Endnotes [1]1 John 1:7 : Marginal reading of New Translation by J.N. Darby
[2]Note - The author uses ‘the Cross’ here and throughout these studies in a special sense. Most readers will be familiar with the current use of the expression ‘the Cross’ to signify, firstly, the entire redemptive work accomplished historically in the death, burial, resurrection and ascension of the Lord Jesus Himself (Php 2:8-9), and secondly, in a wider sense, the union of believers with Him therein through grace (Romans 6:4; Ephesians 2:5-6). Clearly in that use of the term the operation of ‘the Blood’ in relation to forgiveness of sins (as dealt with in Chapter 1 of this book) is, from God’s viewpoint, included (with all that follows in these studies) as a part of the work of the Cross. In this and the following chapters, however, the author is compelled, for lack of an alternative term, to use ‘the Cross’ in a more particular and limited doctrinal sense in order to draw a helpful distinction, namely, that between substitution and identification, as being, from the human angle, two separate aspects of the doctrine of redemption. Thus the name of the whole is of necessity used for one of its parts. The reader should bear this in mind in what follows. -- Ed.
[3]The expression “with him” in Romans 6:6 carries of course a doctrinal as well as historical, or temporal sense. It is only in the historical sense that the statement is reversible. W.N.
[4]The quotations are from Hudson Taylor and the China Inland Mission by Dr. and Mrs. Howard Taylor, Chapter 12, ‘The Exchanged Life’. The whole passage should be read. -- Ed.
[5]The verb katargeo translated ‘destroyed’ in Romans 6:6 (A.V.) does not mean ‘annihilated’, but ‘put out of operation’, ‘made ineffective’. It is from the Creek root argos, ‘inactive’, ‘not working’, ‘unprofitable’, which is the word translated ‘idle’ in Matthew 20:3; Matthew 20:6 of the unemployed laborers in the market place. -- Ed.
[6]Greek sumphtuos ‘planted or grown along with’, ‘united with’. The word is used in the sense of ‘grafted’ in Classical Greek. in the delightful illustration which follows, the analogy of grafting should perhaps not be pressed too closely, for it is not quite safe to imply, without some qualification, that Christ is grafted into the old stock. But what parable can adequately describe the miracle of the new creation? -- Ed.
[7]long-ien (Euphoria longana) is a tree native to China. Its fruit resembles an apricot in size and has a round central stone, a dry, light brown, papery skin and a delicious white, grape-like pulp. It is eaten either fresh or dried, and is prized by the Chinese both for its flavour and for its food value. -- Ed.
[8]Whatever question medical men may raise as to the account of this unusual incident, the statement which follows is not open to challenge.-- Ed.
[9]Note.--Two Greek verbs paristano and paristemi are translated in these verses by ‘present’ in the R.V. where the A.V. has ‘yield’. Paristemi occurs frequently with this meaning, e.g. in Romans 12:1; 2 Corinthians 11:2; Colossians 1:22; Colossians 1:28, and in Luke 2:22 where it is used of the presenting of the infant Jesus to God in the Temple. Both words have an active sense for which the R.V. translation ‘present’ is greatly to be preferred. ‘Yield’ contains a passive idea of ‘surrender’ that has coloured much evangelical thought, but which is not in keeping with the context here in Romans. -- Ed.
[10]The Holy Spirit, who He is and what He does, by R.A. Torrey, D.D., pp. 198-9.
[11]The Life of Dwight L. Moody, by his son, W.R. Moody, p. 149.
[12]Autobiography of Charles E. Finney, chapter 2.
[13]The author has in mind the Greek preposition ek, the sense of which is not easily conveyed by any single English word. -- Ed.
[14]‘Resident Boss’ -- The author’s own rendering of li-mien tang-chia tih. -- Ed.
[15]The two apparent exceptions to this are found in 1 Corinthians 11:28; 1 Corinthians 11:31 and 2 Corinthians 13:5. But the former passage calls upon us to discern ourselves as to whether we recognize the Lord’s body or not, and this is in particular connection with the Lord’s table. It is not concerned with self-knowledge as such. The strong command of Paul in the latter passage is to examine ourselves as to whether or not we are “in the faith”. It is a question of the existence or otherwise in us of a fundamental faith; of whether, in fact, we are Christians. This is in no way related to our daily walk in the Spirit, or to self-knowledge. -- W.N.
[16]This is one of several references by the author to the late Miss Maragaret E. Barber of Pagoda Anchorage, Foochow. See also pp. 95-6, 239, 256-7, 266-7. -- Ed.
[17]1938. -- Ed.
[18]The author here takes the fairly common view that the “house of Simon the leper” was the home of Mary, Martha and Lazarus, Simon presumably also being a relative of the two sisters. -- Ed.
