Harbinger, Jan. 1, '67 step he takes, he emerges more and more out of darkness, and advances toward light. He is not leaving his happy home to traverse a waste howling wilderness, that drops off at last, by a sheer and awful precipice, into nothingness, or else into outer darkness and storm and tempest and abyss. O no. His home here may be happy. But it is only a temporary lodging after all. He is a pilgrim, and has a staff in his hand. His real home is on high,—his Father's house, where his Saviour is, where all the good of all ages are gathered together, and where those whom on earth he loved dearest, either have gone or are going. He looks for a city, which hath everlasting foundations, whose builder and maker is God. What wonder that he is radiant and happy? What wonder that he grows more and more radiant, more and more happy, the older he grows? His progress is triumphal. An invisible hand is leading him. Another hand, almost visible, is waving him on. And visions of glory grow clearer and grander, the farther he advances. O it is "joyful, joyful, joyful." THE CRUCIFIED. Come near, O mortal man! A wond'rous scene to scan, Oh! look on it. Behold the Lamb of God Stricken beneath the rod, Evangelical Repository. Stricken for thee! Come near, O erring one, And view God's Holy Son, Oh! ponder it. Only begotten He In pain and anguish see Wounded for thee! Behold! O contrite one How Jesus doth atone, The price-His blood. A stainless life He pours, And joy and peace restores, Restores for thee! Then think of love so deep! And trust thy soul to keep, To Him who died. So shall His love divine Around thy heart entwine Thy life to His who died. J. C. Harbinger, Jan. 1, '67. Reviews, Notes, Correspondence, &c. AN APPEAL TO THE CHRISTIAN WORLD; OR CHRISTIANITY AND THE DUTY OF CHRISTIANS IN THE LATTER PART OF THE NINETEENTH CENTURY; INCLUDING WHAT IS REQUIRED OF THE CHURCH IN ALL TIME COMING. ALEXANDER DENOVAN. A VOLUME quite in advance of popular teaching. The Author is the Editor of the Free Gospel Magazine. On the question of Ministry, and to that question the book is chiefly devoted, he is not far from the apostolic model. The work contains much useful information, an extensive examination of Scripture, and is calculated to do good. course we have to object to a number of things, but there is so much in complete accordance with primitive teaching that we wish the work a circulation as wide as the author himself can desire. On page 24 we read Of Thus, in the apostolic age, God was worshipped in his own way, and through his own power: every religious act thus performed was acceptable to him: the praises of his followers rose up as incense before his throne, and their prayers were heard and answered. As they had but one God, so they had but one Mediator between God and man, the Lord Jesus Christ. They received him as the gift of God's eternal love; sought and found redemption in his blood; and in a holy and useful life, showed forth the virtues of him who had called them from darkness into his marvellous light: for no profession of faith was then considered of any worth, that was not supported by that love to God and man, which is the fulfilling of the law, which is the life and soul of obedience to the divine testimonies, and the ceaseless spring of benevolence and humanity. The outward instruments that God employed in carrying on this great work, were various; (1 Cor. xii. 28; Ephes. iv. 11.) A number of godly persons, properly qualified and having liberty, under the guidarce of the Spirit, to use their discretion in remaining a shorter or longer time at the different places to which they went, were sent from town to town, and from nation to nation to preach the Gospel, and raise and confirm churches; and, while they were thus labouring, they had power, if they pleased, to receive maintenance; (Mark xvi. By 15, 20; Acts viii. 5, 25; xii.; xiii.; xiv.; xviii. 9-11; xix. 1-10; 1 Tim. i. 3; 2 Tim. iv. 21; Tit. i. 5; iii. 12; Isa. lii. 7; Rom. x. 15; Matt. x. 5-14; Luke x. 1-11; 1 Cor. ix. 1-14.) When people embraced Christianity, they were enjoined to add to their faith undaunted courage, and to courage, knowledge, with every other pious and useful virtue and qualification: and when gifts for edifying were attained, those in possession thereof were required, in an orderly manner, and under proper arrangements, to do all in their power for the good of the cause, by horting; (2 Pet. i. 5-7; 1 Cor. xii.; xiv. ; praying, admonishing, teaching, and exCol. iii. 16; 1 Thess. iv. 18; v. 11, 14; 1 Pet. iv. 9-11.) Attending to this, men were, by and by, found among themselves qualified to take the oversight of them; (Rom. xii. 6-8; 1 Pet. v. 1, 2; Acts xiv. 23.) These were called Presbyters or Elders, Bishops or Overseers, (Acts xx. 17, 28; Tit. i. 5, 7,) or, by the well-known designation, Pastors; (Ephes. iv. 11.) In some churches there might be more than in others all, however, whose character corresponded with 1 Tim. iii. 1-7, Tit. i. 57, were eligible; and we always find a plurality mentioned in every church; (Acts xv. 4, and xxi. 18; xx. 17; xiv. 23; Phil. i. 1; James v. 14.) This plurality, too, while the brethren were faithful, could be as easily kept up as it was at first obtained; for, however efficient the pastoral talents might be, the other members of the body had no allowance to hide theirs; and their improvement was demanded as well for future work as for present service; (Rom. xii. 6-8; xv. 14; 1 Cor. xii.; xiv.; Ephes. iv. 8-16; 1 Thess. v. 11-14.) Deacons were also appointed to regulate the temporal affairs of the church, especially to look after the poor; (Phil. i. 1; Acts vi. 1-3.) Matters being thus arranged, the bishops, or pastors, were charged to feed the church, and to watch against all intruders-against 'grievous wolves" entering in and not sparing the flock-professed ministers making merchandise of the followers of Christ; as also to be guarded that none of their own number might become cavillers, "speaking perverse things," to cause divisions and "draw away disciples after them;" (Acts xx. 28-31; 2 Pet. ii. 2, 3.) They were likewise instructed to work with their hands for themselves and the relief of the necessitous; while, on the other hand, the brethren were enjoined to honour them, and when they stood in need of assistance, to communicate to their wants; (Acts xx. 34, 35; 1 Cor. iv. 17; Phil. i. 1 read with iii. 17, 18, and iv. 9; 1 Tim. v. 17 comp. with ver. 3, 16; Gal. vi. comp. with 1 Tim. vi. 18 and Heb. xiii. 16.) Then they were commended to the Lord, and left in charge of the different churches over which the Holy Ghost had made them overseers; and Harbinger, Jan. 1, '67. REVISION OF GENESIS. I have WHILE we read with pleasure a more accurate translation of the New Testament than the common version, it is gratifying to know that eminent Scholars in the employ of the American Bible Union, have the revision of the Old Testament in a state of forwardness. just read three chapters of Genesis translated by Dr. Conant, "printed as a specimen of the revised translation, with such notes as seemed indispensable for understanding the design of the corrections, and the meaning of the sacred narrative." This covers a most important and interesting part of the book involving grave questions concerning the agreement of "rock teaching" and scripture doctrine. Two questions press us. What does the rock testify under the examination of those who well know how to obtain its full fair statement? And what says the written revelation as given by God? Get the whole testimony from each, and there cannot be disagreement. In looking over these advance sheets harmonies appear that cannot be seen in the received version. For example: the revision testifies verse 2. "Now the earth was waste and empty; and darkness was over the face of the abyss and the Spirit of God was brooding over the face of the waters." But in our version we read: "and the earth was without form and void" &c., to which the sceptical geologist objects. An eminent hebraist, however, says of the original: "They are the very words which a Hebrew writer would naturally use to express the wreck and ruin of a former world, if such a one were supposed to have existed." Dr. Conant's note on verse 2 is "Here begins a new division as indicated by the form of the Hebrew word. Comp. Chap. 3: 1. The second verse is, therefore a new starting point in the history of creation. Verse 5. And God called the light Day, but the darkness he called Night, and there was evening and there was morning, one day. Note on verse 5. "And there was evening, the close of a period of light by the coming on of darkness; and there was morning, the close of a period of darkness by the return of light; the two periods making a day. This is the literal rendering of the Hebrew words, and is the only construction they will bear. The common version assumes construction of the Hebrew which is grammatically impossible. a Moreover, evening, in Hebrew as well as in English, means the coming on of darkness after a period of light; in other words the close of day by the coming on of night.— Harbinger, Jan. 1, '67. 'Again the Almighty spake: Let there be lights High in the expanse of heaven." The word firmament in the common version was taken from the Latin vulgate, which followed the false rendering of the Septuagint version." Now is not the correetion of this single word valuable to the common reader? The criticisms of some professed "Savans" on the word firmament must fall. While the true system of the universe was unknown, this passage was supposed to teach the existence of a fixed chrystalline vault in which the heavenly bodies were set. In modern times it has been explained on the "And God made To avoid too great length I omit But Chris. Standard. THE NEW TRANSLATIONS ON ACTS II. 42. 1. ANDERSON." And they attended constantly to the teaching of the apostles, and the fellowship, and the breaking of bread, and the prayers.” 2. A. B. UNION.-" And they were constantly attending on the teaching of the apostles, and the distribution, and the breaking of bread, and prayers." 3. M'GARVEY." And they continued steadfastly in the apostles' teaching, and in fellowship, and in breaking the loaf, and in prayers.' 4. DR. GILES." And they were continuing steadfast in the teaching, and the fellowship of the apostles, and in the breaking of bread, and in prayers." 5. ROBERT YOUNG." And they were continuing steadfastly in the teaching of the apostles, and the fellowship, and the breaking of the bread, and the prayers." 6. A. CAMPBELL." And they continued steadfast in the teaching, in the fellowship, in the breaking of the loaf, and in the prayers of the apostles." 7. AUTHORIZED VERSION.-" And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.” THESE seven translations supply | perfect ease, might be put into good considerable variation in the render ing of a very plain text, which, with English by an almost word for word translation. No. 2 rejects fellowship and renders Kowvwvia by distribution. Why so? True it is once in the common version so rendered and in that instance evidently indicates a distribution of funds. But it is also rendered contribution, as in Rom. xv. 26. "It hath pleased them of Macedonia to make a certain contribution for the poor saints which are at Jerusalem." There it certainly expresses the putting together of that which was afterwards distributed. He, then, who in Acts ii. 42 gives distribution rather than contribution, acts arbitrarily, as does he who prefers the latter to the former. Κοινωνία signifies fellowship, having in common, partnership, joint participation in giving and receiving. The A. B. U. then has no good reason for fixing upon distribution, and the six other versions do justice to the original by❘ the word fellowship. Even where the common version gives contribution and distribution we would retain fellowship, notwithstanding that in those particular instances the contributing, in the one case, is in view, and, in the other, the disbursing, but, as the Holy Spirit has been pleased to employ a term which denotes more than the act immediately pointed to, we should be content to let the English reader have as much, and no more, than the Greek reader, leaving both to discover from context whether the expressed fellowship is alluded to in its contributive or in its distributive aspect. In the next place, it may be observed that the six who render κοινωνια fellowship do not agree in the place they assign it. The Apostles seem a convenient sort of folk, to be put in just where translators think they appear to most advantage. Nos. 1, 2, 3, 5, 7 place them to qualify the doctrine or teaching. them over to the fellowship, making "the fellowship of the Apostles," while No. 6 puts them as far as possible both from the teaching and the fellowship, and gives "The prayers of the Apostles." Then we notice that No. 4 hands Harbinger, Jan. 1, '67. in Nos. 3 and 7 the article occurs only once-" in the Apostles' doctrine." No. 6 gives it six times, as also does No. 5. Five times we find it in No. 1, while Nos. 2 and 4 call it into use four times. In seven translations we might expect perfection, but to our mind each of the foregoing is wanting to some extent. Why not allow the Apostles to stand where Luke placed them, and as the article will make good English wherever found, why not give it its full representation ? Thus—“ And they continued steadfastly in the teaching (Tn diduxy) of the Apostles, and in the fellowship (Tη Kolvwvia), and in the breaking (τη κλασει) of the bread (του αρτου), and in the prayers (ταις προσευχαις). Now, why take the Apostles out of their place in connection with the teaching and put them last in the verse? Why take them up and let them fall midway between their right position and the end, thus making "the fellowship of the Apostles ?" Those who give the article four or five times are inconsistent. Nos. 2 and 7 give it but once, and may plead conformity to English idiom, but surely the fact that the structure of our language often requires the omission of the article is not a reason for throwing it out where it can be retained and supply a good and exact expression of the original. Would it not be better to retain all that our idiom will allow rather than to act upon the principle of throwing out all it will permit us to get rid of? That the presence of the article often tends to bring into view some shade of apostolic thought, which can not be so well seen without it, cannot be denied. Let us, then, be careful in reference to amputations and also of supplements. The rendering by ANDERSON deservedly stands at the head. He gives us clearly 1. The Teaching of the Apostles. 3. The Breaking of Bread. |