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reconstruction of the New Testament. Paul's Judaizing hinderers and troublers are to be canonized; and the pseudo-Clementine writings, forsooth, must take the place of the discredited Acts of the Apostles. Verily "the whirligig of time hath its revenges." To empanel Paul on his accusers' side, and to make this Epistle above all convict him of heterodoxy, is an attempt which dazzles by its very daring.

      Let us endeavour to form a clear conception of the facts touching Paul's connection with the first Apostles and his attitude and feeling towards the Jewish Church, as they are in evidence in the first two chapters of this Epistle.

      I. On the one hand, it is clear that the Gentile Apostle's relations to Peter and the Twelve were those of personal independence and official equality.

      This is the aspect of the case on which Paul lays stress. His sceptical critics argue that under his assertion of independence there is concealed an opposition of principle, a "radical divergence." The sense of independence is unmistakable. It is on that side that the Apostle seeks to guard himself. With this aim he styles himself at the outset "an Apostle not from men, nor by man" – neither man-made nor man-sent. Such apostles there were; and in this character, we imagine, the Galatian Judaistic teachers, like those of Corinth,26 professed to appear, as the emissaries of the Church in Jerusalem and the authorised exponents of the teaching of the "pillars" there. Paul is an Apostle at first-hand, taking his commission directly from Jesus Christ. In that quality he pronounces his benediction and his anathema. To support this assumption he has shown how impossible it was in point of time and circumstances that he should have been beholden for his gospel to the Jerusalem Church and the elder Apostles. So far as regarded the manner of his conversion and the events of the first decisive years in which his Christian principles and vocation took their shape, his position had been altogether detached and singular; the Jewish Apostles could in no way claim him for their son in the gospel.

      But at last, "after three years," Saul "did go up to Jerusalem." What was it for? To report himself to the authorities of the Church and place himself under their direction? To seek Peter's instruction, in order to obtain a more assured knowledge of the gospel he had embraced? Nothing of the kind. Not even "to question Cephas," as some render ἱστορῆσαι, following an older classical usage – "to gain information" from him; but "I went up to make acquaintance with Cephas." Saul went to Jerusalem carrying in his heart the consciousness of his high vocation, seeking, as an equal with an equal, to make personal acquaintance with the leader of the Twelve. Cephas (as he was called at Jerusalem) must have been at this time to Paul a profoundly interesting personality. He was the one man above all others whom the Apostle felt he must get to know, with whom it was necessary for him to have a thorough understanding.

      How momentous was this meeting! How much we could wish to know what passed between these two in the conversations of the fortnight they spent together. One can imagine the delight with which Peter would relate to his listener the scenes of the life of Jesus; how the two men would weep together at the recital of the Passion, the betrayal, trial and denial, the agony of the Garden, the horror of the cross; with what mingled awe and triumph he would describe the events of the Resurrection and the Forty Days, the Ascension, and the baptism of fire. In Paul's account of the appearances of the risen Christ (1 Cor. xv. 4-8), written many years afterwards, there are statements most naturally explained as a recollection of what he had heard privately from Peter, and possibly also from James, at this conference. For it is in his gospel message and doctrine, and his Apostolic commission, not in regard to the details of the biography of Jesus, that Paul claims to be independent of tradition. And with what deep emotion would Peter receive in turn from Paul's lips the account of his meeting with Jesus, of the three dark days that followed, of the message sent through Ananias, and the revelations made and purposes formed during the Arabian exile. Between two such men, met at such a time, there would surely be an entire frankness of communication and a brotherly exchange of convictions and of plans. In that case Paul could not fail to inform the elder Apostle of the extent of the commission he had received from their common Master; although he does not appear to have made any public and formal assertion of his Apostolic dignity for a considerable time afterwards. The supposition of a private cognizance on Peter's part of Paul's true status makes the open recognition which took place fourteen years later easy to understand (ch. ii. 6-10).

      "But other of the Apostles," Paul goes on to say, "saw I none, but only James the brother of the Lord." James, no Apostle surely; neither in the higher sense, for he cannot be reasonably identified with "James the son of Alphæus;" nor in the lower, for he was, as far as we can learn, stationary at Jerusalem. But he stood so near the Apostles, and was in every way so important a person, that if Paul had omitted the name of James in this connection, he would have seemed to pass over a material fact. The reference to James in 1 Cor. xv. 7 – a hint deeply interesting in itself, and lending so much dignity to the position of James – suggests that Paul had been at this time in confidential intercourse with James as well as Peter, each relating to the other how he had "seen the Lord."

      So cardinal are the facts just stated (vv. 15-19), as bearing on Paul's apostleship, and so contrary to the representations made by the Judaizers, that he pauses to call God to witness his veracity: "Now in what I am writing to you, lo, before God, I lie not." The Apostle never makes this appeal lightly; but only in support of some averment in which his personal honour and his strongest feelings are involved.27 It was alleged, with some show of proof, that Paul was an underling of the authorities of the Church at Jerusalem, and that all he knew of the gospel had been learned from the Twelve. From ver. 11 onwards he has been making a circumstantial contradiction of these assertions. He protests that up to the time when he commenced his Gentile mission, he had been under no man's tutelage or tuition in respect to his knowledge of the gospel. He can say no more to prove his case. Either his opposers or himself are uttering falsehood. The Galatians know, or ought to know, how incapable he is of such deceit. Solemnly therefore he avouches, closing the matter so far, as if drawing himself up to his utmost height: "Behold, before God, I do not lie!"

      But now we are confronted with the narrative of the Acts (chap. ix. 26-30), which renders a very different account of this passage in the Apostle's life. (To vv. 26, 27 of Luke's narrative we have already alluded in the concluding paragraphs of Chapter V). We are told there that Barnabas introduced Saul "to the Apostles"; here, that he saw none of them but Cephas, and only James besides. The number of the Apostolate present in Jerusalem at the time is a particular that does not engage Luke's mind; while it is of the essence of Paul's affirmation. What the Acts relates is that Saul, through Barnabas' intervention, was now received by the Apostolic fellowship as a Christian brother, and as one who "had seen the Lord." The object which Saul had in coming to Jerusalem, and the fact that just then Cephas was the only one of the Twelve to be found in the city, along with James – these are matters which only come into view from the private and personal standpoint to which Paul admits us. For the rest, there is certainly no contradiction when we read in the one report that Paul "went up to make acquaintance with Cephas," and in the other, that he "was with them going in and out at Jerusalem, preaching boldly in the name of the Lord;" that "he spake and disputed against the Hellenists," moving their anger so violently that his life was again in danger, and he had to be carried down to Cæsarea and shipped off to Tarsus. Saul was not the man to hide his head in Jerusalem. We can understand how greatly his spirit was stirred by his arrival there, and by the recollection of his last passage through the city gates. In these very synagogues of the Hellenists he had himself confronted Stephen; outside those walls he had assisted to stone the martyr. Paul's address delivered many years later to the Jewish mob that attempted his life in Jerusalem, shows how deeply these remembrances troubled his soul (Acts xxii. 17-22). And they would not suffer him now to be silent. He hoped that his testimony to Christ, delivered in the spot where he had been so notorious as a persecutor, would produce a softening effect on his old companions. It was sure to affect them powerfully, one way or the other. As the event proved, it did not take many words from Saul's lips to awaken against him the same fury that hurried Stephen to his death. A fortnight was time quite sufficient, under the circumstances, to make Jerusalem, as we say, too hot to hold Saul. Nor can we wonder, knowing his love for his kindred, that there needed a special command from heaven (Acts xxii. 21), joined to the friendly compulsion of the Church, to

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