Down to Earth But Heavenly Minded

Introduction

A day or two ago I had a letter from a friend, acknowledging a book which contained a few brief comments on some Greek words: he says in part: “Reading your book has well established my long conviction that the most profitable form of study of Holy Writ, is that of the words which ‘the Holy Ghost teacheth,’ viz, the actual study of Greek words and their meaning. For this reason your frequent, and illuminating references to such words have been wells of refreshment to my spirit.”

In these few words my friend has expressed more plainly and more concisely than I could do, the object of the little book before you. And as a second witness to the same truth, may I quote a few words written over a hundred years ago by Mr. G. V. Wigram, in the Introduction to his priceless Concordances to the Hebrew & Chaldee Scriptures, and his Greek Concordance to the New Testament. Mr. Wigram says of “The Englishman’s Hebrew and Chaldee Concordance”: — “The chief object proposed by this work is a very simple one, … it seemed, in a peculiar way, desirable to lead each student to deduce his ‘meaning and definition of words’ (so far as possible), from the use made of them by the Holy Ghost.“

In Mr. Wigram’s own account of the making and perfecting of the Englishman’s Greek Concordance, he speaks of it as “a dry Concordance.” His book has been to me anything but a “dry Concordance;” and my hope has been to help make a few of the words in the Greek New Testament cease to be “dry,” but rather to become (as they have become to my friend and to myself) “wells of refreshment.” For instance, what depths of meaning open before us as we notice that in John 13:33, our beloved Lord said not ‘teknon’, but ‘teknion.’ Only the difference of an ‘i’ added, and in the Greek Testament an ‘i’ is without even a dot! but it makes the whole passage glow with love and life. (See Chapter 12).

The present little book is only a feeble attempt to point to a few of these priceless treasures, that otherwise might be unknown, or overlooked, by some of the Great Shepherd’s sheep and lambs: and with the hope that to some these may prove food convenient for them.

The studies have been prepared for the most part at odd moments, amidst constant interruptions; and I fear there may be mistakes. Few of the words considered include every occurrence in the New Testament, but those interested may find all these in Mr. Wigram’s “Englishman’s Greek Concordance”, which is still available from the publishers, Messrs Samuel Bagster & Sons Limited, London.

My sister, Miss Helen A. E. Willis, has prepared some of these studies, and provided me with thoughts and suggestions that have helped me with others; not to speak of my hope that she will take care of seeing it through the press also. For all this I owe her a great debt of thanks.

G. C. W.

Chapter 1

Rejoice! — Chairete

Peace! — Eirene

When our Lord Jesus took the disciples with Him into the Garden of Gethsemane, just before the cross, He said to Peter and the two sons of Zebedee, “My soul is exceeding sorrowful, even unto death.” (Matt. 26:38). The word used in the Greek New Testament for “exceeding sorrowful” is one word, peri-lupos. Peri, the first half of the word, means ‘around.’ We get our word ‘perimeter’ from it. The last half of the word, lupos, means ‘sorrow.’ The whole word literally means, ‘surrounded with sorrow.’ Which ever way our Lord looked, there was sorrow: unutterable sorrow, on every side. Then He, the Man of Sorrows, turned to His Father in prayer. Then, only, do we hear Him say, “Abba, Father.” It was then, being in an agony, He prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground. (Luke 22:44).

It was at this time that Judas came to betray the Lord. He had given those with Him a sign, “Whomsoever I shall kiss, that same is He: hold Him fast.” (Matthew 26:48). The fact that the traitor came just at that time, and with such a sign, seems to add greatly to the sorrow and anguish of our Saviour; and at the same time makes the awful hardness and cruelty of Judas’ act more terrible than ever.

In our English Bible we read, “And forthwith came he to Jesus, and said, ‘Hail, Master’; and kissed Him.” (Matthew 26:49). The word translated ‘Hail’ is Chaire, and literally means ‘Rejoice!’ though it is true it was also commonly used for a greeting or farewell. But the true, literal meaning of the word is ‘Rejoice!’ “Rejoice, Master!” he said, “and kissed Him.”

As we gaze with bowed heads, and unshod feet on our Lord and Master, in such agony of soul: at His sweat as great drops of blood: as we hear His words, “My soul is exceeding sorrowful, even unto death;” and then as we hear that heartless traitor saying: “Rejoice, Master!” how it makes our hearts recoil with horror at such cruel and awful conduct. And the word for “kissed Him” is changed from the word that Judas used when he gave them this sign. Then he had used the word phileo, I love, or, I kiss. But in his eagerness to make sure they seized the One whom once he had followed, he “covered Him with kisses:” kata-phileo, a much stronger word. It is difficult for us to conceive of anything more horrible than Judas’ method of betraying his Master; and we know from the Psalms how keenly our Lord felt it. See, for example, Psalm 41:9: “Yea, Mine own familiar friend, in whom I trusted, which did eat of My bread, hath lifted up his heel against Me.” And Psalm 55:12-14: “For it was not an enemy that reproached Me; then I could have borne it: neither was it he that hated Me that did magnify himself against Me; then I would have hid Myself from him: but it was thou, a man Mine equal, My guide, and Mine acquaintance. We took sweet counsel together, and walked unto the house of God in company.”

The next time we find this word Chaire, ‘Rejoice!’ in the Greek New Testament is when the Roman soldiers put the crown of thorns on His holy brow, and smote Him on the head with the reed, driving those thorns into that beloved brow: they spat upon Him, they abused Him till His visage was so marred more than any man, and His form more than the sons of men: and then they said to Him, Chaire! “Rejoice, King of the Jews!” The cruelty, the heartlessness, the wickedness of such mockery is beyond words. “Rejoice!” at such a moment! See Matthew 27:29.

But, wonder of wonders, we find the same word again in the very next chapter of Matthew: Chapter 28: the Resurrection Chapter. Perhaps the very first word that our Saviour spoke after His resurrection was this very word, Chaire: ‘Rejoice!’ Twice over during that terrible time before He was put to death, He had listened to that word in mockery: and now it is the first, or almost the first, word that He uses when He meets His own, alive from among the dead. In Matthew 28:9, we read, “As they (Mary Magdalene and the other Mary) went to tell His disciples, behold Jesus met them, saying, Rejoice!” ‘Chairete’ (the plural of ‘Chaire.’)

The sorrow, the unutterable sorrow on every side, was all His own. The joy, the unspeakable joy, He immediately shares with those He loves. The Chief Priests and Captains rejoiced (the same word) at the prospect of His death. (Luke 22:5). The disciples rejoiced (John 20:20: the same word) when they saw the Lord, their own beloved, living Lord. Listen again to His own sweet word: “REJOICE!” Yes, “Rejoice in the Lord alway: and again I say, Rejoice!”

It is worthy of note that the salutation ‘Rejoice’ is really the Greek salutation. The Hebrew salutation is ‘Peace!’ “The clear, cheerful, world-enjoying temper of the Greek embodies itself in the first; he could desire nothing better or higher for himself, nor wish it for his friend, than to have joy in his life. But the Hebrew had a deeper longing within him, and one which finds utterance in his word, ‘Peace.’ It is not hard to perceive why this latter people should have been chosen as the first bearers of that truth which indeed enables men truly to rejoice, but only through first bringing peace; nor why from them the word of life should first go forth.” (From, ‘On the Study of Words,’ Archbishop Trench).

It is possible that the lightness with which Judas performed his dark deed of betrayal, and the thought of the thirty pieces of silver that he had gained, caused him to use the lighter Greek salutation rather than his own native, and deeper, salutation, ‘Peace!’ But our Lord, having made peace through the blood of His cross, and having won true joy for His own; He can greet them first of all by saying, “Chairete: Rejoice!” But the same day at even Jesus Himself stood in the midst of His disciples, and saith unto them, “Peace be unto you.” And when He had so said He shewed unto them His hands and His side. Then were the disciples glad when they had seen the Lord. Then saith Jesus to them again, “Peace be unto you.”

And so, Beloved, through that mighty victory, our Lord has won both salutations for us: both Greek and Hebrew:

“Chairete … Rejoice Ye!”

“Eirene humin … Peace be unto you!”

Chapter 2

Be of Good Cheer! “Cheer up!” — Tharsei

The Spirit of God tells us that “in the last days perilous times shall come.” (2 Timothy 4:1). The word translated ‘perilous’ is chalpos, and the dictionary gives the meaning as: “hard; hard to do, or deal with; difficult; hard to bear; painful; grievous; harsh; fierce; savage.” Does not this word very accurately describe the condition of our present day? As we look around us we might well be discouraged, cast down, filled with fears and forebodings.

But if one little Greek word can so accurately describe the spirit of the present day, there is another little Greek word that can heal the wounds of fear and sorrow and discouragement caused by all that is about us. That little word is Tharseo, or, as our Lord loved to use it, Tharsei, see note 1, for it is a favourite of our blessed Lord: indeed, with one exception it is reserved entirely for His use. He used it time and again when He was on earth, both to man and woman; and He used it once again after His return to the Father in the Glory. Eight times we find it in the Greek New Testament. See note 2. We find it in every Gospel, and in the Acts of the Apostles: and if I mistake not, He whispers it to His tried saints even in the present day. Sure I am that you and I may take it for ourselves.

{Note 1: Second person singular imperative.

Note 2: Eight times includes the doubtful reading of Luke 8:48. End of Notes.}

My father often had to use a seal in his work, and he loved this word so much that he had the Greek letters of it engraved on the seal he always used, so that he might ever be reminded of its message. As a little child I loved to watch the hot, red sealing wax, as he sealed his important letters; and when a little older, loved to trace out the strange Greek letters, which he told me meant

“cheer up“.
So this word was my introduction to the Greek New Testament. Do you wonder I love it?

The word has been translated: “Be of Good Cheer!” or, “Be of Good Comfort,” as we generally find it in the Authorised Version of our Bible: but others prefer, “Be of Good Courage”, or “Be Confident!” or “Take Heart!” or, (as I love it best), “cheer up!!” But it has the meaning of all these.

The first time we find it in the New Testament is in Matthew 9:2: where He says to the man sick of the palsy: “Son, be of good cheer; thy sins be forgiven thee.” We find it next in the 22nd verse of the same chapter. He is using it here to a woman; and that is not by accident. The Lord would have us each, man or woman, girl or boy, learn this word for our very own selves. Here He says: “Daughter, be of good comfort; thy faith hath made thee whole.”

We find it for the third time in this same Gospel. (I think Matthew loved this word). See Chapter 14:27. It was a dark, stormy night, and the disciples were far out on the sea, and the wind was contrary, and for hours they had been battling with wind and waves. It is at such a time this word sounds the sweetest. The disciples were toiling in rowing. They were alone, without their Lord in the boat. But unknown to them, He had been watching them in their toil and fear, though they had no idea He was doing so. Then they saw a strange sight, Someone walking on the water, and coming near to them. They were troubled and cried out with fear. So would you and I, had we been in their place. Then, straightway, Jesus spoke to them. What did He say? “THARSEITE!” See note. “Cheer Up! It is I; be not afraid!” Or, as the old Wycliff translation so beautifully puts it:
“I am, nyl ye dread.”

{Note: Second person plural imperative of Tharseo. End of note.}

We find it for the fourth time in the same story, this time told by Mark, Chapter 6:50. We find it next in Mark 10:49, to the blind beggar Bartimaeus, when he cried to the Lord for mercy, and Jesus stood still, and commanded him to be called, and they call the blind man, saying unto him: “Be of good comfort, rise; he calleth thee.” This is the only time in the New Testament when this word is not spoken by the Lord Himself; but used in directing a needy one to Him.

Then we find it in Luke 8:48; but this time the reading is doubtful. It is the same story we saw in Matt. 9:22.

John 16:33 is the last recorded time our Lord uses it on earth, and it seems to be wonderfully fitted as a parting message to us all, as He prepared to leave this world and return to His Father. “In the world ye shall have tribulation; but be of good cheer; I have overcome the world.” What a word for us today! So, Be of good comfort! Be of good cheer! Cheer up! The Lord says it! “I have overcome the world!” This is His message to you, to me, for today.

The last time we hear it in the New Testament is in Acts 23:11. Paul had used a rather clever device of his own to divide the Jewish council, setting the Pharisees and the Sadducees against each other. In Acts 24:21 he seems to confess that he had been wrong in doing this. We can well suppose that the night following, lying there in the Roman prison, too sad and discouraged to sleep, Paul was deeply regretting what he felt had been a dishonour to the worthy Name by which he was called. Then the Lord Himself comes and stands by him. He does not call to him out of heaven. He does not use a vision, or send an angel to carry His message. No! He Himself comes right down into that prison, and stands by His grief-stricken servant: not to upbraid him: No, Indeed! But to say once again that well known and well loved word, “Tharsei”! “Cheer Up, Paul!” I think this transformed that dungeon into Heaven itself.

It may be that you and I are at times sad, discouraged, cast down, filled with fears and dread; perhaps we have failed, and dishonoured the One we love. It may well be that at such a time we will hear His voice, — the voice His own sheep know so well, — and in tones of love, of hope, of confidence, we will hear Him call our name: (for He calleth His own sheep by name): and we will hear Him say:
“Tharsei! …”: “cheer up …”
“Ye fearful saints, fresh courage take,
The clouds ye so much dread
Are big with mercies, and will break
In blessings on your head.”

Chapter 3

Called-out-ones — Ekklesia

(The Church, or, Assembly)

The word ek-klesia, — nearly always translated ‘church’ in the Authorized Version of the Bible, — was originally a heathen word, and meant a lawful assembly in a free Greek city of all those who possessed the right of citizenship, for the transaction of public affairs. (See Trench, Greek Synonyms).

When Paul claimed to be a ‘Roman’, he meant that he possessed this citizenship: and although he was a Jew, and a citizen of Tarsus, he was also a ‘Roman citizen’ and had the right to take part in any assembly (ek-klesia) of Roman citizens; as well as giving him other privileges. As far as we know Peter or John had not this citizenship, and the Chief Captain of the Roman soldiers in Jerusalem told Paul that he obtained this citizenship “with a great sum.” But Paul could reply, “But I was born free.” It was a very great privilege to have this citizenship.

When the Old Testament was translated from Hebrew into Greek, this word ekklesia was used to translate the Hebrew word meaning the ‘congregation’ of Israel, and so in this way prepared the word for use in the things of God; and when the Lord Jesus began to tell His disciples about the Church that He was about to build, He Himself chose this word to describe it: see Matthew 16:18 and 18:17. These are the only places in the Gospels where we find this word, but it appears many times in Acts, and over and over again in the Epistles and Revelation.

The first time it is used in the New Testament (Matthew 18:18) is very striking: “Upon this rock will I build my church; and the gates of hell shall not prevail against it.” Many times have they sought to do so: but they have never succeeded. As we have seen, the Lord Jesus Christ Himself chose this word to describe it: so we should give the more earnest heed to seek to learn the lessons that He would teach us through it.

You will notice that the word ek-klesia is made up of two words: the first is ek, which is like ‘ex’ in our word ‘exit’, and means ‘from, out of, away from.’ The second part of the word is klesia, which is from the word kaleo, meaning, ‘I call: ‘ indeed one may recognize the root of our English word ‘call’ in it. So the whole word means, “called-out-ones,” with the emphasis on ‘called.’ Paul wrote to the Assembly at Rome, “Ye also are the called of Jesus Christ.” (Romans 1:6), and he tells them they are “saints by calling.” See note in New Translation.

The one who called out the citizens in a Greek city to the assembly was the herald: ho kerux, and this is the very word that the Holy Spirit uses for the one who heralds, or proclaims, or preaches, the Good News, the Gospel: as we may see in 1 Timothy 2:7 and 2 Timothy 1:11: “I have been appointed a herald.” (kerux). See New Translation. The one who preaches the Gospel is truly a Herald of Glad Tidings, sent out by the Lord Jesus Christ, and by the power of the Holy Spirit he calls people unto Christ, who makes them free, calls them out from this world, and makes them citizens of Heaven; and they become part of the Church, or Assembly of God.

But you will recall that in a Greek city not all had the rights and privileges of the ekklesia, the Assembly: but those who were free citizens, and had not lost their citizenship; these only formed part of that Assembly. And so it is today in the Assembly of God. Only those who are citizens of Heaven (See Philippians 3:20) belong to this Assembly; and these heavenly citizens are free: “Ye are called unto freedom.” (Galatians 5:13).

But, sad to say, there are today, as in days of old, those who have lost their right to be part, openly, of that Assembly, as it is gathered unto Christ the Lord. Sin has come in, and like the man in First Corinthians 5, some have had to be put away from that Assembly.

How wondrously this word ek-klesia describes the true Church of God today: — called out by the herald of the Gospel; called out from the world, for the one who answers this call is no longer of the world, even as Christ their Lord is not of the world; (John 17:16); gathered together unto the One we love, our Lord Jesus Christ; and so we form part of the Assembly, or Church of God.

‘Assembly’ is a better translation of ek-klesia than ‘congregation,’ for congregation has in it the meaning of to congregate, or come together, of one’s own voluntary will; whereas ek-klesia emphasizes the call that brings them together: God’s own call, through the herald of Jesus Christ our Lord. In Acts 19, we find this word three times translated ‘assembly’ in our Authorized Version.

But notice further: there was but one Roman Empire, with the Emperor at its head: and you may see that Paul’s Roman citizenship was recognized without question, regardless of the place in which he claimed it: Philippi or Jerusalem: it made no difference. The one Roman Empire linked together into one every Roman citizen in the whole Roman Empire. (Acts 16:37; 22:25-28). Even so, there is but one true Church of God, with the Lord Jesus Christ as its Head, and every true believer in the Lord Jesus, every one who has heard the call of the herald, and obeyed, belongs to that Church, or Assembly of God, quite regardless of place and race and language: they all form one body with Christ the Head. As there was but one Roman Empire, so there is but one Church of God: compare Matthew 16:18; Ephesians 1:22; 5:23, and other Scriptures. And just as the Assembly of Roman citizens in any one city was recognized equally as representative of the whole Roman Empire: the Roman Empire in miniature, perhaps we might say: so the Assembly of true Christians in any one place represents the whole Assembly of God, the world over: and every true believer in the Lord Jesus in any one place, belongs to the Assembly of God in that place, even though he may not realize this, nor obey the call that calls him to that assembly.

The Scriptures speak of “the Church of God which is at Corinth,” or “the Church of the Thessalonians.” This does not mean there are many Churches of God, independent one of another: but each individual church is representative of the whole. In 1 Corinthians 15:9, Paul tells us, “I persecuted the church of God.” He persecuted the church, (or, assembly) at Jerusalem: but then he tells us, “I persecuted them even unto strange cities.” (Acts 26:10-11). Here we may see that all the true Christians in Jerusalem and those in the strange cities, all together formed “the church of God.” It is but one ek-klesia but one Church; and every blood-bought soul throughout the whole world is part of that one church.

Chapter 4

Gathering together unto — Epi-sun-agoge

Some years ago vast crowds in every part of Canada gathered together to honour Princess Elizabeth, now our beloved Queen, and her husband. It was the Princess, whom all the British Empire loved, that attracted the people. They were gathered together unto her. She was the attraction. Most of the people had known her from the time she was a little child, and had watched her grow up. Our children had pictures of her, with her little sister, and her dogs; and they had learned to love the charming girl with the sunny face. So when Canada was honoured by a visit from her, all who possibly could, were gathered together unto her.

We read of great gatherings almost every day. People gather together to help some cause they love and admire. They gather together to a Cause, to a Doctrine, for a Purpose: but how different such a gathering is to those who are gathered together unto a living person in their midst, whom they love.

You will note that the word we propose to consider is really made up of three words; and the second and third together, sunagoge, make a very common English word: “Synagogue.” One is the Greek way, the other the English way, of spelling the same word. As you may guess, it really means “A-Gathering-together,” and in this way it is often used in the Greek Old Testament. In the New Testament it has generally come to mean the place where they gathered. And today the Jews gather together in the Synagogues to hear the Law and the Prophets and to pray. This is “A-Gathering-Together,” but not “a Gathering-Together-Unto” any loved and living person. All over the world we hear of religious meetings of one kind or another, which for the most part are “Gatherings-Together”, but not “Gatherings-Together-Unto” one they love. It is the living Person we love, unto whom we gather, that makes the difference.

This word, epi-sun-agoge, a “Gathering-Together-Unto,” as a noun, is only used twice in the Greek New Testament; but the verb is used seven or eight times. We find it first in Matthew 23:37, in which verse it occurs twice: “O Jerusalem, Jerusalem … how often would I have gathered thy children together unto (Myself) even as a hen gathers together her chickens unto (herself) under her wings, and ye would not.”

This, the first time the word is used, beautifully illustrates its meaning. We have all heard the mother-hen give that special little cluck that calls the little chicks, — calls them, where? Calls them unto herself. That is just the thought in this lovely word. You may look up the other places where we find this verb, all of which, you will note, are in the Gospels, telling of our Lord down here on earth: Matthew 24:31; Mark 1:33, 13:27; Luke 12:1, 13:34, and perhaps 17:37; but the reading here is, I believe doubtful. If you examine these Scriptures, I think you will find that all, except the last, refer to gathering together unto our beloved Lord and Saviour. CHRIST, and CHRIST alone, is the Object and Centre of our gathering. May the Lord help us to bear this in mind when we come together to remember our Lord’s death; it is not only a “gathering together”, (the synagogue was that), but a Gathering Together Unto the Lord Jesus Christ Himself.

Many today gather together unto a Doctrine, such as baptism; others gather together unto a great leader, as Luther or Wesley; others to a Form of Worship or Church Government; or to a National Church. Such gatherings have no right to claim they are gathered together unto Christ, and Christ alone.

But let us look a little at the two Scriptures (and only two) where we find this word as a noun. The first is in 2 Thessalonians 2:1: “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled.” Here this word tells us of that great gathering in the air, described in 1 Thessalonians 4:13-18, and in 1 Corinthians 15:51-57, when all the true believers in our Lord Jesus Christ, whether living or sleeping, shall be caught up to meet the Lord in the air. What a gathering together that will be, and all unto Him! Not one saint, from the thief on the cross to the last one brought to the Saviour before He comes again, will be missing then: then all will be gathered together unto their Lord, and He will be the Centre, the only Centre and Object, of that vast throng. And, note, the One unto Whom we are gathered is not left to be understood, (as it is in some cases), but is plainly told us: — “unto Him,” — unto the Lord Jesus Christ Himself. The archangel will be there, and will utter his voice: but he is not the Centre or Object, the One to whom that vast throng is gathered! No! It is unto the Lord Himself, the Lord alone, He is the Centre of all: “The Lord Himself shall descend from heaven with a shout.” The Lord Himself is our only Object and Centre then.

Who would be willing to miss that meeting in the air, with the Lord Himself in the midst? Who then, at that moment, will want any other centre, any other object, than the Lord Jesus Christ Himself? Why any other centre, any other object, now?

The only other place where we find this word is in Hebrews 10:25; “Not forsaking the gathering-together-unto (Him) of yourselves, as the manner is with some.” This tells us of our gathering together unto Himself down here on this earth, in the present day; just as the other occasion on which this word was used, told us of that mighty gathering together unto Him in that coming day, that gathering together unto Him in the air. How amazingly sweet that the Spirit of God should choose exactly the same word for each of these gatherings! Thus the Lord tells us that this gathering together unto ‘My Name’, as we get in Matthew 18:20; (for almost the same words are used), is, in His sight, the same as that wondrous gathering together unto Him in the air.

And in both these gatherings He promises to be there. In the one, “The Lord Himself shall descend from heaven with a shout:” and in the other, “There am I in the midst of them.” It is the presence of the living Lord we love that makes all the difference, — the one down here, the other in the air, — but the Lord Jesus Christ Himself present in each case: His presence makes these meetings different to all other meetings that can be arranged by men.

Very likely today that meeting is held in some upper room, or down a back street, or in a private house, as in New Testament days. Adornments are not there. The organ and the choir of the world, or even the music of Old Testament days, are all missing. It may be there are only “two or three” present: but, dear Reader, do not scorn it, for in the sight of God, it is just as truly a gathering-together-unto the Lord Jesus, as is that glorious meeting in the air, with countless myriads, from the grave and from the earth; and HE HIMSELF in all His glory, the visible Centre of that mighty throng. Then we shall see Him with our own eyes for the first time: and through that sight, we shall be changed to be “like Him, for we shall see Him as He is.”

It is amazing, is it not, that the Holy Spirit chooses exactly the same word for each of these gatherings? It tells us that the Lord Himself is just as truly present in that bare upper room with the despised two or three, as He is visibly present in that glorious gathering to which we all look forward with hope and joy.

And just one word more. The Holy Spirit adds this admonition: “And so much the more, as ye see the day approaching.” Beloved, Do we not see “the Day approaching” now. Never was “the Day” so near as in our day! May you and I love that blessed place where Jesus Himself is in the midst, and love and treasure it the more as we see the Day approaching now. May other gatherings-together lose their attraction as we find an irresistible attraction in that
“gathering-together-unto Him“!!

Chapter 5

Right Worship — Eu-sebeia

“His divine power hath given unto us all things that pertain unto life and godliness.” (2 Peter 1:3)

The Greek word here translated ‘godliness’ is eusebeia. It, and several words from the same root, are formed from two words eu and sebomai. The little word eu is very often found compounded with some other word (as here) to give the meaning of ‘right,’ or ‘good’, or ‘well.’ Sebomai tells of the attitude of men towards God, to honour Him reverentially with holy awe: (Cremer). It is also used for ‘worship:’ (Arndt & Gingrich).

Sebomai is found ten times in the Greek New Testament. Six times it is translated worship: Matthew 15:9; Mark 7:7; Acts 16,14; 18:7,13; 19:27. Three times it is translated devout, and once religious. So we may see that the basic meaning of sebomai is, ‘I worship’. But note, the worship may be right or wrong, true or false. Matthew 15:9 reads: “But in vain do they worship me, teaching for doctrines the commandments of men.” And Acts 19:27 tells of the worship of the idol, Diana of the Ephesians. Both these are ‘wrong worship.’

Nor let us flatter ourselves that we are exempt from wrong worship. I recall an old and honoured brother stating in a meeting that when we come together to remember the Lord’s death, the bread should be broken and we should drink of the cup, within half an hour of the time the meeting began. This is an example of “teaching for doctrines the commandments of men;” and such worship is empty and in vain. They that worship the Father must worship Him in spirit and in truth.

{Note: Here a different Greek word is used for worship to that we have been considering. End of note.}

But when we combine eu with sebomai, making eu-sebomai, we emphasize the rightness of the worship. Only worship that is in spirit and in truth is right worship, such worship must come from the overflow of grateful hearts, as we gaze upon our Lord Jesus Christ in all His loveliness and beauty, and as we ponder His love that passeth knowledge. Looking upon Jesus as He walked, John exclaimed, “Behold the Lamb of God!” That was true worship, right worship: it is such worshippers that the Father seeks to worship Him.

Right worship is not obtained by magnificent cathedrals or beautiful music, or by any outward forms or ceremonies. Rules and regulations can never fill our cup, far less make it run over; and it is only as our hearts are filled with Christ, by gazing upon Him, that our hearts will overflow, and give forth Right Worship to Him and to His Father.

But let us deeply ponder the truth that God has by His divine power given us all things that pertain unto Life and Right Worship.

We have pondered the word sebomai, as meaning ‘I worship.’ But it is a remarkable thing that the word eu-sebeo is only used twice in the Greek New Testament, and only once is it translated ‘worship.’ We would expect this word to emphasize the fact that it was right worship when it was used: but it may surprise us to find that it is used of the Athenians who had an altar “To the unknown God.” Paul says to them, “Whom therefore ye ignorantly worship (eusebeo), him declare I unto you.” May it be that the wondrous Grace of God reckoned this ignorant worship of an unknown God, by those who were ‘feeling after Him’, as right worship? But He is not to us an ‘Unknown God,’ but One whom we know well: One who is our best Friend: One to Whom we owe all. As we gaze upon Him, well may our hearts rise up in true worship and adoration, until they overflow! May it be so, more and more!
“O fix our earnest gaze
So wholly, Lord, on Thee,
That with Thy beauty occupied,
We elsewhere none may see.”

Chapter 6

Logically Necessary — Dei

Some years ago I knew a very clever and able medical doctor: a man who had had a thorough, scientific training. This man did not believe there is a hell. When I pressed him for his reasons for his unbelief, the only reason he could ever give was this, — “Its not logical.” I pointed out that it was not many years since we would have said that it was not logical for a person on the other side of the earth to claim he could sit and listen to a speech being made in London; and that without any wires. But the doctor merely repeated, — “Hell is not logical.”

I did not know at the time that the little Greek word dei had the fundamental meaning of “logical necessity” or of what is “right and proper.” (See, Abbott-Smith, Thayer, etc). How striking, then, to find this little word is used eight times in Revelation; and three times we get the expression: ha dei ginesthai, — ‘(things) which it is logically necessary to occur.’ (Revelation 1:1;4.1; 22:6). How very striking to find that the first verse of this Book which is largely taken up with judgment, reads: “The Revelation of Jesus Christ, which God gave unto Him, to shew unto His servants things which must shortly come to pass.” The word translated ‘must’ is in Greek dei: so the real meaning is “things which are logically necessary to come to pass.” The very first verse of this Book tells us that the terrible judgments that are coming on this poor wicked world are ‘logically necessary:’ are ‘right and proper.’ Let us remember that it is this Book which tells us of the Great White Throne of judgment, and of Him that sat on it, from whose face the earth and the heaven fled away. It is this Book which tells us of “the Lake of Fire,” of the “Second Death.” of torment “day and night for ever and ever.” And God Himself tells us as an introduction to these things, that they are logically necessary. Let the man who wishes to deny this truth, ponder deeply Revelation 22:19.

What a solemn answer God gives to the cavils and quibbles of unbelieving men and women, by the use of this one little word dei! Let no man ever say that hell is not logical. No! Hell is the only logical end to life without God.

But, Thank God, we find in the Scriptures other necessary things besides the judgment of hell. The very first time this little word dei is used in the New Testament, is Matthew 16:21. In this Scripture Jesus shewed His disciples that it was logically necessary for Him to go to Jerusalem, and suffer many things, … and be killed, and be raised again the third day. And we find it again in Matthew 26:54, with a similar meaning. We find the word used many times: and each time it is full of meaning. We may not look at more than a very few: but consider these: —
It is logically necessary for you to be born again. John 3:7.
It was logically necessary for the Son of Man to be lifted up. John 3:14.
It was logically necessary for Him to increase. John 3:30.
It was logically necessary for Him to go through Samaria. John 4:4.
Because God is a Spirit, it is logically necessary that men worship Him in spirit and in truth. John 4:24.
It was logically necessary that the Good Shepherd should bring His ‘other sheep’, so that there might be one flock and one Shepherd. John 10:16.
I might continue with many more, but there are two that I want you to specially think about: —

It is logically necessary that Heaven should make merry and be glad, when the son who was lost, comes Home. Luke 15:32. Yes, if the weeping and wailing of hell are a logical necessity: even so the music and gladness of Heaven are also a logical necessity.

Just one more: and please ponder this one:
It was logically necessary for the servant who had received the one talent, to trade with it, so that when the Lord of that servant returned, He might receive His own with interest. Matthew 25:27.

What are we doing with the talent the Lord has given us?

Chapter 7

Sold into Bondage, I Sell — Piprasko

In Romans 7. 14 the “wretched man” exclaims, “I am carnal, sold under sin.” The Greek word used here for ‘sold’ is piprasko, and when used with a person it means ‘to sell into slavery.’ In the Septuagint translation of the Old Testament it is used metaphorically, of selling oneself to sin: of Ahab in 1 Kings 21:20, 25; in 2 Kings 17:17; see also Isaiah 50:1 and 52:3. So Paul may have had these in mind when he cried in desperation, “I am sold under sin.” But this is not the experience of the apostle Paul only. It is the condition of us all, though we may discover it only when the light of the Gospel shines upon our fallen state.

The Lord uses the same word in His parable at the end of Matthew 18. The king reckons with his servants, and finds one owing the impossible sum of ten thousand talents (one talent is worth nearly Two Hundred Pounds.) And he had nothing to pay. Exactly my condition! And the condemnation is just — let him be sold as a slave, and everything, whatsoever he had; and still it would hardly make a first payment on the debt.

What can be done? In the parable the guilty servant promises to pay all, and is released. But he has hardly gone out from the presence of the King before his wicked heart is manifested, and the wrath of the king falls upon him. He thought he would take advantage of the mercy of the king, but he must add his own works: he was not trusting to that mercy. It is no use for me to think I can deliver myself by making a part payment. I can never repay: it is no use making promises and seeking pardon on my merits. “By the deeds of the law there shall no flesh be justified in his sight … but now the righteousness of God without the law is manifested … even the righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe.” Romans 3:20-22.

But how can God righteously forgive that debt? Again we may find the answer in our word. In Matthew 13 our Lord uses it in the parable of the Merchantman. The ‘Merchantman’ here is literally ‘a man on a journey’ one who has come from far. This Merchantman had come all the way from Heaven’s highest Glory, down to seek pearls in the depths of the sea of the nations. There he found one pearl of great price, and he sold everything, whatever he had, to buy that pearl. This is not the word used of the man who sold all to buy the field in Verse 44. It is our word piprasko, ‘to sell as a slave.’ The Merchantman not only sold all, whatever he had, but He sold Himself as a slave. “He emptied Himself, taking a bondman’s form.” (Philippians 2:7: N.T.), and bought the pearl.

The word has been used three times:
(1) of my lost condition,
(2) of my rightful doom,
(3) of my Saviour’s wonderful way of deliverance.
It is used six times more in the New Testament; three times in the three Gospels of Mary’s precious ointment which “might have been sold for much;” and three times in the Acts, of those who “sold their possessions and goods.” Mary had her own private treasure, that pot of ointment. And each of us has some special treasure, some desire, some ambition. That treasure might have been sold for much if Mary had kept it for herself; but it would have been a selling into slavery. And if we withold our treasure, if we refuse our best to God, we too are sold into slavery to that desire. It may not be a sin, but it is a ‘weight;’ we must drag round with us a ball and chain of bondage to that desire, instead of walking in the full freedom of the sons of God. But if like Mary we pour out our treasure; if like those first Christians we surrender our possessions and goods, then it is the things which are in bondage, and we are free. Acts 4:34 says they sold the things. This is the ordinary word for sold — and they brought the price of the things “sold into bondage.” It is a wonderful thing to be free from the bondage of things, to be their master, not the servant of house and lands, furniture, books, every treasure. Then we can take joyfully the spoiling of our goods, knowing that “we have in heaven a better and an enduring substance.” The best reading here might be translated, “knowing that ye have yourselves as a better and enduring possession.” We possess our souls in the perfect freedom of His service, no longer sold unto sin, or sold into bondage to things. We have the privilege of giving our little all, for the One who gave His unsearchable riches for, and to, us. (Helen A E Willis)

Chapter 8

Wanted! Beautiful Margaritas! — Kaloi Margaritai

I was reading in my Greek Testament the other day, when I came across something like this: “A travelling wholesale Merchant, going abroad to purchase wares, was seeking beautiful Margaritas.”

My mind flew back to the fairest and loveliest Margarita I had ever known: but she spelled her name, “Marguerite,” but it was the same name, only a different spelling. She was about fourteen, and she was as good as she was beautiful.

This Merchantman found her, and bought her, but the price was very high: she cost Him all things whatever He had: Yes, even His own life. But from that day her heart was completely won by Him; and when He told her that He would like to take her Home to be with Him in His own Land, she was perfectly content to go with Him. The day before she left on that journey, that some dread so much, I said to her: “Marguerite, the Good Shepherd will carry His lamb in His arms, on that journey.” She gave me the brightest smile, and replied, “Oh, He does that for me already!”

Perhaps your name is Margaret, or Marguerite, or Margarita. They are all the same name really, only a different way of spelling it; and they all are from the Greek word that means a PEARL. And the Merchantman? I need hardly tell you that He is none other than the Lord Jesus Christ. The word used here (Matthew 13:45) for ‘merchantman’ is specially for a wholesale merchant who goes abroad to distant lands to seek his wares. But you will note that when He buys His Margarita, it is only one that He buys. Yes, He buys us each one individually. He does not buy as all in a heap.

In the parable just before this one, in Matthew 13:44, we read of a man who found a treasure hid in a field. He goes away, and for joy of it sells whatever he has, and buys that field. The word used for sell in this parable is quite different to the word used for the wholesale Merchant in the other verse. Here it is a word that means to trade: but the word used of the Wholesale Merchant who bought the Margarita is piprasko, see note, a word used to sell, especially in connection with selling slaves: and seems to tell us that in order to get that fair and lovely Margarita He had to sell not only “all things whatever He had” — His Home, His Throne, — but, even Himself: as indeed we know He did: for the Son of God loved me and gave Himself for me. That Wholesale Merchant was so rich, yet for the sake of buying that Margarita, He became poor: as poor as that poor widow who cast in the two mites, absolutely all the living she had: for the Spirit of God delights to use the same word for what the wholesale Merchant sold, and what the poor widow gave.

{Note: For a further study of this word, piprasko, see Chapter 6. End of note.}

But there is another difference between the two parables in Verses 44 and 45: In the better manuscripts the man who bought the field sells “whatever he has.” But the Man who bought the pearl, sells “all things, whatever He had:” Home, Throne, All Things.

I need hardly remind you that before He could get that beautiful pearl, death had to come to the shell-fish in which the pearl was found. And that shell was brought up from the ocean bed, at the risk of a man’s life. All this must take place before that beautiful pearl can adorn the One who purchased it for Himself.

Perhaps I should add that, because “Thy Word is exceeding broad,” we may borrow this lovely parable, and apply it to individuals, as we have just done, and none may condemn us: yet, the primary meaning of this parable, I have no doubt, is Christ and His Church. The beautiful pearl brought up from the ocean beds, at the cost of death to another, is the Church. The ocean speaks of the nations (Revelation 17:15), and so the Church is formed from individuals gathered from the nations, to make one church, the one pearl. To find her, He travelled from His own Country to our poor, sad, wicked world: and to purchase her, He gave all things, whatever He had, yea, He gave Himself for her.

There is surpassing beauty in this parable, as we read it in the Greek Testament, a beauty which I suppose no translation ever can convey. May the Lord stir the hearts of His own, to read His own precious Word in the original language, which He has so graciously given to us. I suppose it is not until we reach Home, that we shall know the incomparable loss we have sustained, by neglecting the Greek New Testament.

Chapter 9

Paul’s Ambition — Philotimeomai

The Apostle Paul speaks of three ambitions. Would that you and I knew more of each of them in our own daily lives!

In Romans 15:19-20 Paul writes: “From Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man’s foundation.” First, let me ask, Where is Illyricum? We read of it in no other place in the New Testament. We never hear of it in the Apostle’s missionary journeys in the Acts of the Apostles. It is not a city, but a large area, a province, north west of the Province of Macedonia. It is almost equivalent to Dalmatia, where Titus went during Paul’s last imprisonment. (2 Timothy 4:10). You will find it on the map about opposite Rome, on the other side of the Adriatic. This gives some idea of the extent of Paul’s labours.

But, you will ask, What has this to do with Paul’s ambition? Just this, the word translated “so have I strived” is philotimoumenon; which literally means ‘loving-honour’, hence ‘being ambitious.’ Paul said, he was “being ambitious to preach the Gospel of Christ, not where Christ was named.” How few there are who have such an ambition! This ambition almost surely entails hardship and dangers: it means sharing some of the sufferings Paul describes in Second Corinthians 11. Read them for yourself, and unless the love of Christ works in your heart mightily, it will take away the kind of ambition that Paul had. Excuses are easy to find. We should not go where we are deprived of remembering the Lord in His death. We are called to preach separation: not the Gospel. I think I can be more use attending a conference, than going to some place far away from meetings. And so the excuses go. But rarely do we hear of those who share Paul’s ambition, and sadly little do most of us know of it.

The next ambition Paul describes is in 2 Corinthians 5:9: “We are ambitious, that, whether present (with the Lord), or absent (from the Lord), we may be well-pleasing to Him.” (Literal: See Verses 5 to 8). What more beautiful ambition for every true Christian, — to be “well-pleasing” to the Lord: no matter whether it is in life or in death. Worldly ambition has wrought ruin with multitudes of the Lord’s soldiers and servants. All around us we see beloved saints of God whose lives proclaim their ambition for riches or honour or ease or learning or fame. We see Demas who loved this present world and Diotrophes who loved the pre-eminence: and their descendents are with us today: but how rarely do we meet a man whose ambitions in life are to preach the Gospel where Christ is not known; and whether in life, whether in death, to be well-pleasing to Him. Oh, that these two ambitions may be mine, and your’s, my beloved Reader: may our love be for the Gospel, where Christ is not named: and ever, and always, to be well-pleasing to Him.

The third ambition of which Paul speaks is found in 1 Thessalonians 4:10-11. The Apostle beseeches his beloved Thessalonian brethren to “be ambitious to be quiet, and to do your own business, and to work with your own hands.” I sadly fear that most of the Lord’s people today love the honour of working with their heads in a clean and honourable position, rather than soiling their hands by using them in hard work. They forget their Master worked with His own hands until He was about thirty years of age. They forget that the one who exhorted to this ambition could hold out his hands, and say “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.” “These hands” were probably worn and calloused with making tents. And let us remember his words: “I beseech you to be imitators (mimics: mimetes: always in a good sense in the New Testament) of me.” (1 Corinthians 4:16). And to the very saints whom he exhorted to be ambitious to be quiet, and to work with their own hands, in the very same Epistle, he wrote: “Ye became our imitators (mimics: mimetes), and of the Lord.” (1 Thessalonians 1:7; See also 2:14.) And in the Second Epistle, Chapter 3, Verses 7 & 9, we read: “Ye know yourselves how ye ought to imitate (mimic) us … We … give ourselves as an example to you, in order to your imitating (mimicking) us.” (See New Translation).

May God help us to learn the lessons that Paul’s ambitions would teach us: —
Ambitious to preach the Gospel where Christ is not named.
Ambitious, whether by life or death, to be well-pleasing to the Lord.
Ambitious to be quiet, to do our own business, to work with our own hands.

Chapter 10

Don’t Turn Coward!! — Enkakeo

“Men ought always to pray, and not to faint.” (Luke 18:1). So reads our good old Authorised Version, and it is not a bad translation of the word at all. That word ‘to faint’ is en-kakein, formed from the word kakos, ‘cowardly.’ (Abbott-Smith). But from ‘cowardly’ it came to mean anything that was ‘bad, mean, base,’ for to the Greeks cowardice was all that. The first part of the word, en, means ‘in.’ The whole word taken together we may say means literally, “Give in to evil.” (See Robertson). We find it translated by such words as ‘faint’, ‘lose heart’, ‘be discouraged’, ‘turn coward.’

The evil about us is so strong, the battle is so fierce, and the result seems so hopeless, the sides appear so unequal; that, as we pray, we are tempted to say in our hearts, if not with our lips, It is hopeless, it is no use praying any more for that person: I’ll give up. No! the Lord says, No! Do not give in! Do not lose heart! Do not be discouraged! Do not turn coward! In due season we shall reap, if we faint not. (But this ‘faint’ is a different word; perhaps, God willing we will look at it some other time).

We are really on the winning side. The Lord is still on the throne. He still sitteth on the waterfloods, and the Lord on high is still greater than the noise of many waters, yea, than the mighty waves of the sea. See Psalm 93:4. So, Cheer up! Take courage! Pray on! Pray always! and never turn coward, never give up.

This word en-kakeo is only used six times in the New Testament, and each is very instructive. We have already seen the first time it is used, and that is in connection with prayer. Next it is used twice within a few verses of each other, in 2 Corinthians 4. 1 and 16. “Therefore, having this ministry, as we have had mercy shown us, we faint not.” … . “Wherefore we faint not; but if indeed our outward man is consumed, yet the inward is renewed day by day.” And so though troubles and sickness and sorrows come down here, and consume our outward man, there is no need to lose heart, no need to be discouraged, no need to turn coward, or give in to evil. “Tharsei!” Cheer Up! Take Courage!

The next place we find it is in Galatians 6:9. “Let us not be weary in well doing,” or, as Mr. Darby renders it, “Let us not lose heart in doing good.” It is so easy to lose heart in doing good. That poor soul you helped out the other day, later proved to be a crook, and not in need at all, and you vowed you will not be taken in as easily again. No, no; let us not be discouraged; let us not give in to evil. Next time you may turn away somebody really in need: and “whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.” (Proverbs 21:13). Or that Sunday School class that is so noisy and unruly! It seems to be useless to try and go on with them. You are desperate, as old Dr. Cremer translates the word. Give it up! It’s not worth trying any longer!

I once did that. I once had a desperately bad Sunday School, and at the advice of an older brother, I gave it up. About three weeks later I met one of the children on the street, and she said “Oh, why did you give up the Sunday School? I wanted so much to know I was saved. I think I would have found the Lord the very next Sunday: but I had to go somewhere else, and there I found the Lord.” Another time an old brother urged that I should give up some children’s work that the Lord had opened up. I was much perplexed, and went for advice to another old brother: and to my amazement he said: “Take on more work of that kind; but never give up! All giving up is of the devil.” That was more than fifty years ago, but how often have I thanked God for those words. Dear Mr. Herbert Taylor, Mr. Hudson Taylor’s eldest son, once told me that he was at one time so discouraged that he said to his father, “Father, I’m so discouraged, I’m going to give up.” His father replied, “All discouragement is of the devil!” God is “the God of all encouragement.” (2 Corinthians 1:3: New Translation). No, Beloved, God’s Word is clear. “Let us not lose heart in doing good, for in due season we shall reap if we faint not.” (A different word).

Next see Ephesians 3:13. “Wherefore I beseech you not to faint through my tribulations for you, which is your glory.” Paul ‘despaired of life’ in his tribulations for the Ephesian saints, but he did not turn coward. (Acts 19. 23 etc. & 2 Corinthians 1:8). He was ready to go in and face the mob who were thirsting for his blood. No need to be discouraged even if tribulations do come. Nay, rather, “we glory in tribulations also; knowing that tribulation worketh endurance.” (Romans 5, 3). The word ‘tribulation’ comes from the Latin word tribulum, which means ‘a flail.’ I suppose most of my readers have never seen a flail, such as they used to use to thresh wheat: I have seen one and used it: and terrible ‘tribulation’ it gives to the wheat: but that is the way it is delivered from the chaff.

The last place we find this word en-kakeo is in 2 Thessalonians 3:13. “We hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well doing.” I suppose this means you and I are not to be discouraged, not to lose heart, not to turn coward, through the daily grind of our daily work in the office, the shop, the kitchen, the field the school, or where ever else it may be. Let us do our daily work to the Lord and not unto men, and let us not grow discouraged in it. It is our Lord’s own command. There may be much evil around you. It may be unspeakably hard, we may be desperate: but even so, let us never give in to evil: never turn coward, never lose heart.

So, to sum up, Let us not give in to evil, whether it be, —
To give up Prayer: Luke 18:1.
In failing health and old age: 2 Corinthians 4:1 & 16.
In doing good, or, in well doing: Galatians 6:9.
In tribulation: Ephesians 3:13.
In our daily tasks: 2 Thessalonians 3:13.
Having obtained help of God,
Let us not give in to evil: lose heart: faint: be discouraged: turn coward

For the sake of our Lord Jesus Christ, Amen.