The more the revised version of the New Testament is examined the more apparent are the honesty and the industry of the revisers. The mistakes into which they have been betrayed are in no case, as far as can be seen, the result of either theological or ecclesiastical bias; but they have sprung rather from lack of spiritual understanding, and from dependence, perhaps, upon scholarship, instead of upon the teaching of the Holy Ghost. For example, Philippians 2:1010That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:10) now reads, “That in the name of Jesus every knee should bow,” &c. The Greek will undoubtedly admit this translation, as it would also that which the revisers have superseded; viz., “at the name of Jesus.” This being the case, the decision must be grounded upon the truth involved, and once accepting this principle, the difficulty disappears. To bow the knee in the name of Jesus, and to confess that He is Lord to the glory of God the Father, would be salvation. But this could not be in this Scripture, inasmuch as even infernal beings “things under the earth” are included. ‘To bend at the name of Jesus would simply express, willingly or unwillingly, acknowledgment of His authority and supremacy, and this is what God has declared that all in heaven, earth, and hell shall do. Hence, while the alteration may seem to be slight, the truth implicated is of the gravest importance.
2 Corinthians 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18) is another illustration of the misleading character of mere critical knowledge. As revised it runs, “But we all, with unveiled face reflecting as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.” As an alternative translation it stands in the margin, “Beholding as in a mirror.” Had the truth of the passage been understood, it would have been instantly perceived those etymological considerations could not govern, as in this case they appear to have done, the translation. The apostle had been drawing a contrast between the ministration of condemnation and death, and the ministration of righteousness and of the Spirit (3: 7-14); i.e. between law and grace; and in connection with it, he recalls the fact that when Moses came out from the presence of Jehovah, he “put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished.” For in truth, being under law, and having, moreover, failed under it, and become amenable to its righteous penalties, the very glory which shone in the face of Moses was their condemnation. They could not endure to behold it, because, as sinners, and without atonement, to come into contact with the holiness of God was to encounter destruction. But under grace all is changed. Christ has glorified God concerning the question of our sins, and God, having being glorified in Him, has glorified Christ in Himself (John 13:31,3231Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. (John 13:31‑32)), so that the glory that shines in His face tells not of condemnation and death, but of accomplished redemption, and the putting away of believers’ sins forever; for if the One who went down into death under our sins has been raised from the dead, and put into the glory of God, it is manifest that our sills are forever gone. The face of Christ is therefore unveiled, and we, unlike the Israelites, in respect of Moses, can look upon the glory that is there. displayed; indeed, we delight to gaze upon it, inasmuch as it is the indubitable proof that our sins are completely cleared away. Moreover, as the latter part of the Scripture tells us, we are transformed by the glory, through the power of the Spirit, in the very act of beholding it—transformed, changed into the same image from glory to glory, even as by the Lord the Spirit. The two thoughts are thus: that through grace we are able to look upon the unveiled face of the Lord, and that the glory we behold in that face is used to transform us into His image It will therefore be seen that to put the words “in a mirror,” even after “beholding,” as in the margin, confuses the teaching of the passage; while to translate “reflecting as in a mirror,” is to miss it altogether. But more than this, it adds the error that we reflect the glory of the Lord before we are transformed, and that we are changed, or transformed, into the image of our glorified Lord by reflecting His glory!
It is a matter of great regret also that the Revisers did not use their opportunity to give the true sense of Colossians 1:1919For it pleased the Father that in him should all fulness dwell; (Colossians 1:19). They have retained the added words “the Father,” rendering the passage, “For it was the good pleasure of the Father that in Him should all the fullness dwell.” The very fact of the words being added shows that it is interpretation rather than translation, and this might have thrown them back to a more patient study of the context, which brings out in a special manner the glorious dignity of the Person, the preeminence and headships of Christ. They might have then discovered the possibility of a rendering with which many of our readers are familiar; viz., “For in Him all the fullness was pleased to dwell” the only one, it may fearlessly be said, that exactly represents the original, harmonizes with the context, and expresses the mind of the Spirit of God.
We now turn gratefully to some very decided improvements; and, first of all, to those of an ecclesiastical character. In John 10:1616And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16), the Revisers have rightly substituted “flock” for “fold.” There is little doubt that ecclesiastical leanings led to the false rendering, with the object of bolstering up a particular church establishment, and thereby condemning all who should venture to stray from this human fold. But Judaism is the fold of John 10, and out of this our Lord expressly tells us that He leadeth His sheep. (v. 3) The fold thenceforward ceases, and the sheep, whether gathered out from among the Jews, or afterward from among the Gentiles, were to form one flock.
It is also a great advantage to have the word “ordained” (which was gratuitously inserted in the Authorized Version) omitted from Acts 1:2222Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. (Acts 1:22). In Mark 3:1414And he ordained twelve, that they should be with him, and that he might send them forth to preach, (Mark 3:14), “ordained” has been exchanged for “appointed.” So also in Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23), the word “appointed” replaces “ordained.” Knowing how largely the episcopal element was represented in the revision company, and the increasing pretentions of sacerdotalism, and its claims for priestly sanctity because of “ordination,” such changes were hardly to be expected, and fill us with corresponding gratitude.
Another slight change in Acts 20 proves the sincerity of the Revisers. In verse 17, we find that Paul sends for the elders of the Church in Ephesus. When addressing them he says, “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers,” &c. (v. 28) In the revised version bishops “supersede” overseers. This will make plain to the English reader that the elders of the assembly were bishops, and hence that modern episcopacy finds no support in the word of God.
Passing to other changes, we note with great satisfaction the faithful rendering of 1 John 3:44Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4). It ran, as our readers will remember, as follows: “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law;” a translation not only serious in its consequences, but amounting to a falsification of the word of God. For inasmuch as the law was given to the Jews, and to them alone—if this were a true definition of sin—Gentiles could never have committed it! How different is the statement of the Spirit of God as now given by the Revisers, “Every one that doeth sin doeth also lawlessness: and sin is lawlessness.” Sin is thus shown in its true character and essences consisting in independence of God, doing one’s own will with freedom from every other law, and thus lawlessness. To the Jew sin, in addition, was transgression of the law; but sin in Jew and Gentile alike is lawlessness, a definition therefore that leaves no loophole of escape for any one upon the face of the earth, but brings in the whole world as alike guilty before God.
In 1 Corinthians 9:2020And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; (1 Corinthians 9:20) there is an addition of great importance. It formerly read, “And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law,” &c. The Revisers have restored the clause omitted after “as under the law; “viz.,”not being myself under law.” Many of our readers know that all competent scholars have long confessed that this clause was most unjustifiably rejected; but it is a great gain in the interests of the truth to have it now brought before the mass of believers in this country. Rightly interpreted, it is the settlement of that hotly contested question as to whether the Christian is still under law; for while no additional evidence is needed for those who understand what Christianity is, and the truth of the Christian’s position, the new place into which he is brought through the death and resurrection of our blessed Lord, it is of immense importance, in dealing with candid souls, to be able to point to the fact, that the apostle Paul himself carefully states that he himself was not under the law, which is not, as he explains, to be “without law to God; but under law (a different word altogether from what he had employed before—one meaning “enlawed;”i.e. brought under authority) to Christ.”
The alteration in Revelation 22:1414Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. (Revelation 22:14) fully warranted—will be acceptable to most, and is most valuable as a closing testimony to the value of the precious blood of Christ. “Blessed are they that wash their robes, that they may have the right to the tree of life, and may enter in by the gates into the city.”
There are many improvements and also defects other than those indicated. These our readers must note for themselves. But there are few who will not recognize in the whole result matter for thanksgiving to God. May He lead His people into an ever-increasing acquaintance with His word, and bring them more and more under its sanctifying power through the energy of the Holy Ghost.
E. D.