of the permanence of the mighty Love which will maintain us in our part and lot "in His life." This is the view of the matter which is before us here. Thus the Apostle meets our need on every side. He shews us the holy Law satisfied for us. He shews us the eternal Love liberated upon us. He shews us the Lord's own Life clasped around us, imparted to us; "our life is hid in God with Christ, who is our Life" (Col. iii. 3, 4). Shall we not "exult in God through Him"? And now we are to learn something of that great Covenant-Headship, in which we and He are one. DETACHED NOTES TO CHAPTER XII I Εἰρήνην ἔχομεν, "_We have peace_": Εἰρήνην ἔχωμεν, "_Let us have peace_." Which did St Paul write? On the whole, after long thought upon the evidence, we decide for the former reading. The documentary witness is strong for the latter. For those who place the great Uncial manuscripts in the place of practical decision, ἔχωμεν has a clear verdict in its favour. But the other class of copies, the Cursive, later on the whole than the Uncials, but probably often representing correction rather than corruption, are greatly in favour of ἔχομεν. The evidence of ancient Versions, and of quotations by early Christian writers, inclines on the whole for ἔχωμεν. But in the study of a reading the argument and context of course claim attention; for most surely the original reading, whatever it was, was _pertinent_. Now here the question of _pertinence_ seems to us to lead to a decided verdict for ἔχομεν. The Apostle is engaged here altogether with assertion, instruction; exhortation is to come later. Through this whole paragraph he does nothing but assert facts and principles. Is it to be believed that he begins it with a _disjointed_ exhortation? In _itself_ the exhortation would bear a meaning perfectly intelligible. "_Let us have peace_" would mean "_Let us enjoy peace_." So ἔχωμεν χάριν, Heb. xii. 28, means, practically, "_Let us use grace_." Neither exhortation would mean that we _do not yet possess_, in respect of the Lord's gift, "peace" and "grace" respectively. But, we repeat it, the context here seems decisive against the presence _here_ of any exhortation. We want, logically, assertion. The interchange of ω and ο in manuscripts is, as a fact, frequent. See the case carefully considered, and decided for ἔχομεν, in Dr Scrivener's _Introduction to the Criticism of the N. T._, p. 625. II