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Galatians 2:11
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9 and when James,1 Cephas, and John, who seemed to be apillars, perceived bthe grace that had been given to me, they gave me and Barnabas the right hand of fellowship, cthat we should go to the Gentiles and they to the circumcised.  
10 They desired only that we should remember the poor, athe very thing which I also was eager to do.  

No Return to the Law

11 aNow when1 Peter had come to Antioch, I withstood him to his face, because he was to be blamed;  
12 for before certain men came from James, ahe would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing1 those who were of the circumcision.  
13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.
14 But when I saw that they were not straightforward about athe truth of the gospel, I said to Peter bbefore them all, c“If you, being a Jew, live in the manner of Gentiles and not as the Jews,1 why do you compel Gentiles to live as2 Jews?  
15 aWe who are Jews by nature, and not bsinners of the Gentiles,  
16 aknowing that a man is not justified by the works of the law but bby faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not cby the works of the law; for by the works of the law no flesh shall be justified.  
17 “But if, while we seek to be justified by Christ, we ourselves also are found asinners, is Christ therefore a minister of sin? Certainly not!  
18 For if I build again those things which I destroyed, I make myself a transgressor.
19 For I athrough the law bdied to the law that I might clive to God.  
Commentaries:
Adam Clarke
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Galatians 2:11

When Peter was come to Antioch - There has been a controversy whether , Peter, here should not be read , Kephas; and whether this Kephas was not a different person from Peter the apostle. This controversy has lasted more than 1500 years, and is not yet settled. Instead of , Peter, ABCH, several others of good note, with the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, later Syriac in the margin, Vulgate, and several of the Greek fathers, read . But whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this Peter or Kephas, no matter which name we adopt, be the same with Peter the apostle?

I shall not introduce the arguments pro and con, which may be all seen in Calmet' s dissertation on the subject, but just mention the side where the strength of the evidence appears to lie.

That Peter the apostle is meant, the most sober and correct writers of antiquity maintain; and though some of the Catholic writers have fixed the whole that is here reprehensible on one Kephas, one of the seventy disciples, yet the most learned of their writers and of their popes, believe that St. Peter is meant. Some apparently plausible arguments support the contrary opinion, but they are of no weight when compared with those on the opposite side.


 
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