THE KING’S BUSINESS
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existence came into being, no existence came into being apart from him.” ' This is not nearly so accurate a translation o f the Greek as that found in either the Author ized or Revised Version. John said, “All things,” just as it is in the Authorized or Revised Versions, not “All existence,” as it is in Moffatt’s translation. “ Came into being” is, on the whole, a more accurate rendering than that in the Authorized and Revised Version, “ were made,” “ came to be”' would seem to us to be an improve ment on the “ came into being.” In the fourth verse Moffatt translates, “ In Him life lay, and this life was the light for men.” Now this is not at all what John said. Moffatt may think it is an improve ment on what John actually said, and therefore feel warranted in putting it in, but in what is called a “ translation" what is desired is really a translation. What John actually said is just what we find in the Authorized and Revised Versions. “ In Him was (not, lay. There is nothing in the Greek to suggest “ lay,” it is a substi tution o f another word for the one actually used) life, and the. life was the light o f men (not, for men, but, o f men).” The translation is full o f things o f this kind. The same Greek word is rendered by quite a variety o f words in a single chapter. O f course, it is not always possible to trans late a Greek word by the same English word, for- the usage o f words in different languages is not always the same, but cer tainly there is no demand, and no warrant, for such a variety o f translations in a sin gle Greek word in a single chapter, as we find in Moffatt’s translation. One might find suggestion and illumination by read ing Moffatt’s translation, if he was wise enough to always be on his guard against the peril that comes from this unreliabil ity. W e have met those who said they did find great help from it, but every one who uses it should never lose sight o f the fact that very frequently its variations o f trans lation from the Authorized and Revised translations are not at all warranted by the Greek text.
Is the practice of physical culture methods for good health inconsistent with trust in Christ for one’s Healer? Most assuredly not. I f one is depending upon God’s help, sought in prayer, for heal ing and for the maintenance o f one’s health,| he ought to do everything that is reasonable to maintain a good physical condition. He should take systematic exer cise, evety Christian ought to any how. He should breathe deeply, every, sensible person ought to do that. He should eat the right kind o f food, in right propor tions, and he should eat it in the right way. He should have proper habits of bathing, and do such other things as pro mote good health. To ask God for help and then violate God’s own laws o f health is not faith, it is tempting God. W e recall the case o f an earnest Christian woman, a Well meaning woman, who once testified iri a prayer meeting that she had made some mince pies during the week, and having eaten one piece, it was so good that she felt she wanted another piece, but she knew that another piece would upset her digestion, and so .she asked God if she might take another piece in faith, and she ate another piece without any harmful results. Now this is not faith, it is folly. O f course this is an extreme case, but it is only an example o f what many people who profess to believe in Divine Healing are doing. Trust ih God for healing or anything else should be accompanied by common sense. 'God Himself tells us ip His own Word that He has not given us a spirit o f fear “ but o f power, o f love, and o f a sound mind.” The Revised Ver sion translates sound mind, “ disciplinei” and puts in the margin, Greek, “ sobering.” But the Greek word used really means “sound sense.” The spirit referred to is the Holy Spirit, and the Holy Spirit is a Spirit o f good common sense, and a good common sense regard for physical laws and physical development should accom pany any intelligent faith in God for heal ing-
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