The word is aisthesis.  Luke 9:45 uses the verb aisthanomai, `to

perceive'.  The word `senses' in Hebrews 5:14 is aistheterion.  It will be

seen that the senses in their capacity of discernment, of discrimination, of

right division, of trying the things that differ, are intended.  These senses

are `exercised' in the perfect.  The word `exercise' comes from gumnazo,

which gives us our word gymnasium, etc.  In Hebrews 12:11, where the

discipline and correction of the son by the father is subject, the word

occurs again:

`But all discipline, indeed as to the time being, does not seem to be

joyous, but grievous, nevertheless afterward it gives back the

peaceable fruit of righteousness to those who have been Exercised

thereby' (author's translation).

This exercise of the perception enables the perfect

to discriminate between good and evil.  It does not necessarily mean moral

good and moral evil.  Agathos

is the usual word for `good', here it is kalos.  Those concerning whom the

apostle entertained doubts had `tasted the good (kalos) word of God', but had

failed to realize the difference between that which belonged to perfection

and that which was `the word of the beginning'.  The two words kalos `good'

and kakos `bad' differ only in one letter.  The doctrines for which they

stand are often confused and said to be `all one and the same'.  We need

`senses exercised' if we are to discriminate and `go on unto perfection'.

These two outstanding passages which use the figure of Milk v. Meat do

not exhaust, but illustrate the ways in which truth should be taught, how it

can be received and the care that must be exercised in making known

Dispensational Truth, lest we choke rather than feed those who for any reason

are still `babes'.  The article entitled Babes1 should be read as a

A Positive Approach to a Disputed Theme

When this section of the Alphabetical Analysis was prepared, we had no

intention to devote a complete part to Prophetic subjects, but as interest

had grown in the subject of the Millennial Kingdom, we felt a few words here

would be justified.  We have since prepared a complete part devoted to

Prophetic truth, but feel that the reader will not think the space and time

wasted that is devoted to that great theme here.

The Millennial kingdom has always attracted the attention of students

of Prophecy.  Its promise of peace, its exemption from external temptation,

its recognition of the crown rights of the Redeemer and other associations of

peace and safety, so strikingly at variance with the course of this world,

act like a beacon light in a dark night, a blessed end to the strife and

contention of present -day life.

While, by comparing Scripture with Scripture, light on the Millennium

may be gathered from Daniel, Isaiah or the Psalms, strictly speaking one

passage, and one passage only actually names the thousand -year kingdom, and

that is Revelation 20.  All the teaching that comparison may bring to light

must conform in its every detail to the conditions that are found in this one

chapter of the Apocalypse.  It is readily granted that the Book of the