Baal-shalisha Baal-tamar Baal-zebub Baal-zephon Baana Baanah Baasha Babe Babel, tower of Babylon Babylonish garment Babylon, kingdom of Baca, Valley of Backbite Backslide Badger Bag Bahurim Bajith Bake Bake-meats Balaam Baladan Balah Balak Balance Baldness Balm Bamah Bamoth Bamoth-baal Bands Bani Banner Banquet Baptism, Christian Baptism for the dead Baptism, John's Baptism of Christ Bar Barabbas Barachel Barachias, Berechiah Barak Barbarian Barber Barefoot Bariah Bar-jesus Bar-jona
lord of Shalisha, a place from which a man came with provisions
for Elisha, apparently not far from Gilgal (2 Kings 4:42). It
has been identified with Sirisia, 13 miles north of Lydda.
lord of palm trees, a place in the tribe of Benjamin near Gibeah
of Saul (Judg. 20:33). It was one of the sanctuaries or groves
of Baal. Probably the palm tree of Deborah (Judg. 4:5) is
alluded to in the name.
fly-lord, the god of the Philistines at Ekron (2 Kings 1:2, 3,
16). This name was given to the god because he was supposed to
be able to avert the plague of flies which in that region was to
be feared. He was consulted by Ahaziah as to his recovery.
Baal of the north, an Egyptian town on the shores of the Gulf of
Suez (Ex. 14:2; Num. 33:7), over against which the children of
Israel encamped before they crossed the Red Sea. It is probably
to be identified with the modern Jebel Deraj or Kulalah, on the
western shore of the Gulf of Suez. Baal-zapuna of the Egyptians
was a place of worship.
son of affliction. (1.) One of Solomon's purveyors (1 Kings
4:12).
(2.) Son of Hushai, another of Solomon's purveyors (1 Kings
4:16).
(3.) Father of Zadok (Neh. 3:4).
son of affliction. (1.) One of the two sons of Rimmon the
Beerothite, a captain in Saul's army. He and his brother Rechab
assassinated Ishbosheth (2 Sam. 4:2), and were on this account
slain by David, and their mutilated bodies suspended over the
pool at Hebron (5, 6, 12).
(2.) The father of Heled, who was one of David's thirty heroes
(2 Sam. 23:29; 1 Chr. 11:30).
bravery, the third king of the separate kingdom of Israel, and
founder of its second dynasty (1 Kings 15; 16; 2 Chr. 16:1-6).
He was the son of Ahijah of the tribe of Issachar. The city of
Tirzah he made the capital of his kingdom, and there he was
buried, after an eventful reign of twenty-four years (1 Kings
15:33). On account of his idolatries his family was
exterminated, according to the word of the prophet Jehu (1 Kings
16:3, 4, 10-13).
used of children generally (Matt. 11:25; 21:16; Luke 10:21; Rom.
2:20). It is used also of those who are weak in Christian faith
and knowledge (1 Cor. 3:1; Heb. 5:13; 1 Pet. 2:2). In Isa. 3:4
the word "babes" refers to a succession of weak and wicked
princes who reigned over Judah from the death of Josiah downward
to the destruction of Jerusalem.
the name given to the tower which the primitive fathers of our
race built in the land of Shinar after the Deluge (Gen. 11:1-9).
Their object in building this tower was probably that it might
be seen as a rallying-point in the extensive plain of Shinar, to
which they had emigrated from the uplands of Armenia, and so
prevent their being scattered abroad. But God interposed and
defeated their design by condounding their language, and hence
the name Babel, meaning "confusion." In the Babylonian tablets
there is an account of this event, and also of the creation and
the deluge. (See CHALDEA link )
The Temple of Belus, which is supposed to occupy its site, is
described by the Greek historian Herodotus as a temple of great
extent and magnificence, erected by the Babylonians for their
god Belus. The treasures Nebuchadnezzar brought from Jerusalem
were laid up in this temple (2 Chr. 36:7).
The Birs Nimrud, at ancient Borsippa, about 7 miles south-west
of Hillah, the modern town which occupies a part of the site of
ancient Babylon, and 6 miles from the Euphrates, is an immense
mass of broken and fire-blasted fragments, of about 2,300 feet
in circumference, rising suddenly to the height of 235 feet
above the desert-plain, and is with probability regarded as the
ruins of the tower of Babel. This is "one of the most imposing
ruins in the country." Others think it to be the ruins of the
Temple of Belus.
the Greek form of BABEL; Semitic form Babilu, meaning "The Gate
of God." In the Assyrian tablets it means "The city of the
dispersion of the tribes." The monumental list of its kings
reaches back to B.C. 2300, and includes Khammurabi, or Amraphel
(q.v.), the contemporary of Abraham. It stood on the Euphrates,
about 200 miles above its junction with the Tigris, which flowed
through its midst and divided it into two almost equal parts.
The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or
Shinar, and Upper Mesopotamia, or Accad, now combined into one)
and held it in subjection. At length Khammu-rabi delivered it
from the foreign yoke, and founded the new empire of Chaldea
(q.v.), making Babylon the capital of the united kingdom. This
city gradually grew in extent and grandeur, but in process of
time it became subject to Assyria. On the fall of Nineveh (B.C.
606) it threw off the Assyrian yoke, and became the capital of
the growing Babylonian empire. Under Nebuchadnezzar it became
one of the most splendid cities of the ancient world.
After passing through various vicissitudes the city was
occupied by Cyrus, "king of Elam," B.C. 538, who issued a decree
permitting the Jews to return to their own land (Ezra 1). It
then ceased to be the capital of an empire. It was again and
again visited by hostile armies, till its inhabitants were all
driven from their homes, and the city became a complete
desolation, its very site being forgotten from among men.
On the west bank of the Euphrates, about 50 miles south of
Bagdad, there is found a series of artificial mounds of vast
extent. These are the ruins of this once famous proud city.
These ruins are principally (1) the great mound called Babil by
the Arabs. This was probably the noted Temple of Belus, which
was a pyramid about 480 feet high. (2) The Kasr (i.e., "the
palace"). This was the great palace of Nebuchadnezzar. It is
almost a square, each side of which is about 700 feet long. The
little town of Hillah, near the site of Babylon, is built almost
wholly of bricks taken from this single mound. (3) A lofty
mound, on the summit of which stands a modern tomb called Amran
ibn-Ali. This is probably the most ancient portion of the
remains of the city, and represents the ruins of the famous
hanging-gardens, or perhaps of some royal palace. The utter
desolation of the city once called "The glory of kingdoms"
(Isa.13:19) was foretold by the prophets (Isa.13:4-22; Jer.
25:12; 50:2, 3; Dan. 2:31-38).
The Babylon mentioned in 1 Pet. 5:13 was not Rome, as some
have thought, but the literal city of Babylon, which was
inhabited by many Jews at the time Peter wrote.
In Rev. 14:8; 16:19; 17:5; and 18:2, "Babylon" is supposed to
mean Rome, not considered as pagan, but as the prolongation of
the ancient power in the papal form. Rome, pagan and papal, is
regarded as one power. "The literal Babylon was the beginner and
supporter of tyranny and idolatry...This city and its whole
empire were taken by the Persians under Cyrus; the Persians were
subdued by the Macedonians, and the Macedonians by the Romans;
so that Rome succeeded to the power of old Babylon. And it was
her method to adopt the worship of the false deities she had
conquered; so that by her own act she became the heiress and
successor of all the Babylonian idolatry, and of all that was
introduced into it by the immediate successors of Babylon, and
consequently of all the idolatry of the earth." Rome, or
"mystical Babylon," is "that great city which reigneth over the
kings of the earth" (17:18).
a robe of rich colours fabricated at Babylon, and hence of great
value (Josh.7:21).
called "the land of the Chaldeans" (Jer. 24:5; Ezek, 12:13), was
an extensive province in Central Asia along the valley of the
Tigris from the Persian Gulf northward for some 300 miles. It
was famed for its fertility and its riches. Its capital was the
city of Babylon, a great commercial centre (Ezek. 17:4; Isa.
43:14). Babylonia was divided into the two districts of Accad in
the north, and Summer (probably the Shinar of the Old Testament)
in the south. Among its chief cities may be mentioned Ur (now
Mugheir or Mugayyar), on the western bank of the Euphrates;
Uruk, or Erech (Gen. 10:10) (now Warka), between Ur and Babylon;
Larsa (now Senkereh), the Ellasar of Gen. 14:1, a little to the
east of Erech; Nipur (now Niffer), south-east of Babylon;
Sepharvaim (2 Kings 17:24), "the two Sipparas" (now Abu-Habba),
considerably to the north of Babylon; and Eridu, "the good city"
(now Abu-Shahrein), which lay originally on the shore of the
Persian Gulf, but is now, owing to the silting up of the sand,
about 100 miles distant from it. Another city was Kulunu, or
Calneh (Gen. 10:10).
The salt-marshes at the mouths of the Euphrates and Tigris
were called Marratu, "the bitter" or "salt", the Merathaim of
Jer. 50:21. They were the original home of the Kalda, or
Chaldeans.
The most famous of the early kings of Babylonia were Sargon of
Accad (B.C.3800) and his son, Naram-Sin, who conquered a large
part of Western Asia, establishing their power in Palestine, and
even carrying their arms to the Sinaitic peninsula. A great
Babylonian library was founded in the reign of Sargon. Babylonia
was subsequently again broken up into more than one state, and
at one time fell under the domination of Elam. This was put an
end to by Khammu-rabi (Amraphel), who drove the Elamites out of
the country, and overcame Arioch, the son of an Elamite prince.
From this time forward Babylonia was a united monarchy. About
B.C. 1750 it was conquered by the Kassi, or Kosseans, from the
mountains of Elam, and a Kassite dynasty ruled over it for 576
years and 9 months.
In the time of Khammu-rabi, Syria and Palestine were subject
to Babylonia and its Elamite suzerain; and after the overthrow
of the Elamite supremacy, the Babylonian kings continued to
exercise their influence and power in what was called "the land
of the Amorites." In the epoch of the Kassite dynasty, however,
Canaan passed into the hands of Egypt.
In B.C. 729, Babylonia was conquered by the Assyrian king
Tiglath-pileser III.; but on the death of Shalmaneser IV. it was
seized by the Kalda or "Chaldean" prince Merodach-baladan (2
Kings 20:12-19), who held it till B.C. 709, when he was driven
out by Sargon.
Under Sennacherib, Babylonia revolted from Assyria several
times, with the help of the Elamites, and after one of these
revolts Babylon was destroyed by Sennacherib, B.C. 689. It was
rebuilt by Esarhaddon, who made it his residence during part of
the year, and it was to Babylon that Manasseh was brought a
prisoner (2 Chr. 33:11). After the death of Esarhaddon,
Saul-sumyukin, the viceroy of Babylonia, revolted against his
brother the Assyrian king, and the revolt was suppressed with
difficulty.
When Nineveh was destroyed, B.C. 606, Nabopolassar, the
viceroy of Babylonia, who seems to have been of Chaldean
descent, made himself independent. His son Nebuchadrezzar
(Nabu-kudur-uzur), after defeating the Egyptians at Carchemish,
succeeded him as king, B.C. 604, and founded the Babylonian
empire. He strongly fortified Babylon, and adorned it with
palaces and other buildings. His son, Evil-merodach, who
succeeded him in B.C. 561, was murdered after a reign of two
years. The last monarch of the Babylonian empire was Nabonidus
(Nabu-nahid), B.C. 555-538, whose eldest son, Belshazzar
(Bilu-sar-uzur), is mentioned in several inscriptions. Babylon
was captured by Cyrus, B.C. 538, and though it revolted more
than once in later years, it never succeeded in maintaining its
independence.
(Ps. 84:6; R.V., "valley of weeping," marg., "or balsam trees"),
probably a valley in some part of Palestine, or generally some
one of the valleys through which pilgrims had to pass on their
way to the sanctuary of Jehovah on Zion; or it may be
figuratively "a valley of weeping."
In Ps. 15:3, the rendering of a word which means to run about
tattling, calumniating; in Prov. 25:23, secret talebearing or
slandering; in Rom. 1:30 and 2 Cor. 12:20, evil-speaking,
maliciously defaming the absent.
to draw back or apostatize in matters of religion (Acts 21:21; 2
Thess. 2:3; 1 Tim. 4:1). This may be either partial (Prov.
14:14) or complete (Heb. 6:4-6; 10:38, 39). The apostasy may be
both doctrinal and moral.
this word is found in Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34;
Num. 4:6, etc. The tabernacle was covered with badgers' skins;
the shoes of women were also made of them (Ezek. 16:10). Our
translators seem to have been misled by the similarity in sound
of the Hebrew _tachash_ and the Latin _taxus_, "a badger." The
revisers have correctly substituted "seal skins." The Arabs of
the Sinaitic peninsula apply the name _tucash_ to the seals and
dugongs which are common in the Red Sea, and the skins of which
are largely used as leather and for sandals. Though the badger
is common in Palestine, and might occur in the wilderness, its
small hide would have been useless as a tent covering. The
dugong, very plentiful in the shallow waters on the shores of
the Red Sea, is a marine animal from 12 to 30 feet long,
something between a whale and a seal, never leaving the water,
but very easily caught. It grazes on seaweed, and is known by
naturalists as Halicore tabernaculi.
(1.) A pocket of a cone-like shape in which Naaman bound two
pieces of silver for Gehazi (2 Kings 5:23). The same Hebrew word
occurs elsewhere only in Isa. 3:22, where it is rendered
"crisping-pins," but denotes the reticules (or as R.V.,
"satchels") carried by Hebrew women.
(2.) Another word (kees) so rendered means a bag for carrying
weights (Deut. 25:13; Prov. 16:11; Micah 6:11). It also denotes
a purse (Prov. 1:14) and a cup (23:31).
(3.) Another word rendered "bag" in 1 Sam. 17:40 is rendered
"sack" in Gen. 42:25; and in 1 Sam. 9:7; 21:5 "vessel," or
wallet for carrying food.
(4.) The word rendered in the Authorized Version "bags," in
which the priests bound up the money contributed for the
restoration of the temple (2 Kings 12:10), is also rendered
"bundle" (Gen. 42:35; 1 Sam. 25:29). It denotes bags used by
travellers for carrying money during a journey (Prov. 7:20; Hag.
1:6).
(5.) The "bag" of Judas was a small box (John 12:6; 13:29).
young men, a place east of Jerusalem (2 Sam. 3:16; 19:16), on
the road to the Jordan valley. Here Shimei resided, who poured
forth vile abuse against David, and flung dust and stones at him
and his party when they were making their way down the eastern
slopes of Olivet toward Jordan (16:5); and here Jonathan and
Ahimaaz hid themselves (17:18).
With the exception of Shimei, Azmaveth, one of David's heroes,
is the only other native of the place who is mentioned (2 Sam.
23:31; 1 Chr. 11:33).
house, probably a city of Moab, which had a celebrated
idol-temple (Isa. 15:2). It has also been regarded as denoting
simply the temple of the idol of Moab as opposed to the "high
place."
The duty of preparing bread was usually, in ancient times,
committed to the females or the slaves of the family (Gen. 18:6;
Lev. 26:26; 1 Sam. 8:13); but at a later period we find a class
of public bakers mentioned (Hos. 7:4, 6; Jer. 37:21).
The bread was generally in the form of long or round cakes
(Ex. 29:23; 1 Sam. 2:36), of a thinness that rendered them
easily broken (Isa. 58:7; Matt. 14:19; 26:26; Acts 20:11).
Common ovens were generally used; at other times a jar was
half-filled with hot pebbles, and the dough was spread over
them. Hence we read of "cakes baken on the coals" (1 Kings
19:6), and "baken in the oven" (Lev. 2:4). (See BREAD
link )
baked provisions (Gen. 40:17), literally "works of the baker,"
such as biscuits and cakes.
lord of the people; foreigner or glutton, as interpreted by
others, the son of Beor, was a man of some rank among the
Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut.
23:4), in Mesopotamia (Num. 23:7). It is evident that though
dwelling among idolaters he had some knowledge of the true God;
and was held in such reputation that it was supposed that he
whom he blessed was blessed, and he whom he cursed was cursed.
When the Israelites were encamped on the plains of Moab, on the
east of Jordan, by Jericho, Balak sent for Balaam "from Aram,
out of the mountains of the east," to curse them; but by the
remarkable interposition of God he was utterly unable to fulfil
Balak's wish, however desirous he was to do so. The apostle
Peter refers (2 Pet. 2:15, 16) to this as an historical event.
In Micah 6:5 reference also is made to the relations between
Balaam and Balak. Though Balaam could not curse Israel, yet he
suggested a mode by which the divine displeasure might be caused
to descend upon them (Num. 25). In a battle between Israel and
the Midianites (q.v.) Balaam was slain while fighting on the
side of Balak (Num. 31:8).
The "doctrine of Balaam" is spoken of in Rev. 2:14, in
allusion to the fact that it was through the teaching of Balaam
that Balak learned the way by which the Israelites might be led
into sin. (See NICOLAITANES link ) Balaam was constrained
to utter prophecies regarding the future of Israel of wonderful
magnificence and beauty of expression (Num. 24:5-9, 17).
he has given a son, the father of the Babylonian king (2 Kings
20:12; Isa. 39:1) Merodach-baladan (q.v.).
a city in the tribe of Simeon (Josh. 19:3), elsewhere called
Bilhah (1 Chr. 4:29) and Baalah (Josh. 15:29).
empty; spoiler, a son of Zippor, and king of the Moabites (Num.
22:2, 4). From fear of the Israelites, who were encamped near
the confines of his territory, he applied to Balaam (q.v.) to
curse them; but in vain (Josh. 24:9).
occurs in Lev. 19:36 and Isa. 46:6, as the rendering of the
Hebrew _kanch'_, which properly means "a reed" or "a cane," then
a rod or beam of a balance. This same word is translated
"measuring reed" in Ezek. 40:3,5; 42:16-18. There is another
Hebrew word, _mozena'yim_, i.e., "two poisers", also so rendered
(Dan. 5:27). The balances as represented on the most ancient
Egyptian monuments resemble those now in use. A "pair of
balances" is a symbol of justice and fair dealing (Job 31:6; Ps.
62:9; Prov. 11:1). The expression denotes great want and
scarcity in Rev. 6:5.
from natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It
was included apparently under "scab" and "scurf," which
disqualified for the priesthood (Lev. 21:20). The Egyptians were
rarely subject to it. This probably arose from their custom of
constantly shaving the head, only allowing the hair to grow as a
sign of mourning. With the Jews artificial baldness was a sign
of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the
conclusion of a Nazarite's vow (Acts 18:18; 21:24; Num. 6:9). It
is often alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The Jews
were forbidden to follow the customs of surrounding nations in
making themselves bald (Deut. 14:1).
contracted from Bal'sam, a general name for many oily or
resinous substances which flow or trickle from certain trees or
plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (Gen. 37:25;
43:11; Jer. 8:22; 46:11; 51:8; Ezek. 27:17) as the rendering of
the Hebrew word _tsori_ or _tseri_, which denotes the gum of a
tree growing in Gilead (q.v.), which is very precious. It was
celebrated for its medicinal qualities, and was circulated as an
article of merchandise by Arab and Phoenician merchants. The
shrub so named was highly valued, and was almost peculiar to
Palestine. In the time of Josephus it was cultivated in the
neighbourhood of Jericho and the Dead Sea. There is an Arab
tradition that the tree yielding this balm was brought by the
queen of Sheba as a present to Solomon, and that he planted it
in his gardens at Jericho.
(2.) There is another Hebrew word, _basam_ or _bosem_, from
which our word "balsam," as well as the corresponding Greek
balsamon, is derived. It is rendered "spice" (Cant. 5:1, 13;
6:2; margin of Revised Version, "balsam;" Ex. 35:28; 1 Kings
10:10), and denotes fragrance in general. _Basam_ also denotes
the true balsam-plant, a native of South Arabia (Cant. l.c.).
a height, a name used simply to denote a high place where the
Jews worshipped idols (Ezek. 20:29). The plural is translated
"high places" in Num. 22:41 and Ezek. 36:2.
heights, the forty-seventh station of the Israelites (Num.
21:19,20) in the territory of the Moabites.
heights of Baal, a place on the river Arnon, or in the plains
through which it flows, east of Jordan (Josh. 13:17; comp. Num.
21:28). It has been supposed to be the same place as Bamoth.
(1) of love (Hos. 11:4); (2) of Christ (Ps. 2:3); (3) uniting
together Christ's body the church (Col. 2:19; 3:14; Eph. 4:3);
(4) the emblem of the captivity of Israel (Ezek. 34:27; Isa.
28:22; 52:2); (5) of brotherhood (Ezek. 37:15-28); (6) no bands
to the wicked in their death (Ps. 73:4; Job 21:7; Ps. 10:6).
Also denotes chains (Luke 8:29); companies of soldiers (Acts
21:31); a shepherd's staff, indicating the union between Judah
and Israel (Zech. 11:7).
built. (1.) 1 Chr. 6:46. (2.) One of David's thirty-seven
warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; 10:29,34,38.
(4.) A Levite who was prominent in the reforms on the return
from Babylon (Neh. 8:7; 9:4,5). His son Rehum took part in
rebuilding the wall of Jerusalem (Neh. 3:17).
(1.) The flag or banner of the larger kind, serving for three
tribes marching together. These standards, of which there were
four, were worked with embroidery and beautifully ornamented
(Num. 1:52; 2:2, 3, 10, 18, 25; Cant. 2:4; 6:4, 10).
(2.) The flag borne by each separate tribe, of a smaller form.
Probably it bore on it the name of the tribe to which it
belonged, or some distinguishing device (Num. 2:2,34).
(3.) A lofty signal-flag, not carried about, but stationary.
It was usually erected on a mountain or other lofty place. As
soon as it was seen the war-trumpets were blown (Ps. 60:4; Isa.
5:26; 11:12; 13:2; 18:3; 30:17; Jer. 4:6 21; Ezek. 27:7).
(4.) A "sign of fire" (Jer. 6:1) was sometimes used as a
signal.
The banners and ensigns of the Roman army had idolatrous
images upon them, and hence they are called the "abomination of
desolation" (q.v.). The principal Roman standard, however, was
an eagle. (See Matt. 24:28; Luke 17:37, where the Jewish nation
is compared to a dead body, which the eagles gather together to
devour.)
God's setting up or giving a banner (Ps. 20:5; 60:4; Cant.
2:4) imports his presence and protection and aid extended to his
people.
a feast provided for the entertainment of a company of guests
(Esther 5; 7; 1 Pet. 4:3); such as was provided for our Lord by
his friends in Bethany (Matt. 26:6; Mark 14:3; comp. John 12:2).
These meals were in the days of Christ usually called "suppers,"
after the custom of the Romans, and were partaken of toward the
close of the day. It was usual to send a second invitation
(Matt. 22:3; Luke 14:17) to those who had been already invited.
When the whole company was assembled, the master of the house
shut the door with his own hands (Luke 13:25; Matt. 25:10).
The guests were first refreshed with water and fragrant oil
(Luke 7:38; Mark 7:4). A less frequent custom was that of
supplying each guest with a robe to be worn during the feast
(Eccles. 9:8; Rev. 3:4, 5; Matt. 22:11). At private banquets the
master of the house presided; but on public occasions a
"governor of the feast" was chosen (John 2:8). The guests were
placed in order according to seniority (Gen. 43:33), or
according to the rank they held (Prov. 25:6,7; Matt. 23:6; Luke
14:7).
As spoons and knives and forks are a modern invention, and
were altogether unknown in the East, the hands alone were
necessarily used, and were dipped in the dish, which was common
to two of the guests (John 13:26). In the days of our Lord the
guests reclined at table; but the ancient Israelites sat around
low tables, cross-legged, like the modern Orientals. Guests were
specially honoured when extra portions were set before them
(Gen. 43:34), and when their cup was filled with wine till it
ran over (Ps. 23:5). The hands of the guests were usually
cleaned by being rubbed on bread, the crumbs of which fell to
the ground, and were the portion for dogs (Matt. 15:27; Luke
16:21).
At the time of the three annual festivals at Jerusalem family
banquets were common. To these the "widow, and the fatherless,
and the stranger" were welcome (Deut. 16:11). Sacrifices also
included a banquet (Ex. 34:15; Judg. 16:23). Birthday banquets
are mentioned (Gen. 40:20; Matt. 14:6). They were sometimes
protracted, and attended with revelry and excess (Gen. 21:8;
29:22; 1 Sam. 25:2,36; 2 Sam. 13:23). Portions were sometimes
sent from the table to poorer friends (Neh. 8:10; Esther 9:19,
22). (See MEALS link )
an ordinance immediately instituted by Christ (Matt. 28:19, 20),
and designed to be observed in the church, like that of the
Supper, "till he come." The words "baptize" and "baptism" are
simply Greek words transferred into English. This was
necessarily done by the translators of the Scriptures, for no
literal translation could properly express all that is implied
in them.
The mode of baptism can in no way be determined from the Greek
word rendered "baptize." Baptists say that it means "to dip,"
and nothing else. That is an incorrect view of the meaning of
the word. It means both (1) to dip a thing into an element or
liquid, and (2) to put an element or liquid over or on it.
Nothing therefore as to the mode of baptism can be concluded
from the mere word used. The word has a wide latitude of
meaning, not only in the New Testament, but also in the LXX.
Version of the Old Testament, where it is used of the ablutions
and baptisms required by the Mosaic law. These were effected by
immersion, and by affusion and sprinkling; and the same word,
"washings" (Heb. 9:10, 13, 19, 21) or "baptisms," designates
them all. In the New Testament there cannot be found a single
well-authenticated instance of the occurrence of the word where
it necessarily means immersion. Moreover, none of the instances
of baptism recorded in the Acts of the Apostles (2:38-41;
8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) favours the
idea that it was by dipping the person baptized, or by
immersion, while in some of them such a mode was highly
improbable.
The gospel and its ordinances are designed for the whole
world, and it cannot be supposed that a form for the
administration of baptism would have been prescribed which would
in any place (as in a tropical country or in polar regions) or
under any circumstances be inapplicable or injurious or
impossible.
Baptism and the Lord's Supper are the two symbolical
ordinances of the New Testament. The Supper represents the work
of Christ, and Baptism the work of the Spirit. As in the Supper
a small amount of bread and wine used in this ordinance exhibits
in symbol the great work of Christ, so in Baptism the work of
the Holy Spirit is fully seen in the water poured or sprinkled
on the person in the name of the Father, Son, and Holy Ghost.
That which is essential in baptism is only "washing with water,"
no mode being specified and none being necessary or essential to
the symbolism of the ordinance.
The apostles of our Lord were baptized with the Holy Ghost
(Matt. 3:11) by his coming upon them (Acts 1:8). The fire also
with which they were baptized sat upon them. The extraordinary
event of Pentecost was explained by Peter as a fulfilment of the
ancient promise that the Spirit would be poured out in the last
days (2:17). He uses also with the same reference the expression
shed forth as descriptive of the baptism of the Spirit (33). In
the Pentecostal baptism "the apostles were not dipped into the
Spirit, nor plunged into the Spirit; but the Spirit was shed
forth, poured out, fell on them (11:15), came upon them, sat on
them." That was a real and true baptism. We are warranted from
such language to conclude that in like manner when water is
poured out, falls, comes upon or rests upon a person when this
ordinance is administered, that person is baptized. Baptism is
therefore, in view of all these arguments "rightly administered
by pouring or sprinkling water upon the person."
The subjects of baptism. This raises questions of greater
importance than those relating to its mode.
1. The controversy here is not about "believers' baptism," for
that is common to all parties. Believers were baptized in
apostolic times, and they have been baptized in all time by all
the branches of the church. It is altogether a misrepresentation
to allege, as is sometimes done by Baptists, that their doctrine
is "believers' baptism." Every instance of adult baptism, or of
"believers' baptism," recorded in the New Testament (Acts 2:41;
8:37; 9:17, 18; 10:47; 16:15; 19:5, etc.) is just such as would
be dealt with in precisely the same way by all branches of the
Protestant Church, a profession of faith or of their being
"believers" would be required from every one of them before
baptism. The point in dispute is not the baptism of believers,
but whether the infant children of believers, i.e., of members
of the church, ought to be baptized.
2. In support of the doctrine of infant baptism, i.e., of the
baptism of the infants, or rather the "children," of believing
parents, the following considerations may be adduced:
The Church of Christ exists as a divinely organized community.
It is the "kingdom of God," one historic kingdom under all
dispensations. The commonwealth of Israel was the "church" (Acts
7:38; Rom. 9:4) under the Mosaic dispensation. The New Testament
church is not a new and different church, but one with that of
the Old Testament. The terms of admission into the church have
always been the same viz., a profession of faith and a promise
of subjection to the laws of the kingdom. Now it is a fact
beyond dispute that the children of God's people under the old
dispensation were recognized as members of the church.
Circumcision was the sign and seal of their membership. It was
not because of carnal descent from Abraham, but as being the
children of God's professing people, that this rite was
administered (Rom. 4:11). If children were members of the church
under the old dispensation, which they undoubtedly were, then
they are members of the church now by the same right, unless it
can be shown that they have been expressly excluded. Under the
Old Testament parents acted for their children and represented
them. (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut. 29:9-13.) When
parents entered into covenant with God, they brought their
children with them. This was a law in the Hebrew Church. When a
proselyte was received into membership, he could not enter
without bringing his children with him. The New Testament does
not exclude the children of believers from the church. It does
not deprive them of any privilege they enjoyed under the Old
Testament. There is no command or statement of any kind, that
can be interpreted as giving any countenance to such an idea,
anywhere to be found in the New Testament. The church membership
of infants has never been set aside. The ancient practice,
orginally appointed by God himself, must remain a law of his
kingdom till repealed by the same divine authority. There are
lambs in the fold of the Good Shepherd (John 21:15; comp. Luke
1:15; Matt. 19:14; 1 Cor. 7:14).
"In a company of converts applying for admission into Christ's
house there are likely to be some heads of families. How is
their case to be treated? How, for example, are Lydia and her
neighbour the keeper of the city prison to be treated? Both have
been converted. Both are heads of families. They desire to be
received into the infant church of Philippi. What is Christ's
direction to them? Shall we say that it is to this effect:
'Arise, and wash away your sins, and come into my house. But you
must come in by yourselves. These babes in your arms, you must
leave them outside. They cannot believe yet, and so they cannot
come in. Those other little ones by your side, their hearts may
perhaps have been touched with the love of God; still, they are
not old enough to make a personal profession, so they too must
be left outside...For the present you must leave them where they
are and come in by yourselves.' One may reasonably demand very
stringent proofs before accepting this as a fair representation
of the sort of welcome Christ offers to parents who come to his
door bringing their children with them. Surely it is more
consonant with all we know about him to suppose that his welcome
will be more ample in its scope, and will breathe a more
gracious tone. Surely it would be more like the Good Shepherd to
say, 'Come in, and bring your little ones along with you. The
youngest needs my salvation; and the youngest is accessible to
my salvation. You may be unable as yet to deal with them about
either sin or salvation, but my gracious power can find its way
into their hearts even now. I can impart to them pardon and a
new life. From Adam they have inherited sin and death; and I can
so unite them to myself that in me they shall be heirs of
righteousness and life. You may without misgiving bring them to
me. And the law of my house requires that the same day which
witnesses your reception into it by baptism must witness their
reception also'" (The Church, by Professor Binnie, D.D.).
only mentioned in 1 Cor. 15:29. This expression as used by the
apostle may be equivalent to saying, "He who goes through a
baptism of blood in order to join a glorified church which has
no existence [i.e., if the dead rise not] is a fool." Some also
regard the statement here as an allusion to the strange practice
which began, it is said, to prevail at Corinth, in which a
person was baptized in the stead of others who had died before
being baptized, to whom it was hoped some of the benefits of
that rite would be extended. This they think may have been one
of the erroneous customs which Paul went to Corinth to "set in
order."
was not Christian baptism, nor was that which was practised by
the disciples previous to our Lord's crucifixion. Till then the
New Testament economy did not exist. John's baptism bound its
subjects to repentance, and not to the faith of Christ. It was
not administered in the name of the Trinity, and those whom John
baptized were rebaptized by Paul (Acts 18:24; 19:7).
Christ had to be formally inaugurated into the public discharge
of his offices. For this purpose he came to John, who was the
representative of the law and the prophets, that by him he might
be introduced into his offices, and thus be publicly recognized
as the Messiah of whose coming the prophecies and types had for
many ages borne witness.
John refused at first to confer his baptism on Christ, for he
understood not what he had to do with the "baptism of
repentance." But Christ said, "'Suffer it to be so now,' NOW as
suited to my state of humiliation, my state as a substitute in
the room of sinners." His reception of baptism was not necessary
on his own account. It was a voluntary act, the same as his act
of becoming incarnate. Yet if the work he had engaged to
accomplish was to be completed, then it became him to take on
him the likeness of a sinner, and to fulfil all righteousness
(Matt. 3:15).
The official duty of Christ and the sinless person of Christ
are to be distinguished. It was in his official capacity that he
submitted to baptism. In coming to John our Lord virtually said,
"Though sinless, and without any personal taint, yet in my
public or official capacity as the Sent of God, I stand in the
room of many, and bring with me the sin of the world, for which
I am the propitiation." Christ was not made under the law on his
own account. It was as surety of his people, a position which he
spontaneously assumed. The administration of the rite of baptism
was also a symbol of the baptism of suffering before him in this
official capacity (Luke 12:50). In thus presenting himself he in
effect dedicated or consecrated himself to the work of
fulfilling all righteousness.
used to denote the means by which a door is bolted (Neh. 3:3); a
rock in the sea (Jonah 2:6); the shore of the sea (Job 38:10);
strong fortifications and powerful impediments, etc. (Isa. 45:2;
Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door
was of iron (Isa. 45:2), brass (Ps. 107:16), or wood (Nah.
3:13).
i.e., son of Abba or of a father, a notorious robber whom Pilate
proposed to condemn to death instead of Jesus, whom he wished to
release, in accordance with the Roman custom (John 18:40; Mark
15:7; Luke 23:19). But the Jews were so bent on the death of
Jesus that they demanded that Barabbas should be pardoned (Matt.
27:16-26; Acts 3:14). This Pilate did.
whom God has blessed, a Buzite, the father of Elihu, one of
Job's friends (Job 32:2, 6).
4 (q.v.), whom Jehovah hath blessed, father of the prophet
Zechariah (Zech. 1:1,7; Matt. 23:35).
lightning, the son of Abinoam (Judg. 4:6). At the summons of
Deborah he made war against Jabin. She accompanied him into the
battle, and gave the signal for the little army to make the
attack; in which the host of Jabin was completely routed. The
battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.).
This deliverance of Israel is commemorated in Judg. 5. Barak's
faith is commended (Heb. 11:32). "The character of Barak, though
pious, does not seem to have been heroic. Like Gideon, and in a
sense Samson, he is an illustration of the words in Heb. 11:34,
'Out of weakness were made strong.'" (See DEBORAH link )
a Greek word used in the New Testament (Rom. 1:14) to denote one
of another nation. In Col. 3:11, the word more definitely
designates those nations of the Roman empire that did not speak
Greek. In 1 Cor. 14:11, it simply refers to one speaking a
different language. The inhabitants of Malta are so called (Acts
28:1,2, 4). They were originally a Carthaginian colony. This
word nowhere in Scripture bears the meaning it does in modern
times.
Found only once, in Ezek. 5:1, where reference is made to the
Jewish custom of shaving the head as a sign of mourning. The
Nazarites were untouched by the razor from their birth (Num.
6:5). Comp. Judg. 16:19.
To go barefoot was a sign of great distress (Isa. 20:2, 3, 4),
or of some great calamity having fallen on a person (2 Sam.
15:30).
fugitive, one of Shemaiah's five sons. Their father is counted
along with them in 1 Chr. 3:22.
son of Joshua, the patronymic of Elymas the sorcerer (Acts
13:6), who met Paul and Barnabas at Paphos. Elymas is a word of
Arabic origin meaning "wise."
son of Jonah, the patronymic of Peter (Matt. 16:17; John 1:42),
because his father's name was Jonas. (See PETER link )
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