Galatians Commentary

Ver 11. But when Peter came to Antioch, I resisted him to his face, because he stood condemned.

But when Peter came to Antioch. The exact timing of Peter's visit to Antioch remains uncertain. Some speculate it might have occurred before the Jerusalem council that discussed the necessity of circumcision for salvation. This is based on the assumption that after the council's decree, Peter would not have behaved as described in this account. However, it's important to note that the council's decree only pertained to Gentiles, not Jews. Thus, Peter and other Jewish believers could still adhere to the Mosaic law's rituals and ceremonies. Based on the sequence of events and the order of the narrative, it appears likely that Peter's visit to Antioch occurred after the council which aligns with Acts 15:30 and the ensuing events.

I resisted him to his face. This wasn't a mere outward show or pretense, as some ancient scholars suggested. The intention wasn't for Jews to overhear their conversation and come to appreciate the appropriateness of eating with Gentiles, thus avoiding offense. Such duplicity would be unjust, as it would mirror the very dissimulation Paul was challenging in Peter. Paul's opposition was sincere and honest. He did not engage in gossip, whispering, or backbiting. Instead, he addressed him to his face, candidly expressing his thoughts, steadfastly challenging his behavior, and striving to persuade him of his error and halt his actions.

Because he stood condemned. The word condemned is best redendered 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. Paul accommodated himself to the Jews no farther than was consistent with the doctrine of liberty; and therefore he refused to circumcise Titus, that the truth of the gospel might remain unimpaired. But Peter Judaized in such a manner as to "compel the Gentiles" to suffer bondage, and at the same time to create a prejudice against Paul's doctrine. He did not, therefore, observe the proper limit; for he was more desirous to please than to edify, and more solicitous to inquire what would gratify the Jews than what would be expedient for the whole body.

Ver 12. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.

Ver 13. And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.

Ver 14. But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?

Ver 11. But when Peter came to Antioch, I resisted him to his face, because he stood condemned.

Ver 12. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.

Ver 13. And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.

Ver 14. But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?

Ver 11. But when Peter came to Antioch, I resisted him to his face, because he stood condemned.

The Alexandrian manuscript, along with other versions like the Vulgate Latin, Syriac, and Ethiopic translations, replace "Peter" with "Cephas." Some ancient writers suggest that this "Cephas" might not be the Apostle Peter, who was named Cephas by Christ, but instead one of the seventy disciples. Clement, for instance, mentions that the Cephas whom Paul speaks of, the one who confronted him face to face in Antioch, was a disciple from the seventy who shared the name with the Apostle Peter. Jerome also notes that there were those who believed that the Cephas mentioned by Paul, who confronted him face to face, might not be the Apostle Peter but a disciple from the seventy with the same name. However, these opinions lack any substantial basis. The context of the discourse and the flow of the narrative make it abundantly clear that the same Cephas, or Peter, one of the twelve disciples referred to as pillars alongside James and John (Galatians 2:9), is being referred to here.

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, 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 (Acts 15:30) and the following contention happened.

Marius Victorinus comments, "Not only was my gospel approved, says Paul, on the part of the apostles who were in Jerusalem; not only was I charged to be mindful of the poor... but also I did not keep quiet about Peter's sin, he says... And if there were some sin in me, the congregation would in an equal manner be reprimanding me just as they did him." (Commentary on Galatians, translated by Stephen Cooper).

Ver 12. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.

David DeSilva comments, "This is the 'truth of the gospel' that Peter will himself shortly violate as he draws back from this practice to honor, once again, the lines of purity that place gentiles on the outside rather than honoring the new lines of purity drawn by the Holy Spirit poured out on gentile Christian alongside Jewish Christians." (The Letter to the Galatians, NICNT: Eerdmans, 2018).

Ver 13. And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.

Siricius writes, "O miserable boldness, O craft of a desperate mind! Already was this unknown language of heresy spreading through the Church like a cancer, seeking to fill the breast, and plunge the whole man in destruction: and unless the Lord of Sabaoth had broken through the snare which they had laid, the public exhibition of so much evil and hypocrisy would have led to ruin the hearts of many simple ones, for the human mind is easily drawn aside towards evil, choosing rather to fly through open space, than to travel with pain along the narrow way...

And indeed from the times of the Apostles up to now we have heard and known by experience of many malignant heresies, but the sacred truth of the Church has never been assailed by the barking of such dogs as those who have now suddenly broken in upon us, with the doctrines of unbelief fully sprouted, enemies of the faith; who by the fruit of their works have betrayed whose disciples they are. For while other heretics misunderstanding single points have proposed to bear away and abstract from the Divine system of teaching, these men, not having on a wedding garment, wound the Catholics, perverting, as I have said, the continuity of the New and Old Testament, and interpreting it in a diabolical spirit, have by their alluring and false arguments already begun to ruin some Christians, and to make them associates of their madness, not keeping within themselves the poison of their iniquity: but some of their chosen ones have betrayed their blasphemies by writing a rash discourse, which the rage of a desperate mind has led them openly to publish, favouring, as it does, the cause of the Heathens." (Siricius to the Church of Milan, 2 and 4).

Ver 14. But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?

Jerome comments, "By specifying 'the traditions of my forefathers' rather than 'the commandments of the Lord,' he indicates that he was a Pharisee of Pharisees and that his zeal for God was not according to understanding. Down to the present day, those who interpret Scripture according to a Jewish mentality persecute the church of Christ and devastate it not out of zeal for the Law of God but because they have been corrupted by the traditions of men." (Commentary on Galatians).

Richard Longnecker comments, "In attempting to be considerate of the Jerusalem church in its existence under zealot-nationalistic pressures, and so to preserve the integrity of the Jewish Christian mission, Cephas had acutally, even though inadvertently, destroyed the integrity of Gentile Christians." (Galatians, WEB: Zondervan, vol 41, 1990).

11. Ὅτε δὲ ἦλθεν Πέτρος εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν. (But when Peter came to Antioch, I opposed him to his face, because he stood condemned.)

Ὅτε δὲ ἦλθεν Πέτρος - This translates to "But when Peter." "Ὅτε" (hote) means "when," and "δὲ" (de) is a conjunction often translated as "but" or "and" in this context. "ἦλθεν" (ēlthen) is the aorist form of "to come" or "to go," and "Πέτρος" (Petros) is the name Peter.

εἰς Ἀντιόχειαν - This means "to Antioch." "εἰς" (eis) means "to" or "into," and "Ἀντιόχειαν" (Antiocheian) is the accusative case of Antioch, a significant city in early Christian history.

κατὰ πρόσωπον αὐτῷ - This phrase translates as "to his face." "κατὰ" (kata) is a preposition that can mean "against" or "according to," and "πρόσωπον" (prosōpon) means "face." "αὐτῷ" (autō) is a dative singular pronoun meaning "to him" or "for him," referring to Peter.

ἀντέστην - This word translates to "I opposed." "ἀντέστην" (antestēn) is the first person singular aorist form of "ἀντίστημι" (antistēmi), meaning "to stand against" or "to oppose."

ὅτι κατεγνωσμένος ἦν - This phrase means "because he stood condemned." "ὅτι" (hoti) introduces a causal clause meaning "because." "κατεγνωσμένος" (kategnōsmenos) is a perfect passive participle meaning "having been condemned" or "condemned." "ἦν" (ēn) is the imperfect of "to be," here meaning "he was" or "he stood."

12. Πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου, μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. (For before certain men came from James, he used to eat with the Gentiles. But when they came, he withdrew and separated himself, fearing those of the circumcision.)

Πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου - This translates to "For before certain men came from James." "Πρὸ τοῦ" (Pro tou) is a prepositional phrase meaning "before." "γὰρ" (gar) is a conjunction often translated as "for" in English, indicating an explanation or reason. "ἐλθεῖν" (elthein) is the infinitive form of "to come," and "τινὰς" (tinas) means "certain" or "some," referring to unspecified individuals. "ἀπὸ Ἰακώβου" (apo Iakōbou) means "from James," indicating these men were associated with James.

μετὰ τῶν ἐθνῶν συνήσθιεν - This means "he used to eat with the Gentiles." "μετὰ" (meta) means "with," and "τῶν ἐθνῶν" (tōn ethnōn) refers to "the Gentiles," indicating non-Jewish people. "συνήσθιεν" (synēsthien) is the imperfect tense of "συνεσθίω" (synesthiō), meaning "to eat together."

ὅτε δὲ ἦλθον - This translates as "But when they came." "ὅτε" (hote) means "when," and "δὲ" (de) is a conjunction, often translated as "but" in this context. "ἦλθον" (ēlthon) is the aorist form of "to come."

ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν - This phrase means "he withdrew and separated himself." "ὑπέστελλεν" (hypestellēn) is the imperfect tense of "ὑποστέλλω" (hypostellō), meaning "to withdraw" or "to draw back." "καὶ" (kai) means "and." "ἀφώριζεν" (aphōrizen) is the imperfect tense of "ἀφορίζω" (aphorizō), meaning "to separate." "ἑαυτόν" (heauton) is a reflexive pronoun meaning "himself."

φοβούμενος τοὺς ἐκ περιτομῆς - This means "fearing those of the circumcision." "φοβούμενος" (phoboumenos) is a present participle meaning "fearing." "τοὺς ἐκ περιτομῆς" (tous ek peritomēs) means "those of the circumcision," referring to Jewish Christians who advocated the observance of Jewish law, including circumcision.

13. Καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. (And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy.)

Καὶ συνυπεκρίθησαν αὐτῷ - This translates to "And the rest of the Jews acted hypocritically along with him." "Καὶ" (Kai) means "and." "συνυπεκρίθησαν" (synypekrithēsan) is a verb formed from "συν" (syn, "together with") and "ὑποκρίνομαι" (hypokrinomai, "to act hypocritically"). This compound verb means "acted hypocritically along with." "αὐτῷ" (autō) is a dative pronoun meaning "with him."

καὶ οἱ λοιποὶ Ἰουδαῖοι - This means "the rest of the Jews." "καὶ" (kai) again means "and," "οἱ λοιποὶ" (hoi loipoi) means "the rest," and "Ἰουδαῖοι" (Ioudaioi) refers to "the Jews."

ὥστε καὶ Βαρνάβας - This translates to "so that even Barnabas." "ὥστε" (hōste) introduces a result clause, meaning "so that" or "therefore." "καὶ" (kai) here has an emphatic sense, often translated as "even." "Βαρνάβας" (Barnabas) is the name Barnabas.

συναπήχθη αὐτῶν τῇ ὑποκρίσει - This means "was led astray by their hypocrisy." "συναπήχθη" (synapēchthē) is from "συναπάγω" (synapagō), meaning "to be led away with" or "to be carried away." "αὐτῶν" (autōn) is a genitive plural pronoun meaning "their." "τῇ ὑποκρίσει" (tē hypokrisei) is a dative singular form of "ὑπόκρισις" (hypokrisis), meaning "hypocrisy."

14. Ἀλλ' ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Πέτρῳ ἔμπροσθεν πάντων, Εἰ σύ, Ἰουδαῖος ὑπάρχων, ἐθνικῶς ζῇς καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; (But when I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, 'If you, being a Jew, live like a Gentile and not like a Jew, why do you compel the Gentiles to live like Jews?')

Ἀλλ' ὅτε εἶδον - This translates to "But when I saw." "Ἀλλ'" (All') is a contraction of "ἀλλά" (alla), meaning "but." "ὅτε" (hote) means "when," and "εἶδον" (eidon) is the first person singular aorist form of "ὁράω" (horaō), meaning "to see" or "I saw."

ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου - This means "that they were not acting in line with the truth of the gospel." "ὅτι" (hoti) introduces a subordinate clause meaning "that." "οὐκ ὀρθοποδοῦσιν" (ouk orthopodousin) is a negative present tense form of "ὀρθοποδέω" (orthopodeō), meaning "to walk straight" or "to act correctly." "πρὸς τὴν ἀλήθειαν" (pros tēn alētheian) means "in line with the truth," and "τοῦ εὐαγγελίου" (tou euangeliou) means "of the gospel."

εἶπον τῷ Πέτρῳ ἔμπροσθεν πάντων - This translates to "I said to Peter in front of them all." "εἶπον" (eipon) is the first person singular aorist form of "λέγω" (legō), meaning "I said." "τῷ Πέτρῳ" (tō Petrō) means "to Peter," and "ἔμπροσθεν πάντων" (emprosthen pantōn) means "in front of all" or "before everyone."

Εἰ σύ, Ἰουδαῖος ὑπάρχων, ἐθνικῶς ζῇς καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; - This part means "If you, being a Jew, live like a Gentile and not like a Jew, why do you compel the Gentiles to live like Jews?" "Εἰ" (Ei) means "if." "σύ, Ἰουδαῖος ὑπάρχων" (sy, Ioudaios hyparchōn) means "you, being a Jew." "ἐθνικῶς ζῇς καὶ οὐκ Ἰουδαϊκῶς" (ethnikōs zēs kai ouk Ioudaikōs) means "live like a Gentile and not like a Jew." "τί" (ti) is an interrogative pronoun meaning "why." "τὰ ἔθνη ἀναγκάζεις" (ta ethnē anankazeis) means "you compel the Gentiles," and "Ἰουδαΐζειν" (Ioudaizein) means "to live like Jews."