ody. But the
consciousness of what we have received from Christ, and the price it
cost Him to put it at our disposal, gives to the whole subsequent life
the character of a devotion based on gratitude. This is the Christian
life according to St. Paul--personal devotion to Christ and personal
service based on gratitude for what He has done for us. 'For the love
of Christ {45} constraineth us; because we thus judge, that one died
for all, therefore all died; and He died for all, that they which live
should no longer live unto themselves, but unto Him who for their sakes
died and rose again.'

[1] Acts xx. 23.

[2] Hort's _Prolegomena to Romans and Ephesians_ (Macmillan, 1895), p.
9.

[3] Sanday and Headlam's _Commentary_ (T. & T. Clark, 1895), p. xxviii.
This commentary is henceforth referred to as S. & H.

[4] See Rom. ii. 17; iii. 9, &c.

[5] See Rom. i. 13; xi. 13-32; xv. 14-21.

[6] Rom. xvi. 3.

[7] See Rom. vi. 17, and remarks p. 234; cf. S. & H., p. xli.

[8] Acts xv. 1-35.

[9] Gal. ii. 1-10.

[10] Rom. xv. 25-32.

[11] Hort, l.c., p. 44.

[12] Rom. i. 10, 11; xv. 22-24.

[13] On the relation between the two, see later, p. 168.

[14] 1 Macc. ii. 42; vii. 13 ff.

[15] John v. 44.

[16] Matt. xv. 6; xxiii. 23.

[17] Rom. x. 3.

[18] Acts xv. 10.

[19] Rom. vii. 7.

[20] See the argument of Gal. iii. 15-22. 'God is one' in a sense
which excludes the idea of any relatively independent contracting party
over against Him.

[21] Acts xxvi. 14.

[22] Col. ii. 20-22.

[23] 2 Tim. i. 12.

[24] Rom. x. 5-8.

[25] Cf. iii. 22, 26, &c.

[26] 2 Cor. v. 19; Rom. iv. 25.

[27] 1 Pet. i. 21. It is of course the case that the name God in the
New Testament is _generally_ reserved for the Father, though the proper
divinity of Son and Spirit is constantly implied.

[28] See below, p. 124.

[29] Matt. xviii. 23-35.

[30] 2 Pet. i. 9.

[31] Rom. v. 9-11.

[32] 1 Cor. vi. 11.

[33] Cf. Hort, _First Ep. of Peter_ (Macmillan, 1898), p. 70.

[34] It is noticeable that St. Paul never uses the verb translated 'to
be sanctified' of persons in the present tense. It always describes an
already existing state rather than a process.

[35] Rom. v. 18, but cf. later, p. 202.

[36] Hort, l.c., p. 24.

[37] Eph. v. 25; Tit. ii. 14; cf. Acts xx. 28.

[38] Ritschl, _Rechtfertigung und Versoehnung_, ii. p. 217 ff. Cf. S. &
H., p. 122; and Orr, _Ritschlian Theology_ (Hodder and Stoughton,