+I. Here we have an example of true virtue,+ in St. Paul resisting
evil to the utmost of his power. In like manner must every one of us
resist evil, first in himself and then in them that appertain to him.
+II. An example of boldness and liberty in reproving sin.+--1. This
liberty in reproving is not the fruit of a bold and rash disposition,
but is the fruit of God's Spirit, and is so to be acknowledged.
2. This liberty is to be ordered by a sound mind whereby we are able
to give a good account of our reproofs, both for the matter and
manner of them. 3. Our admonitions must be seasoned and tempered with
love.
+III. An example of an ingenuous and honest mind.+--When Paul sees
Peter he reproves him to the face. Contrary to this is the common
practice in backbiting, whispering, and tale-bearing, whereby it
comes to pass that when a man is in fault every man knows it save he
who is in fault. We see that excellent men, even the chief apostles,
are subject to err and be deceived.--_Perkins._
Vers. 12, 13. _The Power of Example._--1. So weak and inconstant are
the best of men that, being left to themselves, the least blast of
temptation will make them break off the course of doing well in the
very midst, and without respect either to conscience or credit,
openly desert it. 2. To separate from a true Church and break off
communion with its members cannot be attempted without sin, not
though we eschew the offence and stumbling of many. 3. Of so great
force is the bad example of men, eminent, gracious, and learned, that
not only the weak and infirm, but even those who are strong and
richly endowed with both grace and parts, will sometimes be corrupted
by it. It is usual for us unawares to esteem such as more than men
and being once so far engaged in our esteem of them we do not so
narrowly examine their actions as we do those of other men. 4. An
inundation of evil examples, though held forth by private Christians,
is so impetuous and of such force to carry others along with it, that
even the very best of men can hardly stand against it.--_Fergusson._
_An Erring Apostle._
+I. Peter's sin was simulation.+--Among the Gentiles at Antioch he
used Christian liberty in eating things forbidden by the ceremonial
law; yet after the coming of certain Jews from Jerusalem, he
separates himself from the Gentiles, and plays the Jew among the
Jews. This act of Peter was not a sin in itself, but the
circumstances made it a sin. 1. He not only abstained from meats
forbidden by the ceremonial law but withdrew himself from the
Gentiles and kept company apart with the Jews. 2. He abstained not
among the Jews at Jerusalem, but at Antioch among the Gentiles, where
a little before he had openly done the contrary, using his Christian
liberty. 3. He used this abstinence when certain Jews came from
Jerusalem to search out the liberty of the Gentiles. 4. While Peter
seeks to avoid the small offence of some Jews, he incurs a greater
offence of all the Gentiles. 5. This act of Peter tended to the
overthrowing of Paul's ministry and the suppressing of the truth of
the Gospel.
+II. The cause of Peter's sin was fear of offending the Jews.+--It
was a sin because he feared man more than God. It was a sin, not of
malice, but infirmity. A sin of infirmity is when there is a purpose
in the heart not to sin, and yet for all this the sin is committed,
by reason the will is over-carried by temptation, or by violence of
affection as by fear, anger, lust.
+III. The effect of Peter's sin.+--He drew the Jews and Barnabas to
the like dissimulation. Here we see the contagion of an evil example.
1. Ministers of the Word must join with good doctrine the example of
a good life. 2. Practice in the ministry is a part of the teaching.
3. All superiors are warned to go before their inferiors by good
example. 4. The consent of many together is not a note of truth.
Peter, Barnabas, and the Jews, all together are deceived; Paul alone
has the truth. Ponormitane said, "A layman bringing Scripture is to
be preferred before a whole council." Paphnutius alone had the truth,
and the whole council of Nice inclined to error.--_Perkins._
Vers. 14-16. _Justification by Faith, not by Works._--1. Though
private sins, which have not broken forth to a public scandal, are to
be rebuked in private, public sins are to receive public rebukes,
that public scandal may be removed, and others scared from taking
encouragement to do the like (ver. 14). 2. Though the binding power
of the ceremonial law was abrogated at Christ's death, and the
practice in some things left as a thing lawful and in itself
indifferent, yet the observance, even for that time, was dispensed
with more for the Jews' sake, and was more tolerable in them who were
born and educated under that yoke, than in the Gentiles, to whom that
law was never given, and so were to observe it, or any part of it,
only in case of scandalising the weak Jews by their neglecting of it
(ver. 14). 3. Though every man by nature is a child of wrath and
enemy to God, yet those born within the visible Church have a right
to Church privileges and to enjoy the external means of grace and
salvation (ver. 15). 4. The doctrine of justification by faith and
not by works was early opposed, and no doctrine so much opposed,
because no truth is more necessary to be kept pure, as if it be kept
pure several other truths are kept pure also, and if it fall other
truths fall with it (ver. 16).--_Fergusson._