The Pulpit Commentary — Galatians — Section 132

Mosaic Law was still in force. "Even Barnabas was also carried away with their dis- simulation." "Even Barnabas "-my fellow-labourer in missionary work," a good man, full of the Holy Ghost and of faith," who once fought by my side the battle of Gentile liberty (Acts xv.), who had hazarded his life by my side (Acts xv. 16)-" wae carried away" by the force of such a formidable example in opposition to his own judgmen t and conviction. This incident probably led to the separation of Barnabas from Paul (Acts xv. 39), for they never after appear together, though the affectionate relationship between the friends was never broken. But the effect upon the Gentile Christians at Antioch must have been something almost inconceivable. They would no more meet with their Jewish brethren at the Lord's Table. '!'hey were treated as unclean. Peter's conduct virtually condemned their liberty, and was an indirect attempt to bring them under the yoke of Jewish usages. "Why," says Paul," compellest thou the Gentiles to live as do the Jews?" The compulsion was exercised by the authority of his example; for the Gentile Christians could not know of his dissimulation, but would rather think he had changed his opinion upon the subject of the relation of the Gentiles to the gospel. 5. The true character of Peter's action. It was hypocrisy; for he acted against his better convictions, as if it were really wrong to eat with Gentiles. He concealed his real convictions. No voice had been louder at the council in protesting against the imposi- tion of a yoke which "neither we nor our fathers were able to bear." He certainly did not "walk uprightly." 6. Its true explanation. This is to be found in Peter's character, which was one of unusual strength and of unusual weakness. He was that apostle who was the first to recognize and the first to draw back from great principles. He was the first to confess Christ and the first to deny him; the first io own Gentile liberty, the first to disown it. "The fear of man is often as authoritative as papal bulls and decrees." II. THE REBUKE OF PA UL, " I withstood him to the face, because he was condemned." There was no controversy between the two apostles; there was no difference of opinion; it was only a case of indecision in acting up to one's nnchanged convictions. Peter was self-condemned, for his conduct bore the broad mark of inconsistency. 1. The rebuke was public. Such as sin openly should be rebuked openly. It is a necessary and difficult and much-neglected duty, and ought always to be discharged in a loving temper, without vanity or haughtiness. Here it was administered before the assembled Church at Antioch, Jews and Gentiles ; otherwise it would have failed to influence the Jewish converts. Its publicity was necessary, as it was essential in the circumstances to establish fixed principles for all coming time. 2. The rebuke was fully justified. (1) Peter was condemned by his own act. (2) The rebuke would prevent the Zealots from being hardened and confirmed in their error. The Judaists would be allowed to receive no encouragement from Peter's tergi versation. (3) '!'he Galatians would receive a new lesson as to the relation of the gospel to the Law. They would be made to see what it was "to walk uprightly according to the truth of the gospel." 3. It was meekly and piOWily received. There is no record of Peter's answer. But there was no sharp con- tention between the apostles. It is pleasing to think that the rebuke did not sunder the friendship of the two good men. Years after Peter speaks of his rebuker as " our beloved brother Paul also" (2 Pet. iii. 15). 4. The rebuke proves at least that Paul was on an eq=Zily with Peter. If the rebuke had been administered by Peter to Paul, how we should have heard of Peter's primacy I Yet nothing said by Paul affects in the least the apostolic authority and dignity of Peter. It was not a case of error in doctrine, but of inconsistency in conduct. "Ministers may err and sin; follow them no further than they follow Christ." Vere. 15, 16.-The true way of salvation. The apostle then proceeds to show that the way of salvation is not by the works of the Law at all, but in a quite different way. His words to Peter imply- I. THE NEOEBBITY OF JUSTIFIOATION FOR DOTH JEWS AND GENTILES. "We being Jews by nature, and not sinners from among the Gentiles." He tells the Judaists the Jews had some advantage over the Gentiles. Yet, after all, the Jews themselves, such as Paul and Peter, were obliged to renounce trust in Judaism and to find their ju&tification in Christ Jesus. The apostle shows the necessity of justification elsewhere in the case of both Jews and Gentiles (Rom. i., ii.). "All the world is found guilty before God " 0,6.LATI4NS. II  98 TTIE EPISTLE '1'0 THE GALATIANS, [on. n. 1-21.