p. 13 | Signs of the Times, Vol. 40, No. 11. (3/18/1913)

BOOK NOTICES

The Holy Bible, An Improved Edition. Based in part on the Bible Union version. American Baptist Publication Society, 701-703 Chestnut St., Philadelphia.

This recently appearing translation of the Bible has been in progress for many years. While it is commonly called “the Baptist Bible,” and said to be for Baptists only, that has not been the object of its translators at all. In 1883 the Bible work of their denomination was committed to the American Baptist Publication Society, coupled with the duty of continuing the versions of the American Bible Union. The Union had translated and published a New Testament. In 1889 funds had accumulated to a sufficient amount to continue the work of translating the whole Bible. The work of revision and translation of Genesis, Job, Psalms, Proverbs, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, was committed to Prof. Bernard C. Taylor, D.D., of Crozier Theological Seminary; to Prof. J. R. Sampey, D.D., of the Southern Baptist Theological Seminary, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Ecclesiastes, Song of Solomon, and Lamentations; Prof. Wm. R. Harper, of the University of Chicago undertook the work of translating Isaiah and the minor prophets; while Prof. Ira M. Price, D.D., of the same institution, assumed the task of translating Jeremiah and Ezekiel. It was understood that each writer should be responsible for his own work, and follow his own plan. Dr. Harper’s work has been revised by Prof. G. M. P. Smith, of the University of Chicago. In this version the supplied words are reduced to a minimum, and when they do occur they are enclosed in brackets instead of placed in italics, as in our common version. The poetic form of the Hebrew is recognized in Job, Psalms, Proverbs, etc. Few notes are given in connection with the translation, and the language is modernized. Why it has been called the Baptist Bible is because where the word “baptize” and its derivatives occur in the original, the common form is retained and the literal translation is merely placed after it in marks of parenthesis. As for instance, “And they were baptized (immersed) by him in the Jordan.” Matt. 3:6. “Seeing many of the Pharisees and Sadducees coming to his baptism (immersion)” (Verse 7); “I indeed baptize (immerse) you in water unto repentance.” (Verse 11); etc. The English translation is not placed after the transferred Anglicized Greek words as an alternative, but as a definition of the meaning of the Greek. We are glad of this translation by these eminent scholars. It will help to a new reading and study of the Word, and will be useful in comparison. We wish that the translators had held to the same style of language used in our common and American Revised versions. We believe that it would have been much better, would have led to much less criticism of the work which they have done, and would have brought the new translation closer home to the hearts of the common people. We see no ground, however, for the caustic criticism that has been indulged in by many of the reviewers of the Baptist version.

“Love and Letters,” by Frederic Rowland Marvin. Price $1.50 net. Sherman, French & Co., Boston.

In this volume Dr. Marvin has endeavored to set forth some of the good things which he has gathered in companionship with people and books. It is not a novel, nor a love story, but it has connected love and letters of great men, and given us some of the personal touches of noble and great lives which give the reader not only entertainment but a rare literary treat. Very choice and touching incidents are given from the lives of such men as John Stuart Mill; Henry IV, King of France; Oliver Cromwell; George Washington; and other great men of note and of letters, showing the affection that they had for their wives, the real true sentiments of their inmost hearts. The chapter headings of this charming book are “Love and Letters,” “The Good Neighbor,” “Silence,” “Noble Deeds of Humble Men,” “The College and Business Life,” “Old Age,” “Culture,” “Vicisti Galilaee.” Just one little quotation from the chapter on “Silence:”

“How beautiful is the quiet falling of the snow. All the long day that magnificent display goes on, and then, with countless stars in the silent heavens, night comes down, folding in its restful darkness the spectral landscape. Early morning adds to the white expanse its crimson and gold, and, behold, the new-born splendor becomes a thing no human language may even remotely describe. Gravity and cohesion keep the heavenly bodies in their celestial orbits and hold revolving worlds together, yet are they silent as the descending snow and invisible as the air we breathe.”

“The Companion Bible,” Part III, Psalms to the Song of Solomon. The Authorized Version of 1611 with the structures and notes critical, explanatory, and suggestive. Price $1.00. Henry Frowde, Oxford University Press, London, New York, Toronto, and Melbourne.

We have before noticed the other parts of this very interesting, able, and instructive work,—first, the Pentateuch; secondly, Joshua to Job; and this gives us the third part, as above, with 14 appendixes. Part IV will contain the prophets, leaving the New Testament to Part V. The object of the work is not that of a commentary, but a suggestive helper, one that will lead the student to gather from the Bible itself that which will explain the Bible. It has given to us a vast amount of information, much of which has heretofore been inaccessible to the ordinary English reader. It is called “The Companion Bible” because the suggestive helps and the critical explanations are designed to be a companion to the text. It has been the aim of the compilers and author to exclude as much as possible the human element, so that the reader may realize that the pervading object of the book is not to enable him merely to interpret the Bible, but to make the Bible the interpreter of God’s Word and will to him. Therefore “The Companion Bible” is not associated with the name of any man, so that its usefulness may not influence nor limit the student by such consideration. All amended readings or suggestions or translations are confined to the margin. Those who have received the first two parts of the work will certainly welcome the third, and to those students who have seen none of the parts of this excellent work we heartily commend them all.

The International Bible Dictionary, Self-pronouncing. Edited by F. N. Peloubet, D.D., author of “Select Notes on the International Lessons,” assisted by Alice D. Adams, M.A. Price $2.40 net, postage 38 cents. John C. Winston Co., publishers, Philadelphia.

This new Bible dictionary is designed to bring to the great body of Bible teachers and intelligent Christian households the very latest and best for which a Bible dictionary should stand. The publishers tell us that “it has no room for detailed speculations and debatable theories, but devotes itself to the facts of the Bible itself.” These facts are illuminated from other sources that can aid the ordinary reader. It has 812 pages, 500 illustrations, 14 new maps of the Bible lands, in colors, bound in literary buckram, a material made to meet special tests, having really greater durability than ordinary leather. The type is clear and easily read, and the tables of money, weights, and measures are worked out in better form, and will be much more readily understood than in works of this kind generally. In the number of subjects treated and the illustrations contained it is greater than some of the Bible dictionaries of twice the size. In fact, it has over a thousand articles more than has Hastings’. While Hastings’ has but three illustrations, the International has 508. Its self-pronouncing feature is also excellent. Then, too, where proper names differ between the Bible versions, they have been added to this dictionary, and the significance of proper names is indicated where there is any good authority. While noting some of the theories of the higher critics, it has as a general thing held itself to the great facts of the Word of God. Apart from the speculations of the editor regarding the unscriptural Sabbath, and one or two other minor things which we have noticed, the work is an excellent one, and we commend it as a convenient, helpful, inexpensive Bible dictionary.

Breeders of Discontent

JOSEPH J. ETTOR, having finished his work of getting the waiters' strike under way in New York, has gone to Chicago to start a waiters' strike there. When Boston or Philadelphia or San Francisco needs his services, no doubt he will take the first train to the scene, and lend his aid to the cause with equal zeal and energy.

This must be an agreeable and congenial occupation for Ettor and the rest of the I. W. W. leaders. To set a strike in motion, to spur discontented waiters or workmen on to action, to have all the fun of the tumult and shouting, the rhetoric and red fire and waving banners, and then to hark away to pastures new,—this must be the very cream of strike leadership.

But what of the rank and file who are left behind to bear the brunt of the fight? What of the waiters who see their small savings dwindle, their jobs lost, or who, even if successful, gain their point at the cost of great individual suffering? They are not indulging in Pullman cars and trips across the country. Theirs is the seamy side of a “direct-action” industrial war, and not so pleasing to contemplate.

In ordinary warfare, generals stay by their forces and see the campaign out. The I. W. W. leaders have improved on these methods. Their idea seems to be that their obligations end with the successful inauguration of the fight. It is left to the men in the ranks to carry on the campaign with what fortune they may.—The Thrice-a-Week-World.

Failure of a Sunday Bill

By W. F. Martin

At a meeting of the Ministerial Union in Portland, Oregon, the last Monday in January, an agitation was started to secure the passage of a Sunday closing act by the legislature which was then in session. Special effort was to be made to close theaters and all places of amusement on Sunday.

A committee was chosen to draft the bill. This was done, and on the following Monday, which was the regular meeting day of the Union, the matter was further discussed, and a lobby appointed to go to Salem to push the measure through.

The bill was placed in the hands of a member of the house of representatives, and stated at its head, “Introduced by request of the Northwest Sabbath Association.” It was soon manifest that strong opposition would be made to its passage. Both senators and representatives stated that they were opposed to any such laws. As is usual with such bills, it was referred to a committee composed of lawyers. This committee considered that its passage would be religious legislation, and not for the best interest of the state, so brought in an adverse report, recommending against its passage. The vote was then put as to whether the bill should be indefinitely postponed.

In the house, composed of sixty members, there was only one vote in favor of the bill. The motion carried and the bill was killed. This was encouraging to the friends of religious liberty in Oregon, who for sometime have been carrying on a campaign of education on the proper relation which the church and the state should sustain to each other.

It was interesting to know that the prominent ministers who were appointed to lobby for the proposed law, came into the capital a few moments after it had been killed. Naturally, they were not very well pleased. Nothing further could be done, however, as the rules of the legislation forbid the introduction of any similar bill during the present session.

W. F. MARTIN.

A Hint to Mothers

[The following article from the pen of “Dorothy Dix,” we take from the San Francisco Examiner. We commend its straight-told truths to mothers, especially the last sentence.]

“AMERICAN mothers seem to be divided into two classes — one that never looks after its daughters at all or protects them, and the other that watches its daughters so closely that it makes them prisoners.

“And between the two types of mothers it is hard to judge which is worse.

“There are altogether too many mothers who seem to feel that they have as little responsibility toward their girls as the birds do toward the fledglings that they have pushed out of the nest. These mothers will let a little immature, ignorant girl go with people they do not know, attend parties and go to places with young men whom they do not know by sight, and come home at any hour she pleases. Such mothers permit their daughters to receive men visitors of whom they know nothing, to carry on correspondence with strange men, and to visit other girls in distant cities of whose families and habits and characters they are totally ignorant.

“Every day we see girls in queer places, doing queer things, that make us wonder if they have mothers, and, if so, what their mothers are doing that they are not keeping a better watch upon their daughters. For it is a mother’s duty to keep her eye on her girl, and to safeguard her with a knowledge and experience that it is impossible that youth should have.

“On the other hand, there are also too many mothers who overdo chaperoning, and in their zeal to protect their daughters they stand such perpetual guard over the girls that the poor things are in jail, with mama doing sentry duty at the door.

“And in this land of liberty, where the chaperon, at best, is an imported article that we have never taken kindly to, a mother can ruin her daughter’s prospects just as effectually by overchaperoning her as she can by not chaperoning her at all.

“It isn’t necessary to watch a girl as if she were a ticket-of-leave woman in order to keep up with her. In fact, the mother who makes herself a chum with her daughter is much more able to know what she is doing than is the mother who requires her

daughter to give a detailed account of everything she does and says. The mother who knows how to take care of her daughter infolds her with an atmosphere of protection that is as tangible to the girl, and to all who come about her, as would be a coat of mail.”

A Wonderful Deliverance

By Mrs. L. D. Avery-Stuttle

By Mrs. L. D. Avery-Stuttle

Day was breaking over the land of Israel. The rising sun was busy with his golden brush, sweeping back the shadows from the mountains and the denser shade from the valleys.

Through the open gate of the city which lay at the foot of the nearer hills, a man, clad in the dress of the prophets, is hastily making his way. Others are passing in and out of the gateway, for the traffic of the day has already begun. Merchants from the far East, with dromedaries laden with spices and merchandise; water carriers with their water bottles poised skilfully upon their heads; poor gleaners, with their empty sacks upon their shoulders, starting early, that they may follow the generous husbandmen as they hasten to reap the fields before the intolerable heat of the fierce Eastern sun beats upon them; old and young, rich and poor, absorbed in the business or pleasures of the day, are pouring in and out of the gateway.

But the prophet hastens onward alone. With a look of apprehension and uneasiness, he turns his face toward the west. The slanting rays of the rising sun paint his figure with a golden light, and the morning breeze tosses the mantle back from his rugged limbs. Still the son of Amittai hurries on toward the Great Sea whose dark waters are now flooded with the light of the morning. Just ahead, the little city of Joppa rises before him, sitting by the purple sea, her feet bathed in its historic waters. As though inspired with a determined zeal that knew neither the fear of God nor man, he hastens directly onward toward the city. As he journeys, he casts his eyes restlessly over his shoulder toward the far east, and mutters uneasily:

“Angel of the Lord, why dost thou pursue me? Turn back, I pray thee, from following after me. Why hast thou bidden me carry the message of death to the hated Assyrian? Thou knowest the long-suffering and the forbearance of the Eternal as well as I. Nay, I will not be the bearer of an evil message which may never be confirmed; in so doing, I should but make myself a byword and a derision among the heathen, and be regarded as a false prophet in Israel.”

Still over and over again the message of the Most High echoes persistently in his heart and robs him of peace or rest:

“Go to Nineveh, that great city, and cry against it; for their wickedness is come up before Me.”

Up and down the narrow streets of Joppa pass the rebellious feet of the prophet. At length he has reached the harbor, where, before him, with white wings trembling to spread themselves in flight across the Mediterranean, looms a great ship, bound for the distant land of Tarshish.

“Whither goest thou, O mariner?” demanded the traveler of the captain of the vessel.

“We set sail at once for Tarshish,” replied the seaman, noting the stamp of reckless determination upon the face of the stranger, together with the look of haunting fear, as ever and anon, he glanced apprehensively over his shoulder.

Quickly paying his fare, the son of Amittai stepped aboard the vessel. The yellow sun rose high in the azure heavens and the east wind blew softly, as the gallant ship rode out of the harbor of Joppa.

That night, with heart filled with rebellion and pride, the prophet sought his pillow. “See how majestically I ride away from the presence of the Lord—the God of Israel,” muttered the prophet to himself. “I shall soon sail into the harbor of Tarshish, leagues from the wicked city of the hated Assyrian. What have I offended, that the Almighty should commission me with so hateful an errand? Too well I know His tender mercies, even toward the enemies of Israel. Ha! He sends me east, to Nineveh; I go west, to Tarshish. Even so shall I escape from the presence of the angel.”

Already weary with his journey, the son of Amittai falls into a deep sleep. In the mean time, the heavens grow black, and a mighty wind shrieks and wails among the cordage of the ship. Bravely the seamen struggle with the storm, and battle to keep their gallant ship afloat. Finally, at command of the captain, the sailors unlade the ship. Bale after bale of valuable merchandise plunges from the sides of the vessel into the seething waters. Still the storm continues. The shipmen are seized with an awful fear, and cry to their gods to save them,—for they know not the God of heaven.

At last the shipmaster remembers his strange passenger. He is convinced, after the manner of the times, that all this evil is brought upon them on account of the sins of some one of their number. The captain finds the prophet fast asleep. Hastily arousing him, he calls in a voice of terror and agonizing apprehension for him to arise quickly and call upon his God, that they perish not. At last their need becomes so pressing, and their peril so great that they resolve to resort to the expediency of casting lots that they may find the true cause of their distress and peril.

Guided by the hand of the angel, who had even yet never left the side of the disobedient messenger of the Most High, the lot falls upon the son of Amittai. Anxiously the rough seamen press about the trembling man, demanding that he confess to them what he has done.

“I have taken ship, that I might flee from the presence of the God of Israel,” he replies. “He commanded me to take a warning message to Nineveh. Dreading to do so, I have set sail in the opposite direction, for Tarshish.”

“What wilt thou that we do unto thee, that the sea may be calm again?”

“I can but die; why should I add to my sins by bringing death upon these men?” reflects the prophet. Then, with astonishment and awe, the seamen hear the reply of the trembling wanderer. His dark cheek, browned by the fierce summer sun, has turned ghastly and livid, and his cheeks are bloodless, as the lightning’s flash reveals him standing on the deck. The strands of raven hair have blown back from his forehead, and his dark eyes grow darker with despair. He opens his lips, but for a moment no sound escapes them. The seamen draw nearer that they may hear the verdict of the wanderer pronounced by his own lips:

“Come, take me up, and cast ye me into the sea; then shall she cease her raging.”

(Concluded next week)

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Patience of Jesus

By H. N. Powers

THEN, too, His patience—reaching on and on in its long-suffering amplitude, waiting and never weary, hopeful and never despairing of conquering the soul! No wonder the “patience of Christ” became the apostolic formulary of moral loveliness. What a power was in it! Here is a nature made suspicious by manifold deceits, stranded on the shoals of doubt, desponding, obstinate, wedded to sin. Does the Master crush it by imperious authority, exasperate it by taunts, fling it aside as a cumberer of the ground? Ah, give it time to recover, opportunities to know itself, nurse it by gentleness, gain its confidence, find the secret of its weakness and sorrow. Do not despair. It may bear fruit next year. O, this infinite patience of Jesus, how it rebukes our cynical criticisms and passionate haste! How it bids us take note of temperaments, troubles, habits, provocations, prejudices, in our judgments of men!—H. N. Powers.

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The Message Is in the Contents

Cruelties of War.

Men talk of the glories of war. Few stop to consider its awful cruelties. These can not be pictured. No pen can portray them. They can only be felt and known by the accumulated experience of those who die and those who remain to suffer, and those who suffer—the widows and orphans—because of those who die and who suffer. And yet it is a sad fact that some of the loudest clamors for war have come from the religious press and professed ministers of the gospel of peace. It is more than a serious question. Would those who demand war, if they had to do the fighting, urge it? Would they, for instance, demand war with the Turks if they were placed in the forefront of the battle? This war spirit is an evidence of the animal passions which reign in the human heart. There are many who repudiate prize-fights and bull-fights and cock-fights, who are hounding their fellow men to battle, with the resultant widows and orphans and general impoverishment. Far from the scene of conflict men who may be reaping commercial advantages come to look upon human life as nothing worth, give the struggle a momentary thought, and go on, chuckling over the gains which they are reaping. But in the war-desolated countries, strong men fall and groan and die, while women and children are left widows and orphans. It is pitiful, and it is more pitiful to see the professed ambassadors of Jesus Christ, the Prince of Peace, clamoring for war. It makes one long for that time when Christ shall reign over those who are willing that He should reign, and war shall forever cease. But that happy time will not be until our Lord Himself shall come. In the meantime, His peace may reign in the hearts of His children.

Lord Means Master

“Lord” means “master;” and master implies the opposite, “servant.” To call one lord implies that we are his servant. This borne in mind will give additional meaning to many texts. It shows the hypocrisy of the class mentioned in Matt. 7:21. They say “Lord, Lord,” implying by that that they are His servants,—those who serve Him,—while they do not do His will. Wherefore the Master’s rebuke, “Why call ye Me Lord, Lord, and do not the things which I say?” Luke 6:46. If Christ is our Lord, we are His servants; and if we are His servants we will obey His teachings. There is no other conclusion.

Flammarion’s Theory of Earth’s Poles

Camille Flammarion, the well-known French astronomer, has what he admits is “only a theory, and one which the exact science of astronomy does not so far support,” that the South Pole was once the Equator of the earth, and that the two opposite points now on the Equator were frozen poles. How long will it be before Flammarion’s guess at this thing will be stated as a fact of science? It is so easy to place a hypothesis, or speculation, of scientific men before the mass of the people as discoveries, when the men who first gave utterance to them did not so regard them in any way.

Sunday Legislation in New York

A new element has come into the Sunday legislation in New York State. Majority Leader Levi's bill, permitting secular labor and business on Sunday, is before the legislature. This was amended in the assembly, February 19, by the addition of a section providing that nothing in the bill shall be construed to admit of business or labor for more than six days in the week. It will probably result in a Sunday law, after all.

The New Cabinet.

The new cabinet appointed by President Wilson, confirmed by the Senate, is composed of the following:

Secretary of State — William Jennings Bryan; Secretary of the Treasury — William G. McAdoo; Attorney-General — James C. McReynolds; Secretary of War — Lindley M. Garrison; Postmaster-General — Albert S. Burleson; Secretary of the Navy — Josephus Daniels; Secretary of the Interior — Franklin K. Lane; Secretary of Agriculture — David S. Houston; Secretary of Commerce — William B. Redfield; Secretary of Labor — William B. Wilson.

We will give more information concerning these men next week.

Continue reading: A Valuable Little Companion