Paul is compelled to say all this about himself. The vindication of his ministry is forced from him by the calumnies of false brethren. From the time of the conference at Jerusalem, and still more since he withstood Peter at Antioch, he had been a mark for the hatred of the Judaizing faction. He was the chief obstacle to their success. Twice he had foiled them, when they counted upon victory. They had now set on foot a systematic agitation against him, with its head-quarters at Jerusalem, carried on under some pretext of sanction from the authorities of the Church there. At Corinth and in Galatia the legalist emissaries had appeared simultaneously; they pursued in the main the same policy, adapting it to the character and disposition of the two Churches, and appealing with no little success to the Jewish predilections common even amongst Gentile believers in Christ. In this controversy Paul and the gospel he preached were bound together. "I am set," he says, "for the defence of the gospel" (Ph. i. 16). He was the champion of the cross, the impersonation of the principle of salvation by faith. It is "the gospel of Christ," the "truth of the gospel," he reiterates, that is at stake. If he wards off blows falling upon him, it is because they are aimed through him at the truth for which he lives--nay, at Christ who lives in him. In his self-assertion there is no note of pride or personal anxiety. Never was there a man more completely lost in the greatness of a great cause, nor who felt himself in comparison with it more worthless. But that cause has lifted Paul with it to imperishable glory. Of all names named on earth, none stands nearer than his to that which is "above every name." While Paul in ch. i. and ii. is busy with his own vindication, he is meantime behind the personal defence preparing the doctrinal argument. His address to Peter is an incisive outline of the gospel of grace. The three closing verses--the Χριστῷ συνεσταύρωμαιᾔ in particular--are the heart of Paul's theology--_summa ac medulla Christianismi_ (Bengel). Such a testimony was the Apostle's best defence before his audience at Antioch; it was the surest means of touching the heart of Peter and convincing him of his error. And its recital was admirably calculated to enlighten the Galatians as to the true bearing of this dispute which had been so much misrepresented. From ver. 15 onwards, Paul has been all the while addressing, under the person of Peter, the conscience of his readers,[61] and paving the way for the assault that he makes upon them with so much vigour in the first verses of ch. iii. Read in the light of the foregoing narrative, this passage is a compendium of the Pauline Gospel, invested with the peculiar interest that belongs to a confession of personal faith, made at a signal crisis in the author's life. Let us examine this momentous declaration.