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Galatians, is this journey to the Council. But the reason is evident why the apostle should date these years from the epoch of his conversion, from the scope of the first and second chapters. He styles himself an apostle, not of men, neither by man, chap. i. 1: he declared that his gospel was not according to men, and that he neither received nor learned it from men, but by the revelation of Jesus Christ, ver. 11, 12. And this he proves to the Galatians by his conversion, which was not unknown to them. He begins with his strict profession of the Jewish religion, according to the tenets of the Pharisees, which ended in a most violent persecution of the Christians. Then he goes on to show how God revealed his Son to him, and that immediately he conferred not with flesh and blood, he neither held communion with any man, neither did he go up to Jerusalem to them that were apostles before him, by whom he could have been taught more fully the mind of God, 'but went into Arabia,' where he received the gospel by revelation; and he returned to Damascus, and preached the word of God to the confounding of the Jews: 'Then after three years he went up to Jerusalem to see Peter.' From all this it appears evident, that the epoch of these three years should commence at the time of his conversion. The same is to be said of the other epoch of the fourteen years. 'Then, after fourteen years, I went up again to Jerusalem,' chap. ii. 1, because the scope of both is the same,—and they both date from the same period of time. The word [Greek: epeita] does not connect this sentence with that of the three years, as if the beginning of these should be dated from the close of those, because there is another [Greek: epeita] which comes between these two texts, viz. in ver. 21, of chap. i. where he begins to relate his travels in Syria and Cilicia, but does not specify the period of time he remained in those regions; therefore no chronological connexion can have been intended by him. The apostle still following up his design, says [Greek: epeita] and [Greek: palin], but neither does [Greek: epeita] refer to his stay in Syria and Cilicia,—nor [Greek: palin] to his second coming to Jerusalem: for he had been with a second collection to Jerusalem, then suffering from famine, accompanied by Barnabas, but not by Titus; and because he then saw none of the apostles, he omitted mentioning that journey, considering it quite foreign to his present purpose." (Pearson. Ann. 49.)

PAUL'S QUARREL WITH PETER.

The whole company of envoys, both Barnabas and Paul, the original messengers of the Syrian church, and Jude and Silas, the deputies of the apostolic college, presented the complete results of the Jerusalem consultation before a fall meeting of the whole congregation of believers at Antioch, and read the epistle of the council to them. The sage and happy exhortations which it contained were not only respectfully but joyfully received; and in addition to the comfort of these, ''the first written words of Christian inspiration'', the two envoys, Jude and Silas, also discoursed to the church, commenting at more length on the apostolic message of which they were the bearers, and confirmed their hearers in the faith. After remaining there for some time, Jude bade them farewell, and returned to his apostolic associates; but Silas was so much pleased with the opportunities thus afforded him of doing good among the Gentiles, of whom he himself also was one, as his name shows,—that he stayed in Antioch after the departure of Jude, and labored along with Paul and Barnabas, teaching and preaching the word of the Lord, with many others also. This is commonly understood to be the time of Paul's dissension with Peter, as mentioned in the epistle to the Galatians. The circum