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
F8 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 F9 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, (
Galatians
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, ( Galatians
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 ( Acts 15:30 Acts 15:35 ) 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.