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highest servants of Jesus ! But when we have paid all due attention to those striking particularities in the life of Peter, the most blessed and most important instruction the life of this apostle exhibits, is in the display of that sovereign grace of Jesus manifested in Peter's recovery. Oh, how blessedly hath the Holy Ghost taught, in this man's instance, the vast superiority of God's grace over man's undeservings! However great our unworthiness, the Lord's mercies are greater. Divine love riseth above the highest tide of human transgression. “ Where sin aboundeth, grace doth much more abound; that as sin hath reigned unto death, so might grace reign through righteousness unto eternal life, through Jesus Christ our Lord.” (Rom. v. 21.)

I cannot close my observations on the character of Peter without first expressing my surprize that the apostle did not adopt the name of Cephas from the first moment Jesus called him so. (John i. 42.) Paul indeed did call Peter by this name, Gal. ii. 9; but it doth not seem to have been in general use among the brethren. And yet we find, in the instance of Abraham and Jacob, the Lord when he changed their

names seemed to express his pleasure in calling them by those names. I would ask, is not this change of name among the Lord's people now a part of their high calling and character? Did not the Lord so promise the church when he said, “And thou shalt be called by a new name, which the mouth of the Lord shall name ?” (Isa. lxii. 2.)

And did not Jesus confirm this when he said, “Him that overcometh will I make a pillar in the temple of my God; and I will write upon him my new name.” (Rev. iii. 12.) Reader, is not this done now as much as in the instance of Old Testament saints, and New Testament believers in the ages past? Let us cherish the thought.

PETHAHIAH. . He was the head of a family.

(1 Chron. xxiv. 16.) His name means gate of the

Lord, from Pathac, gate—and Jah, Lord. PETHOR. The city of Baalam. (Num. xxii. 5.) PETHUEL. The father of the prophet Joel. His

name signifies mouth of God, from Path, mouthand EI, God; or if from Pathah, to persuade, it will

be persuasion of God. PEULTHAI. One of the Levites, (1 Chron. xxvi. 5.)

from Pahal, work—and the pronoun I, my work. PHALLU. Son of Reuben. (Gen. xlvi. 9.) From

Phala, to hide. PHALTI. Son of Laish, (1 Sam. xxv. 44.) husband

of Michal, Saul's daughter. From Palat, flight. PHANUEL. Of the tribe of Asher. This man's name

is rendered memorable in being the father of Anna. (See Luke ii. 36.) His name is derived from Pana,

to see--and El, God. PHARAOH. King of Egypt. It should seem that Pharaoh was the common name of the kings of Egypt, since we find that both he that knew Joseph, aud he that knew him not, were both called Pharaoh. Indeed we find a Pharaoh in the days of Abraham. (Gen. xii. 10-15.) The name of Pharaoh implies a destroyer, derived from Parah. But some have thought that the name is a title, and not unsimilar to those used in modern times of royal, and highness, and the like. But it is of little importance what the name meant, or how used. The Pharaoh, the tyrant of Egypt, we know most of in Scripture, was a type of the devil; and as such the Lord's people should read his history, with the Lord's striking observation upon him.

(Exod. ix. 16.) PHAREZ. Son of Judah, by Tamar, (Gen.

xxxviii. 29.) The word is translated in the margin of the Bible a breach. The same word as David

2 x

VOL. VI.

afterwards used from the breach made at Uzzah's

touching the ark. (2 Sam. vi. 8.) PHARISEE. A sect in the days of our Lord, remark

able for their scrupulous exactness to certain points, while relaxed in the higher principles of real vital godliness. The name Pharisee is derived from a root signifying separation, and suited to them, from their being very singular in their order. For the character of the Pharisee I refer to Matt. xxiii. throughout. The modern Pharisee of the present hour is he that prides himself upon the rectitude of his own heart, and ventures his everlasting welfare upon the merit of his good works before God; or, in a less degree, takes to himself the consolation of being part his own Saviour, and hoping that Christ will make up the deficiency. The portrait of such an one we have, Luke xviii.

9-14. PHARKAR. A river of Damascus, rendered memo

rable from the circumstance of Naaman's leprosy.

(2 Kings v. 12.) PHEBE. A pious woman noticed by Paul. (Rom.

xvi. 1.) PHENICE. A place where the apostle Paul anchor

ed. (Acts xxvii. 12.) PHICOL. Captain of Abimelech's army. (Gen.xxi, 22.)

His name, it should seem, is taken from Pe, a mouth ;

and Çalah, to complete PHILADELPHIA. One of the seven churches. (Rev.

iii. 7.) The name is taken from the Greek, and is compounded of Philo, to love; and Adelphos, a

brother. PHILEMON. The master of Onesimus. See Epistle

to Philemon. See Onesimus. PHILETUS. One that erred from the faith. (2 Tim.

ii. 17, 18.) PHILIP. The apostle. (See John i. 43, 44.) There

was also a Philip who was one of the seven dea

cons. (Acts vi. 5.) PHILIPPI. A city of Macedon, rendered memorable

from Paul the apostle having preached the gospel to the people there by the direction of a vision, and having sent that blessed Epistle there which we have still preserved in the New Testament, and made so truly blessed to the church. See the

Epistle to the Philippians. PHILISTINES. A race well known to the church

the sworn foes to God and his people. The name is not derived from the Hebrew, but is a common

name for dwellers in villages. PHILOSOPHY. The meaning of the word is a lover

of wisdom, but most wretchedly applied, when spoken of in reference to the wisdom of this world.

See proofs of it, Rom. i. 21, &c. PHINEHAS. Son of Eleazar the priest. He was the

third high priest from the first order of the priesthood. Aaron, Eleazar and Phinehas. The name seems to have been derived Panah, to shine. See an honorable testimony given by the Lord himself to this man. (Num. xxv. 6-13.) There was another Phinehas in Scripture, but of a very different character, namely, Phineas the son of Eli. (See

1 Sam. ii. 27. to the end.). PHLEGON. A friend of the apostle Paul. (Rom. xvi.

14.) His nanie is taken from a Greek word signifying

burning PHURAH. The steward of Gideon, (Judg. vii. 10,11.)

derived from Parah, to bear. PHUT. One of the sons of Ham; (Gen. x. 6.) The

word means fat. PHYGELLUS. Paul complains of this man. (2 Tim.

i. 15.) The word is derived from the Greek, and

means a fugitive. PHYLACTERIES. We meet with this word but once in the whole Bible, namely, Matt. xxiii. 5. Our blessed Lord condemned the Jews for making broad their phylacteries. It should seem that the Jews had a superstition, that by wearing certain amulets or borders with words of Scripture upon them, they would act like so many charms, and preserve them from danger. The word phylacteries, which is derived from the Greek, means to preserve. The Jews, it is said by some, justified this from what was commanded in Scripture. “And it shall be for a sign unto thee, upon thine head, and for a memorial between thine eyes, that the Lord's law may be in their mouth.” (Exod xxxiii. 3.) But had the Jews observed the pure sense of this precept, it was their wonderful deliverance from Egypt that was to be the memorial, and not the preservation from future dangers to which this command had respect. It should rather seem, therefore, that that natural proneness the children of Israel had to imitate their idolatrous neighbours, tempted them to do as the heathen did, whose superstition is well known to have been of this kind; though Israel in the midst of their using. charms like them, still had respect to words of Scripture. That this was the case, seems highly probable, in that the Lord Jesus reproved them for it. See

Frontlets. PIHAHIROTH. The memorable spot where the

Lord displayed his grace to Israel. (Exod. xiv. 2.) The word is compounded of Pe, mouth, Kirath, a noramen or opening. And it was the opening of the Red Sea. At this place the Egyptians had a migdol or tower, and one of their dunghill gods, called Baal-Zephon, had a temple here, as if to watch that no runaway servant or slave might escape from Egypt; at least, it was intended to act as a bugbear to deliver the fugitive. What a con

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