expression: [———] be true, as well as ironically used, it cannot be construed into a declaration of respect, but forms part of a passage whose tone throughout is proudly depreciatory. This is followed by such words as "hypocrisy" [———] and "condemned" [———] applied to the conduct of Peter at Antioch, as well as the mention of the emissaries of James as the cause of that dispute, which add meaning to the irony. This is not, however, the only occasion on which Paul betrays a certain bitterness against the elder Apostles. In his second letter to the Corinthians, xi. 5, he says, "For I reckon that I am not a whit behind the over much Apostles" [———], and again, xii. 11, "For in nothing was I behind the over much Apostles" [———]; and the whole of the vehement passage in which these references are set shows the intensity of the feeling which called them forth. To say that the expressions in the Galatian Epistle and here are "depreciatory, not indeed of the twelve themselves, but of the extravagant and exclusive claims set up for them by the Judaizers,"(1) is an extremely arbitrary distinction. They are directly applied to the Apostles, and [———] cannot be taken as irony against those who over-estimated them, but against the [———] themselves. Paul's blows generally go straight to their mark. Meyer argues that the designation of the Apostles as [———] is purely historical, and cannot be taken as ironical, inasmuch as it would be inconsistent to suppose that Paul could adopt a depreciatory tone when he is relating his recognition as a colleague by the elder Apostles;(2) and others consider that
ver. 8, 9, 10 contain evidence of mutual respect and recognition between Paul and the twelve. Even if this were so, it could not do away with the actual irony of the expressions; but do the facts support such a statement? We have seen that, in spite of the picture of unbroken unity drawn by the author of the Acts, and the liberal sentiments regarding the Gentiles which he puts into the mouth of Peter and of James, Paul had a severe and protracted struggle to undergo in order to avoid circumcising Titus. We have already stated the grounds upon which it seems certain that the pressure upon that occasion came as well from the elder Apostles as the "false brethren," and critics who do not go so far as to make this positive affirmation, at least recognise the passive, and therefore to a large extent compliant, attitude which the Apostles must have held. It is after narrating some of the particulars of this struggle that Paul uses the terms of depreciation which we have been discussing; and having added, "for to me those who seem (to be something) communicated nothing," he says, "but, on the contrary, when they saw that I have been entrusted with the Gospel of the uncircumcision, even as Peter with that of the circumcision (for he that wrought for Peter unto the Apostleship of the circumcision, wrought also for me unto the Gentiles); and when they knew the grace that was given unto me, James and Cephas and John, who seem to be pillars, gave to me and Barnabas right hands of fellowship, that we (should go) unto the Gentiles, and they unto the circumcision: only that we should remember the poor; which very thing I also was forward to do." It will be observed that, after saying they "communicated nothing" to him, the Apostle adds, in opposition, "but, on the
contrary" [———]. In what does this opposition consist? Apparently in this, that, instead of strengthening the hands of Paul, they left him to labour alone. They said: "Take your own course; preach the Gospel of the uncircumcision to Gentiles, and we will preach the Gospel of the circumcision to Jews."(1) In fact, when Paul returned to Jerusalem for the second time after fourteen years, he found the elder Apostles not one whit advanced towards his own uni-versalism; they retained their former Jewish prejudices, and remained as before Apostles of the circumcision.(2) Notwithstanding the strong Pauline sentiments put into Peter's mouth by the author of the Acts, and his claim to have been so long before selected by God that by his mouth the Gentiles should hear the word of the Gospel and believe, Paul singles out Peter as specially entrusted with the Gospel of the circumcision; and, in the end, after Paul has exerted all his influence, Peter and the rest remain unmoved, and allow Paul to go to the Gentiles, while they confine their ministry as before to the Jews. The success of Paul's work amongst the heathen was too palpable a fact to be ignored, but there is no reason to believe that the conversion of the Gentiles, upon his terms, was more than tolerated at that time, or the Gentile Christians admitted to more than such imperfect communion with the Jewish Christians as that of Proselytes of the Gate in relation to Judaism. This is shown by the conduct of Peter at Antioch after the supposed Council, and of the Jews with him, and even of Barnabas,
through fear of the emissaries of James, whose arrival certainly could not have produced a separation between Jewish and Gentile Christians had the latter been recognised as in full communion.
The "hands of fellowship" clearly was a mere passive permission of Paul's mission to the Gentiles, but no positive and hearty approval of it testified by active support.(1) It must, we think, be evident to any one who attentively considers the passage we are examining, that there is no question whatever in it of a recognition of the Apostolate of Paul.(2) The elder Apostles consent to his mission to the Gentiles, whilst they themselves go to the circumcision; but there is not a syllable which indicates that Paul's claim to the title of Apostle was ever either acknowledged or discussed. It is not probable that Paul would have submitted such a point to their consideration. It is difficult to see how the elder Apostles could well have done less than they did, and the extent of their fellowship seems to have simply amounted to toleration of what they could not prevent. The pressure for the circumcision of the Gentile converts was an attempt to coerce, and to suppress the peculiar principle of the Gospel of uncircumcision; and though that effort failed through the determined resistance of Paul,
it is clear, from the final resolve to limit their preaching to the circumcision, that the elder Apostles in no way abandoned their view of the necessity of the initiatory rite. The episode at Antioch is a practical illustration of this statement. Hilgenfeld ably remarks:—"When we consider that Peter was afraid of the circumcised Christians, there can be no doubt that James, at the head of the primitive community, made the attempt to force heathen Christians to adopt the substance of Jewish legitimacy, by breaking off ecclesiastical community with them."(1) The Gentile Christians were virtually excommunicated on the arrival of the emissaries of James, or at least treated as mere Proselytes of the Gate; and the pressure upon the Galatian converts of the necessity of circumcision by similar Judaizing emissaries, which called forth the vehement and invaluable Epistle before us, is quite in accordance with the circumstances of this visit. The separation agreed upon between Paul and the elder Apostles was not in any sense geographical, but purely ethnological.(2) It was no mere division of labour,(3) no suitable apportionment of work. The elder Apostles determined, like their Master before them, to confine their ministry to Jews, whilst Paul, if he pleased, might go to the Gentiles; and the mere fact that Peter subsequently goes to Antioch, as well as many other