoreuein, which means "to
speak," and is used to describe some fictional narrative which is
supposed to continually, if implicitly, refer to some other structure
of event or state of affairs, whether political, social or natural. Amen - In Jewish scriptures, the word "amen" is
used to express the idea of "may it be so" or "certainly." Thus,
it was said in response to something else a person has said. Often is
was used as a response to a promise from God or the priests, and in this
fashion it became a ritualistic response among Christians to various
portions of the Christian liturgy. Jesus is recorded in the New Testament
as using it as an opening, rather than as a response - for example, "Truly
(Amen), I say unto you..." It is, in this context, used to solemnize
what was about to be said. Amoral - The term amoral is distinct from
the terms moral and immoral, and simply refers to the state of lacking
any moral characteristics. An amoral act is not morally good nor is it
morally bad - it simply is. An amoral man is one who has no conception
of morality or moral judgments. Babies, for example, are amoral. Anathema - Something which is "anathema" is
something which is polluted or accursed. Paul used this term to refer
to someone who has been completely rejected by God (Gal. 1:8,9; 1Cor.
12:3, 16:22). Angel - a word signifying, both in the
Hebrew and Greek, a "messenger," and hence employed to denote
any agent God sends forth to execute his purposes. It is used of an ordinary
messenger (Job 1:14: 1 Samuel 11:3; Luke 7:24; 9:52), of prophets (Isaiah
42:19; Haggai 1:13), of priests (Malachi 2:7), and ministers of the New
Testament (Revelation 1:20). It is also applied to such impersonal agents as the
pestilence (2 Samuel 24:16,17; 2Kings 19:35), the wind (Psalms 104:4). But its distinctive application is to certain heavenly
intelligences whom God employs in carrying on his government of the world.
The name does not denote their nature but their office as messengers.
The appearances to Abraham at Mamre (Genesis 18:2,22. Comp 19:1), to
Jacob at Peniel (Genesis 32:24,30), to Joshua at Gilgal (Joshua 5:13,15),
of the Angel of the Lord, were doubtless manifestations of the Divine
presence, "foreshadowings of the incarnation," revelations
before the "fulness of the time" of the Son of God. The existence and orders of angelic beings can only
be discovered from the Scriptures. Although the Bible does not treat
of this subject specially, yet there are numerous incidental details
that furnish us with ample information. Their personal existence is plainly
implied in such passages as Genesis 16:7,10,11; Judges 13:1-21; Matthew
28:2-5; Hebrews 1:4, etc. These superior beings are very numerous. "Thousand
thousands," etc. (Daniel 7:10; Matthew 26:53; Luke 2:13; Hebrews
12:22,23). They are also spoken of as of different ranks in dignity and
power (Zechariah 1:9,11; Daniel 10:13; 12:1; 1 Thessalonians 4:16; Jude
1:9; Ephesians 1:21; Colossians 1:16). As to their nature, they are spirits (Hebrews 1:14),
like the soul of man, but not incorporeal. Such expressions as "like
the angels" (Luke 20:36), and the fact that whenever angels appeared
to man it was always in a human form (Genesis 18:2; 19:1,10; Luke 24:4;
Acts 1:10), and the titles that are applied to them ("sons of God," Job
1:6; 38:7; Daniel 3:25; Compare 28) and to men (Luke 3:38), seem all
to indicate some resemblance between them and the human race. Imperfection
is ascribed to them as creatures (Job 4:18; Matthew 24:36; 1 Peter 1:12).
As finite creatures they may fall under temptation; and accordingly we
read of "fallen angels." Of the cause and manner of their "fall" we
are wholly ignorant. We know only that "they left their first estate" (Matthew
25:41; Revelation 12:7,9), and that they are "reserved unto judgement" (2
Peter 2:4). When the manna is called "angels' food," this is
merely to denote its excellence (Psalms 78:25). Angels never die (Luke
20:36). They are possessed of superhuman intelligence and power (Mark
13:32; 2th 1:7; Psalms 103:20). They are called "holy" (Luke
9:26), "elect" (1 Timothy 5:21). The redeemed in glory are "like
unto the angels" (Luke 20:36). They are not to be worshipped (Colossians
2:18; Revelation 19:10). Their functions are manifold. (a) In the widest sense
they are agents of God's providence (Exodus 12:23; Psalms 104:4; Hebrews
11:28; 1 Corinthians 10:10; 2Sam 24:16; 1 Chronicles 21:16; 2Kings 19:35;
Acts 12:23). (b) They are specially God's agents in carrying on his great
work of redemption. There is no notice of angelic appearances to man
till after the call of Abraham. From that time onward there are frequent
references to their ministry on earth (Genesis 18; 19; 24:7,40; 28:12;
32:1). They appear to rebuke idolatry (Judges 2:1-4), to call Gideon
(Judges 6:11,12), and to consecrate Samson (13:3). In the days of the
prophets, from Samuel downward, the angels appear only in their behalf
(1 Kings 19:5; 2Kings 6:17; Zech. 1-6; Daniel 4:13,23; 10:10,13,20,21). The Incarnation introduces a new era in the ministrations
of angels. They come with their Lord to earth to do him service while
here. They predict his advent (Matthew 1:20; Luke 1:26-38), minister
to him after his temptation and agony (Matthew 4:11; Luke 22:43), and
declare his resurrection and ascension (Matthew 28:2-8; John 20:12,13;
Acts 1:10,11). They are now ministering spirits to the people of God
(Hebrews 1:14; Psalms 34:7; 91:11; Matthew 18:10; Acts 5:19; 8:26; 10:3;
12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They
bear the souls of the redeemed to paradise (Luke 16:22); and they will
be the ministers of judgement hereafter on the great day (Matthew 13:39,41,49;
16:27; 24:31). The passages (Psalms 34:7, Matthew 18:10) usually referred
to in support of the idea that every individual has a particular guardian
angel have no such meaning. They merely indicate that God employs the
ministry of angels to deliver his people from affliction and danger,
and that the angels do not think it below their dignity to minister even
to children and to the least among Christ's disciples. The "angel of his presence" (Isaiah 63:9.
Compare Exodus 23:20,21; 32:34; 33:2; Numbers 20:16) is probably rightly
interpreted of the Messiah as the guide of his people. Others have supposed
the expression to refer to Gabriel (Luke 1:19). Anthropomorphism - This term comes from
the Greek anthropos, which means "man" and morphe, which means "form" and
is used to refer to the tendency to attribute human motivations, characteristics,
or other attributes to non-human things (like weather, nature, etc.). Antichrist - (antichristos) anti= "in
the place of" or "against". Being in opposition to or
against all that is pertaining to Christ. (1 John 2:18; 4:1-3; 2:22;
2 John 7) This will be ultimately manifested in the world ruler during
the tribulation period. Antinomianism - is derived from the Greek
anti, which means "against" and nomos, which means law. As
a general principle, antinomianism teaches that moral laws are relative
in meaning and application instead of fixed or universal. As a Christian theological teaching, antinomianism is
used to refer to the idea that the Gospel frees a Christians from obedience
to any law, scriptural, civil, or moral, and hence that salvation is
attained solely through faith and the gift of divine grace rather than
through obedience to any rules. Apologetics - The term apologetics comes
from the Greek apologia, which means "defense" or "answer." Apologetics
is the task of defending a particular idea or belief system and answering
its critics. The origin of the concept of apologetics lies in the beginnings
of Christianity. Between the second and fourth century, a number of Christian
teachers wrote defenses of Christianity against pagan critics. Usually, apologetics occurs in a religious context,
and involves giving reasons for adopting a particular religion as opposed
to some other religion or no religion at all. Apologetic defenses are
done of doctrines so fundamental to a faith that it is assumed that no
members would disagree with them - thus, the defenses are created with
external critics in mind. Most apologists one encounters tend to be Christian
apologists, because a great many Christians believe that it is an important
part of their faith that they go out and convert others. Apostasy - The term apostasy comes from
the Greek from Greek apostasis, which means "revolt". An apostate
completely abandons their religious faith and either embraces a different
religion or simply rejects religion entirely and become irreligious. Apostle - a person sent by another; a
messenger; envoy. This word is once used as a descriptive designation
of Jesus Christ, the Sent of the Father (Hebrews 3:1; John 20:21). It
is, however, generally used as designating the body of disciples to whom
he entrusted the organization of his church and the dissemination of
his gospel, "the twelve," as they are called (Matthew 10:1-5;
Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles,
one by each of the synoptic evangelists (Matthew 10:2-4; Mark 3:16; Luke
6:14), and one in the (Acts 1:13). No two of these lists, however, perfectly
coincide. Arminianism - Although trained in the reformed tradition, 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 any 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 or Arminius in the light of Scripture. After 154 sessions, lasting seven months, the Five Points of Arminianism were declared to be heretical. After the synod, many of the disciples of Arminius, such as Hugo Grotius, 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. The "Five Points of Arminianism" included the following: 1. FREE WILL - Arminius believed that the Fall of man was not total, holding that there was enough good left in man for him to will to accept Christ unto Salvation. 2. CONDITIONAL ELECTION - Arminius taught that election was based upon the foreknowledge of God as to who would believe. 3. UNIVERSAL ATONEMENT - Arminius and his followers held that redemption was general. The death of Christ provided grounds for God to save all men. However, each must exercise his free will to accept Christ. 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. However, since man has absolute "free will" he is able to resist God's will for his life. Although the Arminian says he believes that God is omnipotent, he insists that God's will to save all men can be frustrated by the finite will of man on an individual basis. 5. FALLING FROM GRACE - The fifth point of Arminianism is the logical outcome of the preceding portions of the system. 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. Armageddon - is a Christian concept originating in the Bible (Revelations 16:16) and which refers to the final battle between the forces of good (lead by Jesus) and the forces of Evil (lead by Satan). The term comes from the Hebrew har megiddo which means "the
mountain of Megiddo" and is the place where Armageddon is believed
to at least start. Unfortunately, Meggido, a strategically located city
where several ancient battles were fought, does not itself have a mountain,
so the geographic reference is unclear. Whereas the word was originally
applied just to the location of the final battle, today it is often applied
to the event itself. Athiest - the word is derived from the
Greek word "a" meaning "without" and "theos" meaning "God".
Thus the definition of atheism is "without God" or the belief
that no God actually exists. this is a blatant and positive denial of
God's existence. Atonement - may be defined as "the
bringing together of two who have been enemies into a relationship of
peace and friendship" (from The Zondervan Pictorial Bible Dictionary,
Merrill C. Tenney, page 83) But the word is also used to denote that by which this
reconciliation is brought about, viz., the death of Christ itself; and
when so used it means satisfaction, and in this sense to make an atonement
for one is to make satisfaction for his offences (Exodus 32:30; Leviticus
4:26; 5:16; Numbers 6:11), and, as regards the person, to reconcile,
to propitiate God in his behalf. By the atonement of Christ we generally mean his work
by which he expiated our sins. But in Scripture usage the word denotes
the reconciliation itself, and not the means by which it is effected.
When speaking of Christ's saving work, the word "satisfaction," the
word used by the theologians of the Reformation, is to be preferred to
the word "atonement." Christ's satisfaction is all he did in
the room and in behalf of sinners to satisfy the demands of the law and
justice of God. Christ's work consisted of suffering and obedience, and
these were vicarious, i.e., were not merely for our benefit, but were
in our stead, as the suffering and obedience of our vicar, or substitute.
Our guilt is expiated by the punishment which our vicar bore, and thus
God is rendered propitious, i.e., it is now consistent with his justice
to manifest his love to transgressors. Expiation has been made for sin,
i.e., it is covered. The means by which it is covered is vicarious satisfaction,
and the result of its being covered is atonement or reconciliation. To
make atonement is to do that by virtue of which alienation ceases and
reconciliation is brought about. Christ's mediatorial work and sufferings
are the ground or efficient cause of reconciliation with God. They rectify
the disturbed relations between God and man, taking away the obstacles
interposed by sin to their fellowship and concord. The reconciliation
is mutual, i.e., it is not only that of sinners toward God, but also
and pre-eminently that of God toward sinners, effected by the sin-offering
he himself provided, so that consistently with the other attributes of
his character his love might flow forth in all its fullness of blessing
to men. The primary idea presented to us in different forms throughout
the Scripture is that the death of Christ is a satisfaction of infinite
worth rendered to the law and justice of God (q.v.), and accepted by
him in room of the very penalty man had incurred. It must also be constantly
kept in mind that the atonement is not the cause but the consequence
of God's love to guilty men (John 3:16; Romans 3:24,25; Ephesians 1:7;
1 John 1:9; 4:9). The atonement may also be regarded as necessary, not
in an absolute but in a relative sense, i.e., if man is to be saved,
there is no other way than this which God has devised and carried out
(Exodus 34:7; Joshua 24:19; Psalms 5:4; 7:11; Nahum 1:2,6; Romans 3:5).
This is God's plan, clearly revealed; and that is enough for us to know. The Attributes of God: - An attribute of God is whatever God has in any way revealed to be true about Himself (thus we may learn what is true of God from both natural and special revelation, BUT THESE WILL ALWAYS BE CONSISTENT!) An attribute of God is something which the finite man can conceive and understand as being true of the divine nature. It is possible that there may be attributes of the infinite God which finite human beings cannot possibly ever know about. An attribute of God should not be viewed as being merely a part of God. rather, they describe what God is in the totality of His being. In other words, God should not be viewed as the "sum total" of His various attributes. For example, God is love, rather than a part of God is love; God is righteous, rather than a part of God is His righteousness, and so forth. The Self-Existence of God - The fact
that God had no origin and is in no way dependent upon anything outside
of Himself for His own existence; He is completely self-contained and
self-dependent. The Self-Sufficiency of God - The fact
that God is completely capable within Himself and is in need of absolutely
nothing outside of Himself; He is self-motivated, self-contained and
self-satisfying. The Eternity of God - The fact that
God is of infinite duration, without beginning without successive development
and without end. The fact that all God ever was He now is, and will
be forever. The Infinity of God - The fact that
God is absolutely free from any possible limitations; that He cannot
be added to in any way or acquire something that He did not already
possess from all eternity. The fact that God is limitless and measureless
within Himself. The Omnipotence of God - The fact that
God can do anything that is consistent with His own perfect being;
that God has the power to always execute and accomplish His will. The Omnipresence of God - The fact that
God is everywhere present, in every part of His creation and what exceeds
it, in the totality of His being, all at the same time. The Omniscience of God - The fact that
God knows everything there is to know, all things actual abs all things
possible, all at the same time. The Immutability of God - The fact that
God is completely unchangeable and cannot change; the fact that what
God was in the past, He is now in the present, and will continue to
be in the future. The Wisdom of God - The fact that God
perfectly applies the knowledge at His disposal' God acting in wisdom
is His ability to ordain a perfect purpose, to devise perfect ends,
and to achieve those perfect ends by perfect means. The Holiness of God - The fact that
God is absolutely free from any moral impurity whatsoever within Himself,
is personally separate from any moral impurity outside of Himself,
and is hostile toward all moral impurity and unrighteousness. The Righteousness of God - The fact
that God will always act in a morally pure and proper way; that God
will always act in a manner that is completely consistent with His
own holiness. The Justice of God - The fact that God's
righteousness will always be expressed to His moral creatures in terms
of moral equity; justice is equity and pays back exactly what is deserved
in exact proportion to what is deserved, as is determined by God. The Wrath of God - The fact that God
will always express His righteous indignation toward all sin and sinful
creatures; the punishment of all moral impurity, as measured by God's
perfect holiness. The Faithfulness of God - The fact that
God will always be consistent with Himself and can never be inconsistent;
that God will always be truthful in every respect and cannot possibly
lie; that God will always be loyal to the members of His covenantal
family. The Goodness of God - The perfection
within God which prompts Him to deal kindly and benevolently with all
of His creatures; the fact that God always desires to be kind, benevolent,
cordial, and merciful. The Love of God - "God's love is
an exercise of His goodness towards individual sinners whereby, having
identified Himself with their welfare, He has given His son to be their
Saviour, and now brings them to know and enjoy Him in a covenant relationship" (from "Knowing
God", by J.I. Packer) The Grace of God - The unsought, unmerited,
undeserved and unrecompensed favor of God expressed toward guilty sinners. "The
sovereign and saving favor of God exercised in the bestowment of blessings
upon those who have no merit in themselves and for which no compensation
is demanded from them . . . it is the favor of God shown to those who
have no positive deserts of their own, but who are thoroughly ill deserving
and hell-deserving." (from "The Attributes of God",
by A.W. Pink) The Sovereignty of God - The fact that God has absolute right of absolute authority, and the absolute right to exercise that authority over all His creation, both that which is physical and that which is immaterial. The fact that God does as He pleases, only as He pleases, and always as he pleases. Authority - The fact that the Scriptures
are, in all its parts, the voice of God speaking to mankind. Therefore,
the Bible should be received as such and accepted as the personal and
final guide for all matters of faith and conduct. Autographa - These are the original "autographs" (manuscripts)
of Scripture. Baptism - The term baptize is not a Baptist,
Methodist, Presbyterian, or Catholic term; it is a Greek term. Baptizo
in the Greek meant to "dunk," "dip," "plunge," "submerge," or "immerse." Originally,
it had no religious connotation. Rather, the word baptize was used to
describe a ship that had been sunk in a battle or a piece of cloth that
was dipped in dye. Other times it was used to refer to someone who had
drowned or a cup that was dipped into a pitcher to drink from. Its use
was general in nature. The first time the word baptize was used in the context
of religion occurred as a result of its incorporation into the Jewish
culture. The Jewish faith was somewhat complicated with ceremonies, rituals,
festivals, and laws. The term baptize was used to describe the ritual
known as ceremonial washing. Now, we would not say, "Go baptize
your hands before you eat." We would say, "Go wash your hands
before you eat." Yet the term baptize was used to describe this
function of washing. There is a second way in which the term baptize was
used in the Jewish faith. The Jews developed a way in which Gentiles
could become Jewish. It involved a number of things, including circumcision,
a covenant meal, the agreement to obey Jewish law, and a ritual bath.
The term used to describe the bath was bapto, meaning "immerse." Persons
desiring to become Jewish would baptize themselves. The "bath" was
an outward sign that they were dying to the old life as a Gentile and
were being resurrected to the new life as a Jew. As a pledge of allegiance
to the new identity, those who desired to adopt the Jewish faith as their
own participated by baptizing themselves as a sign of their commitment. What happened next involved John the Baptist. John got
his name because of what people saw him doing. His unique role of baptizing
other people was something that had never been done before, so it was
natural that people came to watch. He was literally John the Baptizer.
John took an ordinary word that meant to "dip," "plunge," "submerge," or "immerse," and
coined it for the specific task he was performing. Soon it became almost
exclusively associated with Christianity, and thus the word baptism appears
in the New Testament. It's an outward demonstration of an inward work. Bible - There have been hundreds of books
written on the subject of the evidences of the divine inspiration of
the Bible, and these evidences are many and varied. Most people today,
unfortunately, have not read any of these books. In fact, few have even
read the Bible itself! Thus, many people tend to go along with the popular
delusion that the Bible is full of mistakes and is no longer relevant
to our modern world. Nevertheless the Bible writers claimed repeatedly that
they were transmitting the very Word of God, infallible and authoritative
in the highest degree. This is an amazing thing for any writer to say,
and if the forty or so men who wrote the Scriptures were wrong in these
claims, then they must have been lying, or insane, or both. But, on the other hand, if the greatest and most influential
book of the ages, containing the most beautiful literature and the most
perfect moral code ever devised, was written by deceiving fanatics, then
what hope is there for ever finding meaning and purpose in this world? If one will seriously investigate these Biblical evidences,
he will find that their claims of divine inspiration (stated over 3,000
times, in various ways) were amply justified. Fulfilled Prophecies The remarkable evidence of fulfilled prophecy is just
one case in point. Hundreds of Bible prophecies have been fulfilled,
specifically and meticulously, often long after the prophetic writer
had passed away. For example, Daniel the prophet predicted in about 538
BC (Daniel 9:24-27) that Christ would come as Israel's promised Savior
and Prince 483 years after the Persian emperor would give the Jews authority
to rebuild Jerusalem, which was then in ruins. This was clearly and definitely
fulfilled, hundreds of years later. There are extensive prophecies dealing with individual
nations and cities and with the course of history in general, all of
which have been literally fulfilled. More than 300 prophecies were fulfilled
by Christ Himself at His first coming. Other prophecies deal with the
spread of Christianity, as well as various false religions, and many
other subjects. There is no other book, ancient or modern, like this.
The vague, and usually erroneous, prophecies of people like Jeanne Dixon,
Nostradamus, Edgar Cayce, and others like them are not in the same category
at all, and neither are other religious books such as the Koran, the
Confucian Analects, and similar religious writings. Only the Bible manifests
this remarkable prophetic evidence, and it does so on such a tremendous
scale as to render completely absurd any explanation other than divine
revelation. Unique Historical Accuracy The historical accuracy of the Scriptures is likewise
in a class by itself, far superior to the written records of Egypt, Assyria,
and other early nations. Archeological confirmations of the Biblical
record have been almost innumerable in the last century. Dr. Nelson Glueck,
probably the greatest modern authority on Israeli archeology, has said:
Scientific Accuracy Another striking evidence of divine inspiration is found
in the fact that many of the principles of modern science were recorded
as facts of nature in the Bible long before scientist confirmed them
experimentally. A sampling of these would include:
Almost infinite extent of the sidereal universe (Isaiah
55:9) Law of conservation of mass and energy (II Peter 3:7) Hydrologic cycle (Ecclesiastes 1:7) Vast number of stars (Jeremiah 33:22) Law of increasing entropy (Psalm 102:25-27) Paramount importance of blood in life processes (Leviticus
17:11) Atmospheric circulation (Ecclesiastes 1:6) Gravitational field (Job 26:7) and many others. These are not stated in the technical jargon of modern
science, of course, but in terms of the basic world of man's everyday
experience; nevertheless, they are completely in accord with the most
modern scientific facts. It is significant also that no real mistake
has ever been demonstrated in the Bible, in science, in history, or in
any other subject. Many have been claimed, of course, but conservative
Bible scholars have always been able to work out reasonable solutions
to all such problems. Unique Structure The remarkable structure of the Bible should also be
stressed. Although it is a collection of 66 books, written by 40 or more
different men over a period of 2,000 years, it is clearly one Book, with
perfect unity and consistency throughout. The individual writers, at the time of writing, had
no idea that their message was eventually to be incorporated into such
a Book, but each nevertheless fits perfectly into place and serves its
own unique purpose as a component of the whole. Anyone who diligently
studies the Bible will continually find remarkable structural and mathematical
patterns woven throughout its fabric, with an intricacy and symmetry
incapable of explanation by chance or collusion. The one consistent theme of the Bible, developing in
grandeur from Genesis to Revelation, is God's great work in the creation
and redemption of all things, through His only Son, the Lord Jesus Christ. Bible's Unique Effect The Bible is unique also in terms of its effect on individual
men and on the history of nations. It is the all-time best seller, appealing
both to hearts and minds, beloved by at least some in every race or nation
or tribe to which it has gone, rich or poor, scholar or simple, king
or commoner, men of literally every background and walk of life. No other
book has ever held such universal appeal nor produced such lasting effects. One final evidence that the Bible is true is found in
the testimony of those who have believed it. Multitudes of people, past
and present, have found from personal experience that its promises are
true, its counsel is sound, its commands and restrictions are wise, and
its wonderful message of salvation meets every need for both time and
eternity. From: Henry Morris and Martin Clark, as adapted from
their book The Bible Has the Answer, published by Master Books, 1987.
Supplied by Eden Communications with permission from Master Books. Bibliolatry - The term bibliolatry is
derived from the word idolatry, or the worship of idols. Thus, bibliolatry
refers to the worship of the bible - taking it so seriously and so literally
that it becomes the entire focus of religious devotion, even to the exclusion
of everything else. Fundamentalism is often accused of engaging in bibliolatry. Bibliology - is a science within systematic
theology which deals with the nature of the Bible; its revelation, inspiration,
authenticity, canonicity, authority, preservation and illumination. Calvary - the Latin name Calvaria, which was used as a translation of the Greek word Kranion , by which the Hebrew word Gulgoleth was interpreted, "the place of a skull." It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a "hill." The crucifixion of our Lord took place outside the city walls (Hebrews 13:11-13) and near the public thoroughfare. "This thing was not done in a corner."
Calvinism - Interestingly, John Calvin, the French reformer, did not formulate what today we know as the Five Points of Calvinism. This came out of the Canons of the Council of Dort (1618), and subsequent statements among the many Reformed Confessions have expanded upon these matters. Calvinism has been known for outstanding scholars, theologians, preachers, and reformers, men such as John Owen, George Whitefield, William Wilberforce, Abraham Kuyper, Charles Hodge, B.B. Warfield, J. Gresham Machen, and Charles Haddon Spurgeon. Those in the reformed tradition who answered the teachings of Arminius chose the word "TULIP" as an acrostic to summarize their answer to the Five Points of Arminianism":
Canon - A rule, standard or unit of measurement
by which a writing was determined to be inspired or not; and the compilation
of those writings considered inspired. Christ - means: anointed, the Greek translation
of the Hebrew word translated "Messiah" Christ is the official title of our Lord, occurring
1,514 in the New Testament. It denotes that he was anointed or consecrated
to his great redemptive work as Prophet, Priest, and King of his people.
He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. Christian - the name given by the Greeks
or Romans, probably in reproach, to the followers of Jesus ("little
Christ's!"). It was first used at Antioch. The names by which the
disciples were known among themselves were "brethren," "the
faithful," "elect," "saints," "believers." But
as distinguishing them from the multitude without, the name "Christian" came
into use, and was universally accepted. This name occurs but three times
in the New Testament (Acts 11:26; 26:28; 1 Peter 4:16). Christology - is a consideration of the facts pertaining to the person and work of Jesus Christ.
Christophany - an appearance of the pre-incarnate
Christ. Church - Derived probably from the Greek
kuriakon (i.e., "the Lord's house"), which was used by ancient
authors for the place of worship. In the New Testament it is the translation of the Greek
word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament,
both words meaning simply an assembly, the character of which can only
be known from the connection in which the word is found. There is no
clear instance of its being used for a place of meeting or of worship,
although in post-apostolic times it early received this meaning. Nor
is this word ever used to denote the inhabitants of a country united
in the same profession, as when we say the "Church of England," the "Church
of Scotland," etc. Circumcision - The word circumcision means
literally "cutting around" and its practice is ancient, although
it is not practiced in all cultures. It can, however, be found among
the ancient Hebrews, Egyptians, Polynesians, and among various tribes
in the Americas. Circumcision, normally part of a ritual, involves the
removal of the foreskin either of a man or of a boy. Usually this occurs
as part of some sort of initiation or rite of passage. The Comforter - the designation of the
Holy Ghost (John 14:16,26; 15:26; 16:7; RSV marg., "or Advocate,
or Helper; Gr. paracletos"). The same Greek word thus rendered is
translated "Advocate" in 1 John 2:1 as applicable to Christ.
It means properly "one who is summoned to the side of another" to
help him in a court of justice by defending him, "one who is summoned
to plead a cause." "Advocate" is the proper rendering
of the word in every case where it occurs. Confession - An open profession of faith
(Luke 12:8). An acknowledment of sins to God (Leviticus 16:21; Ezra
9:5-15; Daniel 9:3-12), and to a neighbour whom we have wronged (James
5:16; Matthew 18:15). Conversion - the turning of a sinner to
God (Acts 15:3). In a general sense the heathen are said to be "converted" when
they abandon heathenism and embrace the Christian faith; and in a more
special sense men are converted when, by the influence of divine grace
in their souls, their whole life is changed, old things pass away, and
all things become new (Acts 26:18). Thus we speak of the conversion of
the Philippian jailer (16:19-34), of Paul (9:1-22), of the Ethiopian
treasurer (8:26-40), of Cornelius (10), of Lydia (16:13-15), and others. Covenants - A covenant is an agreement between two parties, one is God the other man. There are two different types of agreements in scripture. Conditional and unconditional. Conditional - Is based on man keeping the agreement
by cooperation. If you will I will. Unconditional - Is based on Gods promise by him fulfilling his part. I will even if you disobey . Crucifixion - Crucifixion was a common
mode of punishment among heathen nations in early times. It is not certain
whether it was used by the ancient Jews; probably it was not. The modes
of capital punishment according to the Mosaic law were, by the sword
(Exodus 21), strangling, fire (Lev. 20), and stoning (Deut. 21). This was regarded as the most horrible form of death,
and to a Jew it would acquire greater horror from the curse in Deut.
21:23. This punishment began by subjecting the sufferer to
scourging. In the case of our Lord, however, his scourging was before
the sentence was passed upon him, and was inflicted by Pilate for the
purpose, probably, of producing pity to avoid a demand for further punishment. The condemned person carried his own cross to the place
of execution, which was outside the city, in some conspicuous place set
apart for the purpose. Before the nailing to the cross took place, a
medicated cup of vinegar mixed with gall and myrrh (the sopor) was sometimes
given, for the purpose of deadening the pangs of the sufferer. Our Lord
refused this cup, that his senses might be clear (Matt. 27:34). The spongeful
of vinegar, sour wine, posca, the common drink of the Roman soldiers,
which was put on a hyssop stalk and offered to our Lord in contemptuous
pity (Matt. 27:48; Luke 23:36). He tasted it probably to allay the agonies
of his thirst (John 19:29). The accounts given of the crucifixion of our Lord are
in entire agreement with the customs and practices of the Romans in such
cases. He was crucified between two "criminals" (Isa. 53:12; Luke 23:32),
and was watched by a party of four soldiers (John 19:23; Matt. 27:36,
54), with their centurion. The "breaking of the legs" of the crucified
was intended to hasten death, and put them out of misery (John 19:31);
but the unusual rapidity of our Lord's death (19:33) was due to his previous
sufferings and his great mental anguish. The omission of the breaking
of his legs was the fulfillment of a symbol (Ex. 12:46). He literally died of a broken heart, a ruptured heart,
and hence the flowing of blood and water from the wound made by the soldier's
spear (John 19:34). Our Lord uttered memorable words from the cross, including "Father,
forgive them; for they know not what they do" (Luke 23:34). "Verily I
say unto thee, To day shalt thou be with me in paradise" (23:43), as
well as John 19:26, Matt. 27:46, Mark 15:34, John 19:28, Luke 23:46,
and John 19:30 ("It is finished."). Decree - Gods eternal purpose according
to the council of his will, whereby for his own glory he foreordained
what is to come to pass. Some things God proposes to do others he decrees.
Permitting them to be done he affects good and permits evil. So he is
in control of both yet he is not the author of evil. Disciple - A scholar, sometimes applied
to the followers of John the Baptist (Matthew 9:14), and of the Pharisees
(22:16), but principally to the followers of Christ. A disciple of Christ
is one who (1) believes his doctrine, (2) rests on his sacrifice, (3)
imbibes his spirit, and (4) imitates his example (Matthew 10:24; Luke
14:26,27,33; John 6:69). Dispensation - (Gr. oikonomia, "management," "economy")
The method or scheme according to which God carries out his purposes
towards men is called a dispensation. There are usually reckoned three
dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian.
(See COVENANT, Administration of.) These were so many stages in God's
unfolding of his purpose of grace toward men. The word is not found with
this meaning in Scripture. A commission to preach the gospel (1 Corinthians 9:17;
Ephesians 1:10; 3:2; Colossians 1:25). Dispensations of Providence are
providential events which affect men either in the way of mercy or of
judgement. Doctrine - The teachings of scripture
(fundamentals, practices of ) [1 Tim.4:13-16 2 Tim.3:16] Easter - rendered Easter in Acts 12:4
in the KJV (King James Version), but should be Passover, as in the ASV
(American Standard Version). The day on which the church celebrates the
resurrection of Jesus Christ. Effectual Call - the calling of God is
His extending an invitation to people to come to Him (note that it is
not people calling upon the Lord - it is the Lord calling out to people).
In its particular meaning, effectual calling is that invitation extended
to people whereby they are sufficiently enabled to savingly believe on
the Lord Jesus Christ (i.e. the call is responded to). Therefore, the
effectual calling is both the outward call extended and the inward call
realized through the drawing, enlightening and enabling work of the Holy
Spirit, resulting in the sinner's belief in Christ. Eisegesis - Reading into a text what isn’t
there. Interpreting it by different rules than a consistent understanding
from the Bible. Using a presupposition to arrive at the meaning, by ignoring
the language and culture it was used in. Election - This is the sovereign act of
God whereby He chooses a certain person or group of people out of a larger
company for a purpose of His own. Epistle - formal letters containing Christian
doctrine and exhortation, referring particularly to the 21 epistles of
the New Testament, divided into Pauline and General epistles. Eschatology - A consideration of the facts pertaining to "last things" including the return of Christ, the Great Tribulation, the Millennial Kingdom, the resurrection, the future judgments and the eternal state of both the just and the unjust. The Rapture - The 'catching up' of the saints, both alive and dead, to meet Christ in the air.
These are the two most important scriptures used
to explain the nature of the rapture:
Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. I Corinthians 15:51-52 (NASB) Different Theories of the Rapture There is no debate as to whether or not the rapture
will take place. Several theories attempt to explain the time and/or
participants of the rapture.
Post-Tribulationism: This view
believes that the rapture will not take place separate from the
2nd coming of Christ. These two events are simultaneous, and all
believers will take part. Posttribulationists appeal to Historical
Theology, the parable of the virgins (Matthew 25:1-13, and to Matthew
24:43, 1 Corinthians 15:54. Mid-Tribulationism: This view believes
that the rapture will occur at the exact midpoint of the 7 year
period in Revelation, and will include all believers. They equate
the trumpet mentioned in 1 Corinthians 15:52 with the last trumpet
in Revelation 11:15. They also believe that the tribulation is
only 3 1/2 years long, from Christ's words in Matthew 24:21, and
Daniel 9:27. Post-Tribualationism - Christ comes
back at the end of the tribulation and those who are alive through
it are raptured. There are 4 views within this position as well.
Classic, semi-classic, futurist, dispensational. Partial Rapture: This view believes
that only those believers who are eagerly anticipating the Lord's
return will be raptured, and the rest will be left to go through
the tribulation of Revelation. The most important scripture appealed
to is Luke 21:36, and they also use Matthew 24:41-42, 1 Corinthian
15:23, Philippians 3:11, 20, Titus 2:13, 2 Timothy 4:8, ; 1 Thessalonians
1:10, Hebrews 9:28. Pre-Wrath Rapture - A ¾ view which has the church go through much of the tribulation to purify and perfect the bride. Eternal Death - (the culmination and extension
of spiritual death), the eternal separation of the soul from God in the
lake of fire (Revelation 20:14) Eternal Security - ". . . is that work
of God which guarantees that the gift of salvation, once received, is
possessed forever and cannot be lost. Since security rests on God’s guarantees,
its truthfulness does not rest on my feelings or experiences." (C. Ryrie, "So
Great Salvation") "This doctrine teaches that those whom God has chosen before the foundations of the world and efficaciously called into saving faith and regenerated by His Holy Spirit can never lose salvation but shall be preserved in a state of salvation to the final hour and be eternally saved." (J. Dillow, "The Reign of the Servant Kings") Check out John 10:28,29; 1 Peter 1:3-5; Jude 24; 2 Timothy
1:12. Eternity - is defined as "infinite
duration; a duration discharged from all limits, without beginning, without
succession, and without end". (from A.A. Hodge, Outlines of Theology,
page 142) Ethnos - A tribe nation or people. See
more here. Evangelism - is proclaiming the gospel
(good news) of Jesus Christ to the lost. Evangelism is extremely important
for this is God's means of bringing the saving gospel of Jesus Christ
to lost sinners. Note the emphasis placed upon this by Jesus Himself
as He closed out His earthly ministry: Matt 28:18-20; Mark 16:15; Luke
24:46-48; Acts 1:8. Note also the words of Paul in this regard: Rom 10:13-17;
2 Cor 5:18-20. Evangelize - is to present Christ Jesus
in the power of the Holy Spirit that men and women will come to put their
trust in God through Him, to accept Him as their savior, and serve Him
as king in the fellowship of His church. Exegesis - to draw out extracting what
is in the text the way it was written. Finding the true meaning and explain
the passages of scripture from their context Exposition - The communication of the
meaning of the text along with its relevance to present-day hearers. Faith - is accepting the truth and the
person the truth actually represents. Faith is trusting entirely on that
truth and that person alone forever. It might also be described as a
clinging to the truth; embracing the truth; committing to the truth. The essence of saving faith is not the faith itself,
but rather the object of one's faith. Faith by itself avails nothing;
just as faith in itself avails nothing. In a similar manner, misplaced
faith will avail nothing and it will never save. Therefore, it is the
truth that must be believed, and the person of God must be the object
of one's faith! Fasting - The Bible teaches that fasting
is a way to add emphasis to private prayers. Fasting has become of interest
in today's world where it is hard to concentrate in the midst of busy
lifestyles in a quickly-changing world. Because fasting centers on the abstinence of taking
food, there are some precautions that must be taken before a person can
fast successfully. What is your state of health? (If it would harm you
to abstain from food entirely, don't do it! God would not want you to
harm yourself for Him.) Figurative Language - the moon turns
to blood (meaning red). look for the literal meaning first before attempting
to interpret it as symbolic. Forgiveness of Sin - is one of the constituent
parts of justification. In pardoning sin, God absolves the sinner from
the condemnation of the law, and that on account of the work of Christ,
i.e., he removes the guilt of sin, or the sinner's actual liability to
eternal wrath on account of it. All sins are forgiven freely (Acts 5:31;
13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed
from the guilt and penalty of his sins. This is the peculiar prerogative
of God (Psalms 130:4; Mark 2:5). It is offered to all in the gospel. Foreknowledge - This means more than just "prior
knowledge" since that is a quality of omniscience. The idea of foreknowledge
in scripture (Greek - prognosko) is usually related to people and it
means foreknown in terms of relationship, fore-loving, or a fore-choosing
(see Gen 18:19; 24:7; Amos 3:2; Acts 26:5; Rom 8:29; 11:2; 1 Pet 1:20) Foreordination - This is the method by
which God decrees and determines a particular outcome and is most closely
related to predestination. It is related to both people and events in
Scripture. Glorification - to become like Jesus at
either the rapture of the Church, or at preceding resurrections. (to
become immortal and incorruptible in a permanent state) [Rom.8:17; Phil.3:20-21;
1 Cor.15:42-44,49-54] God - The Bible contains no definition
of God, but contains many allusions to His being and attributes. God
is Spirit (John 4:24), infinite in power (Dan 4:35), complete in wisdom,
absolutely truthful (Heb 6:18), perfectly holy (Lev 11:44). He has revealed
Himself through nature (Rom 1:20) and through His Son (Heb 1:1-2). There
is only one true God (Deut 6:4), eternal transcendent apart from anything
made. Has plurality within his nature as three identities simultaneously
existing (persons) who are united in the one essence that is God. Other
gods are mentioned in the Bible as false (Judges 6:31; 1 Kings 18:27;
1 Cor 8:4-6), or as demonic (1 Cor 10:19-22) Gospel - "Glad tidings" or "good
news, " The English word gospel is derived from the Anglo-Saxon
word godspell, which meant "good news." As now used, it means
the message of Christianity and the books in which the story of Christ's
life and teaching is found (Rom 1:15, 16). In the New Testament the word
is never applied to a book but to the message (Rom 1:1; 1 Thess 3:2,9;
Acts 20:24; Eph. 6:15). The message of God's plan for redeeming humanity. Grace - The undeserved favor bestowed
upon sinners, a gift from God giving us Christ's riches which we do not
deserve nor can earn. (Eph. 2:8-10). Grace is derived from the Greek, charis. In secular
Greek, charis was related to chairo, meaning "to rejoice." As
far back as the time of Homer it denoted "sweetness" or "attractiveness." It
came to signify "favor," "goodwill," and "lovingkindness" especially
as granted to an inferior by a superior. Hermeneutics - The science of interpreting
the written word, to find what the text actually meant. What God originally
meant it to say. Eliminating what it never could have meant. This includes
the whole field of interpretation. The use of tools such as a different
bibles (word for word translations and paraphrase), bible dictionaries,
interlinear, Greek word pictures and tenses, Concordance, etc. Holy - Set apart or made right by God. The Holy Spirit - ". . . is a person
of full deity and eternally proceeding from the Father and the Son" (Adapted
from "Westminster Larger Catechism") The following facts may be gleaned from this definition of the Holy Spirit and those of "God" and "Trinity":
Homiletics - The science (principles)
and art (task) by which the meaning and relevance of the biblical text
are communicated in a preaching situation. Hyperbole - Ps.119:20: "My soul is
crushed with longing. Luke 14:26: " If anyone comes to Me and does
not hate his father and mother, wife and children, brothers and sisters,
yes, and his own life also, he cannot be My disciple. " An exaggeration
or overstatement not to be taken literally but used to express another
meaning. Hypostatic Union - The dual nature of
Christ being both 100% God and 100% man dwelling together as one person.
(Jn.1:14,18 Phil.2:6-8, Isa.9:6 Heb.4, Col.2:9) Idiom - an expression of language or dialect
of a people that is not understood outside its culture. A special terminology. Illumination - The supernatural work of
the Holy Spirit whereby He causes and enables people to understand the
inspired revelation of Scripture. Impute - To place on ones account Christ's
righteousness in exchange for our sin. Incarnation - God becoming flesh the eternal
Son who is God (the word) becoming the son of man through the virgin
conception. (Mt.1:21-23; Isa.7:14) Inerrancy - The fact that the Scriptures are free from any mistake or falsehood, and that what they reveal concerning any subject will not ultimately be capable of being proven to be false.
Infallibility - The inability and the
incapability of the Scriptures teaching any deception. Infinity - is defined as "that which
is free from any possible limitation". In other words, something
greater cannot possibly be conceived of, and nothing can be added to
the infinite that it did not already possess from all eternity. (adapted
from A.A. Hodge, "Outlines of Theology", p. 133) Iniquity - this is a reference to that
which is altogether wrong. Inspiration - "That extraordinary supernatural influence exerted by the Holy Ghost on the writers of our Sacred Books, by which their words were rendered also the words of God, and therefore, perfectly infallible." (by Benjamin Warfield, The Inspiration and Authority of the Bible, P & R, 1948; page 420)
Interpretation - The science whereby man
attempts to discover the exact meaning of the inspired revelation of
Scripture, using precise hermeneutical principles and always allowing
all Scripture to ultimately interpret itself. Jesus Christ - Jesus Christ our Lord is undiminished deity and perfect humanity united in one person forever.
The Jesus Seminar - Among those who work
outside of the normal canons of historical research is "The Jesus Seminar,"[1]
a gathering of the skeptical-minded whose conclusions are published in
The Five Gospels.[2] Instead of demonstrating historical objectivity,
their enterprise is a stacked deck of hostile presuppositions. They presume the Gospels to be error-ridden and implicitly
inferior to all other sources contemporary to them[3]. For example, they
effectively give the Apocryphal Gospel of Thomas greater weight than
the canonical Gospels (Matthew, Mark, Luke and John).[4] They reject miracle stories out-of-hand as fiction
on the allegation that miracles aren't possible. They presume the faith-motivated first Christians weren't
interested in history, and willingly put words into Jesus' mouth to fulfill
their own needs.[5] Under their brand of "criteria of dissimilarity"[6]
the only words they accept as authentic to Jesus and thus not borrowed,
are those which differ from both the concerns of the early church and
from the surrounding Judaistic culture. In rebuttal, this saddling of the burden of proof onto
the Gospels instead of onto the critics, violates the entire tradition
of historical research. Wayne Booth argues rightly that "Abstract commands
to 'doubt pending proof' [ought to be replaced] with [what is] the ancient
and natural command to 'assent pending disproof.'"[7] Second, the above
opposition to miracles is based on an outmoded, 19th century view of
science and commits the logical fallacy of begging the question (assuming
what they seek to prove). Principles behind their third presumption were rejected
by secular historians decades ago as author Edgar Krentz admits.[8] The Jesus Seminar absurdly ends up with a Jew who is
stripped of his Jewishness, and with the founder of a Church whose followers
rarely bothered to actually quote him. And their "Jesus" fails to account
for the strong reactions of his contemporaries. The few words they judge
authentic reduce Jesus to an insipid eccentric who would have been powerless
to create the strong reactions either against him that resulted in his
death, or for him in the movement that turned their world upside-down. The notion that the first Christians weren't interested
in Jesus' pre-crucifixion words is so improbable as to require direct
and substantial evidence of a kind not remotely produced. And who is
supposed to have created those world-changing words critics allege were
put into his mouth? Not communities, which at most shape, but never create,
profound discourse.[9] Likewise, the often touted notion that individual "anonymous
Christian prophets" created Jesus' words is shown to be without legitimate
analogy. See Ben Witherington, The Jesus Quest: The Third Search for
the Jew of Nazareth (InterVarsity Press, 1995), p. 200. Writes John Bright, "It is far easier to credit such...
insight to Jesus Himself -- who, on the very lowest count, was one of
the great creative minds in history -- than to his early disciples, who
were, for the most part, humble and very ordinary men."[10] It is significant that contemporaneous Christians, Clement, Ignatius, and Polycarp described the Gospels as the words of Jesus.
Justice - Getting what you deserve from Gods
hands, a righteous perfect judgment, rewards and punishments. (2 Cor.5:10;
Rev.20:11-12) Justification - is the legal act whereby God declares the sinner "not guilty" and imputes to them the righteousness of Christ. This places the believing sinner in a right relationship with God. This is not a subjective reality, but an objective positional reality.
Back To Top Kenosis - The Bible states that Jesus "emptied Himself" in describing His preincarnate glory contrasted with His humble state as a man (Phil 2). The question debated throughout the centuries has been in relation to exactly what it was Jesus emptied Himself of. Some say deity; others suggest glory; still others suggest power, or rights. Did He give up all His divine attributes, or just some of them? Without discussion of the pros and cons of these suggestions consider the following suggestions of what the emptying consisted of:
Knowledge - is the act or condition of
knowing something with a familiarity gained through experience or association.
It means "to perceive directly", "to have direct cognition", to "apprehend
intellectually", "to acquire facts". Lordship Salvation - Affirms 1) the need
for complete surrender and repentance from sin in order to receive justification
and that 2) God will cause all true believers to persevere in continual,
sustained fruit and works in life. This fruit is the source of assurance
that one is truly saved. Background The Lord's Supper - (1 Corinthians 11:20),
called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16),
and "breaking of bread" (Acts 2:42). In the early Church it was called also "eucharist," or
giving of thanks (Compare Matthew 26:27), and generally by the Latin
Church "mass," a name derived from the formula of dismission, Ite, missa
est, i.e., "Go, it is discharged." The account of the institution of this ordinance is
given in Matthew 26:26-29, Mark 14:22-25, Luke 22:19,20, and 1 Corinthians
11:24-26. It is not mentioned by John. It was designed, * To commemorate the death of Christ: "This do in remembrance of me." The elements used to represent Christ's body and blood
are bread and wine. The kind of bread, whether leavened or unleavened,
is not specified. Christ used unleavened bread simply because it was
at that moment on the paschal table. Wine, and no other liquid, is to
be used (Matthew 26:26-29). Believers "feed" on Christ's body and blood,
(1) not with the mouth in any manner, but (2) by the soul alone, and
(3) by faith, which is the mouth or hand of the soul. This they do (4)
by the power of the Holy Ghost. This "feeding" on Christ, however, takes
place not in the Lord's Supper alone, but whenever faith in him is exercised. This is a permanent ordinance in the Church of Christ,
and is to be observed "till he come" again. Love - The ancient Greeks had four different words we translate love. It is important to understand the difference between the words: Back To Top Man - A direct creation of God. Made in
his image to express God nature and bring glory to his creator. Specifically
to have a relationship with God as a child to its parent. Created in
holiness knowing only what is good until the fall, then gained knowledge
of what is contrary to God. Mercy - Is withheld punishment for judgment,
God's mercy provides the need for sinful man in Jesus sacrifice. Metaphor - Jn.6:48 I am the bread of life
or eat my body and drink my blood- a figure of speech in which one object
is liked to another by speaking of it as if it were the other but in
fact is not. Millennialism
Minister - one who serves, as distinguished
from the master. Heb. meshereth, applied to an attendant on one of superior
rank, as to Joshua, the servant of Moses (Exodus 33:11), and to the servant
of Elisha (2 Kings 4:43). This name is also given to attendants at court
(2 Chronicles 22:8), and to the priests and Levites (Jeremiah 33:21;
Ezekiel 44:11). Heb. pelah (Ezra 7:24), a "minister" of religion. Here
used of that class of sanctuary servants called "Solomon's servants" in
Ezra 2:55-58 and Nehemiah 7:57-60. Greek leitourgos, a subordinate public administrator,
and in this sense applied to magistrates (Romans 13:6). It is applied
also to our Lord (Hebrews 8:2), and to Paul in relation to Christ (Romans
15:16). Greek hyperetes (literally, "under-rower"), a personal
attendant on a superior, thus of the person who waited on the officiating
priest in the synagogue (Luke 4:20). It is applied also to John Mark,
the attendant on Paul and Barnabas (Acts 13:5). Greek diaconos, usually a subordinate officer or assistant
employed in relation to the ministry of the gospel, as to Paul and Apollos
(1 Corinthians 3:5), Tychicus (Ephesians 6:21), Epaphras (Colossians
1:7), Timothy (1 Thessalonians 3:2), and also to Christ (Romans 15:8). Miracle - an event in the external world
brought about by the immediate agency or the simple volition of God,
operating without the use of means capable of being discerned by the
senses, and designed to authenticate the divine commission of a religious
teacher and the truth of his message (John 2:18; Matt. 12:38) It is an occurrence at once above nature and above
man. It shows the intervention of a power that is not limited by the
laws either of matter or of mind, a power interrupting the fixed laws
which govern their movements, a supernatural power. In the New Testament these four Greek words are principally used to designate miracles: Back To Top Nicolaitans - The church at Ephesus (Revelation
2:6) is commended for hating the "deeds" of the Nicolaitanes, and the
church of Pergamos is blamed for having them who hold their "doctrines" (15).
They were seemingly a class of professing Christians, who sought to introduce
into the church a false freedom or licentiousness, thus abusing Paul's
doctrine of grace (Compare 2 Peter 2:15,16,19), and were probably identical
with those who held the doctrine of Baalam (q.v.), Revelation 2:14. Back To Top Parable - A figure of speech in a story
setting to illustrate a moral or spiritual or heavenly truth. Taken from
the peoples everyday experiences. Mt.13 The disciples asked why do you
speak in parables. It has been to you to know the mysteries of the kingdom
of heaven, but to them it has not been given . The principle is (Isa.
6:9-10) to reveal to those who are soft in heart seeking truth , they
will continue to be given more . For those who are hard of heart it is
hidden until they repent. In Mk.4:13 Jesus explains In understanding
this first parable of the sower is the key to understanding them all. Pharisees - a prominent sect of Jews in
Christ's time; opposed Jesus and His teachings; plotted His death (Matt
12:14); were denounced by Him (Matt 23). Characteristic teachings: belief
in oral as well as written law; resurrection of the body; belief in the
existence of spirit world; immortality of the soul; predestination; future
rewards and punishment based upon works (Matt 9:11-14; 12:1-8; 16:1-12;
23; Luke 11:37-44; Acts 15:5; 23:6-8). Physical Death - (the separation of the
soul from the body), which affects humankind as the result of Adam’s
sin charged to our account (Romans 5:12-14) Prayer - "Prayer is spiritual communication
between man and God, a two-way relationship in which man should not only
talk to God but also listen to Him. Prayer to God is like a child's conversation
with his father. It is natural for a child to ask his father for the
things he needs." (Billy Graham) "Though in its beginnings prayer is so simple that the
feeblest child can pray, yet it is at the same time the highest and holiest
work to which man can rise." (from Andrew Murray, "With Christ In
the School of Prayer") Preaching - proper preaching and teaching
is nothing less than sharing the divine oracles of Almighty God! It is
declaring God's truth to inform the ignorant, eblighten the mind, stir
the emotions, and challenge the will. It is declaring the whole counsel
of God in such a manner that everyone who listens is aware of the divine
message and the divine presence. Proper preaching might also be
known as "bridge building" between the Biblical world and the modern
world! (from John R.W. Stott, "Between Two Worlds") The preacher, if he is true to his divinely ordained task, must preach the Word, only the Word, and nothing but the Word! The preacher is simply the spokesman for God, standing "in the gap" to say to God's people and the world what God would want said. The point is this: God has already preached His message in the Scriptures - thus the preacher has been given the task to simply say again to his culture and his generation what God has already declared! Nothing else matters but a clear exposition of what God is actually saying in the inspired text. Period!
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