can be little doubt that the omission of the negative [------] from Gal. ii. 5, has been in some cases influenced by the desire to bring the Apostle's conduct upon this occasion into harmony with the account, in Acts xvi. 3, of his circumcising Timothy.(1) We shall not require to enter into any controversy on the point, for the great majority of critics are agreed that the Apostle intended to say that Titus was not circumcised, although the contrary is affirmed by a few writers.(2) It is obvious from the whole of the Apostle's narrative that great pressure was exerted to induce Titus to submit, and that Paul, if he did not yield even for an hour the required subjection, had a long and severe struggle to maintain his position. Even when relating the circumstances in his letter to the Galatians, the recollection of his contest profoundly stirs the Apostle's indignation; his utterance becomes vehement, but cannot keep pace with his impetuous thoughts, and the result is a narrative in broken and abrupt sentences whose very incompleteness is eloquent, and betrays the irritation which has not even yet entirely subsided. How does this accord with the whole tone of the account in the Acts? It is customary with apologists to insert so much between the lines of that narrative, partly from imagination and partly from the statements of the Epistle, that they almost convince themselves and others that such additions are actually suggested by the author of the Acts himself. If we take the account of the Acts, however, without such transmutations, it is certain that not only is there not the slightest indication of any struggle regarding the {276} circumcision of Titus, "in which St. Paul maintained at one time almost single-handed the cause of Gentile freedom,"(1) but no suggestion that there had ever been any hesitation on the part of the leading Apostles and the mass of the Church regarding the point at issue. The impression given by the author of the Acts is undeniably one of unbroken and undisturbed harmony: of a council in which the elder Apostles were of one mind with Paul, and warmly agreed with him that the Gentiles should be delivered from the yoke of the Mosaic law and from the necessity of undergoing the initiatory rite. What is there in such an account to justify in any degree the irritation displayed by Paul at the mere recollection of this visit, or to merit the ironical terms with which he speaks of the "pillar" Apostles?