Galatians 2:6-13
Galatians 2:5 But we did not surrender to them even for a moment, in order that the truth of the gospel would remain with you. 6 But from those who were influential (whatever they were makes no difference to me; God shows no favoritism between people) – those influential leaders added nothing to my message. 7 On the contrary, when they saw that I was entrusted with the gospel to the uncircumcised just as Peter was to the circumcised 8 (for He who empowered Peter for his apostleship to the circumcised also empowered me for my apostleship to the Gentiles) NET
These influential people contributed nothing, neither adding nor subtracting to Paul’s Gospel. In other words, they didn’t teach him anything he didn’t already know.
In this second trip to Jerusalem, Paul meets with the church leaders (Peter, John and James). The so-called influential people added nothing to Paul’s message (nor teach him anything he didn’t already know). The conclusion reached was that Paul is preaching the same thing as they are preaching only to a different audience. The result is that Peter is placed in charge of the Jews with Paul in charge of the Gentiles.
Galatians 2:9 and when James, Cephas, and John, who had a reputation as pillars, recognized the grace that had been given to me, they gave to Barnabas and me the right hand of fellowship, agreeing that we would go to the Gentiles and they to the circumcised. 10They requested only that we remember the poor, the very thing I also was eager to do. NET
With limited resources you try not to overlap, for example when preparing to send missions into other countries, different denominations have gotten together and divided up areas of a particular country so they have a better chance of covering the entire country.
There is some tension between Matthew (“poor in spirit”) and Luke in the Beatitudes (“the poor”) since poverty is both a material and spiritual condition. As a doctor and the only Gentile writer in the Bible, Luke appears to have a different perspective on the meaning of “poor”. Of course, it is easy for us today to focus on the economic side of things and forget the hole that the Spirit fills in our lives and how bankrupt we are without It.
The church in Jerusalem is materially poor, perhaps as some commentators suggest, because they gave everything away. Nevertheless, it is a tough time to be in Jerusalem after Jesus as there is a rebellion afoot along with a great deal of persecution culminating in the destruction of the Temple in 70A.D.
Galatians 2:11 But when Cephas came to Antioch, I opposed him to his face, because he had clearly done wrong. 12 Until certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this and separated himself because he was afraid of those who were pro-circumcision. 13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy. NET
Paul is prickly by nature but he has already told us that those who preach a false gospel are condemned and detested. The fact that this situation involves Peter makes no difference – Peter is wrong and salvation is at stake.
At the time this was written, Antioch in Syria was the third largest city in the ancient world. (The location today is in Turkey with the name changed to Antakya). While Acts doesn’t record a visit by Peter to Antioch, it makes sense that after their discussions in Jerusalem that Peter would want to pay Paul a visit to see how things are going. This trip would definitely be before Acts 15.
There are two Apostles named James (John’s brother and James the son of Alphaeus, also known as “James the Less”), but this is referring to James the brother of Jesus who is the leader of the church in Jerusalem. First question that arises is whether these pro-circumcision people false teachers in Galatians 1? James didn’t necessarily send them but he is the leader of the church in Jerusalem and they are likely part of that church (although they appear to represent the Pharisee side of things).
Peter ate with Gentiles before these people show up. In reading this text, take a minute to think back to Peter’s vision regarding the eating of food that was considered to be unclean in Joppa and his experience immediately afterward with the household of Cornelius in Acts 10. In Caesarea, Peter sees the Holy Spirit falling on the household of Cornelius leading him to conclude that God is at work in these non-Jews.
The “pro-circumcision” points back to the people from James in verse 12 which then points to false teachers. Their doctrine is that you must be a Jew in order to be a Christian. At this point, every New Testament church has Jews and Gentiles so when people see someone as important as Peter withdraw, it makes such an impression that even Barnabas is affected. This isn’t just bad behavior but a Gospel question as Paul and Peter had agreed on what the Gospel is yet here Peter is wavering (which is in character for him). The Jews are trying to show God that they are deserving of grace and trying to to separate themselves from everyone else.
Galatians 5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 3 And I testify again to every man who lets himself be circumcised that he is obligated to obey the whole law. 4 You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace! NET
The law is an alternate form of salvation (which is the religious tradition that Paul is coming out of).
This same line of thought was also prevalent prior to the Reformation as Luther saw the Catholics of his day as similar to the Jews of Paul’s time. In both cases, their concern centers around “what do I have to do for God to love me”? (see: https://lutheranreformation.org/theology/luthers-breakthrough-romans/).
It often seems that our default position is works based salvation – we don’t completely believe in grace and the fact that we are accepted by God’s decision to accept us and not our own behavior. Paul’s response would be that there is nothing we have to do (or can do) as we are saved by faith through grace. He will also argue that the rabbinical traditions of Judaism have twisted things away from grace and into a works based salvation. As such, these false teachers aren’t real Jews. After all, when God called the Jews did they deserve it? Once they cross the Red Sea, they get law but this is after the act of grace by God.