Wizard A pretender to supernatural knowledge and power, "a knowing one," as the original Hebrew word signifies. Such an one was forbidden on pain of death to practice his deceptions (Lev 19:31; Lev 20:6, Lev 20:27; Sa1 28:3; Isa 8:19; Isa 19:3).
Wolf Heb. zeeb , frequently referred to in Scripture as an emblem of treachery and cruelty. Jacob's prophecy, "Benjamin shall ravin as a wolf" (Gen 49:27), represents the warlike character of that tribe (see Judg. 19 - 21). Isaiah represents the peace of Messiah's kingdom by the words, "The wolf also shall dwell with the lamb" (Isa 11:6). The habits of the wolf are described in Jer 5:6; Hab 1:8; Zep 3:3; Eze 22:27; Mat 7:15; Mat 10:16; Act 20:29. Wolves are still sometimes found in Palestine, and are the dread of shepherds, as of old.
Woman Was "taken out of man" (Gen 2:23), and therefore the man has the preeminence. "The head of the woman is the man;" but yet honour is to be shown to the wife, "as unto the weaker vessel" (Co1 11:3, Co1 11:8, Co1 11:9; Pe1 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Exo 15:20), Deborah (Jdg 4:4, Jdg 4:5), Huldah (Kg2 22:14), Noadiah (Neh 6:14), Anna (Luk 2:36, Luk 2:37), and the daughters of Philip the evangelist (Act 21:8, Act 21:9). Women are forbidden to teach publicly (Co1 14:34, Co1 14:35; Ti1 2:11, Ti1 2:12). Among the Hebrews it devolved upon women to prepare the meals for the household (Gen 18:6; Sa2 13:8), to attend to the work of spinning (Exo 35:26; Pro 31:19), and making clothes (Sa1 2:19; Pro 31:21), to bring water from the well (Gen 24:15; Sa1 9:11), and to care for the flocks (Gen 29:6; Exo 2:16). The word "woman," as used in Mat 15:28, Joh 2:4 and Joh 20:13, Joh 20:15, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.
Wood See FOREST.
Wood-offering (Neh 10:34; Neh 13:31). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (Lev 6:13).
Wool One of the first material used for making woven cloth (Lev 13:47, Lev 13:48, Lev 13:52, Lev 13:59; Lev 19:19). The first-fruit of wool was to be offered to the priests (Deu 18:4). The law prohibiting the wearing of a garment "of divers sorts, as of woolen and linen together" (Deu 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Eze 27:18).
Word, The (Gr. Logos ), one of the titles of our Lord, found only in the writings of John (Joh 1:1; Jo1 1:1; Rev 19:13). As such, Christ is the revealer of God. His office is to make God known. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (Joh 1:18). This title designates the divine nature of Christ. As the Word, he "was in the beginning" and "became flesh." "The Word was with God " and "was God," and was the Creator of all things (compare Psa 33:6; Psa 107:20; Psa 119:89; Psa 147:18; Isa 40:8).
Word of God (Heb 4:12, etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his "word," because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See INSPIRATION, BIBLE.) All saving knowledge is obtained from the word of God. In the case of adults it is an indispensable means of salvation, and is efficacious thereunto by the gracious influence of the Holy Spirit (Joh 17:17; Ti2 3:15, Ti2 3:16; Pe1 1:23).
Works, Good The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the better. The objection has no validity. The gospel of salvation by grace shows that good works are necessary. It is true, unchangeably true, that without holiness no man shall see the Lord. "Neither adulterers, nor thieves, nor covetous, nor drunkards" shall inherit the kingdom of God. Works are "good" only when, (1.) they spring from the principle of love to God. The moral character of an act is determined by the moral principle that prompts it. Faith and love in the heart are the essential elements of all true obedience. Hence good works only spring from a believing heart, can only be wrought by one reconciled to God (Eph 2:10; Jam 2:18; 22). (2.) Good works have the glory of God as their object; and (3.) they have the revealed will of God as their only rule (Deu 12:32; Rev 22:18, Rev 22:19). Good works are an expression of gratitude in the believer's heart (Joh 14:15, Joh 14:23; Gal 5:6). They are the fruits of the Spirit (Tit 2:10), and thus spring from grace, which they illustrate and strengthen in the heart. Good works of the most sincere believers are all imperfect, yet like their persons they are accepted through the mediation of Jesus Christ (Col 3:17), and so are rewarded; they have no merit intrinsically, but are rewarded wholly of grace.
Works, Covenant of Entered into by God with Adam as the representative of the human race (compare Gen 9:11, Gen 9:12; 17:1-21), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See COVENANT OF WORKS.)