Transcriber's note:

[56]See Grimm'sLexicon, or Trench'sN. T. Synonyms, on this word. Comp. ch. iii. 19; Rom. ii. 23-27; iv. 15; v. 14.

[57]TheIof this sentence is quite indefinite. On the other hand ver. 19, with its emphatic ἐγώ γάρ, brings us into a new vein of thought.

[58]Comp. ch. iii. 10-12, 19; Rom. iii. 20; iv. 15.

[59]This verb has, as Schott suggests, a tinge of irony.

[60]Rom. vii. 7-viii. 1.

[61]Hofmann is so far right when he makes the Apostle turn to the Galatians in ch. ii. 15, and draws at this point the line between the historical and doctrinal sections of the Epistle.

[62]What is said of χάρις, applies also to its derivatives, χαρίζομαι, κ.τ.λ.

[63]Eph. i. 5-9; 2 Tim. i. 9; Rom. iii. 24; Heb. ii. 9; 2 Cor. v. 20-vi. 1; Gal. iv. 5; Tit. iii. 5-7; ii. 11-14; Rom. v. 21.

[64]Rom. vii. 12, 14; 2 Thess. ii. 4-8; comp. 1 John iii. 4.

[65]Rom. iii. 20; iv. 15; v. 20; vii. 5, 24; Gal. ii. 16; iii. 10, 11, 19.

[66]Rom. iii. 24, 25; Eph. ii. 8; etc.

[67]Rom. iv. 1-4; xi. 6; Gal. ii. 16; iii. 12.

[68]Rom. iv. 16; viii. 28-39; xi. 5; Eph. i. 4-6; Tit. iii. 7; Acts xx. 32; Gal. iii. 18: δι' ἐπαγγελίας κεχάρισται ὁ Θεός.

[69]1 Cor. xv. 3, 4, 11; Rom. iv. 24, 25; x. 9; 1 Thess. iv. 14.

[70]Rom. v. 14; 1 Cor. xv. 22, 45-48; 1 Tim. ii. 5.

[71]1 Cor. xv. 45-49; comp. Col. i. 15-17; John i. 4, 9, 15, 16.

[72]Pfleiderer,Hibbert Lectures, pp. 65, 6. Dr. Pfleiderer's delicate and sympathetic interpretation of Paul's teaching (in theseLectures, and still more in hisPaulinism) has made all students of the Apostle his debtors, however much they may quarrel with his historical criticism.

[73]Ch. iii. 14; iv. 6, 7; v. 5; 1 Cor., vi. 17, 19; Rom. viii. 9-16.

[74]Ch. iii. 28; Col. iii. 11; Rom. xv. 5-7.

[75]The verb προεγράφη (openly set forth) probably meanspainted uprather thanplacarded. This more vivid meaning belongs to γράφω, and there is no sufficient reason why it should not attach to προ-γράφω. It is entirely in place here. "Jesus Christ crucified" is not an announcement to be made, but an object to be delineated.

[76]On βασκαίνω see the note in Lightfoot's Commentaryin loc.; also Grimm's N. T. Lexicon. "The Scripture calleth envy an 'evil eye;' ... so there still seemeth to be acknowledged in the act of envy an ejaculation or irradiation of the eye. Envy hath in it something of witchcraft.... It is the proper attribute of the Devil, who is called 'The envious man, that soweth tares among the wheat by night.'"—(Lord Bacon:Essayix.)

[77]Comp. 2 Cor. xi. 1-4, a passage closely parallel to this context, containing what is expressed here and in Gal. i. 6, 7; iv. 11, 17, 18.

[78]2 Tim. ii. 10; Eph. vi. 24 (ἀφθαρσία isincorruptioneverywhere else in Paul: why not here?)

[79]Ch. iii. 26, 27; Rom. vi. 2-4; Col. ii. 11-13; Tit. iii. 5.

[80]Comp. 2 Thess. i. 4-6; Ph. i. 28-30; Rom. viii. 17; 2 Tim. i. 8.

[81]Matt. iii. 9; John viii. 33-59.

[82]Gen. xii. 3: the first promise to Abraham. In this text the Hebrew and the Greek (LXX) say,All the tribes (families) of the earth. The synonymous ἔθνη, with its special Jewish connotation, suited Paul's purpose better; and it is used in the repetition of the promise in Gen. xviii. 18.

[83]Rom. viii. 4; 1 Cor. vi. 9; Eph. v. 9; Tit. ii. 12-14; etc.

[84]Of faithqualifieslivein the Hebrew of the prophet, and in the LXX, also in the quotation of Heb. x. 38. The presumption is that it does so in Rom. i. 17, and Gal. iii. 11. We can see no sufficient reason in these passages to the contrary.

[85]2 Chron. xx. 7; Isai. xli. 8; comp. Jas. ii. 23.

[86]Deut. xxvii. 26; Jos. viii. 32-35.All things, given by the LXX in the former passage, is wanting in the Hebrew. But the phrase is true to the spirit of this text, and is read in the parallel Deut. xxviii. 15.

[87]Hab. ii. 4. For the construction, seenoteon p. 186.

[88]Lev. xviii. 5.

[89]The Hebrew of Deut. xxi. 23 reads "a curseof God;" the LXX, "cursedby God" (κεκαταρημένος however, not ἐπικατάρατος as in Paul's phrase). The Apostle omits the two last words, not inadvertently, as Meyer supposes, for he must have had a painfully vivid remembrance of the wording of the original, but out of a reverence that made it impossible to speak of the Redeemer as "accursedby God."

[90]See the able and convincing elucidation of διαθήκη in Cremer'sBiblico-Theological Lexicon of N.T. Greek.

[91]See Heb. ix. 16-18, where so much ingenuity has been expended to turntestamentintocovenant."Sweet is the memory of His name,Who blessed us in His will."[92]Gen. xxii. 16-18; Heb. vi. 17.[93]Comp. Rom. viii. 33, 34; Acts xi. 17; 2 Cor. i. 21, for a similar emphasis.[94]We gain nothing, and we may lose much, in "trying to settle questions of Old Testament historical criticism by casual allusions in the New Testament." (See Mr. Beet's sensible observations, in his Commentaryad loc.)[95]Gen. xii. 2, 3; xv. 2-6; xvii. 4-8, 15-21; xxii. 16-18.[96]Ch. iv. 21-31; Rom. iv. 17-22; comp. Heb. xi. 11, 12.[97]Rom. xi.[98]Luke i. 54, 55, 68-73.[99]Τῶν παραβάσεων: the definite article can scarcely mean less than this.[100]Comp. the reference to this word in Chapter IX., p. 143.[101]Acts vii. 53: comp. διαταγὰς ἀγγέλων and διαταγεὶς δι' ἀγγέλων. Stephen's last words may well have lingered in the ear of Saul. From the lips of Stephen, they were something of anargumentum ad hominem.[102]A doubtful citation at the best: the reading of the LXX is more to the point than the Hebrew text.[103]See the quotations from Jewish writers to this effect given by Meyer or Lightfoot.[104]Comp. Heb. ii. 2-4; also Col. ii. 15: "(scil.God) having stripped off the principalities and powers"—the earlier forms of angelic mediation. The writer may refer on this latter passage to his note in thePulpit Commentary, also toThe Expositor, 1st series, x. 403-421.[105]But the title "mediator" belongs toChrist, given by Paul himself—the "one mediator between God and men, the man Christ Jesus" (1 Tim. ii. 5). (Comp. Heb. viii. 6; ix. 15; xii. 24.) Christ is so styled however under an aspect very different from that in which the word appears here. "There is one mediator," the Apostle writes in 1 Timothy, "who gave Himself a ransom for all," the oneatoningmediator. But Christ's manifestation of God was direct, as that of Moses was not. His Person does not come between men and God, like that of the Sinaitic mediator; it brings God into immediate contact with men. Moses acted for a distant God: Christ is Immanuel,God with us. On thehumanside Christ is mediator (ἄνθρωπος Χριστὸς Ἰησοῦς); He acts for individual men with God. On theDivineside, He is more than mediator, being God Himself.[106]Matt. xix. 8. Comp. Ezek. xx. 25.[107]Comp. 1 Cor. viii. 6; 1 Tim. ii. 5; also Mark xii. 29, 30; Jas. ii. 19.[108]Hence thepresentparticiple, συγκλειόμενοι (Revised reading of ver. 23), in combination with theimperfectof the foregoing verb, ἐφρονρουμεθα.[109]The phrasefaith in Christ Jesusis a link between this Epistle and those of the third and fourth groups. Comp. Col. i. 4; Eph. i. 15; 1 Tim. iii. 13; 2 Tim. i. 13; iii. 15. More frequently in this connection our "in" represents εἰς (into), not ἐν as here.[110]Rom. vi. 1, 2; Tit. iii. 4-7 ("not ofworks... that we had done)."[111]Comp. Eph. ii. 15; iv. 13; butneuterin ii. 14.[112]Surelythe world of men, not the cosmical elements; comp. Col. ii. 8, 20 (whererudiments of the worldis parallel totradition of men); also Gal. vi. 14; Heb. ix. 1. 1 Cor. iii. 1-3 supplies an interesting parallel: those who arebabes in Christ, are so far carnal and walkaccording to man, animated bythe spirit of this world(1 Cor. ii. 12).[113]Comp. Rom. i. 3, 4; ix. 5; 2 Cor. xiii. 4; Eph. iv. 9, 10; Ph. ii. 6-8; Col. i. 15, 18; ii. 9; 1 Tim. iii. 16.[114]Matt. x. 20; Luke xi. 13; John xiv. 16; Acts i. 4, 5.[115]John xiv. 17; thepresent(ἐστίν) is the preferable reading. See Westcottad loc.[116]Comp. Rom. viii. 31-35; Acts xi. 17.[117]John xii. 26; xvii. 24; Rev. iii. 21; Phil. i. 23; Col. iii. 4; 1 Pet. v. 1.[118]For the rendering of this clause, see the exposition which follows.[119]Comp. 2 Cor. ii. 4; vii. 8.[120]Comp. 1 Thess. i. 5; ii. 7, 8.[121]1 Cor. ii. 3; 2 Cor. iv. 7; x. 1, 10; xi. 6.[122]Comp. 2 Cor. xii. 7-10, referring apparently to the first outbreak of this mysterious affliction.[123]Comp. Matt. xviii. 9.[124]Ζηλόω,to have zealtowards a person or thing,to affect(A.V.: in its older English sense ofseeking,paying regard to any one).[125]Thefull stopplaced in the English Version at the end of ver. 18, on this view, is out of place.[126]Kalisch,Commentary, on Genesis xxi. 9.[127]Comp. Heb. xi. 11, 12; 1 Pet. iii. 6.[128]Paul writes "theSinaimountain" (τὸ Σινᾶ ὄρος) in tacit opposition to the other, familiarMount Zion(Hofmannin loc.). In Heb. xii. 22 the same inversion appears, with the same significance.[129]The reading of this clause is doubtful. The ancient witnesses disagree. Dr. Hort suggests that the Revised reading—the best attested, but scarcely grammatical—may be due to a primitive corruption, ΤΗ for ΕΠ (ἐλευθερίᾳ). This emendation gives an excellent and apposite sense:for (with a view to) freedom Christ set us free. The phrase ἐπ' ἐλευθερίᾳ is found in ver. 13, and would gain additional force there, if read as a repetition of what is affirmed here. The confusion of letters involved is a natural one; and once made at an early time in some standard copy, it would account for the extraordinary confusion of reading into which the verse has fallen. If conjectural emendation may be admitted anywhere in the N. T., it is legitimate in this instance.[130]Comp. John xv. 5, 6, where in ἐβλήθη, ἐξηράνθη, there is a likesummaryaorist.[131]Comp. 2 Pet. iii. 17; for the figure suggested, Eph. iv. 14; 1 Tim. i. 19.[132]Acts xxiii. 6; xxiv. 15; xxvi. 6-8; comp. John vi. 39, 40, 44.[133]"Workingthrough love," notwrought(R.V.margin). The latter rendering of the participle is found in some of the Fathers, and is preferred by Romanist interpreters in the interest of their doctrine offides formata. Paul's theology and his verbal usage alike require themiddlesense of this verb, adopted by modern commentators with one consent. The middle voice implies that through love faithgets into action,is operative,efficacious,shows what it can do. Comp., for Pauline usage, Rom. vii. 5; 2 Cor. i. 6, iv. 12; Eph. iii. 20; Col. i. 29; 1 Thess. ii. 13; 2 Thess. ii. 7; and see Moulton's Winer'sN. T. Grammar, p. 318 (note ondynamic middle).[134]See Chapter I, pp. 15, 16, on thedateof the Epistle.[135]Comp. ch. iii. 4: "ye suffered so many things."[136]Comp. Chapter XII, pp. 193-4.[137]Compare Chapter IX, pp. 131-4. We refer this occurrence to the interval between the second and third of Paul's missionary journeys (Acts xviii. 22),A.D.54.[138]The rendering of the R.V.marginis that of all the Greek interpreters, and of Meyer, Lightfoot, Beet, and the strict grammatical commentators amongst the moderns. The form and usage of the verb do not allow of any other. Apart from its unseemliness, the expression is powerfully appropriate. This condemnation of the Old-Testament sacrament is not more severe than the language of Isa. lxvi. 3: "He that slaughtereth an ox is a man-slayer, he that bringeth a meal-offering—it isswine's blood."[139]The construction of ch. vi. 16; Rom. iv. 12; Phil. iii. 16, is not strictly analogous.[140]Comp. Jas. iv. 5: "The Spirit which He made to dwell in us, yearneth even unto jealous envy" (R. V. margin); also the double use of ζηλόω in ch. iv. 17, 18 (Chapter XVIII, pp. 279, 280.).[141]See Rom. vi. 6, 12; vii. 4, 5, 23, 24; viii. 10-13; Col. ii. 11-13; iii. 5.[142]Comp., 1 Tim. ii. 13-15:saved through the childbearing—i.e., surely, the bearing of the Child Jesus,the seed of the woman.[143]For this pregnant force of έν see the grammarians: Moulton'sWiner, pp. 514, 5;A. Buttmann, pp. 328, 9. (Eng. Ver.).[144]1 Tim. ii. 14: the expression is parallel in point of grammar, as well as sense; γέγονεν έν παραβάσει.[145]1 Cor. iv. 1-5; 2 Cor. i. 12; v. 10-12.[146]See 2 Thess. iii. 17, 18; 1 Cor. xvi. 21-23. In ver. 22 of the latter passage we can trace a similar autographic message, on a smaller scale. Comp. also Philemon 19.[147]ὁι περιτεμνόμενοι (Revised Text). On this idiom, see Winer'sGrammar, p. 444; A. Buttmann'sN. T. Grammar, p. 296. In ch. i. 23, and in ii. 2 (τ. δοκοῦσι), we have had instances of this usage.[148]Στοιχήσουσιν; comp. ch. v. 25.

[91]See Heb. ix. 16-18, where so much ingenuity has been expended to turntestamentintocovenant.

"Sweet is the memory of His name,Who blessed us in His will."

"Sweet is the memory of His name,

Who blessed us in His will."

[92]Gen. xxii. 16-18; Heb. vi. 17.

[93]Comp. Rom. viii. 33, 34; Acts xi. 17; 2 Cor. i. 21, for a similar emphasis.

[94]We gain nothing, and we may lose much, in "trying to settle questions of Old Testament historical criticism by casual allusions in the New Testament." (See Mr. Beet's sensible observations, in his Commentaryad loc.)

[95]Gen. xii. 2, 3; xv. 2-6; xvii. 4-8, 15-21; xxii. 16-18.

[96]Ch. iv. 21-31; Rom. iv. 17-22; comp. Heb. xi. 11, 12.

[97]Rom. xi.

[98]Luke i. 54, 55, 68-73.

[99]Τῶν παραβάσεων: the definite article can scarcely mean less than this.

[100]Comp. the reference to this word in Chapter IX., p. 143.

[101]Acts vii. 53: comp. διαταγὰς ἀγγέλων and διαταγεὶς δι' ἀγγέλων. Stephen's last words may well have lingered in the ear of Saul. From the lips of Stephen, they were something of anargumentum ad hominem.

[102]A doubtful citation at the best: the reading of the LXX is more to the point than the Hebrew text.

[103]See the quotations from Jewish writers to this effect given by Meyer or Lightfoot.

[104]Comp. Heb. ii. 2-4; also Col. ii. 15: "(scil.God) having stripped off the principalities and powers"—the earlier forms of angelic mediation. The writer may refer on this latter passage to his note in thePulpit Commentary, also toThe Expositor, 1st series, x. 403-421.

[105]But the title "mediator" belongs toChrist, given by Paul himself—the "one mediator between God and men, the man Christ Jesus" (1 Tim. ii. 5). (Comp. Heb. viii. 6; ix. 15; xii. 24.) Christ is so styled however under an aspect very different from that in which the word appears here. "There is one mediator," the Apostle writes in 1 Timothy, "who gave Himself a ransom for all," the oneatoningmediator. But Christ's manifestation of God was direct, as that of Moses was not. His Person does not come between men and God, like that of the Sinaitic mediator; it brings God into immediate contact with men. Moses acted for a distant God: Christ is Immanuel,God with us. On thehumanside Christ is mediator (ἄνθρωπος Χριστὸς Ἰησοῦς); He acts for individual men with God. On theDivineside, He is more than mediator, being God Himself.

[106]Matt. xix. 8. Comp. Ezek. xx. 25.

[107]Comp. 1 Cor. viii. 6; 1 Tim. ii. 5; also Mark xii. 29, 30; Jas. ii. 19.

[108]Hence thepresentparticiple, συγκλειόμενοι (Revised reading of ver. 23), in combination with theimperfectof the foregoing verb, ἐφρονρουμεθα.

[109]The phrasefaith in Christ Jesusis a link between this Epistle and those of the third and fourth groups. Comp. Col. i. 4; Eph. i. 15; 1 Tim. iii. 13; 2 Tim. i. 13; iii. 15. More frequently in this connection our "in" represents εἰς (into), not ἐν as here.

[110]Rom. vi. 1, 2; Tit. iii. 4-7 ("not ofworks... that we had done)."

[111]Comp. Eph. ii. 15; iv. 13; butneuterin ii. 14.

[112]Surelythe world of men, not the cosmical elements; comp. Col. ii. 8, 20 (whererudiments of the worldis parallel totradition of men); also Gal. vi. 14; Heb. ix. 1. 1 Cor. iii. 1-3 supplies an interesting parallel: those who arebabes in Christ, are so far carnal and walkaccording to man, animated bythe spirit of this world(1 Cor. ii. 12).

[113]Comp. Rom. i. 3, 4; ix. 5; 2 Cor. xiii. 4; Eph. iv. 9, 10; Ph. ii. 6-8; Col. i. 15, 18; ii. 9; 1 Tim. iii. 16.

[114]Matt. x. 20; Luke xi. 13; John xiv. 16; Acts i. 4, 5.

[115]John xiv. 17; thepresent(ἐστίν) is the preferable reading. See Westcottad loc.

[116]Comp. Rom. viii. 31-35; Acts xi. 17.

[117]John xii. 26; xvii. 24; Rev. iii. 21; Phil. i. 23; Col. iii. 4; 1 Pet. v. 1.

[118]For the rendering of this clause, see the exposition which follows.

[119]Comp. 2 Cor. ii. 4; vii. 8.

[120]Comp. 1 Thess. i. 5; ii. 7, 8.

[121]1 Cor. ii. 3; 2 Cor. iv. 7; x. 1, 10; xi. 6.

[122]Comp. 2 Cor. xii. 7-10, referring apparently to the first outbreak of this mysterious affliction.

[123]Comp. Matt. xviii. 9.

[124]Ζηλόω,to have zealtowards a person or thing,to affect(A.V.: in its older English sense ofseeking,paying regard to any one).

[125]Thefull stopplaced in the English Version at the end of ver. 18, on this view, is out of place.

[126]Kalisch,Commentary, on Genesis xxi. 9.

[127]Comp. Heb. xi. 11, 12; 1 Pet. iii. 6.

[128]Paul writes "theSinaimountain" (τὸ Σινᾶ ὄρος) in tacit opposition to the other, familiarMount Zion(Hofmannin loc.). In Heb. xii. 22 the same inversion appears, with the same significance.

[129]The reading of this clause is doubtful. The ancient witnesses disagree. Dr. Hort suggests that the Revised reading—the best attested, but scarcely grammatical—may be due to a primitive corruption, ΤΗ for ΕΠ (ἐλευθερίᾳ). This emendation gives an excellent and apposite sense:for (with a view to) freedom Christ set us free. The phrase ἐπ' ἐλευθερίᾳ is found in ver. 13, and would gain additional force there, if read as a repetition of what is affirmed here. The confusion of letters involved is a natural one; and once made at an early time in some standard copy, it would account for the extraordinary confusion of reading into which the verse has fallen. If conjectural emendation may be admitted anywhere in the N. T., it is legitimate in this instance.

[130]Comp. John xv. 5, 6, where in ἐβλήθη, ἐξηράνθη, there is a likesummaryaorist.

[131]Comp. 2 Pet. iii. 17; for the figure suggested, Eph. iv. 14; 1 Tim. i. 19.

[132]Acts xxiii. 6; xxiv. 15; xxvi. 6-8; comp. John vi. 39, 40, 44.

[133]"Workingthrough love," notwrought(R.V.margin). The latter rendering of the participle is found in some of the Fathers, and is preferred by Romanist interpreters in the interest of their doctrine offides formata. Paul's theology and his verbal usage alike require themiddlesense of this verb, adopted by modern commentators with one consent. The middle voice implies that through love faithgets into action,is operative,efficacious,shows what it can do. Comp., for Pauline usage, Rom. vii. 5; 2 Cor. i. 6, iv. 12; Eph. iii. 20; Col. i. 29; 1 Thess. ii. 13; 2 Thess. ii. 7; and see Moulton's Winer'sN. T. Grammar, p. 318 (note ondynamic middle).

[134]See Chapter I, pp. 15, 16, on thedateof the Epistle.

[135]Comp. ch. iii. 4: "ye suffered so many things."

[136]Comp. Chapter XII, pp. 193-4.

[137]Compare Chapter IX, pp. 131-4. We refer this occurrence to the interval between the second and third of Paul's missionary journeys (Acts xviii. 22),A.D.54.

[138]The rendering of the R.V.marginis that of all the Greek interpreters, and of Meyer, Lightfoot, Beet, and the strict grammatical commentators amongst the moderns. The form and usage of the verb do not allow of any other. Apart from its unseemliness, the expression is powerfully appropriate. This condemnation of the Old-Testament sacrament is not more severe than the language of Isa. lxvi. 3: "He that slaughtereth an ox is a man-slayer, he that bringeth a meal-offering—it isswine's blood."

[139]The construction of ch. vi. 16; Rom. iv. 12; Phil. iii. 16, is not strictly analogous.

[140]Comp. Jas. iv. 5: "The Spirit which He made to dwell in us, yearneth even unto jealous envy" (R. V. margin); also the double use of ζηλόω in ch. iv. 17, 18 (Chapter XVIII, pp. 279, 280.).

[141]See Rom. vi. 6, 12; vii. 4, 5, 23, 24; viii. 10-13; Col. ii. 11-13; iii. 5.

[142]Comp., 1 Tim. ii. 13-15:saved through the childbearing—i.e., surely, the bearing of the Child Jesus,the seed of the woman.

[143]For this pregnant force of έν see the grammarians: Moulton'sWiner, pp. 514, 5;A. Buttmann, pp. 328, 9. (Eng. Ver.).

[144]1 Tim. ii. 14: the expression is parallel in point of grammar, as well as sense; γέγονεν έν παραβάσει.

[145]1 Cor. iv. 1-5; 2 Cor. i. 12; v. 10-12.

[146]See 2 Thess. iii. 17, 18; 1 Cor. xvi. 21-23. In ver. 22 of the latter passage we can trace a similar autographic message, on a smaller scale. Comp. also Philemon 19.

[147]ὁι περιτεμνόμενοι (Revised Text). On this idiom, see Winer'sGrammar, p. 444; A. Buttmann'sN. T. Grammar, p. 296. In ch. i. 23, and in ii. 2 (τ. δοκοῦσι), we have had instances of this usage.

[148]Στοιχήσουσιν; comp. ch. v. 25.

Transcriber's note:Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.Page 130: The transcriber has inserted an anchor for footnote number 49 "Rom. ii. 25-iii. 1".Page 210: The transcriber has changed "Gen. xxii. 8 16—1" to "Gen. xxii. 16-18".Page 251: (As enemies, "we were reconciled to God by the death of His Son;") Missing opening double quote was added by the transcriber.

Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.

The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.

Page 130: The transcriber has inserted an anchor for footnote number 49 "Rom. ii. 25-iii. 1".

Page 210: The transcriber has changed "Gen. xxii. 8 16—1" to "Gen. xxii. 16-18".

Page 251: (As enemies, "we were reconciled to God by the death of His Son;") Missing opening double quote was added by the transcriber.

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