Came down … and taught for which came down … taught, A.V.; saying for and said, A.V.; custom ( ἔθος) for manner, A.V. Except ye be circumcised, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen.
If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion.
(For St. Paul's treatment of the subject, see Romans 2:25, etc.; 4.; Galatians 5:2-6; Galatians 6:12-15, etc.) The expression, τινὲς κατέλθοντες ἀπὸ τῆς ἰουδαίας, is so like that in Galatians 2:11, πρὸ τοῦ ἐλθεῖν τινὰς ἀπὸ ἰακώβου as to suggest very strongly the consideration whether Peter was not at Antioch at this time, and whether the scene related in Galatians 2:11, etc.
, did not precede, and in fact cause, the Council of Jerusalem. In this case the "dissension and disputation" spoken of in Galatians 2:2 would include and directly point to the memorable rebuke given by Paul to Peter; and we should understand that Peter, accepting Paul's rebuke, preceded him and Barnabas, and prepared the way at Jerusalem for the solution arrived at.
And, indeed, Peter's words at Jerusalem are almost an echo of Paul's words addressed to him at Antioch. If Barnabas had shown a leaning towards the Judaizing party, he would the more readily have been accepted by them as one of the embassy.
The chief objection to this hypothesis is that in Galatians 2:11 Peter's visit to Antioch seems to be spoken of as something subsequent to the journey of St. Paul and Barnabas to Jerusalem. But it is not in the least necessary so to understand it.
St, Paul's mention of his visit to Jerusalem might naturally recall the incident which had led to it, and which was another example of his own independence. Farrar places Peter's visit to Antioch between the Council of Jerusalem and the quarrel with Barnabas, in the time indicated in verse 35 of this chapter (vol.
1. ch. 23.), and so do Conybeare and Howson, Meyer, and Alford. Renan and Lewin (vol. 1. ch. 13.) place it after St. Paul's return to Antioch, at the conclusion of his second missionary journey (Acts 18:22, Acts 18:23).
No absolute certainty can be arrived at, but see note to verse 35. Custom (see Acts 16:21); τὰ ἔθη is the technical term for the Mosaic institutions, used by Josephus and Philo (see too Acts 6:14; Acts 21:21, note).