FIRST-FRUITS

the ancient practice of offering to God annually in spring the firstlings of beasts. Moses demanded release in order to offer the sacrifice (lO'*'-), and because Pharaoh refused to allow them to offer their firstlings, J" took from the Egyptians their firstborn. This explanation, though not explicitly given, is implied in the close connexion of the dedication of the firstborn with the Passover (13"-", Dt 15" 16'-8). In a redactional passage (Ex i'"-) a different explanation is offered. The death of the firstborn would be a punishment for refusal to release Israel, who was J"'s firstborn.

4. In the NT the term "firstborn' (,prStotokos) Is used of Christ (Bo S'», Col !«• ■«, He 1«, Rev 1'), and of Christians who have died (He 12^'); see the com-mentaries. A. H. M'Neile.

FIRST -FRUITS .—See Sacrifice and Offering.

FISH would appear to have always been a favourite article of diet among the Hebrews (Nu 11' and references in the Gospels), as it is to-day. Fish are found in enormous numbers in all the inland waters of Palestine, and especially in the Lake of Galilee, Lake Huleh, and the 'meadow lakes' of Damascus. The extraordinary feature of these fish is the number of species peculiar to the Jordan valley. Out of a total of 43 species found in the region, no fewer than 14 are peculiar to this district. Many of these are quite small. The chief edible fish are members of the Chromides and of the CvprinidcE (carps). The cat-fish, Clarias macracanthus, not being a scaly fish, cannot be eaten by the Jews (Dt 14»), though considered a delicacy by the Christians of Damascus. It is thought by some to be the 'bad fish' of Mt 13"- *8. In NT times fish-curing was ex-tensively carried on at Taricheae on the Lake of Tiberias. Some of the native fish is still salted to-day. The '^sA-pools' of Ca 7* and the 'ponds for fish' in Is 191" are both mistranslations. See also Food, § 6. E. W. G. Mastekman.

FITCHES.— 1. qetsach (Is 28m- "), RVm 'black cummin,' the seeds of the aromatic herb Nigdla saliva, commonly used to-day in Palestine as a condiment, espe-cially on the top of loaves of bread. The contrast between the staff for the ' fitches ' and the rod for the cummin is the more instructive when the great similarity of the two seeds is noticed. 2. kussemeth, Ezk 4», in AVm and RV 'spelt,' and In Ex 9^, Is 28^6 AV 'rie' and RV 'spelt.' Spelt (Triticum spelta) is an inferior kind of wheat, the grains of which are peculiarly ad-herent to the sheath. E. W. G. Masterman.

FLAG. — 1. achn (Job 8"), prop, 'reed-grass' (cf. Gn 412- 18). 2. tUph (Ex 2»- «, Is 19"), sedgy plants by the Nile and its canals.

FLAGON' occurs five times in AV, but in only one of these instances is the tr. retained by RV, namely. Is 22", 'vessels of fiagons.' Here it is perhaps an earthenware bottle. On the other hand, RV intro-duces 'flagons' in two instances where it is not found In AV, namely, Ex 2S'» 37'«. This tr. is probably correct, although RV gives ' cups ' for the same Heb. word in Nu 4'. In all these three passages AV has 'covers.' In the remaining four instances where AV gives 'flagons' (2 S 6", 1 Oh 16=, Hos 31, Ca 2'), the meaning of the Heb. word is a 'pressed cake . . . composed of meal, oil, and dibs' (W. R. Smith, OTJC^ 434, n. 7). Hence in 2 S 6", 1 Ch 16', RV gives 'cake of raisins' for AV 'flagon [of wine],' in Hos 3' 'cakes of raisins' for 'flagons of wine,' and in Ca 2? 'raisins' (RVm 'cakes of raisins') for 'flagons.'

FLAX (pisft(aft).— The plant LinMm«si;(aftssim«m, and the prepared fibres used for making linen. It was early cultivated In Palestine (Jos 2') ; the failure of the flax was one of God's judgments (Hos 2»). The plant is about two to three feet high, with pretty blue flowers; the flax is said to be 'boiled' (Ex 9") when the seed vessels reach maturity and the plant is ready for gather-

FLESH

ing. The stalks were dried on the housetops (Jos 2"), and then soaked in water and the fibre combed out (Is 199 RV). The 'tow' of Is 43" is teased-out flax, •rhe oil of the seeds is the well-known linseed oil.

E. W. G. Masterman.

FLEA (par'Ssh, 1 S 24» 262»). — The common flea,

Pulex irritans, is a universal pest in Palestine. Fleas

are present in incredible numbers in the dust of caves to

which goats resort. RVm has ' fleas ' for ' lice ' in Ex 8".

E. W. G. Masterman.

FLESH. — This word is used in Scripture to express: (1) the substance of the animal body, whether of man or of beast (Gn 41^). (2) The whole human body (Ex 4'). (3) Relationship by birth or marriage (Gn 2" 37", Neh 5'), for which also the further phrase 'flesh and bones' is found (Gn 2^, 2 S 19'*) — a phrase which Is also used to describe the reality of the humanity of Jesus after His resurrection (Lk 24"). (4) The finite earthly creature, in contrast with God and His Spirit (Is 31', Gn 7") — a use of the term to emphasize man's frailty and dependence on God (Job 34i5, Is 40«-s), but without any moral disparagement, as it is applied to the whole human race without reference to its sin (Jl 2?'), and to the human nature of Christ (Jn 1", Ro 1'). We have the equivalent phrase ' flesh and blood ' In the NT (1 Co 15'° II' corruption,' He 2" = human nature [cf. Jn 1"]). (5) One element of the nature of man in combination or con-trast with the others, such as 'soul' (Ps 63'), 'heart' (732'), 'soul' and 'heart' (84^); while it Is the lower element, it is recognized even in man's relation to God (Job 19»'). In the NT • flesh' is, without suggestion or moral detect, either combined or contrasted with 'spirit' (Mt 26", 1 Co 5'). As a necessary element in human nature under present conditions, it is in no way condemned (Gal 22°); the duality is ascribed to Christ Himself (Ro !'■ *); and sin is represented as infecting the other elements in man as well as the body (2 Co 7', Eph 2'). (6) The seat and vehicle of sin, as contrasted with the 'mind' which approves and serves the law of God (Ro 725), and the 'spirit' which is the gift of God (Ro 8^-, Gal 5"). A similar use is made of the adjective 'fleshly' or 'carnal,' in contrast with 'spiritual' (Ro 7", 1 Co 31, Col 218). It is to be noted, however, that in this use the ' flesh ' is not conceived as exclusively material substance, for among the works of the flesh are Included idolatry, sorcery, enmities, strifes, jealousies, etc. (Gal 5^8). The explanation usually given of this use of the term 'flesh' is that, man having fallen, sin comes by natural inheritance (flesh), whereas goodness Is given by supernatural grace (spirit). Whatever be the explanation of the Pauline use, that the term gets a distinctly ethical content, and is used with reference to sin as dwelling in human nature, cannot be denied.

Pflelderer endeavours to show how from the Hebraic use of the term for creaturely weakness, St. Paul passed to the Hellenic use for moral defect. His conclusion is that 'from the opposition of physically different sub-stances results the dualism of antagonistic moral prin-ciples' (Paulinism, i. p. 54). The usual explanation of the depravity of human nature is rejected — ' there seems to be no allusion,' says Usteri, quoted by Pflelderer (p. 61), ' in the writings of Paul to a change in the moral nature of man, or of his bodily constitution In consequence of the fall, i.e. of the first actual sin of Adam.' St. Paul Is supposed to leave us with two explanations of the origin of sin. Against the assumption of this dualism Bruce offers the following arguments: (1) It is un-Hebrew, and St. Paul's culture Is Rabbinic rather than Hellenistic; (2) the body is capable of sanctificatlon as well as the spirit (1 Th 5», 1 Co 6i9- '", 2 Co 71); (3) the body as well as the soul will be raised from the dead, although it will be changed (1 Co 15"-'"); (4) the Christian salvation is in the present Ufe, and not only after the death of the body (St. Paul's Conception of Chris-tianity, 269 ff.). It may be added that flesh is ascribed to Christ, and St. Paul's phrase 'the likeness of sinful

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