Ill s.iini' r. •^]l(■l•t^, |jii«..'\ . 1. I !i- .ii.liir.uice differed essciiti;ill\ fi. 11)1 that .if b.'li..\-.T-, (1) It was free from the lull. Ml. lit fcndenci.-s .il a sinful nature (.In 14'") .111.1 fiiiiu the enslavinj; intliR'nce of sins ciiiiiiiiittiMl (s''-' '■). (2) It contained the additional elements of ]iresfience and perfect consciousness. Predictions of suffering are numerous and detailed (Mt 17^«- 20i»'- 26^ Mk 14'8-=", Lk ff-'--** 12™ 13=, 1725 22=7 etc.). The knowledge (Jn 18*) whereby He '.saw' and 'tasted' de.ath (Jn 8'*"- 10'=) was complete. (?,) .M..im- nil, tli._- relation between the Passion of Cliiist .111. 1 tli.- sin of tlie world (Jn l^*), symbolized In tin- -ii].iiii;aur,al darkness, laid on Him that infinite w.ie. aliiiuNt amounting to despair
(Mk 15"''-), tlie prospect of which was undoubtedly the main factor in the Agony and other fore- bodings.
3. There remain to be considered the 2"trposcs for the attainment of which Christ's endurance was a necessity (Lk 24=^). In the trials and tempta- tions of (a) Bis life, two such purposes are prom- inently visible : (1) the fulfilment of all righteous- ness (Mt 3"" 5"), described as a progressive course through service and suffering (Lk 22="-, Jn 13" 19="), in which Christ met continually the Father's ap- proval (Lk 2^"- 5-, iMt 3" 17^ Jn 12=«), being declared to be the ' Son of God ' ideally as well as actually. (2) The acquirement of .sympathy ; through experi- mental acquaintance with the weakness of the flesh (Jn l'-", Mt 26"). Numerous instances might be given of the sympathy of Christ with human nature in its aspirations (Mk 10"- =8^-, Jn 21"), weakness (Mt 12'="-), weariness (Mt 11=8, Mk 6='), misery (Mt 8=), and shame (Mt ll'^, Lk 15"-). To Him, there- fore, as 'Son of Man,' ideally as well as actually, is given authority to exercise pardon (Mk 2'"), legislation (2=*), and judgment (Jn 5='). Lastly, the great purpose which involved the endurance of (b) His death is in the main so clear as to leave no room for doubt. It may be summed up in the words 'forgiveness' (Mt 26=*), 'redemption' (Mk 10*=), and 'removal of sin' (Jn 1="); to which, in Jn ll^""^-, is added the gathering of all the children of God into one in Christ (cf. IT'"'"^-), benefits poten- tially world-wide (Jn l-"-' 6='), but limited, in their highest realization, to believers (Jn 3'*'''-). It need be no cause of surprise that these purposes are not more frequently enlarged upon in the Gospels, for they were incomprehensible to the disciples (and are remarked as such, Mt 16=^ Lk 9*= 18=*, Jn 13') until after the Cnicifixion had taken place.
4. It may be added that Christ warned His dis- ciples in all ages to expect trials comparable in some measure to His own (Mt5"'- 10='"-, Jn 15""'-), and accompanied in many cases by decline and apostasy (Mt 24'=- •'Sff-). Hence He marked endur- ance as a continual test of genuineness (Lk 8'=- '=) and an indispensable requisite for final salvation (Mt 24'=). At the same time He declared a com- plementaiy truth, namely, the Divine preservation of His 'own sheep' (Jn 10=8'- 17'= 18», Mk 13=), a privilege commonly described as the 'perseverance of the'elect.' However stated, the antithesis of tliese two truths is plain. The assurance in Jn 10=^'- is largely parallel to that in Mt 16", except that the latter, the indestructibility of the Church, is more clearly collective in form. There are ' branches ' (so it appears, Jn 15=) even ' in Christ ' that the Father takes away ; moreover, the re- markable use of the imperative in 15* suggests an element of conditionality in the abiding or perse- verance referred to. The practical inference is intended to lie in a direction quite the opposite of false .security and presumption (Mt 7="-, Lk 13=*"^- 2i34ff. 22==f-). 'Perseverance is undoubtedly the privilege of the elect, but there is no infallible sign of the elect except their perseverance' (Vaughan on Ph 1"). F. S. RaNKEN.
ENEMIES (.fx^P"*')— !• Of public enemies : twice in the Bcncdiifns, Lk I"-'*, where the word implies Gentile persecutors. In Lk 19*= it is spoken of the Romans and their threatened siege of Jerusalem. In the quotation from Ps 110' which occurs in Mt 22**, Mk 12='', Lk 20*=, He 1'= 10'=, the same word de- notes all the world forces opposing Christ. 2. Of private enemies, in the correction of the old maxim enjoining hatred, ' Love your enemies,' Mt 5*=- **, Lk 6='- =5. 3. Of the devil and the powers of evil, in the parable of the Wheat and the Tares, Mt ]32s.3o_ 4, Of the spiritual forces acting in opposi- tion to Christ, of which the strongest is death,
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ENERGY
ENTHUSIAS:\r
1 Co 15^- ^. 5. Of -tticked persons hindering the sjffead of Christ's influence, the enemies of the cross, Ph 3'». The word used in NT for enemies is usuallj' applied elsewhere to private or personal enemies, not to public foes. See, further, artt. Forgiveness, Hatred, Love.
C. H. Prichaed.
ENERGY Tlie Gr. iripyua (tr. ' working ') is used
only of supernatural spiritual working, and only in the Epistles ; in Eph. and Col. of God, in Ph 3-' of the exalted Christ, in 2Th 2» of Satan. In Eph 1'^ we find in one .sentence four terms expressive of power — evipycia, Kpdros, i<rx.vs, and Swo^us. These Divine qualities were exercised in the resurrection and exaltation of Christ, and the Christian soldier is exhorted (Eph 6") to obtain a portion of them in equipment for his spiiitual warfare. Of these terms the chief is Bivafu!, 'power,' of whidi the application is manifold. On three occasions (Lk 51, 619 §« or jik gso) it is specially used of a healing power (AV ' virtue ') that issued or was drawn from Jesus as from a storehouse of spiritual energj'. See artt. Force, Power, and Virtue.