ponding to Hebrew word found Deut. ii. 34, iii. 6, vii. 2; Josh. viii. 26, x. 28; a thing to be utterly destroyed-the preservation of which is prohibited with the direst imprecations, Acts xxiii. 14; Rom. ix. 3; 1 Cor. xii. 3, xvi. 22; Gal. v. 4. The reaffirmation, v. 9, shows that, on the part of Paul, it was not a rash, but a fixed sentiment. Said before, alluding to preceding verse, as Paul when he preached the gospel to the Galatians at first would not be likely to have used this form of expression, the cause not existing, 2 Cor. vii. 3.

v. 10, has been much controverted, owing, perhaps, to the quick transition from v. 9. Having declared the unchangeable excellence of the gospel, he now asserts that his motives in preaching it were not mercenary or ambitious; but he was honest in the view of the heartsearching God. Do I seek to conciliate the favor of men?" involving a strong negative, persuade, endeavor rather than action, John v. 34; Rom. ii. 4; Gal. v. 4; see also 1 Thess. ii. 4-6. Now, contrasted with his former state as a zealot of the Jewish law. Last clause of verse, "For if I had then (perhaps referring to the time of his conversion) striven to please men, I should not have become the servant of Christ." Those who serve Christ, must despise the frown and flattery of men, Prov. xvi. 7; Luke xii. 8, 9, 52, 53, xiv. 26-28; John v. 44, xii. 42, 43; 1 Cor. ix. 18-23; 1 Pet. iii. 13.

11 But I certify you, brethren, that the gospel which was preached of me is not after man, 12 for I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it; 14 and profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

v. 11. There is a connection between this verse and v. 10, though v. 11 commences, in some degree, a new subject-the proof of Paul's dignity and authority as an apostle. He begins by showing the mode in which his total change from Judaism and impenitence to Christianity was effected; viz. it was altogether a work of God, and not of man. Certify, remind you of that which has been little heeded by you. 1 Cor. xv. 1. Not after man. I did not have any man for my teacher, but I was taught directly by Jesus Christ himself. After, source or author.

v. 12. Paul's calumniators pretended that he

had been taught by man only. He now asserts that he had enjoyed a revelation from the same source as that to which Peter was indebtedChrist himself. Revelation, not only in reference to the times when Christ appeared to him, Acts ix. 5, xxii. 17, 18; 2 Cor. xiii. 1, 7; but also in regard to Christ's state after having left this world, when an appearance, much more an interview, would be a revelation. It may also refer to the peculiar doctrines of the gospel, Rom. xvi. 25. They may have been communicated to Paul when in Arabia.

v. 13. For-It is hardly necessary for me to prove this divine origin of my doctrine, which I am about to do, by a reference to the events of my earlier life, which are, I suppose, known to you, for ye have, &c. Conversation, Eph. iv. 22. For, v. 13, refers to a clause omitted. Jews' religion; the state and condition of a Jew, especially the profession and practice of the rites of the Jewish religion, Acts ix. 21, xxii. 4; 1 Tim. i. 11—17. There is a climax here; wasted being a much stronger word than persecuted. "How could such a persecutor have been so suddenly and totally changed, but by a divine intervention?"

v. 14. Equals, coevals, fellow-disciples, Gamaliel's school. Zealous, Numb. xxv. 11; Acts xxi. 20, xxii. 3; 1 Cor. xiv. 12; Tit. ii. 14. Zealot, was then applied to a large society of private individuals, who took the law into their

own hands, and punished criminals without the forms of trial. They were often guilty of the greatest excesses. Simon, (Luke vi. 15.) had probably been a zealot. Paul had had their spirit, if he had not belonged to their association. Traditions, Matt. xv. 2, 3, 6; Mark vii. 3, 5, 8, 9, 13; Col. ii. 8; in a different sense, 1 Cor. xi. 2; 2 Thess. ii. 15, iii. 6.

15 But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16 to reveal his Son in me, that I might preach him among the heathen; immediately, I conferred not with flesh and blood; 17 neither went I up to Jerusalem to them which were apostles before me, but I went into Arabia, and returned again unto Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save James the Lord's brother. 20 (Now the things which I write unto you, behold! before God, I lie not.) 21 Afterwards I came into the regions of Syria and Cilicia; 22 and was unknown by face unto the churches of Judea

which were in Christ;

23 but they had heard only, That he which persecuted us in times past, now preacheth the faith which once he destroyed. 24 And they glorified God in me.

CHAPTER II.

1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, (but privately to them which were of reputation,) lest by any means I should run, or had run in vain. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised. 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage; 5 to whom we gave place