It is not God's desire that any of His intelligent creatures should remain in ignorance of His will as far as He has been pleased to communicate it. Great in counsel, excellent in working, His plans, when unfolded by the Holy Ghost, must ever afford delight and occupation to those who, whatever may be their rank in the universe, know that He is God, and that they are His servants.
“The angels that excel in strength do His will, hearkening to the voice of His Word.” Possessed of finite intelligence, the revelation of what has been for ages hidden in the mind of God does afford them subjects for meditation as they see His counsels gradually unveiled before their eyes; and kept by God, “the elect angels” as the Word describes them, what He does, and what He says has for them an interest beyond anything else. For what can interest a creature, whose heart is right with God, so much as that which concerns Him, and redounds to His glory? Accordingly we read, that they desire to look into the things concerning the Lord Jesus, now reported unto us by them that have preached the gospel unto us with the Holy Ghost sent down from heaven. (1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12).) They learn there, not only God's will for them, and the service He would have them render to the heirs of salvation, but God's mind and purpose about His Son; His wonderful plan of salvation and everlasting blessing for sinners; the manner by which all that He is can be displayed; His authority, where it has been impugned, be vindicated, and Himself be fully glorified. For all this, though not yet to be recorded as having a place in the history of the universe, is nevertheless the subject of divine revelation. God has spoken of it, and from His words His creatures may now learn what He will yet do. So interested then are the angels in all that concerns God, that, although this revelation was made for man, and for the most part direct from God to man, they desire to look into it. By the church is now made known to the principalities and powers in the heavenlies the manifold wisdom of God. (Eph. 3:1010To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Ephesians 3:10).) From His word, by the prophets, they learned the sufferings of Christ, and the glories that should follow. For the announcement of that wonder of wonders, the humiliation and death of the Son of God, was made to man, not angels. The predictions of what He would do, and how low He would stoop, was first disclosed in the word of the Lord by the prophets.
What an honor has God put on His prophets, His apostles, the church! The children of Adam, according to the flesh, have become in His goodness mid favor the medium of communicating to the angelic hosts the counsels of God, till then hidden in the secret recesses of His heart. Men, not angels, have been the general depositaries of His truth, regarding His Son, the destiny of this world, and all connected with it. They needed a revelation, for they were fallen, and, without it, must have perished forever. They are more directly concerned in it, because, if believers on Christ—children of God, they are heirs of God, and joint-heirs with Christ. They have a place before God, and a relationship to Him, such as no angel can aspire to. They have an association with the Lord Jesus Christ, such as none but the redeemed can enjoy. All then, that God has been pleased to reveal, should surely interest His children. I Shall we rest satisfied with the knowledge of salvation and deliverance for ourselves from everlasting wrath? Had the elect angels no interest outside the knowledge of their personal safety, they would not have been described as looking into the things concerning the Lord Jesus. Should we not, sensible of the favor shown to us, desire to become acquainted with this revelation, whether it directly bears upon our personal salvation, or not? Has God been, for a period of 4000 years, unfolding step by step His mind, and shall we be careless about the terms He has employed? Shall He confide to us the manner of the kingdom, or the course of events, which must precede its establishment in power after our removal from this earth, and shall we listen to it as unconcerned and unwilling auditors? Meager, indeed, must that soul's apprehension be of the favor conferred on it as a child of God, if it cares not to know all that its Father has told it. Selfish must he be, who, satisfied with the confidence of his own safety, cares not to hear about what concerns God's well-beloved Son. What interests God should interest us; what concerns His Son should concern us. The very words of the divine revelation should have a value in our eyes unsurpassed, nay, unequaled. God has written down His thoughts for man's instruction, for His children's edification. This should be reason enough for us. God saw fit, that we should have not a dim, hazy, tradition, of what He had once communicated to us, but, that the very terms, in which it had been made, should be handed down to the latest generations. It is a written revelation we possess, dictated by the Spirit of God, not in words which man's wisdom teacheth, but which the Holy Ghost teacheth. (1 Cor. 2:1313Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. (1 Corinthians 2:13).) Then these Scriptures, the several books which together we call the Bible, are holy. The subjects of which they treat, the thoughts which they communicate, the words in which they are clothed, are all from God for man's use and guidance.
Moreover, it is a selected revelation. We have not recorded in it all that God has revealed during these 4000 years to His people. Jonah prophesied of the restoration of the coasts of Israel from the entering of Hamath unto the sea of the plain. The fulfillment of God's Word is recorded, but the terms of the revelation have not been preserved. (2 Kings 14:2525He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. (2 Kings 14:25).) Paul writes of having heard unspeakable words, which it is not possible for a man to utter. (2 Cor. 12:44How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Corinthians 12:4).)
John heard the voice of the seven thunders, but was forbidden to record what they said. (Rev. 10:44And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. (Revelation 10:4).) And the same apostle tells us, that many other signs truly did Jesus in the presence of His disciples, which are not written in this hook; but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through His name. And if all had been written, the whole world could not contain the books that should be written. (John 20:30, 31; 21:2530And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (John 20:30‑31)
25And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. (John 21:25).)
Again, we would call attention to the languages chosen, by which to convey the thoughts of God, as an additional proof that what was written, and so carefully selected, was for man's use and guidance. In Hebrew, Chaldee, and Greek, has the Spirit of God been pleased to write. He spake by the disciple; on the day of Pentecost, in many different tongues. In three only has He written what, it pleased God we should be acquainted with. To them must we turn, if we would learn the exact sayings of the Spirit about the Son of God, about man, about the world, the final destiny of the human race, and the earth on which we tread. And each of these languages, when employed, was just the best medium that could have been found, by which to publish far and wide the acts and purposes of God. Hebrew, the language of Palestine, as the names of places and people, before Israel possessed it, indicate the adopted language of Abraham and his descendants, as the difference between the language of Jacob and that of Laban, the Mesopotamian, clearly shows (Gen. 31:4747And Laban called it Jegar-sahadutha: but Jacob called it Galeed. (Genesis 31:47).) Hebrew was also the language of commerce, the Phoenicians being the great carriers of the world in their days. Westward, along the Mediterranean to the far off Islands of the Cassiterides they penetrated, Eastward, down the Red Sea, along the Eastern Coast of Africa, and to India they found their way. The navies of Solomon, too, in the days of Israel's greatest glory, went to Ophir. By such means, the knowledge of the Hebrew tongue must have been extended beyond the confines of Canaan, and so an opportunity have been afforded of letting men, of different nations, speaking languages of different families from the Semitic, hear something of the wonders and truth of that God who, was worshipped in such splendor at Jerusalem as Jehovah God of Hosts. How far, through the faithlessness of Israel, this result fell short of what might have been, we have not now to inquire. We have only to do with the fact that God chose this language, in which, for 1100 years, with only a brief interval, He communicated His thoughts to men. Was it a mere accident, as men would say, that Hebrew was the language selected; was it not rather from design? For what other tongue could have answered the end so well? Abraham gave up his native tongue for the language of Canaan; but God was by this preparing for that time, when His word should not only be written on tables of stone, or altars, in Canaan, so that Israel could understand it, but be recorded in that tongue, some knowledge of this must have extended, as names of places to this day testify, wherever the great merchants of Tire and Sidon penetrated with their wares.
With the rise of the first of the four great empires, which were to exercise supreme authority within the prophetic earth, the Aramean or Chaldee language came into prominence. A language foreign to the Jews in the days of Hezekiah, not understood by the common people when Rabshakeh appeared before Jerusalem, it was afterward to be the tongue in which they would converse, when Hebrew would cease to be spoken in ordinary society. Hence we have the Targums, the translations (and often very free ones), of the sacred writings of the Old Testament. But, before the Jews had dropped the pure Hebrew, God made choice of Chaldee to make known the better thereby to the nations what it behooved them to be informed of. First used in Jer. 10:1111Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. (Jeremiah 10:11) for the message sent by Him to the Gentiles, it was afterward the language in which God's communications to Nebuchadnezzar and Belshazzar were made, and His gracious intervention on behalf of His suffering servants in the reigns of Nebuchadnezzar and Darius recorded. From chapter 2:4 to the end of chapter 7 of the book of Daniel the original is in Chaldee. A glance at the book shows the wisdom of this. God would teach the Gentiles that, though they had triumphed over the kingdom of Judah, they had not triumphed over Jehovah: their gods had not given them the victory. He, and He alone, was the true God, the God of heaven. Those portions, therefore, which concerned the latter days, and the vicissitudes of the city and people, are written in Hebrew; but those portions, which were designed to remind the Gentiles, that God had vindicated His honor, and manifested His power to save those faithful to Him, are in Chaldee. The wisdom of man is found incapable of explaining the thoughts of God, chapter 2. The power of man is powerless to destroy those who trust in God, chapter 3. The pride of man is humbled, and God alone is to be exalted, chap. iv. The impiety of man is signally punished, chapter 5. The hostility of men to God's servant ends in their utter discomfiture and death, chapter 6. And lastly, the counsels of God, as to supreme dominion over the earth, are revealed, ending with the establishment of that kingdom which shall never be destroyed, chapter 7. In Ezra we get another portion written in Chaldee, chapter 4:8,—6:19; and chapter 7:12-27, just that part of the history which records God's interventions on behalf of the oppressed and feeble remnant, now returned to their own land, that the Gentiles might learn, that Jehovah could, and did, protect His faithful people; that His word, by the prophets Haggai and Zechariah, could stimulate them to work, though the decree had as yet not been reversed in their favor; and, that He could turn the hearts of Darius, and Artaxerxes to favor them, and to take an interest in the work of His house at Jerusalem.
The ages were rolling by. The time was approaching when the hope of Israel should appear, and the mystery, kept secret, since the world began—the Church—should be unfolded. It is deeply interesting to trace how God was preparing for the advent of His Son, that, when He should appear, and the Scripture, be appealed to in support of His claims as the promised seed and Messiah, the nations of the earth should have within their reach a translation of the word of God, made by Jews, and accepted by the bitterest foe of the truth, as generally correct, to which they could appeal, and see for themselves, when subject to the Spirit, as the Bereans did, (Acts 17:11, 12,11These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. (Acts 17:11‑12)) whether or not Jesus was the Christ. The great center of trade had ceased to be found at Tire. The language of commerce was no longer Phoenician, or Hebrew, but Greek. A Greek translation became a desideratum for the Jews of the dispersion. About the year 280 B.C. this want was supplied; and when God next caused fresh revelations to be written, He chose not Hebrew, nor Chaldee, but Greek, the language then generally understood throughout the Roman earth. In the Roman senate, as well as at Jerusalem, Greek might have been heard. To the strangers of the dispersion Peter wrote in Greek. To the Roman Christians, as well as to the Hebrews, Paul dictated, what the Holy Ghost would have him say, in Greek. The twelve tribes, scattered abroad, had a message addressed specially to themselves, but James announced it in Greek. At Rome, at Alexandria, at Ephesus, at Antioch, at Jerusalem, Greek was understood; so in Greek the New Testament was written, that it might be read far and wide by Gentiles as well as Jews. What care then has God taken that His word should be made known, by using the language, best adapted for it, at the different periods of its delivery; that not merely the general sense, but the very words, in which His mind was expressed, might be within the reach, as far as possible, of those concerned!
Passing from the age of revelations, we may still trace God's care for His word, in the manner He provided for its dissemination through the medium of translations. As the knowledge of Greek declined, a Latin translation for the Christians in the western part of the Roman empire became a necessity, and, when needed, believers found their want met. For the Churches of North Africa, as early as the second century, a Latin translation had been made from the Greek, called the Vetus Latina. Subsequently some parts of the New Testament, the Gospels at least, were translated in North Italy, and called Versio Pala. Jerome first connected portions of these two, which, in his day, had become blended together, and afterward translated the Old Testament directly from the Hebrew. As years passed on his version was mixed up with the preceding ones, and hence was formed that Latin version now known as the Vulgate. Containing some gross doctrinal errors, and others not affecting doctrine, it was, nevertheless, for centuries the only translation in which the Scriptures could be read by the greater part of the nations of Western Europe. From it Bede translated. From it Aelfric likewise in the 10th century translated portions of the Old Testament. From it Wicliff learned God's truth, and then translated the New Testament for the benefit of his countrymen. Thus a Latin translation, first made for the Christians of North Africa, was destined to be the only source for ages from which God's saints would learn that truth which satisfies the soul. With the dawn of the Reformation access to the original sources was reopened; and the invention of printing brought within the reach of many the Scriptures in the original tongues. Then afresh translations were made. German, English, French, Italian, and Spanish versions by degrees appeared, made more or less directly from the Hebrew and Greek. Tyndale was the first who translated the New Testament for English readers. With the Greek before him he nevertheless was influenced by the Vulgate; and thus, even in the present day, the authorized version bears traces of the influence that translation one exercised over the Western Churches. Tyndale's New Testament appeared in 1525 A.D., the Old Testament a little later. After him Coverdale brought out a translation of the Bible in 1535; Matthews in 1537; Taverner in 1539; Cranmer's Bible appeared in that same year. The Genevan version was published in 1557-1560, and the Bishop's in 1568-1572. Some preferring the Genevan, others the Bishop's, at length in 1611 came out the Authorized version, which, after some years, was generally accepted as the English version. Here too we may trace the goodness of God. The value of having one version, not two or more in common use, is great. Before therefore the Colonial empire of Great Britain had attained to its colossal greatness; before the different denominations in England and her colonies had appeared, or been molded into distinct separate bodies; before the English tongue had spread over so large a portion of the earth's surface, and jealousies between the mother country and her colonies had led the latter to regard with suspicion anything emanating by royal authority from the former, the Authorized version appeared; and, wherever the English language is spoken, or English enterprise has penetrated, thither that version has been carried, and wherever English or American missionaries have gone, and provided the natives with a translation in their own language, the influence of the Authorized version is felt, the value of one commonly accepted translation attested. Are these slight advantages? Was this the result of accident, or of design!
But here arises a further question. Is this version a faithful one? Is it a translation which admits of amendment? Is the cry for revision the cry of people ignorant of the subject, or the simple candid expression of minds competent to form a correct opinion about it?
From 1702, when an essay appeared by Ross proposing a new translation, the question of revision has not been allowed to slumber for any length of time. Lowth, Seeker, Newcome, Blayney, Pilkington, Brett, have in one way or other advocated it. Kennicott, by the publication of various readings of the Hebrew text, and suggested emendations of the Authorized version, stimulated the desire for it. The labors of eminent scholars on the Greek Testament, names familiar to many of our readers, have shown that the received text, and Beza's text, were neither of them an accurate representation of the Greek original. The labors of textual critics in our days have confirmed this, and demonstrated that, in certain passages, the true reading, supported by every great authority, differs from that known, and followed, when the Authorized version was made; and scholars have shown, that, in other passages, a correct version of the original would differ from that given by King James's translators. We must not shut our eyes to all this. A version, which could command the general assent of all Protestant bodies, would be an inestimable boon. Meanwhile the calling attention to passages needing revision is a work of real service. All that any one proposes he can scarcely hope will be accepted; yet it will not be time thrown away if, giving what he thinks is a more correct translation of the original, he brings out into prominence some shade of meaning, which has been hitherto unperceived. We are well aware that, in a matter of this kind, mere assertion is of no avail without proof of what is asserted. Our proofs we must reserve for other articles.
C. E. S.