endeavour to compel him to have Titus circumcised--all is peace and undisturbed good-will. Peter pleads the cause of Paul, and is more Pauline in his sentiments than Paul himself, and, in the very presence of Paul, claims to have been selected by God to be Apostle of the Gentiles (xv. 7--11). Not a syllable is said of the scene at Antioch shortly after (Gal. ii. 11 ff.), so singularly at variance with the proceedings of the council, when Paul withstood Cephas to the face. Then, who would recognize the Paul of the Epistles in the Paul of Acts, who makes such repeated journeys to Jerusalem to attend Jewish feasts (xviii. 21,1 xix. 21, xx. 16, xxiv. 11, 17, 18); who, in his journeys, halts on the days when a Jew may not travel (xx. 5, 6); who shaves his head at Cenchrea because of a vow (xviii. 18); who, at the recommendation of the Apostles, performs that astonishing act of Nazariteship in the Temple (xxi. 23), and afterwards follows it up by a defence of such "excellent dissembling" [------]; who circumcises Timothy, the son of a Greek and of a Jewess, with his own hands (xvi. 1--3, cf. Gal. v. 2); and who is so little the apostle of the uncircumcision that he only tardily goes to the Gentiles when rejected by the Jews (cf. xviii. (J). Paul is not only robbed of the honour of being the first Apostle of the Gentiles, which is conferred upon Peter, but the writer seems to avoid even calling him an apostle at all,(2) the only occasions upon which he does so being indirect (xiv. 4, 14); and the title equally applied to Barnabas, whose claim to it is more than doubted. The {55} passages in which this occurs, moreover, are not above suspicion, "the Apostles" being omitted in Cod. D. (Bezae) from xiv. 14. The former verse in that codex has important variations from other MSS.