by faith' ought to stand, the just by faith (ie. they that are justified by faith) shall live.' The stress of the argument here is on the contrast between those that are just by faith, and those whose righteousness arises from having done the works of the law: the attainment of life being common to both. In ver. 12, 'doeth' should be 'hath done.' In ver. 13, hath redeemed' should be redeemed.' In ver. 14, 'through' should be 'in.' In ver. 15, yet if it be confirmed' should be 'when it hath been ratified.' In ver. 17, 'cannot' should be doth not.' In ver. 18, 'gave' should be 'hath given.' In ver. 19, 'was made' should be is made.' Ver. 20 would be clearer expressed, 'Now a mediator cannot be of one (i.e. necessarily requires two parties), but God is one' (one in Himself, and essentially one in His purposes and actions). In ver. 21, for 'should," render would.' In ver. 22, hath concluded' should be concluded,' or better shut up.' In ver. 24, 'was' should be 'hath become;' and 'might' should be 'may.' In ver. 25, after that faith is come' should be 'now that faith is come.' Verses 26 and 27 should stand thus: For ye are all sons of God through the faith in Christ

6

Jesus. For all ye who were baptized into Christ did put on Christ.' In ver. 28, 'Ye are all one' would be more correctly and clearly expressed, 'Ye are all one man.' The word 'one' in the original is masculine; and it is the unity of all mankind in the manhood of Christ that the Apostle is insisting on. In ver. 29, for 'the promise' should stand 'promise.'

In ch. iv. 2, 'tutors and governors' would be more correctly expressed 'guardians and stewards;' and in ver. 3, 'rudiments' would be nearer the sense than 'elements;' as also in v. 9. In this latter verse, 'now after that ye have known God, should be 'now that ye know God.' In the end of the verse,' again' does not sufficiently express the meaning, which is 'again from the beginning.' In ver. 12, 'ye have not injured me at all' should be 'ye did me no wrong.' In ver. 13, 'through infirmity of the flesh,' should be because of an infirmity of my flesh.' It was an illness which first detained him in Galatia: see the introduction to this chapter. In ver. 17, affect' does not convey much meaning to the modern reader : 'court' would express the sense better. The same applies to the next verse; where also 'in a good

cause' would be better than in a good thing.'

In ver. 22, for 'a' (twice), read 'the.' for 'promise, the promise.' In ver.

In ver. 23,

24, for are an allegory,' 'have another meaning.' In ver. 25, for this Agar is Mount Sinai in Arabia,' read 'the word Hagar is in Arabia (i.e. in the Arabic language) Mount Sinai ;' which appears to have been the case. The Chaldee paraphrast of the Old Testament uses it with this meaning. In ver. 31, 'the bondwoman' should be 'a bondwoman :' we are not children of any bondmaid, but of the (the chosen, the well-known) freewoman.'

In ch. v. 12, it is not possible to present to the English reader the Apostle's meaning in plain words. I can only refer to what was said above, in treating of the contents of the Epistle. It may suffice to say that the authorised version does not in the least degree represent his wish and to refer to my New Testament for English Readers, or my Greek Testament, for further explanation. In ver. 13, 'have been called,' should be 'were called.' In ver. 17, 'so that ye cannot' ought to be, 'that ye may not.' In ver 19, which are these' should be 'such as.' Those which follow are not all the

works of the flesh, but merely specimens of them.

In ch. vi. 6, 'communicate unto' ought to be share with.' In ver. 11, how 'large a letter ' ought to have been rendered 'in how large letters.' He is speaking not of the length of the Epistle, but of the great coarse handwriting, testifying that he wrote it with his own hand.

VII.

THE EPISTLE TO THE ROMANS.

(First Part.)

E have now arrived at that Epistle which

WE

is beyond question the greatest work of St. Paul. Indeed it has sometimes been regarded as more of a treatise than an Epistle. In very early times it seems to have been circulated in an abridged form, with the merely epistolary portion (chaps. xv., xvi.) omitted. Still there is no denying it, even if it were thus reduced, the title of an Epistle. Every now and then, in the very midst of its argument, the epistolary address occurs; and it is manifest that the Apostle never at any time dropped from his thoughts the fact that he was writing a letter to the members of a Church.

St. Paul had finished the journey in which we found him engaged at our last notice, and had