The life and work of St. Paul

434 THE LIFE AKD WOKK OP ST. PAUL.
contrary to what he has let
preached,
the ban the cherem fall on him. He
has said this before, and to show them that it is not a mere angry phrase, he
repeats it more emphatically now, and appeals to it as a triumphant proof that
whatever they conld charge him with having done and said before, now, at any
rate, his language should be unmistakably plain.
" Now I declare to you, brethren, as to the Gospel preached by me that it is not
a mere human Gospel. For neither did I myself receive it from man, nor was I
taught it, but by revelation from Jesus Christ. For you heard my manner of life
formerly in Judaism, that I extravagantly i
persecuted the Church of God, and
ravaged it, and was making advance in Judaism above many my equals in age in my
own race, being to an unusual degree a zealot for the traditions of my fathers. But
when He who set me apart even from my mother's womb and called me by His grace
thought good to reveal His Son in me that I should preach Him among the Gentiles,
immediately I did not confer with mere human teachers, nor did I go away to
Jerusalem to those who were Apostles before me, but I went away into Arabia, and
again returned to Damascus.
"
Next, after three years, I went up to Jerusalem to visit Kephas, and I stayed
at his house fifteen ; days but not a single other Apostle did I see, except James, the
Lord's brother. 2 Now in what I am writing to you, see, before God, I am not 3
lying.
" Next I came into the regions of Syria and Cilicia and was ;
quite unknown, by
person to the Churches of Juda?a which were in Christ, only they were constantly
being told that our former persecutor is now a preacher of the faith which once he
ravaged. And they glorified God in me. 4
"
Next, after fourteen years, I again went up to Jerusalem with Barnabas, taking
with me Titus also. 5 And I went up by revelation, and referred to them the Gospel
which I preach among he 6
Gentiles, privately however to those of repute, lest perchance
I might be running, or even ran, to no purpose.' But not even Titus, who
was with me, being a Greek, was compelled to be circumcised but because of the
false brethren secretly introduced, who slank in to spy out our liberty which wo have
in Christ Jesus that they might utterly enslave us [to whom not even (?)] for an
hour we yielded by way of the subjection they wanted, in order that the truth of the
Gospel may permanently remain with you. 8 From, those, however, who are reputed
to be something whatever they once were, makes no matter to me, God cares for no
man's 9
person for to me those in repute contributed nothing, but, on the contrary,
seeing that I have been entrusted with the Gospel of the uncircumcision, as Peter of
the circumcision for He who worked for Peter for the Apostolate of the circumcision,
worked also for me towards the Gentiles and recognising the grace granted
1
i. 13, Kaff v7rep|3oAj)i', A outrance.
3 Who in one sense was, and in another was not, an Apostle, not being one of the
Twelve.
3 V. supra, pp. 131 134. As I have already examined many of the details of
this Epistle for biographical purposes, I content myself with referring to the passages.
The strong appeal in i. 20 shows that Paul's truthfulness had been questioned.
(Cf. 1 Thess. v. 27.)
* i. 11 24.
5 V. supra, pp. 232 237. Paul's purpose here is not the tedious pedantry of
chronological exactitude.
6
ii. 2, ivtOtiaiv, not to submit to their decision, but with the strong belief that he
could win their concurrence. (Cf. Acts xxv. 14.)
7 Phil. ii. 16. I have already explained the probable meaning of this " that I might
feel quite BUI a of the truth and practicability of my views." Even Luther "
admits,
Sathan saepe mihi dixit, quid si falsum esset dogma tuurn?" ii. (Colloq. 12.)
,7* 8 V. supra, p.2S4.
9
ii. 6, eb avOprfirov. The position is emphatic. This seems to glance at the absurdity
of founding spiritual authority on mere family or external claims.
(See Martineau*
Studies in Christianity, p. 428.)