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Before that certain came from James, he did eat with the Gentiles - Here was Peter's fault. He was convinced that God had pulled down the middle wall of partition that had so long separated the Jews and Gentiles, and he acted on this conviction, associating with the latter and eating with them; but when certain Jews came from James, who it appears considered the law still to be in force, lest he should place a stumbling-block before them he withdrew from all commerce with the converted Gentiles, and acted as if he himself believed the law to be still in force, and that the distinction between the Jews and the Gentiles should still be kept up.
Albert Barnes
Notes on the Whole Bible
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.
Came from James - See the note at Galatians 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 special 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; see the notes at Acts 21:21-25.
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 special 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 special 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 irresolutehess of character often led him to courses of life suited deeply to wound his cause.
Matthew Henry
Concise Bible Commentary
Notwithstanding Peter's character, yet, when Paul saw him acting so as to hurt the truth of the gospel and the peace of the church, he was not afraid to reprove him. When he saw that Peter and the others did not live up to that principle which the gospel taught, and which they professed, 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; as Peter's offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. Peter, who, by withdrawing from the Gentiles, led others to think that these ceremonies were necessary.
SDA Bible Commentary (limited)
Volume 1-7
12. From James. The most that can safely be inferred concerning these believers who are said to have come from James is that they were members of the Jerusalem church, of which James was the leader. Inasmuch as it is not stated that he sent them, it would be an unwarranted assumption to say they had come with official authorization from James. They apparently represented the circumcision party, and were probably Pharisee Christians (see Acts 15:5). They may have come to Antioch without the approval of James. Certainly they did not have his authorization to stir up trouble, for in his remarks at the council he had given evidence of his sincere desire for harmony among the believers everywhere (Acts 15:13-21).
With the Gentiles. Prior to his vision and the subsequent experience at the home of Cornelius (Acts 10:9-48), Peter would not have associated with Gentiles as he now did at Antioch. His precaution in taking along six witnesses (Acts 11:12) reflects his fear that the brethren in Jerusalem would be hesitant to accept his testimony if it stood alone. But after the unusual demonstration of God’s approval evident in the gift of the Spirit before their baptism, Peter was confident of the acceptance of the Gentiles into the Christian church. This confidence was confirmed by the attitude of the Jerusalem Council several years later (Acts 15). There was no longer room for legitimate doubt on this question. Therefore when Peter went to Antioch he felt free to join his brethren in fellowship with the Gentile believers.
Withdrew and separated. Apparently, Peter quietly discontinued his association with the Gentiles, without explanation. Probably this separation involved no more than a break in social relationships.
Fearing them. In self-defense Peter sought to avoid further conflict with these unreasonable, Judaizing brethren from Jerusalem. It was the same group that had stirred up trouble in Antioch, prior to the council, by insisting on the circumcision of all Gentiles who sought admission to the Christian church (see Acts 15:5). Representatives of this party had also subverted the loyalty of many in the church at Corinth (see on 2 Cor. 11:22). Peter’s fear may have been due, in part at least, to the same spirit of caution that prompted him to take six fellow Jews to the home of Cornelius (Acts 11:12). After all, the Jerusalem Council had not provided that Jews might associate freely with Gentiles (see on Gal. 2:11), and Peter may have feared that these Judaizing brethren would interpret his actions in a way he would find it difficult to explain when he returned to Jerusalem.
Ellen G. White
SDA Bible Commentary, vol. 6 (EGW), 1108-9
6, 7. Trouble in Galatia—In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foothold in the churches. It was impossible, by scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from Him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia.6BC 1108.1
Jerusalem was the metropolis of the Jews, and it was there that the greatest exclusiveness and bigotry were found. The Jewish Christians living within sight of the temple naturally allowed their minds to revert to the peculiar privileges of the Jews as a nation. When they saw the Christian church departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant with Paul as the one who had, in a large measure, caused this change. Even the disciples were not all prepared to accept willingly the decision of the council. Some were zealous for the ceremonial law, and they regarded Paul with disfavor because they thought that his principles in regard to the obligations of the Jewish law were lax.AA 197.1
The broad and far-reaching decisions of the general council brought confidence into the ranks of the Gentile believers, and the cause of God prospered. In Antioch the church was favored with the presence of Judas and Silas, the special messengers who had returned with the apostles from the meeting in Jerusalem. “Being prophets also themselves,” Judas and Silas, “exhorted the brethren with many words, and confirmed them.” These godly men tarried in Antioch for a time. “Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.”AA 197.2
When Peter, at a later date, visited Antioch, he won the confidence of many by his prudent conduct toward the Gentile converts. For a time he acted in accordance with the light given from heaven. He so far overcame his natural prejudice as to sit at table with the Gentile converts. But when certain Jews who were zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed his deportment toward the converts from paganism. A number of the Jews “dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.” This revelation of weakness on the part of those who had been respected and loved as leaders, left a most painful impression on the minds of the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done to the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. In the presence of the church, Paul inquired of Peter, “If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?” Galatians 2:13, 14.AA 197.3
Ellen G. White
SDA Bible Commentary, vol. 6 (EGW), 1065
(Psalm 119:126, 127; 1 Timothy 4:1.) Traitors to Truth Become Her Worst Persecutors—Much so-called Christianity passes for genuine, faithful soundness, but it is because those who profess it have no persecution to endure for the truth's sake. When the day comes when the law of God is made void, and the church is sifted by the fiery trials that are to try all that live upon the earth, a great proportion of those who are supposed to be genuine will give heed to seducing spirits, and will turn traitors and betray sacred trusts. They will prove our very worst persecutors. “Of your own selves shall men arise, speaking perverse things, to draw away disciples after them;” and many will give heed to seducing spirits.6BC 1065.1
Those who have lived on the flesh and blood of the Son of God—His Holy Word—will be strengthened, rooted, and grounded in the faith. They will see increased evidence why they should prize and obey the Word of God. With David, they will say, “They have made void thy law. Therefore love I thy commandments above gold; yea, above fine gold.” While others count them dross, they will arise to defend the faith. All who study their convenience, their pleasure, their enjoyment, will not stand in their trial (The Review and Herald, June 8, 1897).6BC 1065.2
