Sect
(Gr. hairesis, usually rendered "heresy", Acts 24:14; 1 Chr. 11:19; Gal. 5:20, etc.), meaning properly "a choice," then "a chosen manner of life," and then "a religious party," as the "sect" of the Sadducees (Acts 5:17), of the Pharisees (15:5), the Nazarenes, i.e., Christians (24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Pet. 2:1; Gal. 5:20).
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Dictionary
Heresy
From a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the sect holding the opinion. In the Acts of the Apostles (5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without reference to its character. Elsewhere, however, in the New Testament it has a different meaning attached to it. Paul ranks "heresies" with crimes and seditions (Gal. 5:20). This word also denotes divisions or schisms in the church (1 Cor. 11:19). In Titus 3:10 a "heretical person" is one who follows his own self-willed "questions," and who is to be avoided. Heresies thus came to signify self-chosen doctrines not emanating from God (2 Pet. 2:1).
Dictionary
Predestination
This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, "Even so, Father: for so it seemed good in thy sight." For the teaching of Scripture on this subject let the following passages be examined in addition to those referred to above; Gen. 21:12; Ex. 9:16; 33:19; Deut. 10:15; 32:8; Josh. 11:20; 1 Sam. 12:22; 2 Chr. 6:6; Ps. 33:12; 65:4; 78:68; 135:4; Isa. 41:1-10; Jer. 1:5; Mark 13:20; Luke 22:22; John 6:37; 15:16; 17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13:48; 17:26; Rom. 9:11, 18, 21; 11:5; Eph. 3:11; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; Titus 1:2; 1 Pet. 1:2. (See [507]DECREES OF GOD; [508]ELECTION.) Hodge has well remarked that, "rightly understood, this doctrine (1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. (2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved. (3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ. (4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope" (Outlines).
Dictionary
Ambassador
In the Old Testament the Hebrew word tsir, meaning "one who goes on an errand," is rendered thus (Josh. 9:4; Prov. 13:17; Isa. 18:2; Jer. 49:14; Obad. 1:1). This is also the rendering of melits, meaning "an interpreter," in 2 Chr. 32:31; and of malak, a "messenger," in 2 Chr. 35:21; Isa. 30:4; 33:7; Ezek. 17:15. This is the name used by the apostle as designating those who are appointed by God to declare his will (2 Cor. 5:20; Eph. 6:20). The Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Josh. 9:4), to solicit favours (Num. 20:14), to remonstrate when wrong was done (Judg. 11:12), to condole with a young king on the death of his father (2 Sam. 10:2), and to congratulate a king on his accession to the throne (1 Kings 5:1). To do injury to an ambassador was to insult the king who sent him (2 Sam. 10:5).
Dictionary
Conversation
Generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., "manner of life"); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship.
Dictionary
Gall
(1) Heb. mererah, meaning "bitterness" (Job 16:13); i.e., the bile secreted in the liver. This word is also used of the poison of asps (20:14), and of the vitals, the seat of life (25). (2.) Heb. rosh. In Deut. 32:33 and Job 20:16 it denotes the poison of serpents. In Hos. 10:4 the Hebrew word is rendered "hemlock." The original probably denotes some bitter, poisonous plant, most probably the poppy, which grows up quickly, and is therefore coupled with wormwood (Deut. 29:18; Jer. 9:15; Lam. 3:19). Comp. Jer. 8:14; 23:15, "water of gall," Gesenius, "poppy juice;" others, "water of hemlock," "bitter water." (3.) Gr. chole (Matt. 27:34), the LXX. translation of the Hebrew rosh in Ps. 69; 21, which foretells our Lord's sufferings. The drink offered to our Lord was vinegar (made of light wine rendered acid, the common drink of Roman soldiers) "mingled with gall," or, according to Mark (15:23), "mingled with myrrh;" both expressions meaning the same thing, namely, that the vinegar was made bitter by the infusion of wormwood or some other bitter substance, usually given, according to a merciful custom, as an anodyne to those who were crucified, to render them insensible to pain. Our Lord, knowing this, refuses to drink it. He would take nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer every element of woe in the bitter cup of agony given him by the Father (John 18:11).
Dictionary
Paradise
A Persian word (pardes), properly meaning a "pleasure-ground" or "park" or "king's garden." (See [458]EDEN.) It came in course of time to be used as a name for the world of happiness and rest hereafter (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). For "garden" in Gen. 2:8 the LXX. has "paradise."