Earlier text: General ArticlesCHAPTER II.—THE GREAT IMAGE.
VERSE 1. And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Daniel was carried captive in the first year of Nebuchadnezzar. For three years he was placed under instructors, during which time he would not, of course, be reckoned among the wise men of the kingdom, nor take part in public affairs. Yet in the second year of Nebuchadnezzar the transactions recorded in this chapter took place. How, then, could Daniel be brought in to interpret the king's dream in his second year? The explanation lies in the fact that Nebuchadnezzar reigned for two years conjointly with his father Nabopollassar. From this point the Jews reckoned; while the Chaldeans reckoned from the time he commenced to reign alone, on the death of his father. Hence, the year here mentioned was the second year of his reign, according to the Chaldean reckoning, but the fourth, according to the Jewish. It thus appears that the very next year after Daniel had completed his preparation to participate in the affairs of the Chaldean Empire, the providence of God brought him into sudden and wonderful notoriety throughout all the kingdom. VERSE 2. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to show the king his dreams. So they came and stood before the king. The magicians were such as practiced magic, using the term in its bad sense; that is, practiced all the superstitious rites and ceremonies of fortune-tellers, casters of nativities, etc. Astrologers were men who pretended to foretell future events by the study of the stars. The science, or the superstition, of astrology, was extensively cultivated by the eastern nations of antiquity. Sorcerers were such as pretended to hold communication with the dead. In this sense, we believe it is always used in the Scriptures. Modern Spiritualism is simply ancient heathen sorcery revived. The Chaldeans here mentioned were a sect of philosophers similar to the magicians and astrologers, who made physic, divinations, etc., their study. All these sects or professions abounded in Babylon. The end aimed at by each was the same; namely, the explaining of mysteries, and the foretelling of future events, the principal difference between them being the means by which they sought to accomplish their object. The king's difficulty lay equally within the province of each to explain; hence he summoned them all. With the king it was an important matter. He was greatly troubled, and therefore concentrated upon the solution of his perplexity the whole wisdom of his realm. VERSE 3. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. 4. Then spake the Chaldeans to the king in Syriac, O King, live forever; tell thy servants the dream, and we will show the interpretation. Whatever else the ancient magicians and astrologers may have been deficient in, they seemed to have thoroughly schooled themselves in the art of drawing out sufficient information to form a basis for some shrewd calculation, or of framing their answers in so ambiguous a manner that they would be equally applicable, let the event turn either way. In the present case, true to their cunning instincts, they called upon the king to make known to them his dream. If they could get full information respecting this, they could easily agree on some interpretation which would not endanger their reputation. They addressed themselves to the king in Syriac, a dialect of the Chaldean which was used by the educated and polished classes. From this point to the end of chapter 7, the record continues in Chaldaic. VERSE 5. The king answered and said to the Chaldeans, The thing is gone from me; if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. 6. But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor; therefore show me the dream, and the interpretation thereof. 7. They answered again and said, Let the king tell his servants the dream and we will show the interpretation of it. 8. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. 9. But if ye will not make known unto me the dream, there is but one decree for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed; therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. 10. The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king's matter; therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 11. And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh. 12. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. 13. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. These verses contain the record of the desperate struggle between the wise men, so called, and the king; the former seeking some avenue for escape, and the latter determined that they should make known his dream, which was no more than their profession would warrant him in demanding. Some have severely censured Nebuchadnezzar in this matter, as acting the part of a heartless, unreasonable tyrant. But what did these magicians profess to be able to do? To reveal hidden things; to foretell future events; to make known mysteries entirely beyond human foresight and penetration; and to do this by the aid of supernatural agencies. If, then, their claim was worth anything, could they not make known to the king what he had dreamed? They certainly could. And if they were able, knowing the dream, to give a reliable interpretation thereof, would they not also be able to make known the dream itself when it had gone from the king? Certainly, if there was any virtue in their pretended intercourse with the other world. There was, therefore, nothing unjust in Nebuchadnezzar's demand that they should make known his dream. And when they declared, verse 11, that none but the gods whose dwelling was not with flesh could make known the king's matter, it was a tacit acknowledgment that they had no communication with these gods, and knew nothing beyond what human wisdom and discernment could reveal. For this cause, the king was angry and very furious. He saw that he and all his people were being made the victims of deception. He accused them, verse 9, of endeavoring to dally along till the "time be changed," or till the force of the matter had passed from his mind that his anger at their duplicity should abate, and he might either recall the dream himself, or be unsolicitous whether it were made known and interpreted or not. And while we cannot justify the extreme measures to which he resorted, dooming them to death, and their houses to destruction, we can but feel a hearty sympathy with him in his condemnation of a class of miserable impostors. The severity of his sentence was probably more owing to the customs of those times, than to any malignity on the part of the king. Yet it was a bold and desperate step. Consider who these were who thus incurred the wrath of the king. They were numerous, opulent, and influential sects. Moreover, they were the learned and cultivated classes of those times; yet the king was not so wedded to his false religion as to spare it even with all this influence in its favor. If the system was one of fraud and imposition, it must fall, however high its votaries might stand in numbers or position, or however many of them might be involved in its ruin. The king would be no party to dishonesty or deception. VERSE 14. Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon. 15. He answered and said to Arioch, the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. 16. Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. 17. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions; 18. That they would desire mercies of the God of Heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. In this narrative we see the providence of God working in several remarkable particulars. 1. It was providential that the dream of the king should leave such a powerful impression upon him as to raise him to the greatest height of anxiety, and yet the thing itself be held from his mind. This led to the complete exposure of the false system of the magicians, etc.; for when put to the test to make known the dream, it was found that they were unable to do what their profession made incumbent on them. 2. It was remarkable that Daniel and his companions, so lately pronounced by the king ten times better than all his magicians and astrologers, should not sooner have been consulted, or rather, should not have been consulted at all, in this matter. But there was a providence in this. Just as the dream was held from the king, so he was unaccountably held from appealing to Daniel for a solution of his mystery. For had he called on Daniel at first, and had he at once made known the matter, the magicians would not have been brought to the test. But God would let the heathen systems of the Chaldeans have the first chance. He would let them try, and ignominiously fail, and confess their utter incompetency, even under the penalty of death, that they might be the better prepared to acknowledge his hand when he should finally reach it down in behalf of his captive servants, and for the honor of his own name. 3. It appears that the first intimation Daniel had of the matter was the presence of the executioners, come for his arrest. His own life being thus at stake, he would be led to seek the Lord with all his heart till he should work for their deliverance. Daniel gains his request of the king, for time to consider the matter; a privilege which probably none of the magicians could have secured, as the king had already accused them of preparing lying and corrupt words, and of seeking to gain time for this very purpose. Daniel at once went to his three companions, and engaged them to unite with him in desiring mercy of the God of Heaven concerning this secret. He could have prayed alone, and would doubtless have been heard; but then, as now, in the union of God's people is prevailing power; and the promise of the accomplishment of that which is asked, is to the two or three who shall agree concerning it. VERSE 19. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of Heaven. 20. Daniel answered and said, Blessed be the name of God forever and ever; for wisdom and might are his; 21. And he changeth the times and the seasons; he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that know understanding. 22. He revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him. 23. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto me the king's matter. Whether or not the answer came while Daniel and his companions were yet offering up their petitions, we are not informed. If it did, it shows their importunity in the matter; for it was through a night vision that God revealed himself in their behalf, which would show that they continued their supplications, as might reasonably be inferred, far into the night, and ceased not till the answer was obtained. Or, if their season of prayer had closed, and God at a subsequent time sent the answer, it would show us, as is sometimes the case, that prayers are not unavailing though not immediately answered. Some think the matter was made known to Daniel by his dreaming the same dream that Nebuchadnezzar had dreamed; but Matthew Henry considers it more probable that "when he was awake, and continuing instant in prayer, and watching in the same, the dream itself and the interpretation of it were communicated to him by the ministry of an angel, abundantly to his satisfaction." The words "night vision" mean anything that is seen, whether through dreams or visions Daniel immediately offered up praise to God for his gracious dealing with them; and while his prayer is not preserved, his responsive thanksgiving is fully recorded. God is honored by our rendering him praise for the things he has done for us, as well as by our acknowledging through prayer our need of his help. Let Daniel's course be our example in this respect. Let no mercy from the hand of God fail of its due return of thanksgiving and praise. Were not ten lepers cleansed? Where are the nine? Daniel had the utmost confidence in what had been shown him. He did not first go to the king, to see if what had been revealed to him was indeed the king's dream; but he immediately praised God for having answered his prayer. Although the matter was revealed to Daniel, he did not take honor to himself as though it was his prayers alone that this thing had been obtained, but immediately associated his companions with himself, and acknowledged it to be as much an answer to their prayers as to his own. It was, said he, "what we desired of thee," and "thou hast made it known unto us." The Sabbath School.
By Ellen G. White
As the lesson for last week was a review, no comments were given. The lesson for this week commences with the return of Jesus from healing the demoniacs at Gadara. "And behold there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, and besought him greatly, saying, My little daughter lieth at the point of death. I pray thee, come and lay thy hands on her, that she may be healed; and she shall live." The father was in great distress, for his child had been given up to die by the most learned physicians. Jesus at once responded to the entreaty of the stricken parent, and went with him to his home. The disciples were surprised at this ready compliance with the request of the haughty ruler. Although it was only a short distance, their progress was very slow; for the people pressed forward on every side, eager to see the great Teacher who had created so much excitement, begging his attention and his aid. The anxious father urged his way through the crowd, fearful of being too late. But Jesus, pitying the people, and deploring their spiritual darkness and physical maladies, stopped now and then to minister to their wants. Occasionally he was nearly carried off his feet by the surging masses. There was one poor woman among that crowd, who had suffered twelve long years with a disease that made her life a burden. She had spent all her substance upon physicians and remedies, seeking to cure her grievous malady. But it was all in vain; she was pronounced incurable, and given up to die. But her hopes revived when she heard of the wonderful cures effected by Jesus. She believed that if she could come into his presence, he would take pity on her and heal her. Suffering with pain and weakness, she came to the seaside where he was teaching, and sought to press through the crowd that encompassed him. But her way was continually hedged up by the throng. She began to despair of approaching him, when Jesus, in urging his way through the multitude, came within her reach. The golden opportunity had come, she was in the presence of the great Physician! But amid the confusion, she could not be heard by him nor catch more than a passing glimpse of his figure. Fearful of losing the one chance of relief from her illness, she pressed forward, saying to herself, If I but touch his garment I shall be cured. She seized the opportunity as he was passing, and reached forward, barely touching the hem of his garment. But in that moment she felt herself healed of her disease. Instantly health and strength took the place of feebleness and pain. She had concentrated all the faith of her life in that one touch that made her whole. With a thankful heart she then sought unobtrusively to retire from the crowd; but suddenly Jesus stopped, and all the people, following his example, also halted. He turned, and looking about him with a penetrating eye, asked in a voice distinctly heard by all, "Who touched me?" The people answered this query with a look of amazement. Jostled upon all sides, and rudely pressed hither and thither as he was, it seemed indeed a singular inquiry. Peter, recovering from his surprise, and ever ready to speak, said, "Master, the multitude throng thee, and press thee, and sayest thou, Who touched me?" Jesus answered, "Somebody hath touched me; for I perceive that virtue is gone out of me." The blessed Redeemer could distinguish the touch of faith from the casual contact of the careless crowd. He well knew all the circumstances of the case, and would not pass such confidence and trust without comment. He would address to the humble woman words of comfort that would be to her a well-spring of joy. Looking toward the woman, Jesus still insisted upon knowing who had touched him. Finding concealment vain, she came forward tremblingly and knelt at his feet. In hearing of all the multitude, she told Jesus the simple story of her long and tedious suffering, and the instant relief that she had experienced in touching the border of his garment. Her narration was interrupted by her grateful tears as she experienced the joy of perfect health, which had been a stranger to her for twelve weary years. Instead of being angered at her presumption, Jesus commended her action, saying, "Daughter, be of good comfort. Thy faith hath made thee whole; go in peace." In these words he instructed all present that it was no virtue in the simple act of touching his clothes that had wrought the cure, but in the strong faith that reached out and claimed his divine help. The diseased woman believed that Jesus could heal her, and the more her mind was exercised in that direction, the more certain she became that even to touch his garment would relieve her malady. In answer to her firm belief, the virtue of divine power granted her prayer. This is a lesson of encouragement to the soul defiled by sin. In like manner as Jesus dealt with bodily infirmities, will he deal with the repentant soul that calls on him. The touch of faith will bring the coveted pardon that fills the soul with gratitude and joy. The delay of Jesus had been so intensely interesting in its results that even the anxious father felt no impatience, but watched the scene with deep interest. As the healed woman was sent away comforted and rejoicing, it encouraged him to believe still more firmly that Jesus was able to grant his own petition and heal his daughter. Hope grew stronger in his heart, and he now urged the Saviour to hasten with him to his home. But, as they resumed their way, a messenger pressed through the crowd to Jairus, bearing the news that his daughter was dead, and it was useless to trouble the Master further. The sympathizing ear of Jesus caught the words that smote the father's heart like the death-knell of his hopes. The pity of the Saviour was drawn out toward the suffering parent. He said to him, in his divine compassion, "Fear not; believe only, and she shall be made whole." Hearing these words of hope, Jairus pressed closer to the side of Jesus; and they hurried to the ruler's house. The Saviour suffered no one to enter the room with him where the child lay dead, except a few of his most faithful disciples, and the parents themselves. The mourners were making a great show of grief, and he rebuked them, saying, "Weep not; she is not dead, but sleepeth." The women, who, according to the custom of the country, were employed to make this external display of sorrow were indignant at this remark made by a humble stranger, and they began to inquire by what authority this person came, commanding them to cease lamenting for the dead and asserting that the girl still lived. They had seen the touch of death change the living child to a pulseless and unconscious form. They laughed the words of Jesus to scorn, as they left the room at his command. Accompanied by the father and mother, with Peter, James, and John, the Saviour approached the bedside, and, taking the child's hand in his own, he pronounced softly, in the familiar language of her home, the words, "Damsel, I say unto thee, arise." Instantly a tremor quivered through the entire body. The pulses of life beat again in the blue-veined temples, the pallid lips opened with a smile, the bosom heaved with returning breath, the waxen lids opened widely as if from sleep, and the dark eyes looked out wonderingly. The girl arose, weak from her long illness, but free from disease. She walked slowly across the room, while the parents wept for joy. Jesus bade them give her food, and charged all the household to tell no one what had been done there. But notwithstanding his injunction to secrecy, the news spread far and near that he had raised the dead to life. A large number were present when the child died, and when they again beheld her alive and well, it was impossible to prevent them from reporting the wonderful deed done by the great Physician.—Mrs. E. G. White, in Great Controversy. NORTH PACIFIC S. S. ASSOCIATION.
The third annual session of this Association was held in connection with the camp-meeting at Cornelius, Washington Co., Oregon, June 22-29, 1881. Delegates were received as follows: Salem, T. H. Starbuck and Mrs. H. Donaldson; Beaverton, E. Squires and William Johnson; Damascus, James Chitwood; Tualitin Bend, John Fleck; Powell's Valley, Joseph E. Wilson; Carrolton, Bro. — Nye; Toledo, Mrs. Fred Kundret; Philomath, A. W. Benson. The following committees were appointed: on nominations; E Squires, T. H. Starbuck, J. E. Wilson; on Resolutions; Eld. G. W. Colcord, Eld. I. D. Van Horn, A. W. Benson. The following persons were nominated for officers: For President, Eld. W. J. Raymond; Secretary, R. D. Benham; Ex. Com., O. Dickinson and Joseph E. Wilson. The Committee on Resolutions presented the following:— Whereas, The last year's experience in our Sabbath-schools has strengthened our convictions that they are a means of great good to all, but especially to our youth and children, therefore,
Resolved, That we will endeavor to be faithful in preparation and attendance, and we will try to secure the same to our schools by our children.
Whereas, Many cheering reports have been received in reference to this work, from isolated households, therefore,
Resolved, That we recommend the organization of family schools in all the homes of our friends in this field, situated too far from church schools to attend regularly, and that they report quarterly to the Secretary of the school to which they belong, or to the State Secretary.
Resolved, That we call the attention of all to the lack in contributions, and that we earnestly request our co-workers to furnish from time to time, the requisite funds to obtain periodicals and other supplies necessary for efficient Sabbath-school work. The resolutions were unanimously adopted. Treasurer's Report was called for and read, showing the following financial standing of this Association:—
Cash on hand June 15, 1880................................$10.00
Received during the year.................................... .35—$10.35
Paid for Record Book........................................ .55
Paid for postage............................................ .34
Cash on hand to balance..................................... $9.46—$10.35 A model Sabbath-school was held on the camp-ground in the large tent, June 25, at 9 A. M. School opened in the usual manner, by a song from the Song Anchor, and prayer by Eld. G. W. Colcord. The minutes of the previous school held at Salem, June 15, 1880, were read. The school was then formed into ten classes, by the Superintendent, Eld. W. S. Raymond. The number present who took part was one hundred and twenty-eight. General exercises showed the lesson very well committed. School closed by singing, "Waiting and Watching." W. S. RAYMOND, Pres.
R. D. BENHAM, Sec. Remember Thy Creator in Youth
REMEMBER now thy Creator in the days of thy youth. No department of Sabbath-school work is more important, or more difficult, than teaching the infant class. The teacher here meets the child at "the gates of life," and much depends upon the first meeting, and the manner in which the first lesson is given. We believe children have been converted under seven years of age; and it is well known that some of our most distinguished divines, and many active lay Christians, date their conversion back to a very early age. It is easy, and Oh, what a delightful task to lead the lambs to Christ! Dear Christian worker, whoever you are, engaged in this blessed service, thank God, take courage, and be faithful.—S. S. Magazine. BY PRECEPT AND EXAMPLE BOTH
By Examiner; Chronicle
TEACHERS need to be more than wise instructors—they need to be bright examples of gentleness, patience, purity, dignity, and grace. Scholars who love their teachers will be changed into their image. Carelessness in dress, awkwardness of gait, a lazy, lounging style in occupying a seat, rudeness or roughness of speech, irreverence in look, or word, or act, levity in dealing with sacred things—any of these defects in the teacher will be very apt to be reproduced by the scholars, in a new edition enlarged. The silent, unconscious influence going out from the teacher—what may be called the aroma of his life—is constant and subtle, and all the more sure because it is unperceived at the time. Much more than by words are lives moulded by the steady, subtle, deathless influence of that spirit which is incarnated in the teacher, and pervades the whole being, asserting itself in looks, dress, manners, and in the tone of the life. See to it that the young natures thus under your power are not injured by any carelessness, uncouthness, or ungracefulness in your appearance, your ways, your conversation, and your actions. "Be thou an example." THE preface to this version by the revisers, speaking of the Authorized Version, as it is called, says:— "That translation was the work of many hands and of several generations. The foundation was laid by William Tyndale. His translation of the New Testament was the true primary version. The versions that followed were either substantially reproductions of Tyndale's translation in its final shape, or revisions of versions that had been themselves almost entirely based on it. Three successive stages may be recognized in this continuous work of authoritative revision: first, the publication of the Great Bible of 1539–41, in the reign of Henry VIII.; next, the publication of the Bishops' Bible of 1568 and 1572, in the reign of Elizabeth; and lastly, the publication of the King's Bible in 1611, in the reign of James I. Besides these, the Genevan Version of 1560, itself founded on Tyndale's translation, must here be named; which, though not put forth by authority, was widely circulated in this country, and largely used by King James' translators. Thus the form in which the English New Testament has now been read for 270 years was the result of various revisions made between 1525 and 1611; and the present revision is an attempt, after a long interval, to follow the example set by a succession of honored predecessors." Not only did our present version come up by successive steps, but it contained many errors in its first publication, many of which were corrected by different individuals at different times. But with all the changes which have been made in this version, some obsolete words remain, and some are there which, in the changes of the English language, have entirely changed in signification. There is no reason whatever why these should stand to tantalize or mislead the uneducated reader. Thus the expression, "We do you to wit of the grace of God bestowed on the churches," has no sense at all to the general reader. "We make known to you," is intelligible. 2 Cor. 8:1. "He who now letteth will let, until he be taken out of the way." 2 Thess. 2:7. In the year 1600 this expressed the meaning of the language of the apostle; now it is exactly the opposite. Then "let" meant "to hinder;" now it means "to permit." Why should it stand in the Bible when it misrepresents the meaning of the Bible? "We which are alive and remain unto the coming of the Lord shall not prevent them which are asleep." 1 Thess. 4:15. This expression was not an absurdity when the translation was made, but certainly it is now. The text means, shall not precede. These are samples of but one class of instances which prove the advisability of a revision. It appears to have been the intention of the revisers to discard italic words, as far as possible, from the text; but this intention was carried out only to a limited extent. It is to be regretted that it was not done more thoroughly. Perhaps in no one thing has the common reader been more misled in the A. V. than in its italic, or, as they are more generally called, "added words." To a very great extent they were not added at all, but were really necessary to a correct understanding of the original. And just to that extent they misled the reader who understood, as was too often the case, that they were supplied, and formed no part of the words of Scripture. What if there were no exact equivalents of some of these words in the original? That would not determine that they are unnecessary. A "word for word" translation is really no translation at all, because it takes no account of the peculiarities and idioms of the different languages. Thus, in Gen. 1:4, and many like places, omitting the words "it was" destroys the sentence as an English sentence, while such a construction is very common in the Hebrew. Whatever is necessary to give the sense of the original correctly in the English, properly belongs to the translation. Adherence to this principle would discard a large proportion of the italics in the common version. The revisers corrected this error only in part. The danger of misleading the reader is increased by the fact that sometimes words were added without any necessity. As an instance we refer to Mark 10:40. Without any supply the text reads: "But to sit on my right hand and on my left is not mine to give, but to whom it hath been prepared." With the addition it reads: "—is not mine to give; but it shall be given to them for whom it is prepared." This entirely changes the statement of the Saviour. With such additions as this it is not strange that people were led to believe that italic words were words unnecessarily supplied. Another cause of stumbling found in the received version is the many different renderings given to the same word where there was no necessity for so doing. We are well aware that a word may have different meanings, and may, therefore, very properly be rendered by different words to accurately express the meaning in another language. But in some cases the translators under King James gave a needless latitude to many words, where it would seem that the only object could be to secure variety of expression or to serve an existing sentiment. An instance is found in Matt. 16, where psuchee is twice rendered life in verse 25, and twice rendered soul in verse 26. This is corrected in the revision. "What shall a man be profited, if he shall gain the whole world, and forfeit his life?" The revisers give, "or soul," in the margin; but they very properly make it uniform by giving the same in the margin of verse 25. We have already noticed the grave error of translating both hades and gehenna by the same word—hell; this is corrected in the revision. A very important change, which should be noticed, is the omission of the words, "without a cause," in Matt. 5:22. These words are absent in many MSS., and Dr. Clarke considers them spurious. The omission relieves the text of a difficulty in the question of Christian ethics. But we would not accept any change merely to relieve a text of a difficulty, if the words lawfully obtained a place in the text. We want the exact words of inspiration, neither more nor less, not presuming to make provision for consequences. And this reminds us of a question asked a religious paper in the East, on the revision of Heb. 1:13, namely, if "the footstool of thy feet," is better English than as it stands in the received version. We do not think it is; but we think it is a more literal translation because it is exactly as the author of the book of Hebrews wrote it. In this manner many people judge of the work of the revisers. A very desirable change is made in Rev. 4:6, and elsewhere in this book, in substituting "four living creatures" for the "four beasts" of the common version. The Authorized Version is objectionable both in a critical and exegetical view. We have never, for the past twenty years, read these texts before a congregation without changing them to "living creatures," so well assured were we that the word "beast" gives an entirely wrong idea of the subject. It is to be hoped that now the change may be universally made. We have taken a few points, almost at random in our reading, as specimens of the work. After giving a few interesting facts concerning the work of the Committees, we shall notice a few points wherein we cannot co-incide with their decisions. NEITHER LOGICAL NOR SCRIPTURAL.
A KIND friend who professes to find all her theology in the Scriptures without regard to human teachings, gives this expression to her faith on the result of Adam's sin:—
"The mortality of the body was then announced to Adam; but that was not the penalty of the broken law. The penalty was eternal death."
It is easy for one to mistake the operations of his own mind, and to color by the bias of education that which he thinks he has received solely as the result of unassisted study. If the writer of the paragraph above quoted were asked where in the Scriptures the supposed facts therein stated were learned, we think it would be found a difficult thing to point to the text.
We are led to infer, from the manner of the statement, that the writer supposes "the mortality of the body was then announced to Adam" as an incidental truth, not directly or necessarily connected with his sin or its penalty. But that is not what we learn from Genesis. Let us take three facts of the record. 1. The penalty declared. "In the day thou eatest thereof thou shalt surely die."
2. The sin. The woman took of the fruit; "and gave also unto her husband with her; and he did eat." 3. The sentence. If there is any doubt in regard to the meaning of the penalty, it must be settled when we hear the sentence pronounced. In this case the Lord himself is both legislator and judge; therefore there can be no question whether the penalty and sentence will exactly correspond. The sentence was as follows: "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." This was not incidental, or a mere declaration of the fact that his body was mortal; far from it. It was the penalty itself. It was prefaced with these words: "Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it." His death was occasioned by his eating. If he had not eaten he would not have died; he would not have returned unto the ground out of which he was taken, but he would have lived forever. We cannot see how anybody can deny this without denying the record of the Scriptures. Again, in what Scripture may we learn that the penalty "was eternal death?" Does the Bible say so? or is that conclusion the result of training in theories or in human reasoning? That the death pronounced would have been eternal if no remedy had been interposed is very evident. If no provision had been made for recovery "from the land of the enemy" through the promised seed of the woman, then indeed would death have been "an eternal sleep." But no Scripture gives it in those terms. And that idea presents an insurmountable difficulty to the doctrine of the atonement. Christ, as our substitutionary sacrifice, died for us. By his suffering the penalty in our behalf, it is possible for God to be just and justify the believer in Jesus. But if that penalty were eternal death, then Christ never died for us—never met the demands of the broken law in our behalf—never vindicated divine justice in opening to us a way of salvation. That would leave the throne of Heaven under a cloud. But the penalty was death; that death resulted in returning man to the ground out of which he was taken; and it then depended altogether on the clemency and love of God whether that death should be eternal, or become temporal—for a time—by the introduction of a gospel. Had Jesus met such a penalty of the law, and suffered an eternal death, the atonement would have failed; he would have remained dead forever—his soul would have been left in hades—he would have seen corruption, and the resurrection of Adam's race would never have been accomplished. We thank God that this theory of penalty is only a theory of man, and not the teaching of the Scriptures. There is now to be a "second death," which there never would have been if there had been no gospel; for without the gospel there would have been no resurrection. There cannot be two deaths to any person without a resurrection intervening. And this is not a second eternal death; that were impossible, and this proves that the first was not eternal. But the second will be eternal unless there is a resurrection beyond it. Do the Scriptures teach that there will be a resurrection or a revival from the second death? They do not. That is the finality of the wicked, "to whom is reserved the blackness of darkness forever."