17. Prominent and Dominant Words and Phrases

Prominent and Dominant Words and Phrases

Chapter 16 In all great books certain words, terms, or phrases are found, which must be understood if the whole volume is to be interpreted, expressions sometimes peculiar to the Author. Like a dominant note or chord in music, they lead the way, or, like the thread on which beads are strung, serve to give unity to the whole. These are key words unlocking the chambers of scripture thought, and one of the most needful preparations for thorough Bible search is to collate them and learn their true meaning. Of such prominent words, there are about one hundred, or more, which are so far essential to the substance of all biblical teaching that to understand them thoroughly and grasp their meaning and relation of the whole Word is to hold the secrets of its locked chambers. Their Scriptural usage being often peculiar, must be apprehended, for it rarely if ever varies throughout; and, once mastered, goes far to unfold the entire ethical and spiritual contents of the Book. Sometimes a single word or phrase serves to illumine a whole chapter or even an epistle; and the leading words taken together help to interpret all Scripture.

Aside from the names and titles of the Deity, the following words bear this relation to the word of God:

Righteousness, Justification, Salvation; Sanctification, Separation, Holiness; Sin, Condemnation, Judgment; Repentance, Believing, Faith, Obedience, Hope, Love, Works; World, Flesh, Devil, Self; Tongue, Walk, Life, Warfare, Witness; Pardon, Forgiveness, Reconciliation, Redemption; Temptation, Trial, Suffering; Blessedness, Victory, Glory; Light, Knowledge, Wisdom, Understanding; Law, Commandment; Word of God; Testimony; Revelation; Blood, Sacrifice, Offering, Worship, etc. At some of these words we may well glance in passing. The word truth itself indicates stability. From the same root as a tree, it suggests the image of a huge oak deeply rooted in the soil—with its massive trunk and wide-spreading branches defying all the storms of heaven. The Hebrew word for truth is Emet—the first and the last and the middlemost of the Hebrew letters of the alphabet, implying that truth is first and will be last, and combines all extremes and unites all ends. The Jews have often remarked that the quadrate, solid shape of the Hebrew letters of the word is significant of the firmness and steadfastness of truth. It is allied to the immortality of God, so that it is easier for heaven and earth to pass away than for one tittle of the truth to fail (Hugh McMillan, D.D.). The “Blood” is very conspicuous. First mentioned in connection with Abel’s murder, it is represented as crying from the ground to heaven for vengeance. Next, it appears as the life, and not to be eaten. Dr. Harvey, who discovered its “circulation,” said, “The blood is the fountain of life, the first to live, the last to die, and the primary seat of the animal soul.” What a comment of science upon Scripture! Then it appears as a token of salvation (Exodus 12:13). These three uses of the word interpret all Scripture. Blood stands for guilt and death; for life and for salvation.

“Wisdom” is very prominent and significant, and, though comparatively rare until Solomon’s era, it then becomes one of the conspicuous words, occurring at least three hundred times and in emphatic connections and relations.

It marks the Solomonic Epoch, when a new class of men, known as “The Wise,” as distinct from prophets and priests, suddenly seem to have appeared on the stage of action, henceforth constituting a class by themselves. What there was in the conditions then prevailing we imperfectly know—but there was a school of wisdom, headed by the King himself, specially given to studies, not of history only, but of philosophy and science, and ethical questions such as the relations of man to God, to himself and his fellow man and the world in which he lived; and the results of such reflections were embodied in proverbs or “wise sayings,” framed in poetic parallelism. Some of these proverbial utterances are very deep and concern the laws of nature and of human nature, Divine Truth and order, virtue and duty. The mysteries of Providence occupied much thought. The Books of Wisdom form a separate section of the Old Testament—and embrace Job, Psalms, Proverbs, Ecclesiastes, Solomon’s Song, Lamentations. Not only was Hebrew wisdom far superior to that of other nations but wisdom is often personified, and, thus presented, is very nearly in the Old Testament what the Logos or Word Incarnate is, in the New. To form an accurate conception of Wisdom, as presented, both in the Old Testament and in the New, where it is peculiarly the theme of the Epistle of James—is very needful. It represents Laws of Heaven for Life on Earth. It appears, first, as a principle. Hebrew wisdom is contrasted with the philosophy of all heathen peoples, in the point of its departure, not aiming at the discovery of an unknown god, but recognizing in all things a Known God, a God of Providence, whose ways it seeks to justify and vindicate. Its fundamental idea is that of a divinely constituted moral order, under the phenomena of which, and within all human history, is the Living God, fulfilling Himself, His thoughts and will. The various ranks of society are the ordinance of God, to be observed with reverent feeling. Wisdom inculcates humility before God, gentleness and consideration toward men, gravity of deportment, thoughtful reflection, and slowness of speech. The mind of God is reflected in all things created and in the social order and moral career of man.

Wisdom appears also as a person, a principle personified, as in Proverbs 1:1-9; Proverbs 8:9, etc., at once projected out of the mind and being of God, and existing beside Him; (Proverbs 8:22-31); and, finally, as God’s Artificer in the creation and regulation of all things. This whole conception is connected with the Word of Wisdom—the inspired Scriptures; with the Living Word—Him who is called the “Wisdom from God,” the Lord Jesus Christ; and with the “Spirit of Wisdom”—the Holy Ghost. The Son of God and Spirit of God are therefore the fullest impersonation and realization of all that is meant by “Wisdom.”

Many aspects of salvation are found continuously in Matthew.

1. Preparation for salvation (Matthew 2-3).

2. Person of the Savior; His obedience to the will of God, His words and works (Matthew 4-7).

3. Types of salvation as found in miracles (Matthew 8-9).

4. Salvation, leading to service (Matthew 9:35 to Matthew 11:24).

5. Salvation revealed, received, rejected (Matthew 11:25 to Matthew 16:13).

6. Salvation from self (Matthew 16:14 to Matthew 20:28).

7. Salvation as connected with faith, obedience, and love (Matthew 20:29 to Matthew 22:46).

8. Salvation and its consummation—duty of watchfulness (Matthew 23-25).

9. Salvation as connected with the death and resurrection of Christ (Matthew 26-28), etc. The leading words of the first Epistle of John are three: Life, Light, Love; and are singularly comprehensive: Life expresses the sum of all Being; Light, the sum of all intellectual excellence; and Love, the sum of all moral excellence. To this brief category of the Divine Perfections nothing can be added. He is the Fountain of Life; He is Light; He is Love. These Scriptural definitions of God leave nothing to be desired. They suggest not only completeness but a unity, which finds its finest natural illustration in the sunbeam, which at once contains and conveys Light, Heat and actinic Life.

These three words also beautifully express the threefold character and activity of the Holy Spirit. He is, at once, The Spirit of Light or Truth (John 14:17). The Spirit of Life (Romans 8:2). The Spirit of Love (Romans 5:5).

Curiously, also, the three great warnings as to our attitude toward the Spirit correspond to this threefold aspect of His character and work, Resist not, Grieve not, Quench not.

Comparison of various passages, in the Epistles, referring to the “Body of Christ,” reveals a symmetric system of teaching (Romans 12; 1 Corinthians 12; Ephesians 2; Ephesians 4; etc.).

1. Unity and community of Life in its structure and interests.

2. Harmony of peace and love—Jew and Gentile, one new man.

3. Vitality and Energy through One indwelling Spirit.

4. Variety of Activity and Service.

5. Common responsibility, shared by all members.

6. Sanctity in the eyes both of disciples and of God.

7. Authority, through association with the Head.

Such strikingly similar phrases as those used by Paul in Romans 7:17-20 and Galatians 2:20, cannot be without meaning.

“It is no more I, but sin that dwelleth in me;”

“Yet not I, but Christ liveth in me;” In both cases two selves are contrasted—the carnal self and the spiritual self in the former; the human self and the divine self in the latter. On one hand his higher personality is not absorbed and identified with sin, but with the will of God; on the other hand, even his better self is not his true life, but the Christ nature that is of God, and is His new creation. When the old sinful habits and tendencies reassert themselves, and claim indulgence, he disowns them as not the voices and appeals of his truest self; but even when he feels the moving of his best spiritual life, he remembers that this is the voice of the Divine Christ who by the Holy Spirit dwells in him. In a sense therefore every disciple recognizing in himself a threefold personality, renounces the ego of his past unregenerate self; rejoices in the new ego that delights in the law of God after the inner man; but humbly remembers that even in this renewed inner man he cannot glory; for whatever in him responds to the Love of God he owes to the grace of Christ, and the power of the Spirit.

Keywords may be found, unlocking the different books, such as:

Ordinarily in each book itself, the word is suggested which is here given as a helpful key.

How significant the emphasis, in Mark 13:33, on that word—“watch”—which, with its Hebrew equivalents, is one of the emphatic words of all Scripture, the thought often recurring where the word does not (Proverbs 4:23, Psalms 141:3). Out of the heart, primarily, and out of the mouth, secondarily, flow all life’s issues and activities, never to be recalled, save for judgment; hence the duty of vigilance here. To trace this emphatic word will show various motives and directions of watchfulness: forbidden and dangerous ground, as in Matthew 26:41; foes, many and mighty, as in 1 Peter 5:8-9; thieves, as in Matthew 24:42-44; Luke 21:34-36; 1 Thessalonians 5:4-8; crises, as in 1 Peter 4:7; Mark 13:33-37; Matthew 25:13.

About three short and simple words, “Stand,” “Walk,” and “Sit,” all the practical truths of redemption, Christian privilege and duty cluster. “Stand” expresses a safe and sure position in contrast to an unsafe and unsound one, a judicial standing before God in Christ. “Walk” expresses conduct, the changing experience of passing from one duty, temptation and experience to another, but always in divine companionship.

“Sit” is expressive of a permanent cessation from effort and the quest of good, in an abiding rest and satisfaction in God, comp., Romans 5:1-2; Galatians 5:16; Galatians 5:25; Colossians 3:1-2.