101 Biblical and Theological Terms Explained

Biblical and Theological Terms Explained vADOPTION. This word occurs but five times in the New Testament, and refers to our new place of dignity before God as "Sons " (Galatians 4:5). The generation of Jesus Christ as "Son of God" is inherent and eternal; believers receive this exalted position in time, and by adoption, because it is the sovereign gift of God. The word is also used of Israel’s special place of favor as the object of Jehovah’s choice amongst the nations (Romans 9:4; Deuteronomy 7:6-7). It is also applied to the full power of the work of Christ in the resurrection and glorification of our bodies of humiliation (Romans 8:23; Php 3:21). vADVOCACY.

"If any man sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1). Advocacy is the Divine means to meet individual failure amongst Christians, and to restore communion and rest of soul when lost or interrupted. This gracious ministry by our risen Christ is founded upon His work of "propitiation," completed once and forever, and upon the glory of His person, as the "righteous" One ever abiding in the presence of God. Priesthood is with God and to preserve from falling; advocacy is with the Father and to restore when fallen. In the former I am regarded in my place as a saint, in the latter I am recognized as a child. In answer to the advocacy of Jesus Christ with the Father, the Holy Spirit uses the Word of God in dealing with the soiled conscience, convicting of sin, and thus leading the erring child to true and hearty confession; the fruit of this double work - Christ on high, and the Spirit here - being full and happy restoration of soul, and the re-enjoyment of fellowship with the Father, and with His Son, Jesus Christ. It is well to bear in mind that the position of "child" is a fixed and eternal one, but the sense and enjoyment of it may be lost for a time, and which it is the object of "advocacy" to restore. vANOINTING.

Anointing refers to the Holy Ghost, given to the believer as the power and life of the new man. In the meat offering, which was composed of " fine flour,"representing the perfect humanity of our Lord (Leviticus 2:1-16). Oil (figure of the Holy Ghost) was mingled with the offering, and also poured upon it; the mingling of the fine flour and oil is the truth of Matthew 1:20, "for that which is conceived in her is of the Holy Ghost;" while the pouring of the oil upon the offering is as clearly the figure of Acts 10:38, "God anointed Jesus of Nazareth with the Holy Ghost and with power." The power of devotedness and consecration to God (Leviticus 8:30; Exodus 28:41) of all true service (Acts 10:31), and of spiritual understanding (2 Corinthians 1:20; 1 John 2:27) is the Holy Ghost. vATONEMENT. A careful reading of Leviticus 16:1-34, will supply a Divine and comprehensive answer to the oft-repeated question, "What is atonement?" It is the twofold aspect of the cross, or sacrificial work of Jesus first, towards God, and then towards us. He "offered Himself without spot to God, and besides, He "bare our sins upon His own body on the tree." These two parts of the atoning work of the Lord Jesus are fully developed and elaborated in the great atonement chapter of Leviticus (16.), and, when combined, constitute a scriptural answer to the question, "What is atonement?" In Romans 5:11, "atonement" should be "reconciliation;" the former being for God, while the latter addresses itself to man. vCARNAL. To be "carnal" or fleshly, denotes an unhealthy Christian condition, as "spiritual" signifies a healthy Christian state. To be "carnal" is equivalent to a condition marked in Scripture as babyhood, requiring "milk," and not "solid food." Both the Corinthians (1 Corinthians 3:1-23.) and the Hebrews (Hebrews 5:1-14.) were in that state. Where nature in its workings are not held in due subjection, its philosophical tendencies, as with the Corinthians, and its religious ways, as with the Hebrews, not thoroughly judged, a "carnal" or fleshly state is the sure result. Our safety is in walking in the power of the Holy Ghost (Romans 8:13-14). vELECTION.

God’s elect were chosen in Christ before the world began. God’s purpose in eternity infallibly makes good in time and forever the salvation of the elect; while God’s eternal grace in Christ characterizes the blessed nature of that salvation (2 Timothy 1:9). Saints know that they are God’s election (1 Thessalonians 1:4); but the truth itself, as also the knowledge of who are its subjects, should not be spoken of outside the household of faith. The gospel of free, full, unlimited grace to all should be presented to the sinner; while election and the sovereign favor of God are truths most comforting and consoling to the saint. Jesus, too, is Jehovah’s elect in the accomplishment of the Divine purposes on behalf of Israel and the earth (Isaiah 42:1-25); elect also as a foundation-stone on which to rest, and corner-stone in which to glory (1 Peter 2:4-7). Israel is spoken of as God’s elect (Isaiah 45:4); so also angels (1 Timothy 5:21); but neither angels nor Israel are said to be chosen in Christ and before the world began (Ephesians 1:4-5). Election is referred to individuals, not to the church collectively; hence in, 1 Peter 5:13, which would seem to contradict the statement, it should be "She that is elected together with you," evidently an individual sister. vFLESH. This term is applied to mere human life, irrespective of its character or the condition in which it may be found (Matthew 24:22). In its doctrinal signification, however, as employed by Paul in his epistles to the Romans and Galatians, it applies to that principle of life in man which is alienated from God, incurable and unmendably bad. The flesh and Spirit are repeatedly contrasted by the apostle in their character, tendencies, and results. The flesh and its works, and the Spirit and its fruits, are eternally opposed (John 3:6; Galatians 5:19-24). The works of the flesh far out number the fruit of the Spirit, for which see Galatians 5:19-21, in which seventeen "works" are named; and Galatians 5:22-23, in which nine kinds of "fruit" are mentioned. vFORGIVENESS. The Scriptures do not speak of past, present, and future forgiveness. "Having forgiven you all tresspasses " (Colossians 2:13) refers to all they had done. All our sins (believers) were necessarily future when laid by God on Jesus and full atonement made, but atonement and forgiveness are distinct truths, although closely connected. Forgiveness means the complete remission of all sin and tresspass up to the moment of believing, on Jesus and resting on His finished work. After sins and failure are upon confession forgiven (1 John 1:9). Forgiveness of sins is Divine, eternal, full, and founded solely on the shed blood of Jesus (Hebrews 9:2; Hebrews 2:1-18Romans 3:25; Colossians 1:14). There is another kind of forgiveness which is neither for God nor eternity, but administrative in its character and for earth, as in John 20:21-23, and certainly not priestly absolution. vGLORY.

We are saved by grace (Ephesians 2:8); we hope for glory (Romans 5:2). Glory is the outshining of God’s grace, effected by the power of the Lord Jesus Christ at His second coming. Our bodies, freed from every trace of mortality and corruption, will be glorified like His body of glory (Php 3:21). The church will very soon possess the glory of God (Revelation 21:11), the hope of which she even now rejoices in (Romans 5:2). Christ will be the measure of glory then, as He is the measure of grace now. For this glorious manifestation of the Sons of God all creation eagerly awaiteth, because that glory will liberate the groaning creation (Romans 8:19-22). vJUSTIFICATION. The ground on which God can account the believer righteous in His sight is, the blood of Jesus (Romans 5:9), and the grand and glorious measure of the believers’ righteous standing is Christ risen and glorified (2 Corinthians 5:2; 2 Corinthians 1:1-24). Such is its ground and measure, and as to its blessedness, let Psalms 32:1-11 supply an answer. In systematic theology, justification always precedes sanctification, but in Scripture, when coupled as in 1 Corinthians 6:11, and 1 Peter 1:2, sanctification comes first in order. Sanctification in which it is used in these and other passages, refers to the first movement of the Divine life in the soul, and from that instant I am set apart to God and to obey as Christ obeyed; the working of this out in practical life is the progressive sanctification, so much and justly insisted upon. Now, the entrance of the believer into that blessed place and position, secured for him in Christ and before God, is not taken up and enjoyed as a rule at the moment of believing. The full work of Christ, in the condemnation of sin - root and branch - the value of His blood, and what it has secured to the believer is not all known at once, and its priceless worth perceived in a moment; hence the importance of clear Scriptural teaching, as aiding the believer to enter into his blessed standing and enjoy the wealth of spiritual blessing conferred upon him. This, then, in our judgment, accounts for the order of the words, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of God" (1 Corinthians 6:11) Justification is God’s most blessed answer in grace, founded on the blood of Jesus, to the state of ungodliness and condemnation under which the believer lay. vNATURAL. This term denotes the state of the unconverted - a condition in which there is not a single link with the living God. One living in the flesh, 1:e., in the doctrinal sense of the word, is a "natural" man; one walking in the Spirit is a "spiritual" man. "Sensual" in James 3:15, and Jude 1:19, should be "natural." vNEW BIRTH. The new birth is not the improvement of man or the sanctification of his old nature, but it is the entire ignoring of the old life, with all its motions, works and tendencies, and the impartation of a totally new life or nature. This new and divinely imparted life is as true and real in the soul of the believer as it is now in Christ - "which thing (eternal life) is true in Him and in you" (1 John 2:8). We are born again or anew of water and of the Spirit, that is of the Word of God and the Spirit of God. The "water" of John 3:5 must not be confounded with baptism, which latter is important in its place, but is not in a single instance connected with the reception of eternal life. The following Scriptures show clearly enough that "water" symbolizes the Word of God in its life-begetting, cleansing, and sanctifying power:‒1 Peter 1:23; Ephesians 5:25-27; John 15:3. By the reception in faith of God’s Word in the power of the Spirit, I get communicated an actual, real, and eternal life. The measure and character of this life is Christ, thus "Christ our life." It is a subjective condition, as "regeneration," with which it is often erroneously confounded, is an objective one. The new birth is as distinct and positive as the life received from Adam. We, believers, have both, but it is our responsibility and privilege to deny the life of the first man, and to walk in the power of the Second Man, who is our life, as to its source, measure, character and blessedness, and who has also quickened us, the agent being the Holy Spirit planting the incorruptible seed of the Word in our souls. vPERFECTION. This word is used in the Scriptures in a way very different from that usually ascribed to it. Were the believer either perfect in himself or in his ways, there would be no room for the exhortation, "Be ye therefore perfect." Paul would not venture to affirm that he was perfect (Php 3:12), save in Christ risen and glorified (Colossians 2:10). We are, however, to be perfect as our Father in heaven is, in the principle of our walk amongst men, Grace should characterize our ways and actions towards all; in this sense only are the words used, "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matthew 5:48). This is perfection as to the principle of walk and action in the world. "Perfection" is employed in Hebrews 6:1 to express Christian progress and growth, in contrast to the state under Judaism; and in Php 3:12-15 it refers to the object set before the Christian - Christ on high and glorified. There is a passage, and a blessed one it is, which declares that we are perfected and that forever (Hebrews 10:14), but that is perfection for God - what we are in His sight - the answer to the present place of Jesus on high as having finished the work which the Father gave Him to do. But our full and absolute perfection in fact will be accomplished only and when "we see Him as He is" (1 John 3:2). If bodily and moral likeness to Christ (Php 3:21, and John 3:2) await His coming, there cannot be perfection short of beholding Christ in glory. vPREDESTINATION.

Predestination and election are not the same, although closely and intimately connected; the former secures the blessing, the latter the person. Election refers to God’s sovereign choice of individuals, but predestination goes a step beyond, and applies to what I am set apart to in the Divine purpose. Hence we are predestinated "to be conformed to the image of His Son" (Romans 8:29). We have the security of the believer founded on the eternal and sovereign choice of God in Ephesians 1:4; and the wondrous place of blessing to which he is set apart as securely founded on the truth of predestination (Ephesians 1:5). Both "election" and "predestination" are founded solely on God’s own purpose and will, both according to His grace, and both the fruit of the Divine mind before the world began. vPRIESTHOOD.

Since the rending of the Temple vail from top to bottom, a special class of persons on earth, exercising priestly functions according to God, no longer exist. The whole system of which an earthly priesthood formed an integral part have passed away (Hebrews 8:13). Hebrews 7:1-28 shows an earthly priesthood set aside, and a heavenly one established; Hebrews 8:1-13 puts the covenants before us, contrasting them. The old covenant is dismissed, and the new covenant introduced. Hebrews 9:1-28. contrasts the sacrifices; the one sacrifice of Christ being of Divine and permanent value, superseding the many sacrifices and offerings which could never take away sins. But the Levitical system, with a temple larger and far more glorious, and sacrifices commemorative in their character with a priesthood established in the house of Zadok, will be set up in the millennium, carefully adapted to the new state of things (Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31; Ezekiel 45:1-25; Ezekiel 46:1-24). But during the present interval of grace - after the entire abolition of Judaism, and before the inauguration of the new system - Christianity has come in, and the revelation of an order of priesthood, unlike what was or will be. Now all Christians are priests. All have an equal title to draw near, as saith the apostle, "Let us draw near" (Hebrews 10:22). Paul’s preeminent place as an apostle did not confer upon him any special place as a priest or worshipper. There is but one High Priest, even Jesus, sitting at the right hand of God; and all saints have been constituted worshippers and priests. Thus the church can sing, "Unto Him that loved us and washed us from our sins in His own blood; and hath made us kings and priests unto God and His Father" (Revelation 1:5-6). What are the sacrifices which as priests we offer? The priests’ guide-book under the law was the book of Leviticus: our guide-book and directory is the epistle to the Hebrews. Turning to it, therefore, we learn that our sacrifices are praise to God and practical benevolence to man (Hebrews 13:15-16). Further, all Christians are regarded as a holy priesthood in offering up spiritual sacrifices to God (1 Peter 2:5), and a royal priesthood in displaying the moral virtues of Jesus to man (1 Peter 2:9). The priesthood of Christ is exercised on high, is founded on His work and person, and is unchangeable. Its object is to sustain believers in their walk, service, and worship, to afford succor in temptation, and sympathy in suffering. Priesthood is to sustain; Advocacy is to restore. Christ is exercising His functions as a priest according to the pattern of Aaron, but according to the everlasting order of Melchisedek (Hebrews 7:1-28). vPROPITIATION.

Atonement is the expression of the united aspect of the cross towards God and towards man. Thus in the yearly return of that solemn and deeply impressive atonement-day (Leviticus 16:1-34), two goats were presented before the Lord, the one was Jehovah’s lot, while the other was for the people. One was killed and its blood carried within the veil and sprinkled once upon the mercy-seat, and seven times before it. The other was presented alive before the Lord, and the sins of the people confessed over it by the high priest. Now those two parts of Christ’s work - glorifying God by the shed and sprinkled blood, and bearing away the sins of the people - when regarded as a whole, constitute atonement. If considered separately, however, propitiation would answer to that blessed work done within the veil and before the eye of God; while substitution would refer to the transference of sins to the head of the scape-goat and its dismissal to a land not inhabited. Propitiation is for God, and for Him alone, although it vitally concerns us. It is the blessed answer of Jesus meeting, in death and before God, the holy and righteous claims of Jehovah’s throne. God has been infinitely glorified, and His moral government gloriously vindicated in the blood-shedding of Jesus. Christ is now God’s propitiatory or mercy-seat (Romans 3:25; 1 John 2:2). In Hebrews 2:17 read "propitiation," not "reconciliation." vPURCHASE. The church has been purchased by the blood of God’s Son (Acts 20:28); even false teachers spreading their damnable heresies have been bought by the Lord (2 Peter 2:1) and so their judgment will be all the more swift and sure. Christ has tasted death for everything (see Greek of Hebrews 2:9). Christ has bought the world. God loved it (John 3:16), and Christ bought it (Matthew 13:44). Thus the world has been loved and bought. Redemption is a very different thing from "purchase;" the former refers to a change of state or condition, while the latter merely intimates a change of masters. You may purchase a slave, but that is not deliverance from the state of slavery. "Until the redemption (future) of the purchased (past) possession" (Ephesians 1:14). The creation is purchased, but its redemption is yet future; that will be effected when it passes from bondage to liberty, from groans to praises, and from pain to rest (Romans 8:19-22). vRECONCILIATION.

Reconciliation is the effect of the work of the cross, applied to persons and things in bringing them back to God. Believers are already reconciled (2 Corinthians 5:18), and all things in heaven and on earth will be reconciled. This reconciliation of persons and things is presented as the fruit of atonement in Leviticus 16:1-34 Scripture gives no countenance to the thought common to many, either that God has to be reconciled or is reconciled. God did not depart from man, hence needed not to be reconciled. To say that the death of Jesus turned the heart of God to man, is to deny the truth of that magnificent declaration contained in John 3:16, "God so loved the world that He gave His only begotten Son." He "loved," therefore He "gave;" not "gave " in order to love. The reconciliation of man to God is the blessed character of God’s present ministry towards the world (2 Corinthians 5:18-20). It is important to distinguish
between the reconciliation of persons and things; the former is a present blessing, the latter is millennial blessing. "All things" will be brought back to God, but not "all persons" (Colossians 1:20-21). Universal subjection to Christ of all in heaven, earth, and hell (Php 2:10) is certainly more wide in its range and extent than all things in heaven and earth reconciled. The Colossian passage teaches the future reconciliation of things contained in heaven and earth; while the Philippian Scripture shows the future subjection of heaven, earth, and hell’s inhabitants to Christ. vREDEMPTION. By purchase you change masters. We belonged to Satan - were his slaves, and doing his will (Ephesians 2:2-3), now by purchase we belong to God, are His willing slaves, and gladly do His will (Romans 6:22). Redemption gives freedom, an entire change of state. The believer is no longer "in the flesh" (Romans 7:5), although the flesh may be in him (Romans 7:23) - a totally different thing, The change of position and state - from Adam to Christ, from the flesh to the Spirit - is true in God’s sight, and is so presented, as doctrine and truth for the saint to make practically his own, and in this sense he is already redeemed. The soul is redeemed, but not the body, for that we wait (Romans 8:23). Redemption in its fullest extent for Israel, creation, and the Church, is yet future. The right to redeem is founded on the blood of the Lamb, and the power to effect it on the glorious person of the Redeemer. vREGENERATION. This word occurs but twice in the New Testament. In Matthew 19:28 it is applied to the new state of things, commonly termed the millennium. In Titus 3:5 it is used to describe the believer’s new place on earth, as patterned in baptism. It is almost universally regarded as equivalent to the new birth, but it is not so in Scripture. Regeneration is an objective state or condition, while the new birth is the expression of an inward and subjective state. "The washing of regeneration" can be discerned by the eye of man, as it is an outward change, "the renewing of the Holy Ghost" can alone be seen by God, as it is an internal condition. vREPENTANCE.

Repent and be converted. Acts 3:19.

Repent and believe the Gospel. Mark 1:15.

Repent and be baptized. Acts 2:38.

Repent and turn to God. Acts 26:20.

Repentance and remission of sins. Luke 24:47.

Repentance and faith. Acts 20:21.

Repentance is not godly sorrow. 2 Corinthians 7:10.

These Scriptures show the importance which "repentance" occupied in the preaching of the apostles. Alas! that it should be to such an extent overlooked in modern preaching and in evangelistic work generally. Where repentance is not pressed upon the hearers, solid results cannot be expected.

If repentance is not conversion, nor baptism, nor faith, nor godly sorrow, as these and other Scriptures clearly show, what is it? Spite of its etymological signification, change of mind, it carries with it a deeper thought in the Scriptures of truth. It refers to the moral judgment of self, my state and ways, and that too in presence of the goodness of God. It is the thorough wakening up of the conscience to the reality of what sin is, and that in presence of infinite love and grace. Repentance is a deep soul-searching process, most needful to insist upon in these days, where the conscience is but feebly addressed.

Repentance in the Old Testament, when spoken of God, signifies a change of action or dealing; but in the New Testament there are but two instances in which repentance is directly spoken of in regard to God, and in both cases the unchangeableness of His action is declared (Romans 11:29; Hebrews 7:21). What a stay to the heart! Repentance is a Divine gift (Acts 11:8); is preceded by godly sorrow (2 Corinthians 7:10.) in view of the goodness of God (Romans 2:4); is unto life, and without recall vSANCTIFICATION. The root idea in this word, wherever it occurs in the Scriptures, means setting apart towards an object, and its measure is Christ on high (John 17:19). We have absolute sanctification taught in 1 Corinthians 1:30; 1 Corinthians 6:11; Hebrews 10:14. We have positional sanctification unfolded in Hebrews 13:12; and progressive sanctification in John 17:17; 1 Thessalonians 5:23. Sanctifying and cleansing are both ascribed to the "Word" (Ephesians 5:26); the former setting an object before the soul, the latter completely removing all blemish and defilement.

We are sanctified, and are being sanctified. It is as we realize the former and live in its power, that the latter is produced. Both truths should be held with an even hand, both weighed and held in the seven-fold light of the sanctuary. vSEALING.

Sealing is the marking of one for God. It implies that those thus marked or sealed are appropriated and preserved for God (Revelation 7:1-8). Believers are sealed with the Holy Spirit, He being the seal. The consequence of thus possessing the Holy Ghost is to impart the blessed consciousness of relationship, for it is by the Spirit we cry "Abba, Father." The Holy Ghost dwelling in us is also the power for walk (Romans 8:14-15), and for worship (John 4:23), and for enjoyment (John 7:38-39). By this also we know that we are in Him - blessed position! - and also that He is in us - solemn responsibility! Sealed with the Spirit and born of the Spirit are distinct actions. "After that ye believed ye were sealed" (Ephesians 1:13). The interval between believing and sealing may be very brief or prolonged, but the point is that the one follows the other. Quickening and the new birth go together, while salvation and sealing are equally coupled. The indwelling Holy Ghost is the seal of salvation, and also the earnest of glory to come (Ephesians 1:13-14). vSIN: SINS.

Sin and sins are often confounded, but their distinctness and the application of Christ’s work thereto are essentially important in the understanding of Christianity, and for the profound peace of our souls. Paul in his great foundation epistle, the Romans, separately treats those subjects. The first three chapters discuss the question of what man has done - sins, and presents God’s answer in the blood of Jesus (Romans 3:25); but from Romans 5:12 till Romans 7:1-25. the subject is a much deeper one than of actions merely, it is of man’s state or condition. What I have done, refers to sins; what I am, is sin. Remission of sins is by blood (Ephesians 1:7); deliverance from sin is by death (Romans 6:1-23). Christ died for my sins, but I die in Him unto sin. Sins are forgiven, but sin is condemned. We do not want forgiveness for the state we are in by nature; we need deliverance from it. The sin of the world, that is all defilement and impurity, will most certainly be removed, the ground on which it will be righteously accomplished having been already laid in the cross of the Lord Jesus Christ (Hebrews 9:26). "Behold the Lamb of God which taketh away the sin of the world" (John 1:29); the sin of the world and the sins of believers are never confounded in Scripture (1 John 2:2). Many do confound them, but the difficulty is at once removed, and the perfect application of sin to the world and sins to believers established by deleting the italicized words in the text of 1 John 2:2. vSONSHIP.

Christians are termed "sons" and "children," the former expressing their dignity, being a public title; the latter their filial relationship. Angels, because of their place and greatness in the scale of creation, are termed "sons of God" (Job 38:7). Jesus is called "the Son of God" because of His pre-eminent and personal place and glory, but not once is He termed "child of God." In Acts 4:27, "child Jesus" should be "servant Jesus." The apostle John in his epistles and gospel does not once style us "sons," but always "children," as the family and not the dignity of its members is his main theme. In John 1:12 and 1 John 3:2 "sons of God" reads. "children of God." Paul frequently treats both of relationship and dignity; hence the abundant use of the terms "children " and "sons" in his writings. vSPIRITUAL. This word denotes a healthy, vigorous, Christian condition as opposed to an unhealthy one as “carnal,” or the state of the unbeliever as "natural" The true, normal condition of the Christian, as indwelt and energized by the Holy Ghost, is set forth by this word "spiritual" (1 Corinthians 2:1-16; 1 Corinthians 3:1-23) vSUBSTITUTION.

Scripture nowhere speaks of Christ bearing the sins of the world. Dying for sins and bearing sins are believers’ truths (1 Corinthians 15:3; 1 Peter 2:24). Universal bearing of sins by Christ necessarily involves the monstrous thought of universal salvation by Christ. Substitution is the actual bearing of the sins of all who believe, and is taught in such passages as Isaiah 53:6; 1 Peter 2:24, etc. The sins, iniquities, and transgressions of the people (Israel) confessed over the head of the scapegoat, and the animal thus burdened sent away to return no more, finely illustrates the truth of substitution (Leviticus 16:21-22); this substitutionary work will be made good for Israel on the return of Christ from the most holy place where He is now for us; then will Israel take up the language of their favorite prophet, Isaiah, and say, "The Lord hath laid on Him the iniquity of us all." We, as believers on the Lord Jesus Christ, can now say our sins were borne by Him on the tree and are remembered no more, and this on the sure testimony of the Holy Ghost (Hebrews 10:17). vTHE RIGHTEOUSNESS OF GOD. The righteousness of God is a term peculiar to and characteristic of Paul’s epistles. It is not imputable, neither is it the law-keeping of Jesus. "The imputed righteousness of Christ" is unscriptural both in thought and language. It is granted that righteousness is imputed (Romans 4:1-25), but that is not said of the righteousness of God. It is righteousness of which God is the source, altogether Divine in its quality and character. It is towards man from God, and on the ground of the work of the Lord Jesus. It is essential to the understanding of this expressive and beautiful term to note that it is altogether apart from the law (Romans 3:21) - irrespective of it, although witnessed to by the law and the prophets. The righteousness of God and a legal righteousness by the perfect law-keeping or obedience of Christ, instead of being synonymous as in modern systems of theology, are expressly contrasted in the Roman and Galatian Epistles. vWASHING.

"One of the soldiers with a spear pierced His side, and forthwith came thereout blood and water" (John 19:34). We are washed once from our sins in His blood, and the efficacy of that one act is permanent and eternal. There is no such thought in Scripture as a return to the blood of Jesus. There were repeated, daily and yearly, returns to the blood of bulls and of goats, but not so to the blood of Jesus; to say so is to lower and degrade that incomparably precious work to the low level of Jewish sacrifice. "By one offering He hath perfected forever them that are sanctified" (Hebrews 10:14). Again, "The blood of Jesus Christ, His Son, cleanseth us from all sin" (1 John 1:7); - not is cleansing. I would say of soap, it " cleanseth;" that is, I declare its virtue, its character - so the blood of Jesus ever before God has this virtue eternally attached to it, it "cleanseth."

We are bathed or washed once in water, and that, too, is an act never repeated. Its efficacy is of as much permanent virtue as the blood washing from sins (Leviticus 8:1-36; John 13:10; John 15:3). The water is the figure of the Word of God. By it and the Spirit we are born again (John 3:1-36); a new nature is given to the believer. Washed from our sins by blood (Revelation 1:5), and cleansed from our old state in nature by the Word and Spirit, are acts accomplished once and forever. But besides this blood and water washing there is a daily cleansing most important to observe. In the court of the tabernacle stood the laver filled with water, in which the priests were to wash their hands and feet (typical of their service and walk), for God must have clean hands held up in His holy presence, and clean feet to tread His sacred courts. This washing of hands and feet by God’s priests were as constant as the offering of sacrifice. But observe that the basin of John 13:1-38, as also the laver in the Tabernacle court, were filled with water, symbolizing the Word of God applied to daily walk and service. The priests of old were washed all over once, but repeatedly cleansed their hands and feet in the laver for fitness to serve and worship. This constant reference to the Word of God - its application to our daily life - is a truth much and strongly to be insisted upon in these days of loose and worldly walk.