p. 4 | Review and Herald, Vol. 77, No. 1. (1/2/1900)

Earlier text: COME OUT FROM AMONG THEM, AND BE YE SEPARATE

THE SABBATH IN THE GREEK NEW TESTAMENT.

By E. D. Kirby

E. D. KIRBY.

(22) ἐν τῇ ἡμέρᾳ τῶν σαββάτων (Luke 4:16) on the Sabbath day (both versions). Jesus stood up to read in the synagogue at Nazareth on the occasion of his sermon in which he declared his mission. ἐν τῇ ἡμέρᾳ on the day consists of ἐν the preposition, ἡμέρᾳ its object, and τῇ the definite article. Like so many of the preceding expressions it denotes time when (H. 782; G. 1192). τῶν σαββάτων is the genitive plural of τὸ σάββατον, and modifies ἡμέρᾳ. The plural is used in the singular sense, in accordance with the Greek usage, which puts the names of festivals in the plural (B. p. 23; W. p. 173; see also No. 1).

(23) ἡ ἡμέρα ἐκείνη τοῦ σαββάτου (John 19:31) is literally the day of that Sabbath, and so the Revised Version translates it. The Authorized Version reads that Sabbath day. “For that Sabbath day was an high [literally great] day;” therefore the Jews desired that the bodies of Jesus and the two malefactors should not remain on the cross. ἡ ἡμέρα is in the nominative case, subject of ἦν, and like the last three preceding expressions is modified by a genitive of τὸ σάββατον. ἐκείνη that is the demonstrative pronoun limiting τοῦ σαββάτου, and, as usual, preceding the article (H. 670, 673, 271; G. 971, 974, 409). Since both versions translate the preceding expression ἐν τῇ ἡμέρᾳ τῶν σαββάτων by on the Sabbath day, thus making the genitive equivalent to an adjective modifier of ἡμέρα day, it seems that it would be more consistent and make the meaning clearer to translate this, as the Authorized Version does, by that Sabbath day. The context, too, shows that to be the sense.

(24) τῇ ἡμέρᾳ τῶν σαββάτων (Acts 13:14; 16:13), on the Sabbath day (Revised Version), is rendered once by the Authorized Version on the Sabbath day, and once by on the Sabbath. This is like No. 20, τῇ ἡμέρᾳ τοῦ σαββάτου, except that the plural, τῶν σαββάτων, is here used instead of τοῦ σαββάτου, the singular. As has been seen in so many of the preceding examples, either the singular or plural is used to refer to one Sabbath; that is, the plural form is often used in the sense of the singular (B. p. 23; W. p. 173; T.; R.).

(25) ἐν δὲ τῇ μιᾷ (mé-ă') τῶν σαββάτων (Acts 20:7) upon the first day of the week (both versions) is like a number of phrases already considered, in which ἐν with the dative case is used to express time when (see ἐν σαββάτῳ, No. 3, etc.). It is peculiar, however, in that, like διὰ τοῦ σαββάτου (No. 17), τὸ σάββατον is used in the sense of week. In this place τῶν σαββάτων, the plural, is used in the same sense as τοῦ σαββάτου, the singular. The singular and plural are both used in the singular sense when referring to the seventh day of the week, and here we find that they are in the same manner interchangeable when meaning week. μία is found in other passages, and for the sake of clearness its declension is given below. The feminine singular alone is given because in these passages it always agrees with ἡμέρα day, which is not, however, expressed, but understood.


Nom.	μία	one (or first)
Gen.	μιᾶς	of one (or first)
Dat.	μιᾷ	to or for one (or first)
Acc.	μίαν	one (or first)

(H. 290; G. 375). Owing to a peculiarity of New Testament usage μία one is commonly used in these expressions in which ἡμέρα day is understood, in the sense of πρώτη (πρῶτα) first (B. p. 23; W. pp. 32, 248; T. or R. under εἷς). That the substantive modified by μιᾷ should be omitted in a familiar phrase is natural, just as in English we say on the right, omitting hand, and similar expressions (H. 621 c; G. 933). ἐν τῇ ἡμέρᾳ τῶν σαββάτων means, then, upon (or on) the first day of the week, and, as we have seen, is so translated by both English versions. That μία modifies a feminine noun like ἡμέρα, and not a neuter like τὸ σάββατον, or some masculine, is evident from the full declension of εἷς one.

	MASCULINE	FEMININE	NEUTER
Nom.	εἷς	μία	ἕν
Gen.	ἑνός	μιᾶς	ἑνός
Dat.	ἑνί	μιᾷ	ἑνί
Acc.	ἕνα	μίαν	ἕν

If a neuter noun were understood, some form of the neuter gender would of course be used (H. 620; G. 918); in the same way a masculine noun understood would require its adjective to be in the masculine gender. Again, these phrases referring to the first day of the week are like other phrases already considered, in which the feminine noun ἡμέρα day is expressed. Compare ἐν τῇ ἡμέρᾳ τῶν σαββάτων (No. 22), etc. The Septuagint translates the first day, in Gen. 1:5, by ἡμέρα μία, following the Hebrew idiom, instead of by ἡμέρα πρώτη. See also Gen. 2:11; 8:5, 13, and many other passages in the Septuagint.

(26) τῇ δὲ μιᾷ τῶν σαββάτων is translated, in the Revised Version, but on the first day of the week (Luke 24:1); now on the first day of the week, John 20:1. The Authorized Version translates Luke 24:1, now upon the first day of the week; and John 20:1, the first day of the week. The two different readings of the Revised Version arise from reading δέ by but in the first passage, and by now in the second. The usual meaning of δέ is but or and; Luke 24:1 seems to be contrasted with the last verse of the preceding chapter. The women rested on the Sabbath, but on the first day of the week came, bringing the spices. In John 20:1 there does not appear to be such a contrast with the closing part of John 19, and δέ seems to be rather simply continuative of the gospel narrative, and well rendered by now. The Authorized Version omits δέ in the translation of John 20:19 as not necessary to the sense; and in Luke 24:1, overlooking the contrast, gives it the continuative force of now. The Revised Version seems much better (H. 1046, 1036; W. pp. 441, 443; T. and R. under δέ). Having dispensed of δέ, which does not affect the translation of the remainder of the expression, we have τῇ μιᾷ τῶν σαββάτων left. In this μιᾷ modifies ἡμέρα day understood, just as in the phrase ἐν δὲ τῇ μιᾷ τῶν σαββάτων (No. 25). Then τῇ μιᾷ ἡμέρᾳ is the dative expressing time when (H. 782; G. 1192), just as in so many preceding expressions. τῶν σαββάτων is like τῶν σαββάτων of No. 25.

(27) καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων (Mark 16:2) differs only from No. 26 in that καί and is used instead of δέ to connect with what precedes, and the adverbs λίαν very and πρωῒ early tell the time of the first day when they came to the sepulcher. The Revised Version renders by and very early on the first day of the week; the Authorized Version renders by and very early in the morning the first day of the week. The meaning is essentially the same; for just afterward the Revised Version tells us that the sun was risen, and the Authorized Version that it was at the rising of the sun. τῇ μιᾷ τῶν σαββάτων, then, is the same in construction and meaning as in No. 26; so that, literally translated, καὶ λίαν πρωῒ τῇ μιᾷ (ἡμέρᾳ) τῶν σαββάτων is and very early on the first day of the week. For an explanation of the apparent discrepancies in the narratives of the evangelists, see Clarke on this passage.

(28) οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων (John 20:19), when therefore it was evening, on that day, the first day of the week (Revised Version), reads in the Authorized Version, then the same day at evening, being the first day of the week. οὖν therefore, now, like δέ, is always placed after one or more words of the sentence in which it stands. It may introduce a conclusion and be translated by therefore, consequently, etc., or it may serve to resume a narrative after a digression, or be simply continuative, as now. In the present instance it seems better to translate it by now, since it serves to make the transition from Mary's meeting with the Saviour to the evening assembly (H. 1048; W. p. 444; T. or R., οὖν). οὔσης, being, is the feminine genitive singular of the present participle of εἰμί, the verb to be. It modifies ὀψίας, the genitive singular of ὀψία evening. οὔσης ὀψίας, like γενομένου σαββάτου, is a genitive absolute; that is, a noun in the genitive case modified by a participle, the phrase being equivalent to a clause. It here expresses time, and so is correctly rendered by when, therefore, or now (it) was evening. Literally, it is now evening being, or now (it) being evening (H. 970; G. 1152). τῇ ἡμέρᾳ ἐκείνῃ, on that day, is the dative of ἡμέρα modified by τῇ the and ἐκείνῃ that. Like other expressions already examined, it tells when (H. 782; G. 1192). ἐκείνῃ, as usual, is used along with the article the to modify a noun, and, in accordance with the regular usage, either precedes both noun and article or follows the noun with its preceding article (H. 670, 673; G. 971, 974). τῇ μιᾷ (ἡμέρᾳ) τῶν σαββάτων is the same phrase already met with a number of times (Nos. 25, 26, etc.); here it is in apposition with τῇ ἡμέρᾳ ἐκείνῃ, explaining what day it was (H. 623; G. 911).

(29) κατὰ μίαν σαββάτων (1 Cor. 16:2) is in both versions upon the first day of the week. κατά has already been considered in the phrase κατὰ πᾶν σάββατον every Sabbath (No. 12). While primarily it means down, with the accusative it may mean through or during, as in κατὰ πᾶν σάββατον (during) every Sabbath, or distributively, as καθ’ (for κατά) ἡμέραν day by day—each day. This last appears to be its use here; so that κατὰ μίαν (ἡμέραν, accusative case of ἡμέρα day) σαββάτων means the first day of the week by the first day of the week; that is, Sunday by Sunday—each Sunday, or on each first day of the week (H. 800; G. 1211; W. p. 401; T. or R. under κατά). τῶν σαββάτων, as in διὰ τῶν σαββάτων (No. 17), means week, and, as in other instances already considered (see Nos. 2, 10, and 14), although definite in meaning, is used without the article. κατὰ μίαν (ἡμέραν) σαββάτου means, then, on each first day of the week; that is, Sunday by Sunday.*

(30) πρωῒ πρώτη σαββάτου (Mark 16:9) is early the first day of the week in the Authorized Version; early on the first day of the week in the Revised Version. The two renderings are identical in meaning. The adverb πρωῒ early has already been met with in No. 27. πρώτῃ is the dative singular, feminine gender of πρῶτος first. The declension of πρῶτος in the singular is as follows:—

	MASCULINE	FEMININE	NEUTER
Nom.	πρῶτος	πρώτη	πρῶτον
Gen.	πρώτου	πρώτης	πρώτου
Dat.	πρώτῳ	πρώτῃ	πρώτῳ
Acc.	πρῶτον	πρώτην	πρῶτον

From this it is seen that πρώτῃ first modifies a noun of the feminine gender, which, as with μία, is not expressed. As the phrase expresses time when, and is similar to τῇ μιᾷ τῶν σαββάτων and κατὰ μίαν σαββάτου, it seems only natural to supply ἡμέρα day as in those phrases. This the two versions do. πρώτῃ is used in its regular signification, and is not here, as it is in other expressions referring to the first day of the week, replaced by μία in the dative or accusative (W. pp. 32, 248; B. p. 29). σαββάτου, as in Nos. 17 and 29, means the week, and modifies ἡμέρα, understood. The dative πρώτῃ (ἡμέρᾳ) denotes time when, and the article “the” may be omitted as has been seen (cf. No. 2, and H. 661; G. 958; B. p. 89; W. p. 119 and following); so that the expression means early on the first day of the week, as the Revised Version reads.

(31) εἰς μίαν σαββάτων, Matt. 28:1, is translated toward the first day of the week in both versions. The preposition εἰς, primarily into, has already occurred in the phrase εἰς τὸ μεταξὺ σαββάτων (No. 18). Here, as always, it governs the accusative case, and the phrase depends upon the verb began to dawn. εἰς denotes entrance into a period (T. or R. under εἰς), and the whole Greek expression τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων means as it began to dawn into the first day of the week (T. under εἰς). μίαν first, as in No. 29, limits ἡμέραν day, understood. σαββάτων, as we have seen, is interchangeable with σαββάτου in the sense of week. So, then, εἰς μίαν σαββάτων means, as it is translated, toward (into) the first of the week.

(32) ὀψὲ δὲ σαββάτων (Matt. 28:1) is translated, in the Revised Version, now late on the Sabbath day, and in the Authorized Version, in the end of the Sabbath. δέ, which is translated now in the Revised Version, is left untranslated in the Authorized Version (see No. 26 for an explanation of δέ). ὀψέ is an adverb of time, and means after a long time, long after, late (T. ὀψέ), next (R.). As is the case with many other adverbs of place and time, it may be followed by a genitive depending upon it (H. 757; G. 1148; B. p. 159; W. p. 471; T. or R. ὀψέ). ὀψέ is used, in Mark 11:19; 13:35, with the genitive of ἡμέρα day understood, meaning late in the day. This genitive ἡμέρας is often added in writings other than the New Testament. Both English versions seem to give this meaning in Matt. 28:1; so that it means late in the period of time designated by the genitive depending upon it; that is, late on the Sabbath day—in the evening at the close of the Sabbath. Others give the meaning of after; so that ὀψὲ σαββάτων would then mean after the Sabbath (T. or R. ὀψέ). In Mark 1:21 we find that Jesus taught in the synagogue on the Sabbath, and healed one possessed with an unclean spirit; at the close of the

day, when the sun had set, they brought many to him to be healed. This they refrained from doing during the Sabbath day, the passage thus showing that the Sabbath still closed at sunset (see McClintock and Strong’s cyclopædia). Perhaps, however, this fact is so well recognized that it is needless to refer to it; for that it is present Jewish usage, and that “from evening to evening” the Sabbath was to be observed, is well known. This, taken in connection with the expression immediately following, as it began to dawn toward the first of the week, as well as the statements of the evangelists that the women came “early in the morning, the first day of the week,” “when the Sabbath was passed” (Mark 16:1, 2); they “rested the Sabbath day according to the commandment,” and “upon the first day of the week, very early in the morning, they came” (Luke 23:56; 24:1); “the first of the week,” “early, when it was yet dark” (John 20:1), Mary Magdalene came, seems to justify the rendering after the Sabbath. How long after is shown by the context, and by the statements of the other evangelists. It was at the dawning of the first day of the week (see Lange’s commentary, on Matt. 28:1,—Scribner’s, New York,—or Clarke’s commentary).

(33) ἐν μέρει (mé'rei) σαββάτων Col. 2:16, in respect of . . . a Sabbath day (Revised Version) is translated in the Authorized Version by in respect of . . . the Sabbath days. The verse in full is, “Let no man judge you in meat, or in drink, ἢ (or) ἐν μέρει (respect) ἑορτῆς (of a feast day) ἢ (or) νουμηνίας (of a new moon) ἢ σαββάτων (of a Sabbath day).” σαββάτων, while not immediately following μέρει, is in the same construction as ἑορτῆς and νουμηνίας, and these are in the genitive depending upon μέρει. μέρει is in the dative case governed by ἐν (H. 797; 1208). μέρει means part, portion, particular, respect. ἐν τούτῳ (this) τῷ μέρει and the equivalent ἐν τῷ μέρει τούτῳ (2 Cor. 3:10; 9:3) are translated in this respect, and ἐν μέρει here is a similar expression, and so is in respect. Whether σαββάτων shall be translated by of a Sabbath, or of the Sabbath, or of Sabbaths, or of the Sabbaths, by of a week, or of the week, by of weeks, or of the weeks, can not, as we have seen from expressions previously examined, be determined from the form of the word. The Revised Version seems more consistent than the Authorized Version in its rendering of the plural of τὸ σάββατον, in that it always translates it by the singular Sabbath unless some modifier like τρία three shows that the plural must be meant. Again, as the other nouns, “feast day” and “new moon,” are used in the Greek without the article “the,” and are also translated without it by both versions, it seems better to follow the Revised Version, and so read a Sabbath. Further, week is not used in translating σάββατον unless the connection requires it; this does not seem to be so here. In respect of a Sabbath day, then, seems to be the most consistent rendering. It may further be observed that while feast day and new moon might have been used in the plural (cf. Eze. 45:17 in the Septuagint), these are in the singular both in the Greek and in the English (see further Eze. 45:17 for meaning). Dr. Clarke says, upon this passage: “The apostle speaks here in reference to some particulars of the handwriting of ordinances, which had been taken away, namely, the distinction of meats and drinks,—what was clean, and what was unclean, according to the law,—and the necessity of observing certain holidays or festivals, such as the new moons and particular Sabbaths . . . There is no intimation here that the Sabbath was done away, or that its moral use was superseded by the introduction of Christianity. I have shown elsewhere that, ‘Remember the Sabbath day, to keep it holy,’ is a command of perpetual obligation, and can never be superseded but by the final termination of time . . . His (the apostle’s) σαββάτων of Sabbaths, or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.”—Commentary on Col. 2:16. In the article “Sabbath,” McClintock and Strong’s cyclopædia says, on this passage and Rom. 14:5: “Even if these passages had more difficulty than they present, two or three doubtful expressions, in relation to local circumstances and usages about which we have little information, are not to be balanced against the weighty and cumulative evidence which has been adduced for the morality of the Sabbath, and its consequent claims on the respect of all countries and ages.”

In conclusion, it may be worth while to make some general statements on τὸ σάββατον, being chiefly a résumé of the preceding, but containing some additional matter.

(a) σάββατον is the Greek form of the Hebrew shabbath (שַׁבָּת) rest (T., R.).

(b) It is found in the Greek New Testament sixty-seven times, chiefly in the Gospels.

(c) The singular σάββατον is used forty times, in thirty-eight of which both English versions translate it by Sabbath or Sabbath day. In two passages (Mark 16:9; Luke 18:12) both translate it by week.

(d) The plural σάββατα is found twenty-seven times, in seven of which (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. 16:2) both versions translate by week. In the Revised Version the remainder, with the exception of Acts 17:2, are translated by the singular Sabbath or Sabbath day. The Authorized Version, much less consistently, sometimes uses the singular and sometimes the plural.

(e) The use of the plural σάββατα in the sense of the singular σάββατον is in imitation of the names of festivals, in ἐγκαίνια, ἄζυμα, γενέσια, etc., or it may be occasioned by the Chaldaic shabbatha (שַׁבְּתָא) (T., R., W., B.).

(f) The use of σάββατον or σάββατα in the sense of week is due to the fact that the week is ended by the Sabbath, and so the Sabbath came to mean also the period of seven days which ended with the Sabbath (see R., T., and “Encyclopedia of Religious Knowledge,” art. “Week,” quoted in “Sunday in the Greek,” by U. Smith).

(g) The expression “first of the week” (literally, first day of the Sabbath) is from the Hebrew, in which the days of the week were called first, second, etc., day in the Sabbath (week) (R.).

(h) μία one in the sense of πρώτη first is also in imitation of the Hebrew, in which אחד (’eḥād) one often has the meaning of first. In the Septuagint the first day in Gen. 1:5 is ἡμέρα μία day one, instead of ἡμέρα πρώτη first day. Ex. 40:2, on the first day of the month, is, in the Septuagint, ἐν ἡμέρᾳ μιᾷ τοῦ μηνός, instead of ἐν ἡμέρᾳ πρώτῃ, etc. Many other examples might be cited in which the Septuagint follows the Hebrew idiom in the use of one as an ordinal (T., R., B., W.).

(i) In the phrase first day of the week, day is a supplied word; but since first is an adjective in the feminine gender and dative or accusative case, while week (Sabbath) is in the neuter gender and genitive case, first can not modify week (Sabbath), but must agree with some noun understood. As such a noun is frequently omitted in familiar phrases, and as the Septuagint, whose language influenced strongly the New Testament style, has frequently μία limiting ἡμέρα (expressed as we have seen in ἡμέρα μία,—Gen. 1:5,—but commonly omitted), and further, as previously noted, the days of the week in the Talmudist are day one, etc., it seems beyond doubt that ἡμέρα day is here understood (T., R.).

(j) The term first day, like Sabbath and week, is used as one whose meaning needs no explanation, and as the Sabbath is recognized as being a holy day without mention being made of this except incidentally, so the first day is likewise treated as a secular day without mentioning this, save incidentally, when the disciples do on that day things that they would not do on the Sabbath (Luke 23:56; 24:1). “The first day of the week is an ordinary Judaic (Jewish) phrase אחד בשבת; and so they reckon the days (days) forward the second day of the week, the third day of the week, etc. They that are now so very punctual to have the days so named and no otherwise, mistake that for a phrase purely evangelical, which is indeed a phrase purely Judaical.”—Lightfoot, in “Harmony of the New Testament,” sec. 89. Thus it appears that the term first day of the week is used simply to designate the time of some occurrence for the same reason, and no other, that σάββατον is much oftener used in exactly the same manner. If any one thinks that there is some peculiar significance in the use of μία one in Mark 16:2, while πρώτη first is used in the ninth verse of the same chapter, both being translated first, a similar interchange of the words with no difference of meaning may be cited from Gen. 8:5, 13 of the Septuagint.

Admiral and Mrs. Dewey Take a Pew

ADMIRAL AND MRS. DEWEY have taken a pew in St. Paul's Roman Catholic church, Washington, D. C.

THE SPIRIT OF THE PRESENT AGE.

By H. E. S. Hopkins

H. E. S. HOPKINS.

(Battle Creek, Mich.)

PAUL, in his second epistle to Timothy (2 Tim. 3:1–5) gives us a plain description of the spirit of the present age: “Men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection [“unsociable” (Rom. 1:30), margin], truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.” Is not there need of watching and praying as never before, that none of these traits of character be found in us, but that we abound in the fruits of the Spirit,—love, joy, peace, longsuffering, gentleness, goodness, faith,—that we may be fitted for translation?

A TOMB OR A THRONE?

By F. D. Starr

F. D. STARR.

The following item is clipped from the Christian Guardian of Nov. 1, 1899:—

That is not the best type of Methodism which is always looking sadly back to John Wesley's tomb, and never gladly up to John Wesley's throne. Is John Wesley in a grave or on a throne now? We prefer to think of Wesley as leading Methodists now, and on into the next century; of Martin Luther as leading Protestants now, of Carey as leading Protestant missionaries now. If we see not these invisible hosts filling the mountains of the Lord, then unbelief and sin are blinding our eyes. If we see not our invisible Leader, the risen Christ, leading us on to greater services than ever, with all his servants, apostles, prophets, martyrs, reformers, evangelists, pastors, teachers, about him, then, beloved, what of the promise, “Lo, I am with you alway, even unto the end of the world”?

If the belief in the immortality of the soul were correct, then this would be logical reasoning. If the dead are conscious, then why should they not return to earth to assist in, and take charge of, human affairs? Thus would the teachings of Spiritualism in reference to this matter be established. But with the plain assertion that “the dead know not anything,” that they have no more “a portion forever in anything that is done under the sun,” that they are not cognizant of the honor or the misfortune of remaining friends here on earth, we may be fully protected against this delusion, first introduced by him who said, “Ye shall not surely die.”

This pretended intercourse with the dead, so strictly forbidden in the Scriptures, is coming to be a very important factor in modern religion, having many adherents among those who do not claim to be Spiritualists as well as among those who do. The statement that sin and unbelief are blinding our eyes if we can not see these dead men now acting as leaders in the cause of God calls to mind the statement in “Early Writings” that it would yet be considered blasphemy to speak against the Spiritualist rappings, by which the living are supposed to obtain communication with the dead. Shall the living seek unto the dead for information and assistance? “Should not a people seek unto their God? . . . To the law and to the testimony.”

How Ladysmith Got Its Name

LADYSMITH, which is just now a center of great interest in South Africa, is called after the wife of Sir Harry Smith, formerly commanding general in South Africa. She was a Spanish girl, to whom the general gave protection when he was a subaltern in the Peninsular War, and who subsequently married him. Harrismith is named after her husband.

SAVED BY FAMILIES.

By S. M. L. H.

Now as to the instrument that must be made available for this work of enlightening the world. Many have the idea that it is the church; and there is a sense in which this is true. Others have the notion that it must be the individual Christian; and this is also true in an important sense: but between the individual and the church there is one important institution, which was long ago dragged by the enemy of all truth into the background, and which has been kept there until now; has been covered by his dark wing, and so misrepresented in everything which pertains to it that it has never yet been understood for what it is,—God’s choicest, most complete, and most adjustable instrument,—the one thing without which the church can never be anything but a cripple, and without which the individual can not come to any adequate knowledge of even himself or God. I refer to the family.

This is the instrument which God first fashioned for his own delight. It was to be a musical instrument, from which such harmonies as heaven had never heard should float out, and fill the heart of Infinite Love with raptures new even to him in whose bosom was the secret spring of all harmonies and of every joy.

Satan knew enough about the Eternal Father to understand how his heart was set on the perfect development of the seed-thought that constituted the germ of family life; and so, in his hatred of God, he set himself the task of breaking up the divine order out of which harmony should flow in one steady, sweet current of holy, happy life, and by a diabolical readjustment of its parts make of the family an instrument of torture instead of delight. He would make it send forth wails and discords instead of trills and jubilates. He would cause men to curse God for its necessities instead of praise him for its inspirations. He would make of it a witness against God instead of for him. By its testimony it should send men to eternal death instead of lift them to eternal life.

If the enemy of God could spoil the instrument, he could hinder the work; if he could impeach the witness, he could break down the testimony, and stand an opportunity for winning his case; and to this end he has put forth his utmost cunning, and has seemed almost to succeed. He has so marred, defaced, and broken the family that to the superficial observer he has seemed to destroy its testimony to the love of God. He has made it so fill the earth with discords that many a man has been so tortured by its tantalizing failures to meet his needs that he has even cursed God, and leaped into the arms of death; while others, who were possessed with more endurance and inventive qualities, have sought to mend the broken instrument, until a whole army of family “tinkers” have arisen, who would take it in hand as a watchsmith would a watch, clean it, and, if need be, “fix it up as good as new.”

A watch may be cleaned; but if a part is broken, you must send it to its own factory for the missing part. You can not obtain a Waltham wheel at a Geneva factory.

The family has been marred; and not all the divorces, remarriages, and multimarriages that Satan has devised will mend it. Only He who planned and made it for his own holy purpose can repair it; but he can do it, supplying out of the infinite “all things” whatever is needed to make it whole. And more than that, he can take a family that was first made up of disjointed material, such as should never have been put together for any purpose,—a mismated man and woman, to whom have been born a family all as disjointed as the father and mother,—and by a work, which he knows how to do, so smooth down here, refit there, and supply whatever is lacking in genuine manly and womanly elements, so readjust and return, as to get out of it such a testimony to the power and truth of his love as could never have been given by one which had been made and kept perfect from the beginning.

When the harmony of heaven begins to steal sweetly out from an instrument that has been breathing only jangling discords, every ear will be arrested, and every heart will thrill with surprise as well as delight, and begin to ask, “Who did it?”

S. M. L. H.

EXTRACTS FROM CORRESPONDENCE.

I VISITED the home church last Sabbath; and O Sister Henry, can you realize my feelings when my dear young brethren and sisters, for whom I had worked so hard all summer, told me that since I have been away, they have no young people's meetings, and that the kindergarten class of six, that had just become so interested and interesting, has no teacher? It seems as if I can not bear to see these dear young people, who should be the strength of the church, so neglected. May God keep them from the power of the enemy! Why will not our people arouse and care for the young before Satan leads them away bound? There are those in that church who have better talent than I for work for the young, but they are asleep. Oh, if the enemy were only as drowsy as we! Why, Sister Henry, just think of it! Once, when burdened with some hard cases among my young people, I brought their cases before the prayer-meeting, and pleaded with the older ones to join in the work for them—to bear them before the throne in their prayers, and to engage in personal work; and the elder, who is himself the father of one of the worst boys, said to me, “Of course it is well to be interested in them, but I do not think it is right to be too much exercised in the matter.” When I left the place, there was quite an interest among the young people, and three had joined the church. May God help them.

I am interested in what you say concerning the young people in the home church that you have left. I sympathize with you deeply in the anxiety you have because of the fact that the church does not seem alive to the necessities of the case, and because parents are so slow to realize the dangers that are around their children. But to be efficient in any work, we must every one of us learn what it means to work together with God, so that we shall trust him to do his part as faithfully at least as we have tried to do ours; and when we have within us a willing mind to work, and are conscious that we have done all that we can do up to date, we ought to be able to lie down quietly and rest, leaving everything in the hands of our divine Co-laborer.

In one sense, the remarks of the elder, to whom you refer, were all right. It is well to be interested, and we must do all we can for the young people, but it is not right to be too much exercised in the matter; that is, to be so anxious as to carry an atmosphere of unrest with us wherever we go.

Remember that it is not by any stress of personal influence that any soul is to be won from sin; but it is by the power of the Spirit of God working through the life and experience which you can furnish him to use as a testimony, such as will convince others that there is a reality in the gospel. Nothing is ever accomplished by a spirit of anxiety. That is Satan's counterfeit of a real inspiring burden, which God will lay upon us, and direct us into the way in which we should go forward in the work. Instead of thinking now about the neglect of other people in this work for the youth whom you love so much, wait sincerely upon God, and trust your part of the work to him. Of course, when anything further opens for you to do, do it; but do not let the young people have an idea that you think they are neglected. That would be an exceedingly mischievous thing. Each one must learn to stand alone with God, and the sooner this lesson is learned, the better it will be.

The following extract from a letter explains itself. I have been exceedingly glad to receive it. It has been a drop of refreshing. I hope it will prove a source of strength as well as of counsel to very many who read our page in the REVIEW AND HERALD:—

I must write and tell you how thankful I am for the correction of that little sentence in your book, “The Abiding Spirit.” I had thought to write and ask you what you regard representing Satan sufficiently to justify a wife in leaving her husband. I have had experience in this life, and some of the time it has all been wrong; for I was not in submission to “all things;” but since being taught so much of the power of God, and the possibility of each individual's being united to that power, I am constrained to say I am seeing my companion not submissive, but more rebellious; thus proving to me that the Lord has not given him over, but has given me light that I may shine before him. The Lord has given him into my hands, not to lord it over him,—by no means; but I can be a priest to the household till he shall “sin away his day of grace” (which I do not believe he will), or yield to the gentle Spirit, which is our guide, counselor, and comfort. What light we sin against if we turn away now! Oh, the Lord is so good to give us such counsel!

I never expect to get far from home to work; but I find that when we are willing to do our part, the work comes to us. When I first accepted this truth, I looked forward to the time when I could work in the cause; but I was doing all I could then, despising not the little things that came to my hand,—sending away our periodicals, writing letters, visiting the sick, etc., besides doing my work at home. Later on, as I read the Testimonies, I found that I was working in the cause by cooking, washing dishes, and caring for my family. I have seen some women who had such a burden “to get the truth before the people,” that they pursued a course which brought reproach upon the cause which they loved, and the members of their families all went into the world regardless of the truth.

I have purposely stayed at home, but a good many have come to us who needed help. On our way to town one day, we picked up a young man who wanted work. He stayed with us one summer. We live seven miles from town, and there is not a saloon in the township. Before summer was over, he brought another young man, who wanted to get away from drink; and the latter brought another; and he, another, etc. The first young man often calls on us. Although making no profession of religion, he rode several miles on his wheel for reading-matter to give to a young man who belonged to another denomination. He rejoiced over a little pamphlet entitled “Bible Readings,” which I gave him. All these young men know that I am their friend, and through one of them I have got hundreds of pages of reading-matter to interested readers. The father and mother of one of the young men came twenty-five miles to visit us.

Last year we canned and dried fruit for the missions. The Lord has wonderfully blessed us in many ways, and I feel to take hold anew; for I see new lines of work opening before me.

I Am Thine, O Blessed Jesus

“I AM thine, O blessed Jesus, Washed by thy precious blood; Now seal me by thy Spirit, A sacrifice to God.”

IN PASSING.

By Harold McGill Davis

ONLY a little sunbeam Entered a cottage door; But the gloom of the room did disappear 'Neath the sunlight's ray of warmth and cheer Down on the hard bare floor.

Only a gentle zephyr, Bearing a sweet perfume; Yet the strife of a life was easy to bear Since the fragrant odor filled the air, Scenting a wretched room.

Only a cheerful greeting Given a lonesome soul; Yet the word which was heard was easy to say, And it brightened the path of the weary one's way, Helping him reach his goal.

Merely a deed of kindness Done to our fellow man, Gives a start to a heart weighted down with woe, And it may be, perchance, for ought we know, The only thing that can. —Harold McGill Davis.

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