tial intelligences by the addition, “from heaven.” And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. “As we have said before, so say I now again.” That his words might not seem to be spoken in anger, or with exaggeration, or with recklessness he now repeats them.23 Sentiments may perhaps change, when an expression has been called forth by anger, but to repeat it a second time proves that it is spoken advisedly, and was previously approved by the judgment. When Abraham was requested to send Lazarus, he replied, “They have Moses and the Prophets; let them hear them: if they hear them not, neither will they be persuaded, if one rise from the dead.” (Luke xvi. 31.) And Christ intro- duces Abraham thus speaking, to show that He would have the Scriptures accounted more worthy of credence, even than one raised from the dead: Paul too, (and when I say Paul, I mean Christ, who directed his mind,) prefers them before an angel come down from heaven. And justly, for the angels, though mighty, are but servants and ministers, but the Scriptures 9 were all written and sent, not by servants, but by God the Lord of all. He says, if “any man” preach another Gospel to you than that which we have preached,—not “if this or that man:” and herein appears his prudence, and care of giving offence, for what needed there still any mention of names, when he had used such extensive terms as to embrace all, both in heaven and earth? In that he anathemized evangelists and angels, he included every dignity, and his mention of himself included every intimacy and affinity. “Tell me not,” he exclaims, “that my fellow-apostles and colleagues have so spoken; I spare not myself if I preach such doctrine.” And he says this not as condemning the Apostles for swerving from the message they were commissioned to deliver; far from it, (for he says, whether we or they thus preach;) but to show, that in the discussion of truth the dignity of persons is not to be considered. Ver. 10. “For24 am I now persuading men: or God?” or am I seeking to please men? if I were still pleasing men, I should not be a servant of Christ.” Granting, says he, that I might deceive you by these doctrines, could I deceive God, who knows my yet unuttered thoughts, and to please whom is my unceasing endeavor? See here the Apostolical spirit, the Evangelical loftiness! So too he writes to the Corinthians, “For we are not again commending ourselves unto you, but speak as giving you occasion of glorying;” (2 Cor. v. 12.) and again, “But with me it is a very small thing that I should be judged of you, or of man’s judgment.” (1 Cor. iv. 3.) For since he is compelled to justify himself to his dis- 23 [Though this view of Chrysostom, that the προειρήκαμεν refers to what immediately precedes is held by many others, it is not tenable for two reasons; 1. St. Paul would have used the singular προειρηκα, as he does in λέγω, immediately following. 2 The πρό in composition, and the καί ἄρτι, both, mark some greater distinction of time than this would allow.—G.A.] 24 [“I speak thus strongly, for my language shall not be misconstrued. Will any one now say that careless of winning the favor of God, I seek to ingratiate myself with men?” Lightfoot.—G.A.] 21 Galatians 1:1--3