rom the Father and the Son. This
benediction is, however, but a Christian form of that of Aaron, 'The
Lord make his face to shine upon thee, and be gracious unto thee: the
Lord lift up his countenance upon thee, and give thee peace[3].'

{50}

Paul, a servant of Jesus Christ, called _to be_ an apostle, separated
unto the gospel of God, which he promised afore by his prophets in the
holy scriptures, concerning his Son, who was born of the seed of David
according to the flesh, who was declared _to be_ the Son of God with
power, according to the spirit of holiness, by the resurrection of the
dead; _even_ Jesus Christ our Lord, through whom we received grace and
apostleship, unto obedience of faith among all the nations, for his
name's sake: among whom are ye also, called _to be_ Jesus Christ's: to
all that are in Rome, beloved of God, called _to be_ saints: Grace to
you and peace from God our Father and the Lord Jesus Christ.

There is, I believe, nothing in the above analysis which is not implied
at least in the original language of this salutation. And it is a
remarkable summary of the grounds of St. Paul's Christian belief, more
exact and explicit than the 'Remember Jesus Christ, risen from the
dead, of the seed of David, according to my gospel[4].' There are some
points in it which require further notice:--

1. The use of 'spirit of holiness' in connexion with Christ (in ver.
4). Here it is put in antithesis to 'the flesh,' i.e. Christ as He
appeared to the outward eye in His natural manhood; and describes,
vaguely and without further definition, the higher nature of which,
behind {51} His visible manhood, men became conscious[5]. Elsewhere
'spirit' is more exactly used to describe (1) the human spirit in us or
in Christ[6]; (2) disembodied persons or angels or devils[7]; (3) the
Holy Ghost[8]; (4) the being of God[9]; (5) generally what has will and
consciousness, as opposed to the merely external, the 'flesh' or the
'letter[10].' Sometimes, as in 2 Cor. iii. 17, it is hard to feel sure
about the exact shade of meaning.

2. We have here, in a very brief compass, St. Paul's conception of
'Christian evidences.' He begins from Christ, 'according to the
flesh.' 'And why,' asks Chrysostom, 'did he not begin from the higher
side? Because Matthew also, Luke and Mark, begin from the lower. One
who would lead others upwards must begin from below. And this was in
fact the divine method. First they saw Him