that point of view; and when, therefore, he now, from fear of these newcomers, withdrew from the Gentiles, he was concealing his true convictions. It was the inconsistency of his conduct that Paul felt called upon to rebuke. That inconsistency could not fail to have a bad effect upon the Gentile Christians. Peter had received them into true fellowship. But now apparently he regarded such liberal conduct as a thing to be ashamed of and to be concealed. The Gentile Christians could not help drawing the conclusion that they were at best only on the outskirts of the Christian community; the chief of the original apostles of Jesus was apparently ashamed of his association with them. Despite the liberty granted by the Apostolic Council, therefore, the Gentile Christians were again tempted to remove the disabilities which rested upon them, by accepting circumcision and so becoming full members of the Church. Evidently the keeping of the Law on the part of Jewish Christians was a half-way position. But when it was pursued conscientiously, as a duty still resting upon men of Jewish descent, it might possibly be dealt with gently by Paul. When, however, it was undertaken for fear of men, in the face of better understanding, it became "hypocrisy" and was rebuked sharply. If the transcending of the Law, in the interests of Christian unity, had once been grasped as a necessary consequence of the redemption wrought by Christ, then to repudiate it was to bring discredit upon Christ Himself, and make His death of none avail. The influence of Peter's withdrawal from the Gentile Christians soon began to make itself felt; other Jewish Christians followed Peter's example, and even Barnabas was carried away. A serious crisis had arisen. But God had not deserted His Church. The Church was saved through the instrumentality of Paul.