Gal 2:11-14 | Barnes | STEP | Verse 11. But when Peter was come to Antioch . On the situation of Antioch, . The design for which Paul introduces this statement here is evident. It is to show that he regarded himself as on a level with the chief apostles, and that he did not acknowledge his inferiority to any of them. Peter was the eldest, and probably the most honoured of the apostles. Yet Paul says that he did not hesitate to resist him in a case where Peter was manifestly wrong, and thus showed that he was an apostle of the same standing as the others. Besides, what he said to Peter on that occasion was exactly pertinent to the strain of the argument which he was pursuing with the Galatians, and he therefore introduces it to show that he had held the same doctrine all along, and that he had defended it in the presence of Peter, and in a case where Peter did not reply to it. The time of this journey of Peter to Antioch cannot be ascertained; nor the occasion on which it occurred. I think it is evident that it was after this visit of Paul to Jerusalem, and the occasion may have been to inspect the state of the church at Antioch, and to compose any differences of opinion which may have existed there. But everything in regard to this is mere conjecture; and it is of little importance to know when it occurred. I withstood him to the face . I openly opposed him, and reproved him. Paul thus showed that he was equal with Peter in his apostolical authority and dignity. The instance before us is one of faithful public reproof; and every circumstance in it is worthy of special attention, as it furnishes a most important illustration of the manner in which such reproof should be conducted. The first thing to be noted is, that it was done openly, and with candour. It was reproof addressed to the offender himself. Paul did not go to others and whisper his suspicions; he did not seek to undermine the influence and authority of another by slander; he did not calumniate him, and then justify himself on the ground that what he had said was no more than true: he went to him at once, and he frankly stated his views, and reproved him in a case where he was manifestly wrong. This too was a case so public and well known, that Paul made his remarks before the church, , because the church was interested in it, and because the conduct of Peter led the church into error. Because he was to be blamed . The word used here may either mean because he had incurred blame, or because he deserved blame. The essential idea is, that he had done wrong, and that he was by his conduct doing injury to the cause of religion. (d) "Antioch"

Galatians 2:11-14

Verse 11. But when Peter was come to Antioch. On the situation of Antioch, Acts 11:19. The design for which Paul introduces this statement here is evident. It is to show that he regarded himself as on a level with the chief apostles, and that he did not acknowledge his inferiority to any of them. Peter was the eldest, and probably the most honoured of the apostles. Yet Paul says that he did not hesitate to resist him in a case where Peter was manifestly wrong, and thus showed that he was an apostle of the same standing as the others. Besides, what he said to Peter on that occasion was exactly pertinent to the strain of the argument which he was pursuing with the Galatians, and he therefore introduces it Gal 2:14-21 to show that he had held the same doctrine all along, and that he had defended it in the presence of Peter, and in a case where Peter did not reply to it. The time of this journey of Peter to Antioch cannot be ascertained; nor the occasion on which it occurred. I think it is evident that it was after this visit of Paul to Jerusalem, and the occasion may have been to inspect the state of the church at Antioch, and to compose any differences of opinion which may have existed there. But everything in regard to this is mere conjecture; and it is of little importance to know when it occurred.

I withstood him to the face. I openly opposed him, and reproved him. Paul thus showed that he was equal with Peter in his apostolical authority and dignity. The instance before us is one of faithful public reproof; and every circumstance in it is worthy of special attention, as it furnishes a most important illustration of the manner in which such reproof should be conducted. The first thing to be noted is, that it was done openly, and with candour. It was reproof addressed to the offender himself. Paul did not go to others and whisper his suspicions; he did not seek to undermine the influence and authority of another by slander; he did not calumniate him, and then justify himself on the ground that what he had said was no more than true: he went to him at once, and he frankly stated his views, and reproved him in a case where he was manifestly wrong. This too was a case so public and well known, that Paul made his remarks before the church, Gal 2:14, because the church was interested in it, and because the conduct of Peter led the church into error.

Because he was to be blamed. The word used here may either mean because he had incurred blame, or because he deserved blame. The essential idea is, that he had done wrong, and that he was by his conduct doing injury to the cause of religion.

(d) "Antioch" Acts 15:35 Verse 12. For before that certain came. Some of the Jews who had been converted to Christianity. They evidently observed in the strictest manner the rites of the Jewish religion.

From James. Gal 1:19. Whether they were sent by James, or whether they came of their own accord, is unknown. It is evident only that they had been intimate with James at Jerusalem, and they doubtless pleaded his authority. James had nothing to do with the course which they pursued; but the sense of the whole passage is, that James was a leading man at Jerusalem, and that the rites of Moses were observed there. When they came down to Antioch, they of course observed those rites, and insisted that others should do it also. It is very evident that at Jerusalem the peculiar rites of the Jews were observed for a long time by those who became Christian converts. They would not at once cease to observe them, and thus needlessly shock the prejudices of their countrymen. Acts 21:21 also Acts 21:22-25.

He did eat with the Gentiles. Peter had been taught that in the remarkable vision which he saw, as recorded in Acts 10. He had learned that God designed to break down the wall of partition between the Jews and the Gentiles, and he familiarly associated with them, and partook with them of their food. He evidently disregarded the peculiar laws of the Jews about meats and drinks, and partook of the common food which was in use among the Gentiles. Thus he showed his belief that all the race was henceforward to be regarded as on a level, and that the peculiar institutions of the Jews were not to be considered as binding, or to be imposed on others.

But when they were come, he withdrew and separated himself. He withdrew from the Gentiles, and probably from the Gentile converts to Christianity. The reason why he did this is stated. He feared those who were of the circumcision, or who had been Jews. Whether they demanded this of him; whether they encountered him in debate; or whether he silently separated himself from the Gentiles without their having said anything to him, is unknown. But he feared the effect of their opposition; he feared their reproaches; he feared the report which would be made to those at Jerusalem; and perhaps he apprehended that a tumult would be excited, and a persecution commenced at Antioch by the Jews who resided there. This is a melancholy illustration of Peter's characteristic trait of mind. We see in this act the same Peter who trembled when he began to sink in the waves; the same Peter who denied his Lord. Bold, ardent, zealous, and forward, he was at the same time timid and often irresolute; and he often had occasion for the deepest humility, and the most poignant regrets at the errors of his course. No one can read his history without loving his ardent and sincere attachment to his Master; and yet no one can read it without a tear of regret that he was left thus to do injury to his cause. No man loved the Saviour more sincerely than he did, yet his constitutional timidity and irresoluteness of character often led him to courses of life fitted deeply to wound his cause.

(a) "eat with Gentiles" Acts 11:3 Verse 13. And the other Jews. That is, those who had been converted to Christianity. It is probable that they were induced to do it by the example of Peter, as they would naturally regard him as a leader.

Dissembled likewise with him. Dissembled or concealed their true sentiments. That is, they attempted to conceal from those who had come down from James the fact, that they had been in the habit of associating with the Gentiles, and of eating with them. From this it would appear that they intended to conceal this wholly from them, and that they withdrew from the Gentiles before anything had been said to them by those who came down from James.

Insomuch that Barnabas also was carried away, etc. Concerning Barnabas, Acts 4:36. Barnabas was the intimate friend of Paul. He had been associated with him in very important labours; and the fact, therefore, that the conduct of Peter was exciting so unhappy an influence as even to lead so worthy and good a man as he was into hypocrisy and error, made it the more proper that Paul should publicly notice and reprove the conduct of Peter. It could not but be a painful duty, but the welfare of the church and the cause of religion demanded it, and Paul did not shrink from what was so obvious a duty.

(*) "insomuch that" "So that" Verse 14. But when I saw that they walked not uprightly. To walk, in the Scriptures, is usually expressive of conduct or deportment; and the idea here is, that their conduct in this case was not honest.

According to the truth of the gospel. According to the true spirit and design of the gospel. That requires perfect honesty and integrity; and as that was the rule by which Paul regulated his life, and by which he felt that all ought to regulate their conduct, he felt himself called on openly to reprove the principal person who had been in fault. The spirit of the world is crafty, cunning, and crooked. The gospel would correct all that wily policy, and would lead man in a path of entire honesty and truth.

I said unto Peter before them all. That is, probably, before all the church, or certainly before all. who had offended with him in the case. Had this been a private affair, Paul would doubtless have sought a private interview with Peter, and would have remonstrated with him in private on the subject. But it was public. It was a case where many were involved, and where the interests of the church were at stake. It was a case where it was very important to establish some fixed and just principles, and he therefore took occasion to remonstrate with him in public on the subject. This might have been at the close of public worship; or it may have been that the subject came up for debate in some of their public meetings, whether the rites of the Jews were to be imposed on the Gentile converts. This was a question which agitated all the churches where the Jewish and Gentile converts were intermingled; and it would not be strange that it should be the subject of public debate at Antioch. The fact that Paul reproved Peter before "them all," proves,

(1.) that he regarded himself, and was so regarded by the church, as on an equality with Peter, and as having equal authority with him.

(2.) That public reproof is right when an offence has been public, and when the church at large is interested, or is in danger of being led into error. Comp. 1Timm 5:20, "Them that sin rebuke before all, that others also may fear."

(3.) That it is a duty to reprove those who err. It is a painful duty, and one much neglected; still it is a duty often enjoined in the Scriptures, and one that is of the deepest importance to the church. He does a favour to another man who, in a kind spirit, admonishes him of his error, and reclaims him from a course of sin. He does another the deepest injury, who suffers sin unrebuked to lie upon him, and who sees him injuring himself and others, and who is at no pains to admonish him for his faults.

(4.) If it is the duty of one Christian to admonish another who is an offender, and to do it in a kind spirit, it is the duty of him who has offended to receive the admonition in a kind spirit and with thankfulness. Excitable as Peter was by. nature, yet there is no evidence that he became angry here, or that he did not receive the admonition of his brother Paul with perfect good temper, and with an acknowledgment that Paul was right and that he was wrong. Indeed, the case was so plain--as it usually is, if men would be honest--that he seems to have felt that it was right, and to have received the rebuke as became a Christian. Peter, unhappily, was accustomed to rebukes; and he was at heart too good a man to be offended when he was admonished that he had done wrong. A good man is willing to be reproved when he has erred, and it is usually proof that there is much that is wrong when we become excited and irritable if another admonishes us of our faults. It may be added here, that nothing should be inferred from this in regard to the inspiration or apostolic authority of Peter. The fault was not that he taught error of doctrine, but that he sinned in conduct. Inspiration, though it kept the apostles from teaching error, did not keep them necessarily from sin. A man may always teach the truth, and yet be far from perfection in practice. The case here proves that Peter was not perfect, a fact proved by his whole life; it proves that he was sometimes timid, and even, for a period, time-serving; but it does not prove that what he wrote for our guidance was false and erroneous.

If thou, being a Jew. A Jew by birth.

Livest after the manner of the Gentiles. In eating, etc., as he had done before Judaizing teachers came from Jerusalem, Gal 2:12.

And not as do the Jews. Observing their peculiar customs, and their distinctions of meats and drinks.

Why compellest thou the Gentiles, etc. As he would do, if he insisted that they should be circumcised, and observe the peculiar Jewish rites. The charge against him was gross inconsistency in doing this. "Is it not at least as lawful for them to neglect the Jewish observances, as it was for thee to do it but a few days ago?"--Doddridge. The word here rendered "compellest," means here moral compulsion or persuasion. The idea is, that the conduct of Peter was such as to lead the Gentiles to the belief that it was necessary for them to be circumcised in order to be saved. For a similar use of the word, see Mt 14:22, Lk 14:23; Acts 28:19.

(b) "truth of gospel" Gal 2:5 (c) "Peter before them" 1Timm 5:20 (+) "compellest" "urgest"