Peter was living after a Gentile manner. The verb is in the present tense--"if thou being a Jew livest as do the Gentiles and not as do the Jews." Paul means to say that a principle essentially similar to that of the Gentile Christians, according to which in their case the keeping of the Mosaic Law was relinquished, was the fixed basis of Peter's life. Peter's present withdrawal from the Gentiles was a mere temporary aberration. Before the coming of the men from James, he had seen clearly that the great new principle of faith in Christ took precedence of the Law, even for Jewish Christians; and after the departure of the men he would presumably revert to his old freedom. Indeed even now, even while he was withdrawing himself from his Gentile brethren, the real principle of his life had not been changed; he was still "living as do the Gentiles." But he was concealing his real life for fear of men. The very nature of the charge which Paul brought against Peter, therefore, attests a fundamental unity of principle between the two apostles. Paul condemned Peter for "hypocrisy"; not for false principles, but for concealment of true principles. In principle, therefore, Paul and Peter were agreed. [70] ὑπόκρισις. Accordingly, even the very passage which at first sight lends most color to the hypothesis of Baur, really, when it is correctly interpreted, provides the most striking refutation of that hypothesis. The very chapter which attests the appeal of Paul's bitter opponents to the original apostles, and records a sharp rebuke which Paul administered to Peter, really furnishes the best evidence of apostolic unity. It is the second chapter of Galatians which mentions the right hand of fellowship extended to Paul by James and Peter and John, and it is the second chapter of Galatians which represents the divergence between Paul and Peter as divergence of practice, not of principle. Even if the Epistle to the Galatians stood alone, it would establish the fundamental unity of the apostles. But as a matter of fact, the Epistle to the Galatians does not stand alone; it must be interpreted in the light of other sources. The one-sided interpretation of Galatians, with neglect of other epistles of Paul and of the Book of Acts, has been one of the most fruitful causes of error in the study of the apostolic age. For example, Gal. ii should never be read except in the light of 1 Cor. xv. 1-11. The two passages emphasize two different aspects of Paul's relation to those who had been apostles before him; and only when both the two aspects are considered is the full truth attained. Gal. ii emphasizes the independence of Paul's gospel; Paul had not received it through the instrumentality of men. 1 Cor. xv. 1-11 emphasizes the harmony of Paul's gospel with that of the original apostles, whom Christ had commissioned as directly and as truly as He had commissioned Paul. Both passages are contained in sources