Fence
(Heb. gader), Num. 22:24 (R.V.). Fences were constructions of unmortared stones, to protect gardens, vineyards, sheepfolds, etc. From various causes they were apt to bulge out and fall (Ps. 62:3). In Ps. 80:12, R.V. (see Isa. 5:5), the psalmist says, "Why hast thou broken down her fences?" Serpents delight to lurk in the crevices of such fences (Eccl. 10:8; comp. Amos 5:19).
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Decalogue
The name given by the Greek fathers to the ten commandments; "the ten words," as the original is more literally rendered (Ex. 20:3-17). These commandments were at first written on two stone slabs (31:18), which were broken by Moses throwing them down on the ground (32:19). They were written by God a second time (34:1). The decalogue is alluded to in the New Testament five times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8; 13:9; 1 Tim. 1:9, 10). These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran. The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two. "Thou shalt not covet thy neighbour's house" being ranked as ninth, and "Thou shalt not covet thy neighbour's wife," etc., the tenth. (See [152]COMMANDMENTS.)
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Dispersion
(Gr. diaspora, "scattered," James 1:1; 1 Pet. 1:1) of the Jews. At various times, and from the operation of divers causes, the Jews were separated and scattered into foreign countries "to the outmost parts of heaven" (Deut. 30:4). (1.) Many were dispersed over Assyria, Media, Babylonia, and Persia, descendants of those who had been transported thither by the Exile. The ten tribes, after existing as a separate kingdom for two hundred and fifty-five years, were carried captive (B.C. 721) by Shalmaneser (or Sargon), king of Assyria. They never returned to their own land as a distinct people, although many individuals from among these tribes, there can be no doubt, joined with the bands that returned from Babylon on the proclamation of Cyrus. (2.) Many Jews migrated to Egypt and took up their abode there. This migration began in the days of Solomon (2 Kings 18:21, 24; Isa. 30:7). Alexander the Great placed a large number of Jews in Alexandria, which he had founded, and conferred on them equal rights with the Egyptians. Ptolemy Philadelphus, it is said, caused the Jewish Scriptures to be translated into Greek (the work began B.C. 284), for the use of the Alexandrian Jews. The Jews in Egypt continued for many ages to exercise a powerful influence on the public interests of that country. From Egypt they spread along the coast of Africa to Cyrene (Acts 2:10) and to Ethiopia (8:27). (3.) After the time of Seleucus Nicator (B.C. 280), one of the captains of Alexander the Great, large numbers of Jews migrated into Syria, where they enjoyed equal rights with the Macedonians. From Syria they found their way into Asia Minor. Antiochus the Great, king of Syria and Asia, removed 3,000 families of Jews from Mesopotamia and Babylonia, and planted them in Phrygia and Lydia. (4.) From Asia Minor many Jews moved into Greece and Macedonia, chiefly for purposes of commerce. In the apostles' time they were found in considerable numbers in all the principal cities. From the time of Pompey the Great (B.C. 63) numbers of Jews from Palestine and Greece went to Rome, where they had a separate quarter of the city assigned to them. Here they enjoyed considerable freedom. Thus were the Jews everywhere scattered abroad. This, in the overruling providence of God, ultimately contributed in a great degree toward opening the way for the spread of the gospel into all lands. Dispersion, from the plain of Shinar. This was occasioned by the confusion of tongues at Babel (Gen. 11:9). They were scattered abroad "every one after his tongue, after their families, in their nations" (Gen. 10:5, 20, 31). The tenth chapter of Genesis gives us an account of the principal nations of the earth in their migrations from the plain of Shinar, which was their common residence after the Flood. In general, it may be said that the descendants of Japheth were scattered over the north, those of Shem over the central regions, and those of Ham over the extreme south. The following table shows how the different families were dispersed: | - Japheth | - Gomer | Cimmerians, Armenians | - Magog | Caucasians, Scythians | - Madal | Medes and Persian tribes | - Javan | - Elishah | Greeks | - Tarshish | Etruscans, Romans | - Chittim | Cyprians, Macedonians | - Dodanim | Rhodians | - Tubal | Tibareni, Tartars | - Mechech | Moschi, Muscovites | - Tiras | Thracians | | - Shem | - Elam | Persian tribes | - Asshur | Assyrian | - Arphaxad | - Abraham | - Isaac | - Jacob | Hebrews | - Esau | Edomites | - Ishmael | Mingled with Arab tribes | - Lud | Lydians | - Aram | Syrians | | - Ham | - Cush | Ethiopans | - Mizrain | Egyptians | - Phut | Lybians, Mauritanians | - Canaan | Canaanites, Phoenicians
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Fall of man
An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved. The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of men. The record of Adam's temptation and fall must be taken as a true historical account, if we are to understand the Bible at all as a revelation of God's purpose of mercy. The effects of this first sin upon our first parents themselves were (1) "shame, a sense of degradation and pollution; (2) dread of the displeasure of God, or a sense of guilt, and the consequent desire to hide from his presence. These effects were unavoidable. They prove the loss not only of innocence but of original righteousness, and, with it, of the favour and fellowship of God. The state therefore to which Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels. He was entirely and absolutely ruined" (Hodge's Theology). But the unbelief and disobedience of our first parents brought not only on themselves this misery and ruin, it entailed also the same sad consequences on all their descendants. (1.) The guilt, i.e., liability to punishment, of that sin comes by imputation upon all men, because all were represented by Adam in the covenant of works (q.v.). (See [204]IMPUTATION.) (2.) Hence, also, all his descendants inherit a corrupt nature. In all by nature there is an inherent and prevailing tendency to sin. This universal depravity is taught by universal experience. All men sin as soon as they are capable of moral actions. The testimony of the Scriptures to the same effect is most abundant (Rom. 1; 2; 3:1-19, etc.). (3.) This innate depravity is total: we are by nature "dead in trespasses and sins," and must be "born again" before we can enter into the kingdom (John 3:7, etc.). (4.) Resulting from this "corruption of our whole nature" is our absolute moral inability to change our nature or to obey the law of God. Commenting on John 9:3, Ryle well remarks: "A deep and instructive principle lies in these words. They surely throw some light on that great question, the origin of evil. God has thought fit to allow evil to exist in order that he may have a platform for showing his mercy, grace, and compassion. If man had never fallen there would have been no opportunity of showing divine mercy. But by permitting evil, mysterious as it seems, God's works of grace, mercy, and wisdom in saving sinners have been wonderfully manifested to all his creatures. The redeeming of the church of elect sinners is the means of showing to principalities and powers the manifold wisdom of God' (Eph. 3:10). Without the Fall we should have known nothing of the Cross and the Gospel." On the monuments of Egypt are found representations of a deity in human form, piercing with a spear the head of a serpent. This is regarded as an illustration of the wide dissemination of the tradition of the Fall. The story of the "golden age," which gives place to the "iron age", the age of purity and innocence, which is followed by a time when man becomes a prey to sin and misery, as represented in the mythology of Greece and Rome, has also been regarded as a tradition of the Fall.
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Glean
The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
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Hophni
Pugilist or client, one of the two sons of Eli, the high priest (1 Sam. 1:3; 2:34), who, because he was "very old," resigned to them the active duties of his office. By their scandalous conduct they brought down a curse on their father's house (2:22, 12-27, 27-36; 3:11-14). For their wickedness they were called "sons of Belial," i.e., worthless men (2:12). They both perished in the disastrous battle with the Philistines at Aphek (4:11). (See [283]PHINEHAS.)
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Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19, 21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6). (3.) In the year of jubilee they recovered their property (Lev. 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the poor (Deut. 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (Deut. 15:12-15; Lev. 25:39-42, 47-54). (6.) Certain portions from the tithes were assigned to the poor (Deut. 14:28, 29; 26:12, 13). (7.) They shared in the feasts (Deut. 16:11, 14; Neh. 8:10). (8.) Wages were to be paid at the close of each day (Lev. 19:13). In the New Testament (Luke 3:11; 14:13; Acts 6:1; Gal. 2:10; James 2:15, 16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Luke 16:20, 21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1 Thess. 4:11; 2 Thess. 3:7-13; Eph. 4:28). This word is used figuratively in Matt. 5:3; Luke 6:20; 2 Cor. 8:9; Rev. 3:17.