SEV Biblia, Chapter 2:14
Como vi que no andaban derechamente conforme a la verdad del Evangelio, dije a Pedro delante de todos: Si t, siendo judío, vives como gentil y no como judío, ¿por qu constries a los gentiles a judaizar?
Clarke's Bible Commentary - Galatians 2:14
Verse 14. That they walked not uprightly] ouk orqopodousi? They did not walk with a straight step-they did not maintain a firm footing. According to the truth of the Gospel] According to that true doctrine, which states that Christ is the end of the law for justification to every one that believes; and that such are under no obligation to observe circumcision and the other peculiar rites and ceremonies of the law.
If thou, being a Jew, livest] This was a cutting reproof. He was a Jew, and had been circumstantially scrupulous in every thing relative to the law, and it required a miracle to convince him that the Gentiles were admitted, on their believing in Christ, to become members of the same Church, and fellow heirs of the hope of eternal life; and in consequence of this, he went in with the Gentiles and ate with them; i.e. associated with them as he would with Jews. But now, fearing them of the circumcision, he withdrew from this fellowship.
Why compellest thou the Gentiles] Thou didst once consider that they were not under such an obligation, and now thou actest as if thou didst consider the law in full force; but thou art convinced that the contrary is the case, yet actest differently! This is hypocrisy.
John Gill's Bible Commentary
Ver. 14. But when I saw that they walked not uprightly , etc..] Or did not foot it aright; or walked not with a right foot: they halted, as the Jews of old did, between two opinions, being partly for God, and partly for Baal; so these seemed, according to their conduct, to be partly for grace, and partly for the works of the law; they seemed to be for joining Christ and Moses, and the grace of the Gospel, and the ceremonies of the law together; they did not walk evenly, were in and out, did not make straight paths for their feet, but crooked ones, whereby the lame were turned out of the way; they did not walk in that sincerity, with that uprightness and integrity of soul, they ought to have done: nor according to the truth of the Gospel ; though their moral conversations were as became the Gospel of Christ, yet their Christian conduct was not according to the true, genuine, unmixed Gospel of Christ; which as it excludes all the works of the law, moral or ceremonial, from the business of justification and salvation, so it declares an entire freedom from the yoke of it, both to Jews and Gentiles. Now when, and as soon as this was observed, the apostle, without any delay, lest some bad consequences should follow, thought fit to make head against it, and directly oppose it: I said unto Peter before them all . The Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions, read Cephas, as before.
The reproof was given personally and principally to Peter, though Barnabas and others were concerned with him, because he was the first in it, the chief aggressor, who by his example led on the rest; and this was given publicly before Barnabas, and the other Jews that dissembled with him, and for their sakes as well as his; before the Jews that came from James for their instruction and conviction, and before all the members of the church at Antioch, for the confirmation of such who might be staggered at such conduct; nor was this any breach of the rule of Christ, ( Matthew 28:15) for this was a public offence done before all, and in which all were concerned, and therefore to be rebuked in a public manner: and which was done in this expostulatory way, if thou being a Jew ; as Peter was, born of Jewish parents, brought up in the Jews' religion, and was obliged to observe the laws that were given to that people: livest after the manner of Gentiles, and not as do the Jews ; that is, he had done so, he had ate with the Gentiles, and as the Gentiles did, without regarding the laws and ceremonies of the Jews relating to meats and drinks; being better informed by the Spirit of God, that these things were not now obligatory upon him, even though he was a Jew, to whom these laws were formerly made: why compellest thou the Gentiles to live as do the Jews ? he asks him, with what conscience, honour, and integrity, with what consistency with his own principles and former practice, he could compel, not by force, nor, it may be, even by persuasions and exhortations, but by his example, which was very strong and powerful, the Gentiles, to whom these laws were never given, and to observe which they never were obliged; how he could, I say, make use of any means whatever to engage these to comply with Jewish rites and ceremonies. The argument is very strong and nervous; for if he, who was a Jew, thought himself free from this yoke, and had acted accordingly, then a Gentile, upon whom it was never posed, ought not to be entangled with it: and in what he had done, either he had acted right or wrong; if he had acted wrong in eating with the Gentiles, he ought to acknowledge his fault, and return to Judaism; but if right, he ought to proceed, and not by such uneven conduct ensnare the minds of weak believers.
Matthew Henry Commentary
Verses 11-14 - Notwithstanding Peter's character, yet, when Paul saw him acting so a to hurt the truth of the gospel and the peace of the church, he was no afraid to reprove him. When he saw that Peter and the others did no live up to that principle which the gospel taught, and which the professed, namely, That by the death of Christ the partition wal between Jew and Gentile was taken down, and the observance of the la 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 tha these ceremonies were necessary.
Greek Textus Receptus
αλλ 235 οτε 3753 ειδον 1492 5627 οτι 3754 ουκ 3756 ορθοποδουσιν 3716 5719 προς 4314 την 3588 αληθειαν 225 του 3588 ευαγγελιου 2098 ειπον 2036 5627 τω 3588 πετρω 4074 εμπροσθεν 1715 παντων 3956 ει 1487 συ 4771 ιουδαιος 2453 υπαρχων 5225 5723 εθνικως 1483 ζης 2198 5719 και 2532 ουκ 3756 ιουδαικως 2452 τι 5101 τα 3588 εθνη 1484 αναγκαζεις 315 5719 ιουδαιζειν 2450 5721
Vincent's NT Word Studies
14. See additional note at the end of this chapter. Walked not uprightly (ojrqopodousin). Lit. are not walking. N.T.o . o LXX. o Class. Lit. to be straight-footed.
Being a Jew (uparcwn). The verb means originally to begin; thence to come forth, be at hand, be in existence. It is sometimes claimed that uJparcein as distinguished from einai implies an antecedent condition - being originally. That is true in some cases. 52 But, on the other hand, it sometimes denotes a present as related to a future condition. 53 The most that can be said is that it often is found simply in the sense of to be. Livest after the manner of Gentiles (eqnikwv zhv). Eqnikwv, N.T.o . The force of the present livest must not be pressed. The reference is not strictly temporal, either as referring to Peter's former intercourse with the Gentile Christians, or as indicating that he was now associating with them at table. It is rather the statement of a general principle. If you, at whatever time, act on the principle of living according to Gentile usage. At the time of Paul's address to Peter, Peter was living after the manner of Jews (Ioudaikwv).
Compellest (anagkazeiv). Indirect compulsion exerted by Peter's example. Not that he directly imposed Jewish separatism on the Gentile converts.
To live as do the Jews (Ioudaizein). N.T.o . Once in LXX, Esth. viii. 17. Also in Joseph. B. J. ii. 18, 2, and Plut. Cic. 7. It is used by Ignatius, Magn. 10. Cristianizein to practice Christianity occurs in Origen.
Robertson's NT Word Studies
2:14 {But when I saw} (all' hote eidon). Paul did see and saw it in time to speak. {That they walked not uprightly} (hoti orqopodousin). Present active indicative retained in indirect discourse, "they are not walking straight." orqopodew (orqos, straight, pous, foot). Found only here and in later ecclesiastical writers, though orqopodes bainontes does occur. {According to the truth of the gospel} (pros ten aleqeian tou euaggeliou). Just as in #2:5. Paul brought them to face (pros) that. {I said unto Cephas before them all} (eipon twi kefai emprosqen pantwn). {Being a Jew} (ioudaios huparcwn, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (eqnikws). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (ioudaikws). Only here in N.T., but in Josephus. {To live as do the Jews} (ioudazein). Late verb, only here in the N.T. From ioudaios, Jew. Really Paul charges Peter with trying to compel (conative present, anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in #2Pe 3:15. Paul and Barnabas remained friends (#Ac 15:39f.; 1Co 9:6), though they soon separated over John Mark.
