On the essentials of the gospel Paul found himself in agreement with the Twelve. This is implied in the language of ver. 6. When one writes, "A adds nothing to B," one assumes that B has already what belongs to A, and not something different. Paul asserts in the most positive terms he can command, that his intercourse with the holders of the primitive Christian tradition left him as a minister of Christ exactly where he was before. "On me," he says, "they conferred nothing"--rather, perhaps, "_addressed no communication_ to me." The word used appears to deny their having made any motion of the kind. The Greek verb is the same that was employed in ch. i. 16, a rare and delicate compound.[42] Its meaning varies, like that of our _confer_, _communicate_, as it is applied in a more or less active sense. In the former place Paul had said that he "did not confer with flesh and blood"; now he adds, that flesh and blood did not confer anything upon him. Formerly he did not bring his commission to lay it before men; now they had nothing to bring on their part to lay before him. The same word affirms the Apostle's independence at both epochs, shown in the first instance by his reserve toward the dignitaries at Jerusalem, and in the second by their reserve toward him. Conscious of his Divine call, he sought no patronage from the elder Apostles then; and they, recognising that call, offered him no such patronage now. Paul's gospel for the Gentiles was complete, and sufficient unto itself. His ministry showed no defect in quality or competence. There was nothing about it that laid it open to correction, even on the part of those wisest and highest in dignity amongst the personal followers of Jesus. [42] We cannot explain προσανέθεντο here by the ἀναθέμην of ver. 2, as though Paul wished to say, "I imparted to them my gospel; they imparted to me nothing _further_." Forπρος- implies _direction_, rather than _addition_. See Meyer on this verb in ch. i. 16. So Paul declares; and we can readily believe him. Nay, we are tempted to think that it was rather the Pillars who might need to learn from him, than he from them. In doctrine, Paul holds the primacy in the band of the Apostles. While all were inspired by the Spirit of Christ, the Gentile Apostle was in many ways a more richly furnished man than any of the rest. The Paulinism of Peter's First Epistle goes to show that the debt was on the other side. Their earlier privileges and priceless store of recollections of "all that Jesus did and taught," were matched on Paul's side by a penetrating logic, a breadth and force of intellect applied to the facts of revelation, and a burning intensity of spirit, which in their combination were unique. The Pauline teaching, as it appears in the New Testament, bears in the highest degree the marks of original genius, the stamp of a mind whose inspiration is its own.