which was ready to hand (x. 13-16), who were 'false apostles, crafty workers, transforming themselves into apostles of Christ' (xi. 13), who 'commended themselves' (x. 12, 18), who vaunted their pure Israelite descent (xi. 21-23). It is noteworthy that this party of extreme Judaizers call themselves by the name not of James, but of Christ. This may perhaps be taken as a token that his concessions to Gentile liberty had shaken their confidence in his fidelity to the law. The leaders of this extreme party would appear to have seen Christ in the flesh: hence their watchword 'I am of Christ'; hence also St Paul's counter-claim that he was of Christ' also, and his unwilling boast that he had himself had visions and revelations of the Lord in abundance (xii. I sq). On the other hand, of the party of Cephas no distinct features are preserved; but the passage itself implies that they differed from the extreme Judaizers, and we may therefore conjecture that they took up a middle position with regard to the law, similar to that which was occupied later by the Nazarenes. In claiming Cephas as the head of their party they had probably neither more nor less ground than their rivals who sheltered themselves under the names of Apollos and of Paul. commen Is it to these extreme Judaizers that St Paul alludes when he Letters of mentions' certain persons' as 'needing letters of recommendation to dation. the Corinthians and of recommendation from them' (2 Cor. iii. 1)? If so, by whom were these letters to Corinth given? By some half-Judaie, half-Christian brotherhood of the dispersion? By the mother Church of Jerusalem? By any of the primitive disciples? By James the Lord's brother himself? It is wisest to confess plainly that the facts are too scanty to supply an answer. We may well be content to rest on the broad and direct statements in the Acts and Epistles, which declare the relations between St James and St Paul. A habit of suspicious interpretation, which neglects plain facts and dwells on doubtful allusions, is as unhealthy in theological criticism as in social life, and not more conducive to truth. from these Such incidental notices then, though they throw much light on Inferences the practical difficulties and entanglements of his position, reveal notices. nothing or next to nothing of the true principles of St James. Only so long as we picture to ourselves an ideal standard of obedience, where the will of the ruler is the law of the subject, will such notices cause us perplexity. But, whether this be a healthy condition for any society or not, it is very far from representing the state of Christendom in the apostolic ages. If the Church had been a religious machine, if the Apostles had possessed absolute control over its working, if the manifold passions of men had been for once annihilated, if there had been no place for misgiving, prejudice, treachery, hatred, superstition, then the picture would have been very different. But then also the history of the first ages of the Gospel would have had no lessons for us. As it is, we may well take courage from the study. However great may be the theological differences and religious animosities of our own time, they are far surpassed in magnitude by the distractions of an age which, closing our eyes to facts, we are apt to invest with an ideal excellence. In the early Church was fulfilled, in its inward dissensions no less than in its outward sufferings, the Master's sad warning that He came 'not to send peace on earth, but a sword.' INDEX. ABRAHAM, the faith of, p. 158 sq (pas- accusative, for other objective cases, v. Acichorius, p. 248 Acts of the Apostles, its scope and cha- Acts, passages commented on; ix. Africa, the Church of, p. 535: 344 tise by, p. 60 Ambrose (St), commentary wrongly ascribed to, p. 229, 232; on the Ancyra, p. 6, 8, 11, 13, 20 sq, 32, 34 Andronicus and Junia (-as), p. 96, 93 Antioch, foundation of the Church at, Antioch in Pisidia, St Paul preaches at, P. 301 aorist, uses of, v. 4, 24, vi. 2; episto- Apocryphal Gospels, on the Lord's bre- Apollos, not an Apostle. p. 96, 93 Apostle, meaning of the term. p.gasq; apostolic congress and decree, H. 1 sq. seph, not Joses, p. 268; his estrange- Basilides, and elöwλófura, p. 310 Belgae, a Celtic people, p. 244 biblical studies, Antiochene School of, p. 228; revival of, under Charle- Bolgius, p. 248 Bonosus, p. 286 branding among the ancients, vi. 17 brethren of the Lord, p. 252 sq (pas- sim) 'brother,' wide use of the term, p. 255, Bruno Carthusianus. his commentary on St Paul. p. 236 Cassiodorus, his notes on St Paul, p. Catena (Cramer's), on Galatians, p. 234 chiasm, the figure, iv. 5 Christian, the name, p. 301 chronology of the exodus, iii. 17; of Chrysostom (St), his homily on St Peter St Paul's infirmity, p. 187; on Hagar, sq (passim), ii. 1 sq (passim) Clement of Alexandria. on Cephas at Clement of Rome, his position in the Clementine Homilies, their scope and ci, p. 329 sq; editions and trans- Cleopas, the name. p. 167 Clopas, p. 256 sq, 257 sq, 277; to be mented on, (i. 12) p. 372. (ii. 9) p. 334, (viii. 1—13. I. 14-22) p. 308 written, p. 39; tone of. p. 1; com- cross, offence of the. p. 153 $1 crucifying with Christ, ii. co. vi. 14 Cyril of Jerusalem, on the Lord's bre- καὶ ἐάν, ἐὰν καί, 1. 3 καλεῖν, ὁ καλῶν καλέσας), i. 6, τ. 5; kapuy, vi. 15 kara EvdowTor, i. 11, Koiua (xolua), v. 10 χείρ, ἐν χειρί, iii. ro Damascenus (Johannes), his commen- |