ough
not of the twelve), and set themselves up as superior to Paul (xi. 5,
xii. 11, v. 12, xi. 18). Paul calls them "false apostles" (xi. 13-15),
and declares that they preach "another Jesus, another Spirit, another
Gospel" (xi. 4). That in Paul's judgment his influence with the
Corinthian church depended on overthrowing the power of these disturbers
of the peace is plain, and this accounts for the strenuous, and
occasionally violent, tone of his polemic in chapters x.-xiii. As we
compare them with the Judaizers of Galatia it seems that their polemic
was less on the ground of principles and doctrines, and more a personal
attack. Paul does not much argue, as he does in Galatians, against the
inclination of Gentile Christians to subject themselves to the Law (yet
note the contrast of the old veiled covenant and the new open
revelation, iii. 4-18, esp. iii. 6); he is engaged in personal defence
against charges of carnal motives (x. 2), perhaps even of embezzlement
(xii. 16-18), and also of fickleness (i. 12-ii. 4). When he ironically
calls himself a "fool" (xi. 1, 16, 17, 19, 21, xii. 6-11), he is
doubtless taking up their term of abuse, and in many of the hard
passages of this most difficult of all Paul's epistles we may suspect
that half-quoted flings of the enemy glimmer through his retort. From 2
Cor. x. 7, xi. 22 it may be inferred that these Jewish Christians had
something to do with the "Christ-party" of which we seem to hear in the
first epistle.

To the tact and firmness of Titus must be ascribed much of the
successful issue of these dealings with the Corinthians. Paul spent the
following winter at Corinth (Acts xx. 2, 3); while there he wrote the
Epistle to the Romans, which in its milder tone gives clear indication
that the day of violent controversy with Judaizing emissaries like those
who came to Galatia had passed. There was indeed, as might have been
expected, trouble from enemies among the Jews, but Paul escaped the
danger, and with the money for the mother church, the collection of
which had so long lain near his heart, he was able to start for
Jerusalem in the spring of one of the years 55-59 (See PAUL).

In later time (circ. A.D. 95) we hear from the epistle of Clement of
Rome that the Corinthian church paid full honour to Paul's memory; and
circ. A.D. 139, the excellent Catholic (though Hebrew) Christian
Hegesippus found himself deeply refreshed by the honest life and the
fidelity to Christian truth o