an ancient sacrificial hymn, the conjecture that Apollos may have
been the author of the apocryphal Book of the Wisdom of Solomon, are all
interesting and worthy of consideration.

Turning to Mr. Sanday's portion of the work, on the Epistles to the
Romans and Galatians, we have in the introduction to the former Epistle
a vigorous and original conception of the object of both Epistles. We
give this in the words of the author:--

"The key to the theology of the Apostolic age is its relation to
the Messianic expectation among the Jews. The central point in the
teaching of the Apostles is the fact that with the coming of Christ
was inaugurated the Messianic reign. It was the universal teaching
of the Jewish doctors--a teaching fully adopted and endorsed by the
Apostles--that this reign was to be characterized by
righteousness.... The means by which this state of righteousness is
brought about is naturally that by which the believer obtains
admission into the Messianic kingdom,--in other words, Faith.
Righteousness is the Messianic _condition_, Faith is the Messianic
_conviction_. But by Faith is meant, not merely an acceptance of
the Messiahship of Jesus, but that intense and living adhesion
which such acceptance inspired, and which the life and death of
Jesus were eminently qualified to call out."

In accordance with this view, Mr. Sanday, in his analysis of the
Epistle, terms it "A treatise on the Christian scheme as a
divinely-appointed means for producing righteousness in man, and so
realizing the Messianic reign."

The simple view thus indicated, which is also borne out by the "Excursus
on Faith, Righteousness and Imputation," is somewhat impaired by another
Excursus (D), in which Sacrifice is regarded as the infliction of a
penalty. In the notes also this view exercises a weakening influence,
and, combined with some other similar features, produces a sense of
indistinctness. Otherwise, the notes are written with great care,
impartiality, and freedom. There is a devout sense of the greatness of
the subject, and much modesty in the treatment of it, while at the same
time the commentator does not hesitate to treat all the latter part of
Gal. ii. as St. Paul's afterthoughts or comments upon his own words (a
suggestion which has a wide application to other passages both in the
Gospels and in the Epistles); or to speak of words such as those of Gal.
v