rejected it. The cases of the Ethiopian eunuch and Cornelius throw no light upon any claim of the Jew to priority in salvation. Indeed, not to waste time in showing the utter incongruity of the ordinary interpretation, we venture to affirm that there is not a single explanation, which maintains a priority assigned to the Jew in any way justifying the reference to this text, which is capable of supporting the slightest investigation. If we linguistically examine the expression [------], we arrive at the same conclusion, that [------] is an interpolation, for we must maintain that [------] with [------] and [------] must be applied equally both to "Jew" and "Greek," and cannot rightly be appropriated to the Jew only, as implying a preference over the Greek.(1) The sense, therefore, can only be properly and intelligibly given by disregarding [------] and simply translating the words: "both to Jew and Greek."(2) This was the rendering of the ancient Latin version quoted by Tertullian in his work against Marcion: "Itaque et hie, cum dicit: Non enim me pudet evangelii, virtus enim dei est in salutem omni credenti, Judaeo et Graeco, quia justitia dei in eo revelatur ex fide in fidem.,,(3) We are not left without further examples of the very same expression, and an examination of the context will amply demonstrate that Paul used it in no other sense. In the {293} very next chapter the Apostle twice uses the same words. After condemning the hasty and unrighteous judgment of man, he says: "For we know that the judgment of God is according to truth.... who will render to every one according to his works; to them who by patience in well-doing seek for glory and honour and incorruption, eternal life: but unto them that act out of factious spirit and do not obey the truth but obey unrighteousness, anger, and wrath: affliction and distress upon every soul of man that worketh evil, both of Jew and of Greek [------], A. V. "of the Jew first, and also of the Gentile"; but glory and honour and peace to every one that worketh good, both to Jew and to Greek [------], A. V. "to the Jew first, and also to the Gentile"). For there is no respect of persons with God."(1) How is it possible that, if the Apostle had intended to assert a priority of any kind accorded to the Jew before the Gentile, he could at the same time have added: "For there is no respect of persons with God "? If salvation be "to the Jew first," there is very distinctly respect of persons with God. The very opposite, however, is repeatedly and emphatically asserted by Paul in this very epistle. "For there is no difference between Jew and Greek" [------], he says, "for the same Lord of all is rich unto all them that call upon him. For whosoever shall call upon the name of the Lord shall be saved."(2) Here, we have the phrase without [------]. Nothing could be more clear and explicit. The precedence of the Jew is directly excluded. At the end of the second chapter, moreover, he explains his idea of a