Galatians 2:11
Verse
Context
Paul Confronts Cephas
10They only asked us to remember the poor, the very thing I was eager to do.11When Cephas came to Antioch, however, I opposed him to his face, because he stood to be condemned.12For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself, for fear of those in the circumcision group.
Sermons
Art Katz
Steve Gallagher
Catherine Booth
Paris Reidhead
John R. RiceSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When Peter was come to Antioch - There has been a controversy whether Πετρος, Peter, here should not be read Κηφας, Kephas; and whether this Kephas was not a different person from Peter the apostle. This controversy has lasted more than 1500 years, and is not yet settled. Instead of Πετρος, Peter, ABCH, several others of good note, with the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, later Syriac in the margin, Vulgate, and several of the Greek fathers, read Κηφας. But whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this Peter or Kephas, no matter which name we adopt, be the same with Peter the apostle? I shall not introduce the arguments pro and con, which may be all seen in Calmet's dissertation on the subject, but just mention the side where the strength of the evidence appears to lie. That Peter the apostle is meant, the most sober and correct writers of antiquity maintain; and though some of the Catholic writers have fixed the whole that is here reprehensible on one Kephas, one of the seventy disciples, yet the most learned of their writers and of their popes, believe that St. Peter is meant. Some apparently plausible arguments support the contrary opinion, but they are of no weight when compared with those on the opposite side.
Jamieson-Fausset-Brown Bible Commentary
Peter--"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion. come to Antioch--then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given (Act 11:20, Act 11:26), and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised--that was the question settled at the Jerusalem council just before--but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles (Act 11:20-26), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (Act 15:19). to be blamed--rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.
John Gill Bible Commentary
But when Peter was come to Antioch,.... The Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions, instead of "Peter", read "Cephas", who, by some ancient writers, is said to be not Peter the Apostle, named Cephas by Christ, but one of the seventy disciples. So Clemens (h) says, that Cephas, of whom Paul speaks, that when he came to Antioch he withstood him to his face, was one of the seventy disciples who had the same name with Peter the Apostle: and Jerom says (i) that there were some who were of opinion, that Cephas, of whom Paul writes that he withstood him to his face, was not the Apostle Peter, but one of the seventy disciples called by that name: but without any manner of foundation; for the series of the discourse, and the connection of the words, most clearly show, that that same Cephas, or Peter, one of the twelve disciples mentioned, Gal 2:9, with James and John, as pillars, is here meant. Our apostle first takes notice of a visit he made him, three years after his conversion, Gal 1:18, when his stay with him was but fifteen days, and, for what appears, there was then an entire harmony between them; fourteen years after he went up to Jerusalem again, and communicated his Gospel to Peter, and the rest, when they also were perfectly agreed; but now at Antioch there was a dissension between them, which is here related. However, the Papists greedily catch at this, to secure the infallibility of the bishops of Rome, who pretend to be the successors of Peter, lest, should the apostle appear blameworthy, and to be reproved and opposed, they could not, with any grace, assume a superior character to his: but that Peter the Apostle is here designed is so manifest, that some of their best writers are obliged to own it, and give up the other as a mere conceit. When Peter came to Antioch is not certain; some have thought it was before the council at Jerusalem concerning the necessity of circumcision to salvation, because it is thought that after the decree of that council Peter would never have behaved in such a manner as there related; though it should be observed, that that decree did not concern the Jews, and their freedom from the observance of the law, only the Gentiles; so that Peter and other Jews might, as it is certain they did, notwithstanding that, retain the rites and ceremonies of the law of Moses; and according to the series of things, and the order of the account, it seems to be after that council, when Paul and Barnabas returned to Antioch, and with others continued there for some time, during which time Peter came thither; see Act 15:30 and the following contention happened, I withstood him to the face: not in show, and outward appearance only, as some of the ancients have thought, as if this was an artifice of the apostle's, that the Jews, having an opportunity of hearing what might be said in favour of eating with the Gentiles, might be convinced of the propriety of it, and not be offended with it: but this is to make the apostle guilty of the evil he charges Peter with, namely, dissimulation; no, the opposition was real, and in all faithfulness and integrity; he did not go about as a tale bearer, whisperer, and backbiter, but reproved him to his face, freely spoke his mind to him, boldly resisted him, honestly endeavoured to convince him of his mistake, and to put a stop to his conduct; though he did not withstand him as an enemy, or use him with rudeness and ill manners; or as Jannes and Jambres withstood Moses, and false teachers resist the truth; but as a friend and an apostle, and in an amicable manner, and yet with all uprightness: his reason for it was, because he was to be blamed; some read it, "was blamed", or "condemned", either by others, by the Jews, for his going into Cornelius's house formerly; but what has this to do with the present case? or by those who lately came from James to Antioch, for his eating with the Gentiles there; yet this could be no reason for the apostle's withstanding him, but rather a reason why he should stand by him; or he was condemned by himself, self-condemned, acting contrary to the sentiments of his mind, and what he had declared in the council at Jerusalem; though it is best to render the word, to be blamed, which shows that the apostle did not oppose him for opposition sake, rashly, and without any foundation; there was a just reason for it, he had done that which was culpable, and for which he was blameworthy; and what that was is mentioned in the next verse. (h) Apud Euseb. Eccl. Hist. l. 1. c. 12. (i) In loc.
Matthew Henry Bible Commentary
I. From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, _Gal 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to appose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe, 1. Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Acts 10), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note, (1.) The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And, (2.) The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour. 2. The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel - that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, namely, that by the death of Christ the partition-wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force - when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this showed that he did not look upon the observance of it as still necessary, even for the Jews themselves; and therefore that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea, represents him as compelling the Gentiles to live as did the Jews - not by open force and violence, but this was the tendency of what he did; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion. II. Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel - That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews. For, if it was the principle of his religion that the gospel is the instrument of our justification and not the law, then he did very ill in countenancing those who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, to which he still adhered, and which it is his great business in this epistle to mention and confirm. Now concerning this Paul acquaints us, 1. With the practice of the Jewish Christians themselves: "We," says he, "who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And, if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law? What did we believe in Christ for? Was it not that we might be justified by the faith of Christ? And, if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works or the influence of any ceremonial sacrifices or purifications? And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified?" To give the greater weight to this he adds (Gal 2:17), "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses, is Christ the minister of sin? Will it not follow that he is so, if he engage us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified that we remain impure sinners, and unfit to be conversed with?" This, he intimates, would be the consequence, but he rejects it with abhorrence: "God forbid," says he, "that we should entertain such a thought of Christ, or of his doctrine, that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners." This would be very dishonourable to Christ, and it would be very injurious to them also. "For," says he (Gal 2:18), "if I build again the things which I destroyed - if I (or any other), who have taught that the observance of the Mosaic law is not necessary to justification, should now, by word or practice, teach or intimate that it is necessary - I make myself a transgressor; I own myself to be still an impure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself." Thus does the apostle argue for the great doctrine of justification by faith without the works of the law from the principles and practice of the Jewish Christians themselves, and from the consequences that would attend their departure from it, whence it appeared that Peter and the other Jews were much in the wrong in refusing to communicate with the Gentile Christians, and endeavouring to bring them under the bondage of the law. 2. He acquaints us what his own judgment and practice were. (1.) That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law, he also knew that it was now antiquated and superseded by the coming of Christ, and therefore, the substance having come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end. By considering the law itself, he saw that justification was not to be expected by the works of it (since none could perform a perfect obedience to it) and that there was now no further need of the sacrifices and purifications of it, since they were done away in Christ, and a period was put to them by his offering up himself a sacrifice for us; and therefore, the more he looked into it the more he saw that there was no occasion for keeping up that regard to it which the Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon himself as with law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far from thinking himself discharged from his duty to God; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God (as Rom 7:4, Rom 7:6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us, (2.) That, as he was dead to the law, so he was alive unto God through Jesus Christ (Gal 2:20): I am crucified with Christ, etc. And here in his own person he gives us an excellent description of the mysterious life of a believer. [1.] He is crucified, and yet he lives; the old man is crucified (Rom 6:6), but the new man is living; he is dead to the world, and dead to the law, and yet alive to God and Christ; sin is mortified, and grace quickened. [2.] He lives, and yet not he. This is strange: I live, and yet not I; he lives in the exercise of grace; he has the comforts and the triumphs of grace; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence. [3.] He is crucified with Christ, and yet Christ lives in him; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God. [4.] He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Note, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ's loving us and giving himself for us. The great evidence of Christ's loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him. Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great difficulties, which the contrary opinion was loaded with: - 1. That he did not frustrate the grace of God, which the doctrine of the justification by the works of the law did; for, as he argues (Rom 11:6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain; for, if we look for salvation by the law of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it?
Tyndale Open Study Notes
2:11-21 In Antioch, Peter and others compromised the Good News in contradiction of their own principles (this incident is not recorded in Acts). Paul’s rebuke of Peter showed that Paul’s apostleship was independent of Jerusalem and faithful to the Good News of Christ. 2:11 when Peter came to Antioch: This occasion, not recorded in Acts, probably occurred following the return of Paul and Barnabas from their first missionary journey (Acts 14:26-28). Paul probably wrote this letter soon afterward. • what he did was very wrong (or he stood condemned): Peter’s actions were inconsistent with what he knew to be true—that God accepts Gentiles by faith, not by keeping the law (see Acts 10–11). • Paul had to oppose Peter to his face. Paul wanted to keep the Good News from being corrupted (Gal 2:21), which required showing publicly that Peter’s own public action was wrong (cp. 1 Tim 5:20).
Galatians 2:11
Paul Confronts Cephas
10They only asked us to remember the poor, the very thing I was eager to do.11When Cephas came to Antioch, however, I opposed him to his face, because he stood to be condemned.12For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself, for fear of those in the circumcision group.
- Scripture
- Sermons
- Commentary
All That Is in the World
By Art Katz7.3K47:52SatanicMAT 6:33MAT 16:16MAT 16:21MAT 16:23GAL 2:11The sermon transcript discusses the importance of living according to God's word rather than being influenced by the world. It emphasizes the need for believers to choose between light and darkness, flesh and spirit, and the kingdom of God or the kingdom of this present world. The speaker highlights the power of the world in captivating people and causing them to focus on materialistic desires such as money, food, and clothing. The sermon calls for a complete separation from the world, not only from sinful things but also from seemingly good things that are part of the world's system, which is described as being opposed to God.
From Simon to Peter #34 - the Holy Spirit and Reaction to Criticism
By J. Glyn Owen1.4K41:02Simon to PeterGAL 2:11In this sermon, the speaker discusses Peter's attitude towards valid criticism from Paul. The sermon emphasizes the importance of honesty as a key to spiritual reality and maturity. The speaker describes Peter as a dedicated disciple of Jesus, even willing to face execution for his loyalty. The sermon also highlights the concept of walking a straight and narrow path when embracing Christ and his gospel.
Paul's Disagreements
By Steve Gallagher65954:51PRO 15:1MAT 18:15ACT 15:2ACT 15:39GAL 2:11EPH 4:2COL 3:13JAS 4:6
This sermon delves into the life of Paul, focusing on the conflicts and disagreements he faced within the early church. It highlights the importance of meekness, graciousness, and humility in handling disagreements, using examples from Paul's interactions with Judaizers, Peter, and Barnabas. The sermon emphasizes the need to prioritize the spirit we are in over the issues we argue about, and the significance of being willing to admit when we are wrong and seek forgiveness.
Pharisees Judge Godly People for Not Doing Something That They Do
By Zac Poonen0JudgmentGodlinessMAT 7:1JHN 9:16GAL 2:9GAL 2:11Zac Poonen addresses the hypocrisy of the Pharisees who judged Jesus for not adhering to their strict Sabbath observance, emphasizing that true godliness should not be measured by religious rituals but by the heart's intent. He highlights the example of William Booth and the Salvation Army, who prioritized reaching the lost over traditional practices like communion and baptism, demonstrating that God can work through those who may not fit conventional molds. Poonen warns against the danger of prejudice that can lead to unjust criticism of godly individuals, often from those who have not contributed to God's work themselves. He encourages believers to recognize the grace of God in others and to avoid the Pharisaical mindset that dismisses those who serve differently.
Charity and Rebuke
By Catherine Booth0MAT 5:44MAT 18:15ROM 9:31CO 13:13GAL 2:11JAS 3:17REV 3:19Catherine Booth preaches on the importance of true divine charity, which necessitates reproof and rebuke when necessary for the good of others. She emphasizes the need for faithful love that dares to confront sin and wrongdoing, following the example of Paul rebuking Peter in public. Catherine Booth highlights the contrast between true charity that seeks the good of others and false charity that is concerned with self-image and avoids confronting sin. She urges believers to have a Charity that 'seeketh not her own' and rejoices not in iniquity, but rather seeks righteousness and purity in all actions.
Return to Jerusalem
By Paris Reidhead0PRO 3:5ACT 21:171CO 16:13GAL 2:11JAS 4:71JN 1:9JUD 1:24Paris Reidhead preaches on the importance of standing firm in one's convictions and not compromising in the face of pressure or opposition. Using the example of Paul's compromise in Jerusalem, Reidhead emphasizes the need to seek wisdom from God to know when to stand and when to give ground. He warns against the perils of compromise, highlighting how it can postpone dealing with issues and play into the hands of enemies of the Gospel. Reidhead urges believers to stand courageously for the truth, even if it means facing challenges or chains, and calls for confession and forsaking of compromise for restoration and full fellowship with God.
A Sermon From a Catholic Bible
By John R. Rice0MRK 3:31MRK 7:5LUK 1:30JHN 3:16JHN 6:50GAL 2:111TI 2:51TI 3:1HEB 10:10John R. Rice preaches about the importance of being born again and trusting in Jesus Christ as the only Mediator between God and men, emphasizing the need for personal salvation through faith in Christ's sacrifice. He highlights the teachings of the Catholic Bible regarding the authority of the Word of God, the virgin birth of Christ, the sinlessness of Mary, the infallibility of the Pope, the role of priests in marrying, and the sacrifice of the mass. Rice encourages all, regardless of denomination, to trust in Jesus alone for salvation, as He is the one who paid the price for sin and offers eternal life to all who believe in Him.
Peer Pressure
By John Wesley0Courage in FaithPeer PressureGAL 2:11John Wesley addresses the issue of peer pressure through the example of Peter's actions in Antioch, where Peter initially associates with Gentiles but withdraws due to fear of the circumcision group. This hypocrisy not only affects Peter but also leads others, including Barnabas, astray. Wesley emphasizes the importance of maintaining purity of heart and the courage to stand firm in faith, even in the face of potential persecution. He highlights that the desire to please God must outweigh the desire to conform to societal pressures. The sermon encourages believers to seek strength from the Holy Spirit to resist peer pressure and uphold their convictions.
Paul's Faithfulness in Reproving.
By Thomas Reade0ROM 13:11CO 4:14GAL 2:111TI 2:11PE 2:13Thomas Reade preaches about Paul's faithfulness in reproving and his obedience to civil government. Paul was a faithful reprover, always ready to impart faithful admonition with wisdom, kindness, and humility. He demonstrated his faithfulness by reproving Peter publicly when he strayed from the truth of the Gospel. Paul's obedience to civil government was rooted in his understanding of God's authority and the importance of peace and order. He exhorted believers to submit to governing authorities, pray for leaders, and maintain unity and respect in society.
Homily 46 on the Acts of the Apostles
By St. John Chrysostom0MAT 5:16ACT 21:201CO 11:192CO 8:21GAL 1:10GAL 2:11John Chrysostom preaches on Paul's actions in Acts 21, highlighting his humility and willingness to accommodate Jewish customs to avoid unnecessary offense. Paul's actions demonstrate the importance of considering others' sensitivities without compromising core beliefs. Despite facing false accusations and threats, Paul remains steadfast in his faith and mission, showing resilience in the face of adversity. Chrysostom emphasizes the need to prioritize God's approval over human opinions and to navigate situations with wisdom and discernment to avoid causing unnecessary stumbling blocks. The sermon underscores the balance between accommodating others for the sake of peace and standing firm in one's convictions for the sake of truth.
The Distance of Difference
By T. Austin-Sparks0Dying To SelfSpiritual TransformationDEU 1:2DEU 8:2JOB 22:24JHN 15:161CO 1:17GAL 2:11PHP 3:12HEB 3:19T. Austin-Sparks emphasizes the significant spiritual journey from Horeb to Kadesh-barnea, illustrating how the eleven-day journey turned into forty years due to the 'distance of difference' between God and His people. He explains that this distance is not merely geographical but reflects the profound gap between the spirituality of Christ and the fleshly nature of humanity. The sermon highlights the necessity of dying to self and the importance of understanding that true Christianity requires a transformation of the mind and spirit, rather than just a transfer of our natural abilities to serve God. Sparks urges believers to recognize that spiritual progress is contingent upon yielding to God's work in our lives, ultimately leading to a deeper relationship with Christ. He concludes by calling for a heart that is open to the Spirit's transformative work, bridging the gap between ourselves and Christ.
2 Peter 3:15
By John Gill0God's PatienceSalvation of the ElectPSA 141:5ROM 2:4GAL 2:11HEB 10:362PE 3:9John Gill emphasizes the longsuffering of the Lord as a divine patience directed towards the elect, highlighting that God's delay in returning is not a sign of slackness but a means to ensure the salvation of His chosen ones. He explains that this patience allows for the calling and conversion of the elect, contrasting it with the fate of the wicked. Gill also references the Apostle Paul, affirming their shared doctrine and the wisdom behind Paul's writings, particularly in relation to the coming of Christ and the need for patience among believers. The sermon encourages the faithful to view God's longsuffering as an expression of His grace and love, rather than a delay in His promises.
The Lord's Travail
By T. Austin-Sparks0Hope in ChristTransformationMAT 14:28MAT 16:22MAT 17:4MAT 26:31MRK 4:38LUK 5:5GAL 2:111PE 1:131PE 2:91PE 3:1T. Austin-Sparks explores the life of the Apostle Peter, emphasizing his failures and the Lord's enduring patience and love towards him. Through various instances, Peter's struggles with faith and understanding are highlighted, showcasing his journey from doubt to becoming a foundational figure in the new spiritual Israel. Sparks illustrates that despite Peter's shortcomings, the Lord's travail was not in vain, as Peter ultimately became a vessel of hope and encouragement for others. The sermon underscores the practical implications of living as part of the new Israel, focusing on relationships and conduct that reflect God's grace. Ultimately, it conveys that no one is beyond redemption and that our lives should manifest the excellencies of God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When Peter was come to Antioch - There has been a controversy whether Πετρος, Peter, here should not be read Κηφας, Kephas; and whether this Kephas was not a different person from Peter the apostle. This controversy has lasted more than 1500 years, and is not yet settled. Instead of Πετρος, Peter, ABCH, several others of good note, with the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, later Syriac in the margin, Vulgate, and several of the Greek fathers, read Κηφας. But whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this Peter or Kephas, no matter which name we adopt, be the same with Peter the apostle? I shall not introduce the arguments pro and con, which may be all seen in Calmet's dissertation on the subject, but just mention the side where the strength of the evidence appears to lie. That Peter the apostle is meant, the most sober and correct writers of antiquity maintain; and though some of the Catholic writers have fixed the whole that is here reprehensible on one Kephas, one of the seventy disciples, yet the most learned of their writers and of their popes, believe that St. Peter is meant. Some apparently plausible arguments support the contrary opinion, but they are of no weight when compared with those on the opposite side.
Jamieson-Fausset-Brown Bible Commentary
Peter--"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion. come to Antioch--then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given (Act 11:20, Act 11:26), and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised--that was the question settled at the Jerusalem council just before--but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles (Act 11:20-26), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (Act 15:19). to be blamed--rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.
John Gill Bible Commentary
But when Peter was come to Antioch,.... The Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions, instead of "Peter", read "Cephas", who, by some ancient writers, is said to be not Peter the Apostle, named Cephas by Christ, but one of the seventy disciples. So Clemens (h) says, that Cephas, of whom Paul speaks, that when he came to Antioch he withstood him to his face, was one of the seventy disciples who had the same name with Peter the Apostle: and Jerom says (i) that there were some who were of opinion, that Cephas, of whom Paul writes that he withstood him to his face, was not the Apostle Peter, but one of the seventy disciples called by that name: but without any manner of foundation; for the series of the discourse, and the connection of the words, most clearly show, that that same Cephas, or Peter, one of the twelve disciples mentioned, Gal 2:9, with James and John, as pillars, is here meant. Our apostle first takes notice of a visit he made him, three years after his conversion, Gal 1:18, when his stay with him was but fifteen days, and, for what appears, there was then an entire harmony between them; fourteen years after he went up to Jerusalem again, and communicated his Gospel to Peter, and the rest, when they also were perfectly agreed; but now at Antioch there was a dissension between them, which is here related. However, the Papists greedily catch at this, to secure the infallibility of the bishops of Rome, who pretend to be the successors of Peter, lest, should the apostle appear blameworthy, and to be reproved and opposed, they could not, with any grace, assume a superior character to his: but that Peter the Apostle is here designed is so manifest, that some of their best writers are obliged to own it, and give up the other as a mere conceit. When Peter came to Antioch is not certain; some have thought it was before the council at Jerusalem concerning the necessity of circumcision to salvation, because it is thought that after the decree of that council Peter would never have behaved in such a manner as there related; though it should be observed, that that decree did not concern the Jews, and their freedom from the observance of the law, only the Gentiles; so that Peter and other Jews might, as it is certain they did, notwithstanding that, retain the rites and ceremonies of the law of Moses; and according to the series of things, and the order of the account, it seems to be after that council, when Paul and Barnabas returned to Antioch, and with others continued there for some time, during which time Peter came thither; see Act 15:30 and the following contention happened, I withstood him to the face: not in show, and outward appearance only, as some of the ancients have thought, as if this was an artifice of the apostle's, that the Jews, having an opportunity of hearing what might be said in favour of eating with the Gentiles, might be convinced of the propriety of it, and not be offended with it: but this is to make the apostle guilty of the evil he charges Peter with, namely, dissimulation; no, the opposition was real, and in all faithfulness and integrity; he did not go about as a tale bearer, whisperer, and backbiter, but reproved him to his face, freely spoke his mind to him, boldly resisted him, honestly endeavoured to convince him of his mistake, and to put a stop to his conduct; though he did not withstand him as an enemy, or use him with rudeness and ill manners; or as Jannes and Jambres withstood Moses, and false teachers resist the truth; but as a friend and an apostle, and in an amicable manner, and yet with all uprightness: his reason for it was, because he was to be blamed; some read it, "was blamed", or "condemned", either by others, by the Jews, for his going into Cornelius's house formerly; but what has this to do with the present case? or by those who lately came from James to Antioch, for his eating with the Gentiles there; yet this could be no reason for the apostle's withstanding him, but rather a reason why he should stand by him; or he was condemned by himself, self-condemned, acting contrary to the sentiments of his mind, and what he had declared in the council at Jerusalem; though it is best to render the word, to be blamed, which shows that the apostle did not oppose him for opposition sake, rashly, and without any foundation; there was a just reason for it, he had done that which was culpable, and for which he was blameworthy; and what that was is mentioned in the next verse. (h) Apud Euseb. Eccl. Hist. l. 1. c. 12. (i) In loc.
Matthew Henry Bible Commentary
I. From the account which Paul gives of what passed between him and the other apostles at Jerusalem, the Galatians might easily discern both the falseness of what his enemies had insinuated against him and their own folly and weakness in departing from that gospel which he had preached to them. But to give the greater weight to what he had already said, and more fully to fortify them against the insinuations of the judaizing teachers, he acquaints them with another interview which he had with the apostle Peter at Antioch, and what passed between them there, _Gal 2:11-14. Antioch was one of the chief churches of the Gentile Christians, as Jerusalem was of those Christians who turned from Judaism to the faith of Christ. There is no colour of reason for the supposition that Peter was bishop of Antioch. If he had, surely Paul would not have withstood him in his own church, as we here find he did; but, on the contrary, it is here spoken of as an occasional visit which he made thither. In their other meeting, there had been good harmony and agreement. Peter and the other apostles had both acknowledged Paul's commission and approved his doctrine, and they parted very good friends. But in this Paul finds himself obliged to appose Peter, for he was to be blamed, a plain evidence that he was not inferior to him, and consequently of the weakness of the pope's pretence to supremacy and infallibility, as the successor of Peter. Here we may observe, 1. Peter's fault. When he came among the Gentile churches, he complied with them, and did eat with them, though they were not circumcised, agreeably to the instructions which were given in particular to him (Acts 10), when he was warned by the heavenly vision to call nothing common or unclean. But, when there came some Jewish Christians from Jerusalem, he grew more shy of the Gentiles, only to humour those of the circumcision and for fear of giving them offence, which doubtless was to the great grief and discouragement of the Gentile churches. Then he withdrew, and separated himself. His fault herein had a bad influence upon others, for the other Jews also dissembled with him; though before they might be better disposed, yet now, from his example, they took on them to scruple eating with the Gentiles, and pretended they could not in conscience do it, because they were not circumcised. And (would you think it?) Barnabas himself, one of the apostles of the Gentiles, and one who had been instrumental in planting and watering the churches of the Gentiles, was carried away with their dissimulation. Here note, (1.) The weakness and inconstancy of the best of men, when left to themselves, and how apt they are to falter in their duty to God, out of an undue regard to the pleasing of men. And, (2.) The great force of bad examples, especially the examples of great men and good men, such as are in reputation for wisdom and honour. 2. The rebuke which Paul gave him for his fault. Notwithstanding Peter's character, yet, when he observes him thus behaving himself to the great prejudice both of the truth of the gospel and the peace of the church, he is not afraid to reprove him for it. Paul adhered resolutely to his principles, when others faltered in theirs; he was as good a Jew as any of them (for he was a Hebrew of the Hebrews), but he would magnify his office as the apostle of the Gentiles, and therefore would not see them discouraged and trampled upon. When he saw that they walked not uprightly, according to the truth of the gospel - that they did not live up to that principle which the gospel taught, and which they had professed to own and embrace, namely, that by the death of Christ the partition-wall between Jew and Gentile was taken down, and the observance of the law of Moses was no longer in force - when he observed this, as Peter's offence was public, so he publicly reproved him for it: He said unto him before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Herein one part of his conduct was a contradiction to the other; for if he, who was a Jew, could himself sometimes dispense with the use of the ceremonial law, and live after the manner of the Gentiles, this showed that he did not look upon the observance of it as still necessary, even for the Jews themselves; and therefore that he could not, consistently with his own practice, impose it upon the Gentile Christians. And yet Paul charges him with this, yea, represents him as compelling the Gentiles to live as did the Jews - not by open force and violence, but this was the tendency of what he did; for it was in effect to signify this, that the Gentiles must comply with the Jews, or else not be admitted into Christian communion. II. Paul having thus established his character and office, and sufficiently shown that he was not inferior to any of the apostles, no, not to Peter himself, from the account of the reproof he gave him he takes occasion to speak of that great fundamental doctrine of the gospel - That justification is only by faith in Christ, and not by the works of the law (though some think that all he says to the end of the chapter is what he said to Peter at Antioch), which doctrine condemned Peter for his symbolizing with the Jews. For, if it was the principle of his religion that the gospel is the instrument of our justification and not the law, then he did very ill in countenancing those who kept up the law, and were for mixing it with faith in the business of our justification. This was the doctrine which Paul had preached among the Galatians, to which he still adhered, and which it is his great business in this epistle to mention and confirm. Now concerning this Paul acquaints us, 1. With the practice of the Jewish Christians themselves: "We," says he, "who are Jews by nature, and not sinners of the Gentiles (even we who have been born and bred in the Jewish religion, and not among the impure Gentiles), knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we ourselves have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law. And, if we have thought it necessary to seek justification by the faith of Christ, why then should we hamper ourselves with the law? What did we believe in Christ for? Was it not that we might be justified by the faith of Christ? And, if so, is it not folly to go back to the law, and to expect to be justified either by the merit of moral works or the influence of any ceremonial sacrifices or purifications? And if it would be wrong in us who are Jews by nature to return to the law, and expect justification by it, would it not be much more so to require this of the Gentiles, who were never subject to it, since by the works of the law no flesh shall be justified?" To give the greater weight to this he adds (Gal 2:17), "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ the minister of sin? If, while we seek justification by Christ alone, and teach others to do so, we ourselves are found giving countenance or indulgence to sin, or rather are accounted sinners of the Gentiles, and such as it is not fit to have communion with, unless we also observe the law of Moses, is Christ the minister of sin? Will it not follow that he is so, if he engage us to receive a doctrine that gives liberty to sin, or by which we are so far from being justified that we remain impure sinners, and unfit to be conversed with?" This, he intimates, would be the consequence, but he rejects it with abhorrence: "God forbid," says he, "that we should entertain such a thought of Christ, or of his doctrine, that thereby he should direct us into a way of justification that is defective and ineffectual, and leave those who embrace it still unjustified, or that would give the least encouragement to sin and sinners." This would be very dishonourable to Christ, and it would be very injurious to them also. "For," says he (Gal 2:18), "if I build again the things which I destroyed - if I (or any other), who have taught that the observance of the Mosaic law is not necessary to justification, should now, by word or practice, teach or intimate that it is necessary - I make myself a transgressor; I own myself to be still an impure sinner, and to remain under the guilt of sin, notwithstanding my faith in Christ; or I shall be liable to be charged with deceit and prevarication, and acting inconsistently with myself." Thus does the apostle argue for the great doctrine of justification by faith without the works of the law from the principles and practice of the Jewish Christians themselves, and from the consequences that would attend their departure from it, whence it appeared that Peter and the other Jews were much in the wrong in refusing to communicate with the Gentile Christians, and endeavouring to bring them under the bondage of the law. 2. He acquaints us what his own judgment and practice were. (1.) That he was dead to the law. Whatever account others might make of it, yet, for his part, he was dead to it. He knew that the moral law denounced a curse against all that continue not in all things written therein, to do them; and therefore he was dead to it, as to all hope of justification and salvation that way. And as for the ceremonial law, he also knew that it was now antiquated and superseded by the coming of Christ, and therefore, the substance having come, he had no longer any regard to the shadow. He was thus dead to the law, through the law itself; it discovered itself to be at an end. By considering the law itself, he saw that justification was not to be expected by the works of it (since none could perform a perfect obedience to it) and that there was now no further need of the sacrifices and purifications of it, since they were done away in Christ, and a period was put to them by his offering up himself a sacrifice for us; and therefore, the more he looked into it the more he saw that there was no occasion for keeping up that regard to it which the Jews pleaded for. But, though he was thus dead to the law, yet he did not look upon himself as with law. He had renounced all hopes of justification by the works of it, and was unwilling any longer to continue under the bondage of it; but he was far from thinking himself discharged from his duty to God; on the contrary, he was dead to the law, that he might live unto God. The doctrine of the gospel, which he had embraced, instead of weakening the bond of duty upon him, did but the more strengthen and confirm it; and therefore, though he was dead to the law, yet it was only in order to his living a new and better life to God (as Rom 7:4, Rom 7:6), such a life as would be more agreeable and acceptable to God than his observance of the Mosaic law could now be, that is, a life of faith in Christ, and, under the influence thereof, of holiness and righteousness towards God. Agreeably hereunto he acquaints us, (2.) That, as he was dead to the law, so he was alive unto God through Jesus Christ (Gal 2:20): I am crucified with Christ, etc. And here in his own person he gives us an excellent description of the mysterious life of a believer. [1.] He is crucified, and yet he lives; the old man is crucified (Rom 6:6), but the new man is living; he is dead to the world, and dead to the law, and yet alive to God and Christ; sin is mortified, and grace quickened. [2.] He lives, and yet not he. This is strange: I live, and yet not I; he lives in the exercise of grace; he has the comforts and the triumphs of grace; and yet that grace is not from himself, but from another. Believers see themselves living in a state of dependence. [3.] He is crucified with Christ, and yet Christ lives in him; this results from his mystical union with Christ, by means of which he is interested in the death of Christ, so as by virtue of that to die unto sin; and yet interested in the life of Christ, so as by virtue of that to live unto God. [4.] He lives in the flesh, and yet lives by faith; to outward appearance he lives as other people do, his natural life is supported as others are; yet he has a higher and nobler principle that supports and actuates him, that of faith in Christ, and especially as eyeing the wonders of his love in giving himself for him. Hence it is that, though he lives in the flesh, yet he does not live after the flesh. Note, Those who have true faith live by that faith; and the great thing which faith fastens upon is Christ's loving us and giving himself for us. The great evidence of Christ's loving us is his giving himself for us; and this is that which we are chiefly concerned to mix faith with, in order to our living to him. Lastly, The apostle concludes this discourse with acquainting us that by the doctrine of justification by faith in Christ, without the works of the law (which he asserted, and others opposed), he avoided two great difficulties, which the contrary opinion was loaded with: - 1. That he did not frustrate the grace of God, which the doctrine of the justification by the works of the law did; for, as he argues (Rom 11:6), If it be of works, it is no more of grace. 2. That he did not frustrate the death of Christ; whereas, if righteousness come by the law, then it must follow that Christ has died in vain; for, if we look for salvation by the law of Moses, then we render the death of Christ needless: for to what purpose should he be appointed to die, if we might have been saved without it?
Tyndale Open Study Notes
2:11-21 In Antioch, Peter and others compromised the Good News in contradiction of their own principles (this incident is not recorded in Acts). Paul’s rebuke of Peter showed that Paul’s apostleship was independent of Jerusalem and faithful to the Good News of Christ. 2:11 when Peter came to Antioch: This occasion, not recorded in Acts, probably occurred following the return of Paul and Barnabas from their first missionary journey (Acts 14:26-28). Paul probably wrote this letter soon afterward. • what he did was very wrong (or he stood condemned): Peter’s actions were inconsistent with what he knew to be true—that God accepts Gentiles by faith, not by keeping the law (see Acts 10–11). • Paul had to oppose Peter to his face. Paul wanted to keep the Good News from being corrupted (Gal 2:21), which required showing publicly that Peter’s own public action was wrong (cp. 1 Tim 5:20).