Signs of the Times, Vol. 19, No. 35. (7/10/1893)

Signs of the Times

Jul 10, 1893

Pacific Press Publishing Company · Oakland, California · Jul 10, 1893

Editorial.

By Editor

"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.

WHERE God calls you to go, and you go in hearty submission to his will, and implicit faith in his power, he will keep you; but if seeking your own pleasure outside the path of duty, not all the power in humanity can preserve you from the evil one. If kept at all it is through the mercy and forbearance of God.

COMPLETE submission of one's self to God, the renunciation of the entire being to him, implicit faith in God's promises, and daily feeding upon God's word will completely change the motive and character of everyone who will do it, and make him a child of God. Just how this change is wrought we do not know. The mystery of the new birth is the mystery of incarnation. It is a miracle of God's grace. It is making man partaker of the divine nature. In short, it is "Christ in you the hope of glory."

"WHATSOEVER a man soweth, that shall he also reap" is the declaration of Holy Writ. This is invariably true. We do not mean that God will not forgive, that his grace will not abound over the sin and many times over its consequences; but, in order that his grace may do this, the sin must be heartily and wholly renounced. Some persons cover sin with falsehood. They are brought face to face with their transgressions, and they endeavor to excuse the sin, or to mitigate their guilt before those who may have become acquainted with it. Sometimes the falsehood is directly told, sometimes the truth is evaded. It seems expedient, and for the time profitable, and the soul hopes it may be well. At times the sin is forgotten, and a hoped-for-peace seems to come, and the deceived heart believes that it will be always thus. But the evil seed-sowing bears its baleful crop. One lie told demands others to fortify it, and these in turn demand still others, till the whole heart and character become a lie. Oh, better to "be not deceived; God is not mocked"! Be honest with him; confess all the sin, in all its wretchedness and vileness, and he will wash it all away, and give completest victory. Man may scoff and sneer at the humiliation necessary, but angels will rejoice. "Humble yourselves therefore in the sight of the Lord, and he will lift you up."

THE Greek Church seems to be fully equal to the Roman in the numerous misdeeds of her priests. Recently at the anniversary of the czar's coronation at the Tchoodova Monastery at Moscow, the church was robbed of valuable ornaments, vessels, jewels, etc. The police suspected the monks, and, searching the monastery, found the greater part of the stolen property in the monks' cell. Diamonds and pearls had been stripped from the gorgeous vestments. The discovery was also made that the monks had a number of women secretly living with them in the cell. Vows of celibacy do not destroy lust, nor do vows of poverty destroy covetousness. Submission to God, faith in the Lord Jesus Christ, daily nourishment from an open and well-studied Bible received as the word of God, are the means, and the only means, which will keep men from sin, whether in the city slums, the crowded mart, the court palace, the popular pulpit, or church cloisters. Christ within, Christ in the heart by faith, the life of Christ in the soul, this will keep the soul anywhere that duty calls.

MISTAKES AND CHARITY.

ONE of the most precious Christian graces is charity for those who have sinned grievously, especially in ways considered disgraceful by the world. Professedly Christian people have no difficulty in recognizing as one of their "set" men who deny some of the most important doctrines of Christianity, while they would spurn from them the man who had stolen a dime to satisfy his hunger. Adultery and robbery are overlooked if the wealthy sinner escape the law, while, if poor, he would be utterly despised.

Among Christians there are two classes which frequently show less charity than others. The one is composed, strange to say, of those who have committed heinous sins themselves, which, in a public way, have never come to light, and of which they have never truly repented. They are outspoken against the sinner in order to lead people to believe that they are better than they are. Like the guilty child, they in a sense declare that they are not guilty of such things before they are accused of them. It is a bad reputation, however, that must needs build itself up on another's downfall.

The other class is made up of those who have never fallen in open sin, who are strong because of early training, whose sins do not lie in that direction,—strong, perhaps, "for lack of test."

The remedy for the lack of charity in both classes is to get low at the foot of the cross and there see their own sins in the light of Christ's sinlessness and love. A contemplation of his love for them will beget love for others; love, not for the sin, but for the greatest sinner.

Charity, or love, is the crowning grace of the Christian character, that which is absolutely needed to fit one for the society of heaven, without which we are profited nothing. God is anxious that we should obtain it, that "the love of Christ" should "constrain" us to persuade sinners to come to Christ; but if we do not know that wondrous love, if we will not exercise it toward our fallen brother or sister, God will permit us to fall, that we may be taught charity by seeing how weak we are when standing in our own strength and righteousness.

WHY NOT EXTEND IT?

A PEACE or unity which is not willing to extend itself may well be questioned. A peace which is possible only on the most narrow, circumscribed lines, among a chosen few, is very apt to have woven into its woof some very selfish elements. It sometimes happens that serious objection, amounting to rebellion, meets every suggestion or step toward change in church or Sabbath school. The members of a division, or a class, or some other organization, think that they are getting along so well, have such good times, they like each other so much, and, therefore, they do not believe in change, so much so that opposition akin to subordination or rebellion is roused. The peace, the affection, the unity of such a circle may always be set down to exist because of compromise and unity of selfish interests. We do not for one moment decry the very closest union among workers in every branch and division of God's cause; such union ought to exist because each worker is first of all united to Christ. In the limitation of human wisdom a change may not seem good or wise, and every worker interested has the right, in a Christian way, to so express himself to proper ones and at proper times; but if the majority of the church or governing body think otherwise, every true worker will acquiesce, not that his union and peace with former associates may be broken, but that union and peace may be extended into other circles, diffused

without weakening, scattering yet increasing. There is a privilege side to the question.

"Just as the eagle, in teaching to fly, Forceth her young from their covert so high— . . . . . . Murmur then not that He stirreth thy nest, Ever remember—'tis all for the best."

Brother, sister, what is the basis of your union with your fellow workers? If it is peace and union with Christ, why not extend it?

Privilege to What?

The following is one of the sophistries by which professed Christians seek to blind their fellows on the Sabbath question:—

The Jews were commanded to keep the Sabbath. The Christian is privileged to keep the first day. The Jew was compelled by law. The Christian is impelled by love.

But the Jew was not compelled to keep the Sabbath as commanded, for no manner of compulsion can make a man keep the Sabbath holy. The law is spiritual, and only he who is in the Spirit can keep it. The Christian is privileged, if he choose, to keep the first day, make the sign of the cross, and confess to a priest, and reap all the consequences which follow the errors. At the end of sin, however, lies death. Rom. 6:23; James 1:15. The gospel does not compel; it persuades; but it does not persuade us to do what God has not commanded, but what he has commanded. Says Jesus, "Ye are my friends if ye do whatsoever I command you." And he who is connected with Christ, he who has the Spirit of Christ, will be impelled by love, will esteem it a gracious privilege, to observe the Sabbath, as he will all the other commandments of God; "for this is the love of God, that we keep his commandments; and his commandments are not grievous." 1 John 5:3.

Sunday Opening and Conscience

By Editor

Sunday Opening and Conscience.—National Reform Field Secretary William Weir would not enter the World's Fair grounds because the Fair had been open on Sundays. He points out the inconsistency of some of the Sunday temperance people. He says that scarcely ever any allusion is made to the evil of liquor selling, and “not one-half dozen times” probably has a Christian been heard by the writer to say that liquor selling would bar his attendance on it [the Fair].” And yet the curse of liquor selling is ten thousand times greater than any “Sunday desecration” can be; for Sunday is not a sacred day, but the evil of liquor selling is fearfully real. But we wonder why these people ever visit California, which has an open Sunday; or why they do not leave the United States, which did not enforce Sunday closing at the World's Fair. If they say they have a right here and wish to do missionary work for the benighted Sunday openers, we reply, Very well, so have they a right at the World's Fair, as have others who pay the admission fee, and missionary work is needed on the Fair ground. The Fair is simply this country condensed. If we could not conscientiously go to the Fair because it is open on Sunday, we do not know how our conscience could allow us to visit Chicago, or Illinois, or remain in any part of the United States, unless it were Tennessee, Pennsylvania, and Maryland. But it is convenient sometimes to have an adjustable conscience; yet for a Christian, especially so radical as Mr. Weir, it is hardly consistent. But consistency does not belong to Sunday.

UPON WHOM SHALL WE DEPEND?

By William N. Glenn

THE liberties of the people in this world hang on the brittle thread of frail human opinion. We may imagine that our governmental structure is an impregnable bulwark, in which is safely consigned all our so-called "inalienable" rights, civil and religious. But where these are brought to the test in the courts, "due process of law" may carry the issue to a point where all hangs on the opinion of a single individual. Despite the Constitution, one man's opinion on the supreme bench of a single State, yea, one man's prejudice, may sweep away a right theoretically guaranteed by that "fundamental law" which is supposed to carry with it all the physical power of the nation. So much may hang upon the judgment or prejudice of one fallible man, that entire classes of honest citizens may be deprived of the right to earn a livelihood because of a religious conviction. The rights of all the people, therefore, despite all theories to the contrary, depend upon who it is that sits in the chair of decision at the critical moment. If it happens to be a man with unbiased judgment and appreciation of constitutional intent, liberty wins; if a man lacking in ability to grasp the situation from the standpoint of the oppressed, then national guarantee goes for naught.

Various decisions of noted cases have demonstrated that constitutional guarantee is not by any means an absolute safeguard, but that, put to the test of the courts, it may be no stronger than the individual desire of one man, and the whole issue, involving a fundamental principle of the government itself, may be subject to a petty prejudice. There is, there can be, no such thing as an absolute guarantee of right in human affairs so long as the control rests with frail and fallible humanity.

Then why should Christians put their trust in human government? The highest court, even in such a republic as the United States, may decide one way to-day and reverse the decision to-morrow. One judge may construe the Constitution or the law in one way and a succeeding official take a different view; or the highest authority, executive or judicial, may pander to a popular clamor or a sentiment averse to the law.

Christians cannot afford to depend upon the shifting sands of a political world or look to the conflicting sentiments of fallible lawmakers and judges to bring about lasting reformations. And especially in a time when God's word tells us that wicked men will "wax worse and worse," we cannot expect human governments to perfect the work of the Lord. If they cannot conduct human affairs in peace and equity, how can they take the place of God in directing the affairs of his church? "Put not your trust in princes, nor in the son of man, in whom there is no help." Ps. 146:3. "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." Isa. 45:22. W. N. G.

OUR QUESTION CORNER.

By Editor

[From time to time we will reply under this head, if deemed advisable, to such candid inquiries on scriptural topics or moral questions as may be sent us. Questions which minister strife to no profit to our readers will not be answered here. Correspondents wishing a reply to their questions must give their full name and address, not for publication unless they wish, but as an evidence of good faith on their part, and to give us opportunity to reply by letter if deemed best. It is always well to inclose stamp. The questions will be numbered continuously.]

97. ADAM'S TEMPTATION.

By Editor

One correspondent (J. Q.) of New York, writes in reference to Adam's temptations as stated in Gen. 2: 15-17, and asks: "Do you think that God, who is righteousness, and justice, and mercy, would place a poor fallible being in a position where he was continually tempted, and punish him for doing a thing of which he had no knowledge of its consequences?"

God demands willing service. In order that man shall render willing service, he must have free choice. That God gave him in its fullest exercise. But to have free choice man must be created with the possibility of falling, or there could be no choice. Willing service necessarily involves both of these, possibility of falling and free choice. Man also knew the consequences in the very surest way; for God told him just what those consequences would be. That man did not know it by experience is true, but this sad lot is just what the Lord wanted to keep him from, as he does every sinner now. Man ought to have believed God. Did not God give him proof sufficient that he should be believed? Man saw evidences of God's power in all creation above, below, and around him. He saw evidences of God's wisdom and knowledge in the wonderful variety and adaptation of means to end in every part of that creation. He knew that God loved him, by the beautiful, sinless home that God had made for him, and in the faculties and capabilities given him for contemplating, appreciating, and enjoying all these things. With such proofs of God, certainly man should have believed him. God gave him to eat of every tree save one. He reserved only one to himself, in order to develop faith in man. He did this because faith in a higher power was absolutely necessary to man's highest development and chiefest good; and so God chose that Power absolutely good and infinitely above man. Without faith man's thoughts would center in self, and he would get no larger than his little selfish sphere. With faith in God he would ever be reaching out after the Infinite, ever growing and expanding, and finding increased enjoyment in his continually growing knowledge. It was all for man's good, and in it all only wisdom, justice, and love on God's part were displayed, not only before man sinned, but since.

98. BAPTIZED FOR THE DEAD.

By Editor

Please explain 1 Cor. 15:29: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?"

The argument of Paul is on the resurrection of Christ, in which the twenty-ninth verse immediately follows the twenty-second verse. The only hope of the Christian was in Christ's resurrection. If there were no resurrection, then Christ was not raised; and if Christ was not raised, those who had fallen asleep in him had perished. Christ by living again brings life to everyone. Verse 22. If this be not so, "what shall they do which are baptized for [in respect to, in the hope of, the resurrection from] the dead, if the dead rise not? Why are they then baptized for [or in respect to the resurrection of] the dead?" Those who had been baptized knew that they were doomed to death because of sin, that they were really dead so far as any power in themselves could benefit them. In Christ, his death and resurrection, they had found hope, and in that hope of the resurrection of the dead through him, they had been baptized. "The Greek expositors," says Vincent, "regarded 'the dead' as equivalent to 'the resurrection of the dead.'" There are about thirty different views taken, but we believe that the above is in harmony with the apostle's argument.

99. DEAL BETWEEN BROTHERS.

If a brother having deal with another brother finds him to be dishonest and at the same time a prominent member, having a faculty of winning the esteem and confidence of most of the church, would it be the duty of the offended brother to bear and forbear, thus letting the matter rest between him and his God? or should it be made known to the church?

Christ, the head of the church, has told us just what course to pursue in such a case:—

"If thy brother shall trespass against thee, go and

(Continued on last page.)

CHRIST AS THE DESIGN OF THE LAW.

By J. O. Corliss

BY ELDER J. O. CORLISS.

God desires that everyone shall understand his righteousness. But when the law which envelops it was violated, and its power to reveal that righteousness was impaired, it could do nothing but condemn all who should after come before it. So the Son of God, whose righteousness the law is, came to the world in the likeness of sinful and degraded flesh, that in this form and condition he might live the life of God, and thus reveal the righteousness of the law which was given as the standard of man's actions. By this he not only condemned unrighteousness in the flesh, but also provided a way whereby the righteousness of the law might be fulfilled in everyone who would walk as directed by the Spirit, rather than the flesh. Rom. 8:3, 4.

While here in the flesh, Christ was tempted in all points, just as the weakest mortal. Heb. 4:15. In these temptations he felt every pang to which human nature is subject. Heb. 2:18. Yet in every step of his earthly career, he faithfully kept every commandment of the law. John 15:10. Not the least stain of sin tainted his character. 1 John 3:5. In every act of his life the righteousness of God was manifested, and was witnessed by the law and the prophets. Rom. 3:21. Whatever the law testifies to as being right, must be in accordance with its demands; therefore the righteousness of the life of Christ is the same that the law requires, hence is the righteousness of God. Thus in his life among men, "in the likeness of sinful flesh," Christ became the end, or design, of the law for righteousness to everyone who believes in him. Rom. 10:4.

The work of the Spirit of God, then, in teaching the world of righteousness, consists in holding aloft the example of Christ, as the only pattern to copy. His life in the flesh having been an exact reproduction of the righteousness demanded by the law of God, whoever copies his life, follows the righteousness of the law. But in order to do this the principles of the law must be fixed in the heart. This is accomplished when Christ abides there, who is the embodiment of righteousness, and therefore the design of the law for righteousness. Then to receive Christ by faith in the heart is to receive the law, which is God's expressed righteousness—his revealed will. Thus man is brought into covenant relation with God; for he said: "This is the covenant that I will make with the house of Israel after those days, saith the Lord. I will put my laws into their minds, and write them in their hearts." Heb. 8:10.

The heart is the seat of every evil. Every word spoken is but an outflow of the heart's abundance. Matt. 12:34. When adultery, murder, theft, covetousness, blasphemy, and the like, appear in the life, it is because those things are in the heart, and so are a part of the individual. Mark 7:21-23. Just as the heart is, therefore, so is the individual, and the actions of his life reveal exactly what is in the heart. Says the Saviour: "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Matt. 7:18. Then a person who has evil in his heart, can only do just what he is—sin. But when the law, which is the righteousness of God, finds a place in the heart, through the provisions of the new covenant, the individual thus becomes righteous, and then produces righteousness as the fruit of his life.

But the righteousness thus seen will not be that which the individual has worked out of the law, but the righteousness which Christ wrought out for him, and put in his heart, in the place of that unrighteousness which was cleansed away by faith in the blood of Christ. This is the reception of righteousness by faith. But as already seen, the law of God is righteousness; so that in having righteousness in the heart by faith in Jesus Christ, the entire law of God finds a place there also. It follows, therefore, that the righteousness which is by faith in Christ, cannot be secured by any who oppose the law of God, since that would be to oppose Christ himself, who is the design of the law for righteousness. So, then, faith in Christ in no sense makes void the law, but rather establishes it. Rom. 3:31.

Thus the law of Jehovah is not only established by faith, but is also firmly implanted in the heart, from whence its fruits of right doing flow out in every act of the life. Former unrighteousness having necessarily been removed to give place to Christ's righteousness, past imperfections of character are not to be dwelt upon, but Christ is then to be the only attractive object, that his life may be made a daily pattern. In doing this, the will of God, as expressed in the life of Christ, will be made the motive of the heart, and the rule of every action. Then the human will is in conformity to the will of the Most High, which cuts off every desire of a selfish nature. When, therefore, the will of any person is in perfect accord with the will of God, there are no impossibilities before him; for whatever God wills in behalf of anyone must certainly be accomplished when the will of that person consents to have that thing done. So, then, whenever anyone, in faith, asks God for a thing which is in accordance with the will of God, that person cannot be disappointed; for he has the assurance of the infallible word, that God heard the request, and that having heard, he granted the very thing desired and asked for. 1 John 5:14, 15.

CALLED UNTO LIBERTY.

By Fannie Bolton

BY FANNIE BOLTON.

WE are living in days when our attention is called to the subject of religious liberty. The very fact that this is so is one that does not wholly forebode evil. There were times more dark, when men were under so cruel a bondage that the very thought of liberty was looked upon as almost treason, and there are places now on the earth in this age, where men have grown so sottish in thought that they are content to be in bondage. There is a picture on the cover of "Dowling's History of Romanism" that illustrates the bondage into which men go who meekly submit to the power of the mystery of iniquity. In this picture is the pope, wearing his three crowns, with the keys of heaven in his hand, and the wealth of the world at his feet. There are his lordly palaces and magnificent cathedrals, and around him swarm his black-cowled priests dealing out indulgences to an impoverished people. Around the churches and palaces are the hovels of the poor. Schools, colleges, places of industry, have crumbled into ruins, and only the church is left, like a great vampire, sucking the blood from the vitals of the nation. Wherever Rome has worked out her policy to its legitimate end, this has been the result. The history of Spain, Italy, Mexico, and South America justifies this assertion. These Rome-ridden countries are far behind the progress of the world. South America in the parts under Roman rule is given up to vile superstitions and ignorance.

When Luther first began to preach the gospel, the cry of liberty began to ring through Germany, and from thence to the world. For with the preaching of the gospel, comes light upon man's moral freedom, as well as his obligation to claim and maintain it. Although Wycliffe, Huss, and Jerome, in times past, had preached the true faith, yet the world was but little enlightened. Germany was under the dominion of avaricious monks, among whom was the monstrous Tetzel, who forced the sale of indulgences upon the people. In this day of enlightenment we look with horror upon a people so bound by superstition that they were even worse than the heathen in their blindness, bowing down to wood and stone, and we would think it impossible that we could reach such a state of evil; but did we follow the same course of reasoning, our foolish heart would also be darkened, and bondage of mind and body would ensue.

Unwittingly the world is on its way to this very evil, although to-day the plea for liberty is sounding far and near. The very Christianity of to-day is spreading backward. In ages past men fell away from the gospel, and in this way lost the liberty which it alone insured. Paul even in his day saw the mystery of iniquity beginning to work. Faith was passing out of the heart, and with faith the Spirit of God, by which alone the gospel was made plain, and true liberty defined. Men

became unable to understand the voice of the true Shepherd, because they failed to obey that voice, and yet they felt the necessity of an infallible voice. Unwilling to study God's word, unwilling to humble themselves before him, they were still willing to humble themselves before men, and ask that councils of the church decide for them their duty, and proscribe their actions. They were willing to tamely submit their religious liberty, and give to men the power to control them.

Now in our day, as there was of old, there is much talk concerning the Bible. In what is called the "Higher Criticism" churchmen are presuming to say that certain portions of God's word are of higher worth than others; that one part is inspired of God in a greater degree than another part; but the outcome of this is confusion and darkness. Already the fruit of this teaching has set the church and world afloat as a great wave on the ocean of doubt.

On the one hand we have forces contending that the word of God is not the God-inspired book that Christians of other days thought it; even the pulpit voices this opinion. Not only do we hear it from Universalists, Unitarians, and Free-thinkers, but from pulpits thought to be evangelical and orthodox. The belief that our divine Lord was but a man, an example simply to be classed with Buddha, Zoroaster, and other reformers, has a wide foothold. This paganism, instead of working for man's liberty, works for his bondage.

On the other hand, those who see these dangers, are loudly advocating doctrines nowhere contained in the Scriptures, insisting on eternal torment, on man's natural immortality, etc., and also combining with these heresies, theories of Christ's divinity and authority. Many are becoming strong advocates for the compulsion of conscience, and are most bigoted in their beliefs and fears. So free-thought on the one hand, and bigotry on the other, work for the enforcement of so-called Christian laws, for the binding of man's liberty given him of God. The combination of forces now martialing in the world, makes the preaching of liberty essential and inevitable.

Standing for a moment outside the light which God has shed upon our pathway, let us look upon the world from the honest citizen's standpoint. There is ruin on every side staring him in the face, and of whatever school he may be, the practical issue brings him to the conclusion that the world must be arrested in her mad career. Men of humane minds, unenlightened by the Spirit of God, look upon the nations, and see but one end,—ruin,—unless the church can do something to prevent it. Satan has inspired the mad counter-forces to seemingly work one against another, in order to bring about just such a conclusion. Satan cannot brook God's law, but ordains one to his own liking,—a counterfeit of the divine. It is in a crisis of this kind that God steps in, and bids his servants proclaim liberty. Luther said: "Let there be no compulsion. I have been laboring for liberty of conscience. Liberty is the very essence of faith." God's word received as his word, received as the word of power, by which the heavens were made of old, by which they are sustained now, is the Creator and Preserver of liberty. The word of God has been unchained from monkish cells, but it is still chained by the traditions and superstitions of men. Were it absolutely free in men's minds through faith, its power would set men free. It is to the word of God we owe liberty. In it the position of man before God and his fellow man is defined. But aside from the word of God there is no way of remaining free. Cowper well expressed the truth when he said:—

"He is a free man whom the truth makes free, And all are slaves beside."

(Concluded next number.)

GOD-COMFORTED.

By Bertha H. Burnham

BY BERTHA H. BURNHAM.

On glory's shore, where falls no shade of night, Where sunlight pure and radiant ever falls, Where peace and beauty, life and love and light, Are aye within the shining crystal walls,

On that blest shore, if some are missing there, And we, within, miss those we erst did see, Can we be happy? can we ever bear The separation through eternity?

Yet "God shall wipe away our falling tears." My foolish heart has doubted—nay, not there Can we be joyful through unchanging years, While we remember they are not with us.

How can it be? As in heart-broken cries A little child weeps for a toy denied, Until at last she stops in mild surprise And asks, "Mamma, why was it that I cried?"

So we, in that fair glory land above, Our sorrows shall forget—forget our lost, Because our Father wills it so in love, And would not have his children sorrow tossed.

We shall forget; in mercy he must slay, Not, not in wrath. And so, that we may be Not broken hearted through that endless day, He'll give forgetfulness to you and me.

Yet but in part; we'll meet and talk somewhere Of all the joys we've known in other days; We'll drink the sweetness from the balmy air, And to our Father give unending praise.

And they, our loved?—as if they ne'er had been, Though sinning willful,—Love's great law above Proclaims the past, with all its weight of sin, Forever blotted out—for He is Love. Lynn, Mass.

2 TIMOTHY 3:16.

By Rev. Samuel Hutchings, D.D.

The Authorized Version's Rendering Examined and Defended.

BY REV. SAMUEL HUTCHINGS, D.D.

IN a former article in the Observer, on "Verbal Inspiration," I quoted the text in 2 Tim. 3:16 as given in the Authorized Version, "All Scripture is given by inspiration of God." The rendering of the Revised Version is, "Every Scripture inspired of God is also profitable." As this to my mind is erroneous, and is cited in support of the new views of inspiration now current, I desire to offer a few remarks upon it.

Before giving my reasons against this new rendering, I would call attention to the meaning of the word here translated Scripture. The idea of the revision is that the word graphe, literally writing, is used in its secular sense, and that the qualifying adjective theopneustos alone determines its sacred meaning, that is, "Every writing which is inspired of God is profitable," etc. According to the Authorized Version, the word graphe in itself conveys the sacred meaning. The word, whether in the singular or plural, is used many times in the New Testament, fourteen by Paul. In all of them it has the sacred meaning and refers without exception to the Jewish Scriptures. Among those passages these occur: "Thus saith the Scripture," "According to the Scripture," "Not knowing the Scriptures," "Search the Scriptures," "While he opened to us the Scriptures," "They searched the Scriptures daily," "The place of the Scripture which he read," "To-day this scripture is fulfilled in your ears." In all these passages graphe, in the singular, or grammata (the plural), is used without a qualifying word.

In verse 15, the one previous to that under examination, the apostle uses the plural, grammata, writings,—"From a child thou hast known the Scriptures,"—that is, the Scriptures of the Old Testament, as is admitted by the best commentators, ancient and modern. Bishop Middleton, an acute critic and judicious expositor, says, "The word graphe in the singular is the same as the 'sacred writings,' grammata, in verse 15," and that the sense is, "The whole of such Scriptures is divinely inspired."

The word "sacred" is prefixed to grammata, and theopneustos, God breathed, to graphe, not because there was doubt of their divine inspiration, but merely for emphasis.

My first objection to the rendering of the new version, "Every Scripture inspired of God," is the implication that some Scripture is not inspired, whereas the Jews considered all their Scriptures as given by divine inspiration. . . .

2. As the rendering, "Every writing divinely inspired is profitable," leaves it undecided what books are inspired, "it communicates," says Dr. Dick, "no specific information, and is as superfluous as it would be to tell us that the sun gives light. It would never have entered the mind of any man to suppose that a book really inspired was of no use."

3. The construction of the sentence is against this rendering of the New Version. This makes but one clause,—"Every inspired Scripture is profitable." To my mind it is evident that the passage contains two clauses, in which are two predicates. Thus, "All Scripture is given by inspiration of God, and is profitable," the two predicates connected by the conjunction kai, and both agreeing with the subject, "all Scripture." "No example," says Dr. Dick, "can be produced where two adjectives are thus joined of which one belongs to the subject, the other to the predicate. Had Paul meant to express the idea which these critics attach to his words, he would have left out the conjunction." Now it is worthy of note that when this new rendering first appeared, it was supported by a defective text which omitted the conjunction kai. But all critics now admit that the conjunction belongs to the text. The question is, How shall it be rendered? Obviously not and, if the revised form be adopted. The revisers, perceiving this, translate kai here "also," "Every Scripture inspired of God is also profitable." But this, in the view of the best scholars, is not allowed by Greek usage.

Since now the conjunction must be retained and be rendered "and," not "also," it is evident that the Authorized Version, which makes two clauses connected by kai, "and," is the correct one.

To render the sentence complete, the neuter verb to be must be supplied. There is no verb in the original. The omission of the neuter verb is very common both in the Hebrew and the Greek. But where in this passage shall it be inserted? The revisers, making only one clause, put it before the adjective, "profitable." The Authorized Version, making two clauses, puts it before "given by inspiration of God," and the word "profitable," connecting the two clauses. That is, every one of the writings referred to in the previous verse under the designation of Holy Scriptures, is divinely inspired, and is profitable for teaching, for reproof, for instruction in righteousness.—N. Y. Observer.

Continue reading: THE FATE OF THE WICKED