| Translation | Verse | Text |
| Strong Concordance | 1Co 1:17 | For [1063] Christ [5547] sent [649] me [3165] not [3756] to baptize [907], but [235] to preach the gospel [2097]: not [3756] with [1722] wisdom [4678] of words [3056], lest [3363] the cross [4716] of Christ [5547] should be made of none effect [2758]. |
| Word | King James Dictionary - Definition |
| BAPTIZE | To immerse; to dip or dye a thing. |
| Word | American Tract Society - Definition |
| CHRIST | Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS. The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers. The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in death, yet victor over death; rich, and poor; a king, a conqueror, glorious-and a man of grief, exposed to infirmities, unknown, in a state of abjection and humiliation. All these contrarieties were to be reconciled in the person of the Messiah; as they really were in the person of Jesus. It is not recorded that Christ ever received any external official unction. The unction that the prophets and the apostles speak of is the spiritual and internal unction of grace and of the Holy Ghost, of which kings, priests, and prophets were anciently anointed, was but the figure and symbol. The name CHRIST is the official title of the Redeemer; and is not to be regarded as a mere appellative, to distinguish our Lord from other persons named Jesus. The force of many passages of Scripture is greatly weakened by overlooking this. We may get the true sense of such passages by substituting for "Christ," "the Anointed," and where Jews were addressed, "THE MESSIAH." Thus in Mt 2:4, Herod "demanded of them," the priests and scribes, "where Christ should be born," that is, the Old Testament Messiah. Peter confessed, "thou art the Messiah," Mt 16:16. The devils did the same, Lu 4:41. In later times the name JESUS was comparatively disused; and CHRIST, as a proper name, was used instead of JESUS. When we consider the relation of Christ's person, as God and man, to his official work as our Prophet, Priest, and King, and to his states of humiliation and glory; when we consider how God is in and with him-how all the perfections of God are displayed, and all the truths of God exemplified in him; when we consider his various relations to the purposes, covenants, word, and ordinances of God, and to the privileges, duties, and services of saints, in time and to eternity, we have a delightful view of him as ALL and IN ALL, Col 3:11. |
| Word | Easton Dictionary - Definition |
| CHRIST | anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince." The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Gen. 22:18), the "Prophet like unto Moses" (Deut. 18:15), "the priest after the order of Melchizedek" (Ps. 110:4), "the rod out of the stem of Jesse" (Isa. 11:1, 10), the "Immanuel," the virgin's son (Isa. 7:14), "the branch of Jehovah" (Isa. 4:2), and "the messenger of the covenant" (Mal. 3:1). This is he "of whom Moses in the law and the prophets did write." The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (Heb. 5:4; Isa. 11:2-4; 49:6; John 5:37; Acts 2:22). To believe that "Jesus is the Christ" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (1 Cor. 12:3; 1 John 5:1). |
| Word | American Tract Society - Definition |
| CROSS | A kind of gibbet made of pieces of wood placed transversely, whether crossing at right angles, one at the top of the other, T, or below the top, t, or diagonally, X. Death by the cross was a punishment of the meanest slaves, and was a mark of infamy, De 21:23 Ga 3:13. This punishment was so common among the Romans, that pains, afflictions, troubles, etc., were called "crosses." Our Savior says that his disciples must take up the cross and follow Him. Though the cross is the sign of ignominy and sufferings, yet it is the badge and glory of the Christian. The common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both his feet, or through each foot. Sometimes they were bound with cords, which, though it seems gentler, because it occasions less pain, was really more cruel, because the sufferer was hereby made to languish longer. Sometimes they used both nails and cords for fastenings; and when this was the case, there was no difficulty in lifting up the person, together with his cross, he being sufficiently supported by the cords; near the middle of the cross also there was a wooden projection, which partially supported the body of the sufferer. Before they nailed him to the cross, they generally scourged him with whips or leathern thongs, which was thought more severe and more infamous than scourging with cords. Slaves who had been guilty of great crimes were fastened to a gibbet or cross, and were thus led about the city, and beaten. Our Savior was loaded with his cross, and as he sunk under the burden, Simon the Cyrenian was constrained to bear it after him and with him, Mr 15:21. After the person had been nailed to the cross, a stupefying draught was sometimes administered, in order to render him less sensible to pain, an alleviation which our Savior did not accept, Mt 27:34 Mr 15:23; though he seems afterwards to have taken a little of the common beverage of the soldiers. Sent by the Father to bear the heavy load of penal suffering for a lost race, he felt that he had no right to the palliatives resorted to in ordinary cases, and perfectly lawful except in his own. "The cup which my Father hath given me, shall I not drink it?" Joh 18:11. He drank it, and to the very dregs. The cross being erected under the burning sun, the wounds made by the scourge and the nails soon occasioned a general fever and an intolerable thirst. The blood, interrupted in its regular flow, accumulated in various parts of the body, and caused painful congestions. Every slight writhing of the sufferer increased his anguish, which found no relief but in final mortification and death. Those who were fastened upon the cross lived in that condition several days, and sometimes a week or more. Hence Pilate was amazed at our Savior's dying so soon, because naturally he must have lived longer, Mr 15:44. The legs of the two thieves were broken, to hasten their death, but their bodies might not remain on the cross on the Sabbath say, De 21:23 Jos 8:29; but the crucified were usually left hanging, under the eye of guards, till their bodies fell to the ground, or were devoured by birds and beasts of prey. |
| Word | Easton Dictionary - Definition |
| CROSS | in the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; Gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21). The forms in which the cross is represented are these: (1.) The crux simplex (I), a "single piece without transom." (2.) The crux decussata (X), or St. Andrew's cross. (3.) The crux commissa (T), or St. Anthony's cross. (4.) The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the "title." (See CRUCIFIXION .) After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, "In hoc signo vinces", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See A.) |
| Word | American Tract Society - Definition |
| GOSPEL | Signifies good news, and is that revelation and dispensation which God has made known to guilty man through Jesus Christ our Savior and Redeemer. Scripture speaks of "the gospel of the kingdom," Mt 24:14, the gospel "of the grace of God," Ac 20:24, "of Christ," and "of peace," Ro 1:16 10:15. It is the "glorious" and the "everlasting" gospel, 1Ti 1:11 Re 14:6, and well merits the noblest epithets that can be given it. The declaration of this gospel was made through the life and teaching, the death, resurrection, and ascension of our Lord. The writings which contain the recital of our Savior's life, miracles, death, resurrection, and doctrine, are called GOSPELS, because they include the best news that could be published to mankind. We have four canonical gospels?those of Matthew, Mark, Luke, and John. These have not only been generally received, but they were received very early as the standards of evangelical history, as the depositories of the doctrines and actions of Jesus. They are appealed to under that character both by friends and enemies; and no writer impugning or defending Christianity acknowledges any other gospel as of equal or concurrent authority, although there were many others which purported to be authentic memoirs of the life and actions of Christ. Some of these apocryphal gospels are still extant. They contain many errors and legends, but have some indirect value. There appears to be valid objection to the idea entertained by many, that the evangelists copied from each other or from an earlier and fuller gospel. Whether Mark wrote with the gospel by Matthew before him, and Luke with Matthew and Mark both, or not, we know that they "spake as they were moved by the Holy Ghost," while recounting the works and sayings of Christ which they had seen or knew to be true, using no doubt the most authentic written and oral accounts of the same, current among the disciples. They have not at all confined themselves to the strict order of time and place. GOSPEL OF MATTHEW. The time when this gospel was written is very uncertain. All ancient testimony, however, goes to show that it was published before the others. It is believed by many to have been written about A. D. 38. It has been much disputed whether this gospel was originally written in Hebrew or Greek. The unanimous testimony of ancient writers is in favor of a Hebrew original, that is, that it was written in the language of Palestine and for the use of the Hebrew Christians. But, on the other hand, the definiteness and accuracy of this testimony is drawn into question; there is no historical notice of a translation into Greek; and the present Greek gospel bears many marks of being an original; the circumstances of the age, too, and the prevalence of the Greek language in Palestine, seem to give weight to the opposite hypothesis. Critics of he greatest name are arranged on both sides of the question; and some who believe it to have been first written in Hebrew, think that the author himself afterwards made a Greek version. Matthew writes as "an Israelite indeed," a guileless converted Jew instructing his brethren. He often quotes from the Old Testament. He represents the Savior as the fulfillment of the hopes of Israel, the promised Messiah, King of the kingdom of God. GOSPEL OF MARK. Ancient writers agree in the statement that Mark, not himself an apostle, wrote his gospel under the influence and direction of the apostle Peter. The same traditionary authority, though with less unanimity and evidence, makes it to have been written at Rome, and published after the death of Peter and Paul. Mark wrote primarily for the Gentiles, as appears from his frequent explanations of Jewish customs, etc. He exhibits Christ as the divine Prophet, mighty in deed and word. He is a true evangelical historian, relating facts more than discourses, in a concise, simple, rapid style, with occasional minute and graphic details. GOSPEL OF LUKE. Luke is said to have written his gospel under the direction of Paul, whose companion he was on many journeys. His expanded views and catholic spirit resemble those of the great apostle to the Gentiles; and his gospel represents Christ as the compassionate Friend of sinners, the Savior of the world. It appears to have been written primarily for Theophilus, some noble Greek or Roman, and its date is generally supposed to be about A. D. 63. GOSPEL OF JOHN. The ancient writers all make this gospel the latest. Some place its publication in the first year of the emperor Nerva, A. D. 96, sixty-seven years after our Savior's death, and when John was now more than eighty years of age. The gospel of John reveals Christ as the divine and divinely appointed Redeemer, the Son of God manifested in flesh. It is a spiritual, rather than historical gospel, omitting many things chronicled by the other evangelists, and containing much more than they do as to the new life in the soul through Christ, union with him, regeneration, the resurrection, and the work of the Holy Spirit. The spirit of the "disciple whom Jesus loved" pervades this precious gospel. It had a special adaptation to refute the Gnostic heresies of that time, but is equally fitted to build up the church of Christ in all generations. |
| Word | Easton Dictionary - Definition |
| GOSPEL | a word of Anglo-Saxon origin, and meaning "God's spell", i.e., word of God, or rather, according to others, "good spell", i.e., good news. It is the rendering of the Greek evangelion, i.e., "good message." It denotes (1) "the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called 'Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and 'preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity." It is termed "the gospel of the grace of God" (Acts 20:24), "the gospel of the kingdom" (Matt. 4:23), "the gospel of Christ" (Rom. 1:16), "the gospel of peace (Eph. 6:15), "the glorious gospel," "the everlasting gospel," "the gospel of salvation" (Eph. 1:13). |
| Word | King James Dictionary - Definition |
| GOSPEL | Good news. |
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