Galatians 2:11-14 - Homiletics

The apostle's rebuke of Peter at Antioch.

There is no record of this scene elsewhere in Scripture. It is a further proof of the apostle's independence as well as of his devotion to Christian liberty.

I. CONSIDER THE CONDUCT OF PETER .

1 . The seethe of this interview between Peter and Paul—Antioch. It was a city on the Orontes, in Syria, the seat of the Macedonian empire in Asia, chiefly inhabited by Greeks, liberalized in thought by considerable culture. It was the second capital of Christianity, Jerusalem being the first, and held a prominent place as the centre of Gentile Christian life. What occurred here would have wide results.

2 . The time. It occurred probably during the sojourn of Paul and Barnabas at Antioch, after the council of Jerusalem had settled the whole question of the relation between Jewish and Gentile Christians ( Acts 15:30-40 ). Peter's conduct was, therefore, all the more singular and indefensible, because it was so necessary to secure Christian liberty on the basis of the decrees. We cannot forget that, long before, the vision from heaven showed him the worthlessness of Jewish traditions ( Acts 10:27 ).

3 . The circumstances. "Before that certain came from James, he was eating with the Gentiles; but when they were come, he withdrew and separated himself, fearing them of the circumcision." Those who came from James were not false brethren, nor even necessarily Judaic zealots, but certain persons whom he sent to Antioch, not to impose a yoke of ceremonies on the Gentiles, but to reassure Jewish Christians as to their right to observe the divinely appointed usages of their fathers, which the decrees of the Jerusalem council had done nothing to overthrow. The conduct of James was perfectly legitimate. Yet it is probable they pleaded that there was no warrant in the decision of the council for the freer intercourse with Gentile Christians which Peter had been practising. The Jewish Christians were still to "keep the customs," and not to mix freely with the Gentiles ( Acts 15:19 ). When these persons came to Antioch, they found Peter eating with Gentiles as he had done before ( Acts 10:1-48 .), disregarding the isolation established by Levitical laws. They found him, in fact, living as a Gentile, not as a Jew. Peter at once, through the influence of fear—probably the fear of losing his influence with the Jewish Christians—began to withdraw himself from the Gentiles, discontinuing his eating with them, without giving one word of explanation, and attaching himself to the Jewish Christians, as if the old distinctions of meats were still in force and still sacred in his eyes. It is not said that the "certain from James" reproached him with his laxity. It may have been, after all, an empty fear on his part. Yet it was a most extraordinary act of tergiversation on the part of one of the "pillars" of the Church.

4 . Its effects upon both Jews and Gentiles at Antioch. It involved the Jewish Christians in the hyprocrisy of Peter himself. "And the other Jews dissembled likewise with him"—even those very persons who rejoiced at the decision of the council ( Acts 15:31 ). The Jewish converts might be tempted to believe that the Mosaic Law was still in force. "Even Barnabas was also carried away with their dissimulation." "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 15:1-41 .), who had hazarded his life by my side ( Acts 15:16 )—"was carried away" by the force of such a formidable example in opposition to his own judgment and conviction. This incident probably led to the separation of Barnabas from Paul ( Acts 15:39 ), 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. They 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 imposition 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. lie was the first to confess Christ and the first to deny him; the first to 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 PAUL . "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 unchanged 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.

3 . It was meekly and piously received. There is no record of Peter's answer. But there was no sharp contention 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 Peter 3:15 ).

4 . The rebuke proves at least that Paul was on an equality with Peter. If the rebuke had been administered by Peter to Paul, how we should have heard of Peter's primacy! 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."