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City. 22-25 DRY GOODS, 116 West Fourth Street, 170 Race Street, and 37 Arcade, CINCINNATI, O. 23-24 BAPTIST QUARTERLY REVIEW Ought to have 25,000 subscribers among Baptists, and many among others. With such a circulation it would be a power for good over which all would rejoice. To give it such wide-spread influence, we propose the following LIBERAL TERMS: Regular rates of subscription are, post-paid, $2.50 a year. To ministers whose income is less than $1,500 a year, $2.00. Back numbers for either the past four years can be had for $1.25 per year-half rates-thus enabling all to have a complete set. In years to come you will wish to have them. OR YET,-We will send a copy free for one year to any minister who will send us TWO NEW subscribers and $4.00. Get your reading laymen to subscribe, and thus help yourself and the QUARTERLY REVIEW. ONE MORE:-To any one sending us, in advance, $3.00, we will send the QUARTERLY REVIEW one year and a copy of "THE PASTOR'S RECORD," by Rev. S. K. Leavitt, price, $1.00, (postage prepaid). It is what every pastor needs and most are looking for at this season of the year. Address BAPTIST QUARTERLY REVIEW, CINCINNATI, O. THE BAPTIST QUARTERLY Review. ARTICLE I. "LIFE" AND "DEATH" IN THE NEW TESTAMENT. BY REV. JOHN GREENE, A. M. THE discussion of this theme requires the examination of two groups of Greek words: one group rendered occasionally or always "life," the other, "death." Certain other words related by etymology or signification to these groups must also come into the discussion to illustrate or establish our conclusions. The meaning of a word is very like a material thing. We may distinguish in the case of a stone between its form and other sensible qualities, and the substance or real nature of such an object; the one being a question for the geologist, the other for the philosopher. Thus, concerning the meaning of a word, certain relations and elements of the concept may be clear to any careful student; while, at the same time, it may be difficult or quite impossible to determine the metaphysical content of the term which lay at the bottom and determined the writer to its use. These considerations have especial force in regard to such terms as life and death, both covering mysteries inexplicable to philosophy, and but half unveiled in the Word of God. Four words are translated "life" in the New Testament. Пlveúμa is so rendered in a single passage of the Authorized VOL. VI, No. 24-28 Version, but the Revised Version has changed this to "breath." Another word, àvaoτpogý, uniformly translated "conversation" in the Authorized Version, may properly come into our view, since the Revised Version renders it in three passages by the single word "life." As the first group, therefore, we have, ψυχή, βίος, αναστροφή, ζωή. I state them in this order because, when thus stated, there seems to be a gradation in meaning, partly from the inner to the outward, partly from the lower to the higher. Thus, ux, the life-principle, that which differentiates animate from inanimate; Biog, the sum of activities resulting from the ψυχή, life as manifested in this world, αναστροφή, life in its moral aspects and relations, behavior; on, the highest word-to borrow a felicitous phrase from the Revised Version, "life which is life indeed." The law of rank here indicated is so far observed that none of the first three words intrudes upon wý, though this latter sometimes invades the province occupied by the others. Now, in particular, uz means, by derivation (dixw, to breathe), breath; then, passing from the sign to the fact, life, and also soul. In LXX it is the usual equivalent for . Life and soul are almost its only New Testament meanings. Its fundamental sense, the life principle, is seen in Acts xx, 10, where Paul says of Eutychus, "his life is in him." It is illustrated in 1 Corinthians xiv, 7, where "things without life" (avya, alpha privative), are contrasted with those who utter speech. In a single instance in the New Testament, Revelation viii, 9, we read of animals as having poyáz, "creatures in the sea having life." Elsewhere the guy is assigned only to man, never to God nor to any other extra-psychical existence. Its uses then are these: Life, in the popular or colloquial sense. By this I mean to include all the uses of the word that are current in every-day speech, perfectly understood in the superficial sense in which they are employed. To attempt metaphysical or theological deductions from such usage merely because it occurs in Scripture is a gross blunder, but unfortu nately a common one. Thus, in Matthew ii, 20, we read, "They are dead which sought the young child's life;" but in verse 13, "Herod will seek the young child to destroy it;" hence death is destruction, annihilation. When the sacred writers say, "Neither count I my life dear unto myself" (Acts xx, 24), “There shall be no loss of any man's life" (Acts xxvii, 22), "They loved not their lives" (Romans xii, 11), etc., they mean neither more nor less than uninspired men would mean by the same words. In this sense life is that bundle of experiences which makes our present existence a treasure to which we instinctively cling. Here I am inclined to place John xii, 25, and its parallels, "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal." There is here no double meaning of guy. In the latter clause (represented by "it") it is not equal to wý, even by implication. In John vi, 27, "Work not for the meat that perisheth, but for the meat that endureth unto eternal life," is ẞpão, then, the same with eternal life? Not so. In like manner, loveth his life shall lose What does the man love? when the Master says, "He that it," the meaning is not obscure. The experiences of this life, "the pleasures of sin," which, though they are but for a season, he prefers before the "reproach of Christ." He is not in love with mere consciousness, with bare existence, but with conscious pleasure. And this, which he made his all, he shall lose, and receive at the hand of his Judge "to lie down in sorrow." And also "he that hateth his life in this world shall keep it unto life eternal." He could also choose the pleasures of this life, but he contemns even its innocent joys in comparison with the unspeakable things that await him in the world to To such a one the Savior says, "that which you lost for my sake shall be preserved to you in the eternal life, and become your possession forever. The oxy shall be saved. It shall be the shrine of the wn. And all the experiences at the same time, holy, come. that were peculiarly human and, shall be yours without end." In Luke ix, 56, if the read |