v1-2: Paul had met with the leaders in Jerusalem to test his own message. This is a mark of humility. Paul went privately, so as not to attract attention. He became involved in the decision making in the church, Acts 15.2. The meeting at Jerusalem addressed similar issues to the letter to the Galatian churches. The letter was written following Paul's first missionary journey, around the time of the meeting in Acts 15.

v3: The specific issue of circumcision. This was not part of the gospel, and the example of Titus, a fellow worker with Paul is mentioned. Note that Timothy was circumcised, Acts 16.3. Paul's teaching is clear (see 1 Cor 7.19), but this was a very real issue in the early church.

v4: False brethren (as in 2 Cor 11.26) had brought danger to others. They came in secretly, infiltrating the church, to destroy the liberty enjoyed by true Christians. See also Jude 4. Paul makes a distinction between false brethren and weaker brothers (Rom 14).

v5: We must stand firm, for our conscience sake, and for the sake of others. Young Christians and young churches could be devastated by the tolerance of teaching that undermines the gospel.

On some issues we may take differing views, but on key issues we must stand firm, Jude 3.

v6: Paul held a proper respect for the other apostles. His message was accepted completely by them, they "added nothing to my message"; this is no surprise, since Paul had received the message from God, just as they had.

v7-8: Paul was seen to be the apostle to the Gentiles, as the twelve were apostles to the Jews; they were united in their ministry. Thus, Paul was not one of the Twelve (see Acts 1.21-26), but was one of a group of apostles, such as Titus and Timothy, ministering amongst Gentiles.

v9-10: There was agreement amongst the apostles, although later there was an incident which challenged this unity, v11-14. They also shared a concern for the poor, see Acts 11.29.

Paul comments that James, Peter and John were pillars in the church. It is significant that, in this role, these three apostles contributed written parts of the NT.

v11-14: Later, Peter came to Antioch. The culture there was different to Jerusalem. At Antioch, there were many Gentiles who had turned to Christ, Acts 11.20-21, whilst Jerusalem was mainly Jewish.

Peter had at first eaten with Gentiles, but later kept apart from them, fearing the Jewish Christians associated with James. This influenced other Christians, including Barnabas. In response to this, Paul rebuked Peter, he was clearly in the wrong, he was a hypocrite, he was not acting in line with the truth of the gospel; Paul uses strong words about Peter's attitude.

James and Peter were both guilty here, yet they were two "pillars" in the church. No man is above fault or error. Whilst we must respect those in leadership, we must be aware that they remain human. When respected leaders depart from the truth, many others can be influenced.

Peter's behaviour and example implied a doctrinal position, relating to the way Christians live. Paul addresses this issue in v15-21. Although Peter had himself left Jewish behaviour, as in Acts 10, but here had compelled the Gentiles to follow Jewish behaviour.

Paul rebuked Peter publicly; the young church was under a real threat, the situation was serious, and had to be addressed quickly. We are confident that Paul had no personal dislike of Peter, there being a deep mutual respect.

v15-16: Converted Jews had been delivered from the necessity of following Jewish regulations. This had included both Paul and Peter. The agreed message was, and is, justification by faith. This is true in our experience, for we have put our faith in Jesus Christ and have been justified by faith. This is true as a matter of fact and principle, that a man is justified by faith in Jesus Christ.

In contrast, no flesh can be justified by works, or by observing the law. This human way of religion cannot bring spiritual salvation.

v17-18: The message of justification by faith can be corrupted by corrupt human thinking. What happens if a person, who has put faith in Christ, then falls into sin? Does that mean that Christ promotes sin? 'Certainly not!' responds the apostle. The true message does not promote sin, see 5.13-26, and through faith we receive power to depart from sin.

v19: The law is not the way of breaking with sin; it did not work for the Jewish people, and it cannot work for us today. We have died to the law, just as we have died to sin. We are freed from sin, and freed from law, that we might live for God.

v20: Daily living, like conversion to Christ, is by faith. Later, Paul addresses this further issue, see 3.3. Since Christ lives in me, I can live constantly by faith in Him, and I can display His character. My relationship with Him is from His grace and initiative, since He loved me and gave up His life for me.

v21: Legalism attacks the gospel; the grace of God is set aside as irrelevant, and Christ died in vain, if legalism is the way to God, and the way of God. Since the grace of God and the death of Christ are central aspects of the gospel, then we must reject legalism.