Exegetical and Hermeneutical Commentary of Galatians 2:10
Only [they would] that we should remember the poor; the same which I also was forward to do.
10. One reservation was made which was in accordance with my own earnest desire.
the poor ] In the department of almsgiving no distinction was to be made. On two recorded occasions, St Paul conveyed alms from the Gentiles to the poor saints in Jerusalem, Act 10:29-30; 1Co 16:3. He was not afraid of being charged with resorting to bribery for gaining converts a justification, if any be needed, of the action of Missionary Societies in modern times. Our Lord Himself had set the example.
Fuente: The Cambridge Bible for Schools and Colleges
Only they would that we should remember the poor – That is, as I suppose, the poor Christians in Judea. It can hardly be supposed that it would be necessary to make this an express stipulation in regard to the converts from among the Gentiles, and it would not have been very pertinent to the case before them to have done so. The object was, to bind together the Christians from among the pagan and from among the Jews, and to prevent alienation and unkind feeling. It might have been alleged that Paul was disposed to forget his own countrymen altogether; that he regarded himself as so entirely the apostle of the Gentiles that he would become wholly alienated from those who were his kinsmen according to the flesh, and thus it might be apprehended that unpleasant feelings would be engendered among those who had been converted from among the Jews. Now nothing could be better adapted to allay this than for him to pledge himself to feel a deep interest in the poor saints among the Jewish converts; to remember them in his prayers; and to endeavor to secure contributions for their needs.
Thus he would show that he was not alienated from his countrymen; and thus the whole church would be united in the closest bonds. It is probable that the Christians in Judea were at that time suffering the ills of poverty arising either from some public persecution, or from the fact that they were subject to the displeasure of their countrymen. All who know the special feelings of the Jews at that time in regard to Christians, must see at once that many of the followers of Jesus of Nazareth would be subjected to great inconveniences on account of their attachment to him. Many a wife might be disowned by her husband; many a child disinherited by a parent; many a man might be thrown out of employment by the fact that others would not countenance him; and hence, many of the Christians would be poor. It became, therefore, an object of special importance to provide for them; and hence, this is so often referred to in the New Testament. In addition to this, the church in Judea was afflicted with famine; compare Act 11:30; Rom 15:25-27; 1Co 16:1-2; 2Co 8:1-7.
The same which I also was forward to do – See the passages just referred to. Paul interested himself much in the collection for the poor saints at Jerusalem, and in this way he furnished the fullest evidence that he was not alienated from them, but that he felt the deepest interest in those who were his kindred. One of the proper ways of securing union in the church is to have the poor with them and depending on them for support; and hence, every church has some poor persons as one of the bonds of union. The best way to unite all Christians, and to prevent alienation, and jealousy, and strife, is to have a great common object of charity, in which all are interested and to which all may contribute. Such a common object for all Christians is a sinful world. All who bear the Christian name may unite in promoting its salvation, and nothing would promote union in the now divided and distracted church of Christ like a deep and common interest in the salvation of all mankind.
Fuente: Albert Barnes’ Notes on the Bible
Gal 2:10
That we should remember the poor.
A plea for the poor
Good men do not always think alike. When they differ, it is commonly from ignorance and a want of mutual explanation; and therefore when their understandings are informed, as their hearts were right before, they are like so many drops of water on a table–when they touch they run into one. Besides, while differing in some things, they agree in others–and these by fro the most important: and after awhile are generally led to see and acknowledge this. Such the case here. A difference among the brethren in Jerusalem concerning the missions of Peter and Paul; but none about the duty of remembering the poor. On that all agree.
I. Who are to be remembered? The poor. Found in every age and land.
1. Distinguish between the vagrant poor and the resident poor. Vagrants are generally the least entitled to succour, being lazy, and not disposed to work when the opportunity is offered them. The resident poor have these claims;
(1) they are neighbours;
(2) their cases can be searched out, and impositions detected;
(3) regarding them your bounty is known, and it ought to be known–not to extol you, but to honour your religion, recommend the gospel, and glorify God.
2. Distinguish between Gods poor and the devils poor. In helping the latter while they continue what they are, you are aiding the beer-house, the gin-shop, licentiousness, and every evil. We should try to save them from their suffering by saving them first from their sin.
3. Distinguish between the strong and healthy poor, and the sick and disabled. The latter deserve sympathy and help.
II. Why should you remember the poor?
1. In doing so, you keep the best company, and conform to the noblest examples.
2. You are bound by Divine authority.
3. The poor are your brethren.
4. You ire under great obligations to the poor. You are more dependent on them, than they on you. They cultivate your lands, manage your capital, prepare your food, furnish you with fuel; they man your ships, fill your armies, fight your battles, etc., etc.
5. In remembering them you will remember yourselves. By Gods eternal law, doing good is the way to gain good; giving is the way to thrive (Psa 41:1-3).
III. How are we to remember the poor?
1. Compassion.
2. Readiness to relieve. All might do much by exercising self-denial, and influencing others.
IV. When should we remember the poor?
1. When you die.
2. When you prosper.
3. When you are unthankful. It will remind you of how many blessings you daily receive, and so stir up your heart to praise.
4. When you are peevish, fretful, discontented, and miserable. Go, then, and see real misery; and consider how much more others have to suffer than you; and then do your best to relieve that suffering. In the act of giving consolation, you shall receive it.
5. When you fast. Let your own abstinence for your souls health benefit the bodies of those whose life is a perpetual involuntary fast (Isa 58:6-8).
6. Every Lords Day (1Co 16:2).
7. Now. Give liberally to the charity work in aid of which your alms are to-day solicited. If the Saviour were here now as a Man, how would He give? He could not give much. He would then give–what many hero (and the best givers too, perhaps) will give–coppers; not from want of inclination, but from want of ability. He was a poor Man, had not where to lay His head. But suppose He was possessed of the fortunes some of you possess, what would He give then? Think of it, and go and do likewise. (William Jay.)
The duty of remembering the poor
Poverty no virtue; wealth no sin. Nor yet is wealth morally good, poverty morally evil. Virtue is a plant which depends not on the atmosphere surrounding it, but on the hand that waters and the grace that sustains it. Grace must be sustained by Divine power. Yet, as a fact, God has been pleased for the most part to plant His grace in the soil of poverty. A very large multitude of His family are destitute, afflicted, tormented, and are kept leaning day by day upon the daily provisions of God, and trusting Him from meal to meal, believing that He will supply their wants out of the riches of His fulness.
I. The fact, that the Lord has a poor people. A word from Him, and they might all be rich. Yet He does not speak that word. Why?
1. To teach us how grateful we should be for all the comforts He bestows on many of us.
2. To display His sovereignty in all He does.
3. To manifest the power of His comforting promises, and the supports of the gospel. The master.works of God are those that stand in the midst of difficulties–when all things oppose them, yet maintain their stand; these are His all-glorious works; and so His best children, those who honour Him most, are those who have grace to sustain them amidst the heaviest load of tribulations and trials.
4. To plague the devil, e.g., Job.
5. To give us some living glimpse of Christ. A poor saint is a better picture of Jesus than a rich one.
6. To give us opportunities of showing our love to Him. Take away the poor, and one channel wherein our love delights to flow is withdrawn at once.
II. The duty, that we should remember the poor.
1. In prayers.
2. In conversation.
3. In providing for their necessities.
IV. Why we should remember the poor.
1. They are the Lords brethren. This is surely reason enough. (C. H. Spurgeon.)
Remembrance of the poor recommended
I. Examine the nature of the assertion. No need to describe the poor; they describe themselves. You daily witness the scantiness and poverty of their apparel, their pale and emaciated forms; you hear their piteous plaints, and the tale of their complicated woes. But we should remember–
1. The work of the poor.
(1) It is irksome and laborious;
(2) often destructive to health;
(3) of more benefit to others than to themselves.
2. The deprivations of the poor.
(1) Scanty means of instruction;
(2) little opportunity of improving their minds;
(3) uncomfortable homes;
(4) degrading surroundings;
(5) insufficient clothing and food.
3. Our remembrance of the poor should be founded on personal observation.
4. It should be accompanied by relief. The best form of relief is employment.
II. State the obligations we are under to comply with it.
1. The dictates of humanity require it. The poor are our brethren.
2. The demands of duty require it. The laws of God have made this imperative upon us (Deu 15:7-9; Dan 4:27; Luk 6:36-38; Mat 7:12; 1Jn 3:17).
3. The rights of justice require it. To the poor we owe far more than to rich drones who merely live on the labours of others. Who erect our houses? Who make our clothes? Who procure our food? Do not the poor? therefore remember them.
4. The claims of interest require it. God remembers the poor; is it not our interest to imitate Him? (Psa 41:1-2; Pro 3:9; Pro 19:17; Isa 63:10-11).
III. Answer objections.
1. My circumstances are straitened, I have nothing to spare. What! Nothing? (1Ki 17:11-12; Luk 21:2-4).
2. Charity must begin at home. True; but it should not end there.
3. I have a right to do what I will with my own. But what is your own? Are you not a steward merely of Gods goods? Will He not call you to account?
4. The poor do not deserve to be remembered. God thinks they do; that is enough. What if He dealt with us according to our deserts? (Theological Sketch-book.)
Care of the poor
When Fox, the author of the Book of Martyrs, was once leaving the palace of Aylmer, the Bishop of London, a company of poor people begged him to relieve their wants with great importunity. Fox, having no money, returned to the bishop, and asked the loan of five pounds, which was readily granted. He immediately distributed it among the poor by whom he was surrounded. Some months after, Aylmer asked Fox for the money he had borrowed. I have laid it out for you, was the answer, and paid it where you owed it–to the poor people who lay at your gate. Far from being offended, Aylmer thanked Fox for thus being his steward.
A plea for the poor
Some one was expressing surprise to Eveillon, canon and archdeacon of Angers, that none of his rooms were carpeted. He answered: When I enter my house in the winter-time, the floors do not tell me that they are cold; but the poor, who are shivering at my gate, tell me they want clothes.
Pauls care for the poor
I. Paul, who had beggared the Church, is now ready to beg for it.
II. Paul sets us as example of care for the poor (Rom 15:25; Rom 15:28). He gave more than good words and wishes.
1. The charge was very great to maintain the altar in the Old Testament. In the New Testament the poor come in place of the altar.
2. Mercy to the poor is a condition of Divine mercy.
III. Paul being warned was diligent to do that of which he was warned. It is a common fault to hear much and do little. (W. Perkins.)
True beneficence: its thoughtfulness
How difficult it is to be wisely charitable; to do good without multiplying the sources of evil! To give alms is nothing unless you give thought also. It is written, not blessed is he that feedeth the poor, but blessed is he that considereth the poor. A little thought and a little kindness are often worth more than a deal of money. (Ruskin.)
Beneficence: its reward
During the retreat of Alfred the Great at Athelney, a beggar came to him and requested alms; when his queen informed him that they had only one small loaf left, which was insufficient for themselves and their friends who had gone abroad in quest of food, though with little hope of success, Give the poor Christian one-half of the loaf, said the king; He who could feed five thousand men with five loaves and two small fishes can certainly make that half of the loaf suffice for our necessities. The poor man was relieved accordingly, and this noble act of charity was soon recompensed by a providential store of fresh provisions, with which his people returned.
Remember the poor
I was very much pleased with the conduct of a brother who is here present. A short time ago there stood in the aisle near his pew, a gentleman and a poor fellow in a smock frock! thought to myself He will let one in, I know; I wonder which it will be? I did not wait long before out he came and in went the smock frock. He thought very rightly that the poor man was the most tired, for he had no doubt had a hard weeks work, and probably a long walk, for there are not many smock frocks near London. I say again, Remember the poor. (C. H. Spurgeon.)
Remember the orphans
Puddings and potatoes form important articles of diet, and I shall be glad if farmers will remember our orphans in seedtime and harvest. Much more help could be rendered in kind if doners would only think of it. We need not mention things which an orphanage cannot consume; it would take space to mention things we could not use, such as alcoholic liquors, rattlesnakes, gunpowder, dynamite, or books of modern theology. (C. H. Spurgeon.)
Christian forwardness
And now, when the standard of Christ is unfurled, have Christians become cowardly? Are there none among them who can step forward and say, Here am I: send me. I do not believe there is such a cowardly spirit among us. But there is what is generally called a retiring disposition. I am scarcely able to make nice distinctions. In the day of battle if the commanding officer found one of his men in the rear rank on account of his modest and retiring disposition, I think he would tingle it out of him with a few lashes on his back. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Only they would that we should remember the poor] They saw plainly that God had as expressly called Barnabas and me to go to the Gentiles as he had called them to preach to the Jews; and they did not attempt to give us any new injunctions, only wished us to remember the poor in Judea; but this was a thing to which we were previously disposed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These pillars and apostles, which have among you the greatest reputation, added no new doctrine to us, gave us nothing new in charge; they only desired us that we would be careful, wheresoever we went, to make collection for the poor Christians in Judea, who either by selling all they had to maintain the gospel in its first plantation, or by the sharp persecution which had wasted them, or by reason of the famine, were very low; nor was this any new thing, I had before done it, and was very forward to do it again, had they said nothing to us about it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. remember the poorof theJewish Christians in Judea, then distressed. Paul and Barnabashad already done so (Ac11:23-30).
the samethe verything.
I . . . was forwardor”zealous” (Act 24:17;Rom 15:25; 1Co 16:1;2Co 8:1-9). Paul was zealousfor good works, while denying justification by them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Only they would that we should remember the poor,…. Not in a spiritual sense, as some have thought, though these the apostle was greatly mindful of; but properly and literally the poor as to the things of this world; and may design the poor in general, everywhere, in the several churches where they should be called to minister, and particularly the poor saints at Jerusalem; who were become such, either through the frequent calamities of the nation, and a dearth or scarcity of provisions among them, and which affected the whole country; or rather through the persecutions of their countrymen, who plundered them of their goods for professing the name of Christ; or it may be through their having given up all their substance into one common stock and fund, as they did at first, and which was now exhausted, and that in a great measure by assisting out of it the preachers who first spread the Gospel among the Gentiles; so that it was but just that they should make some return unto them, and especially for the spiritual favours they received from them, as the Gospel, and the ministers of it, which first went out of Jerusalem: the “remembering” of them not only intends giving them actual assistance according to their abilities, which was very small, but mentioning their case to the several Gentile churches, and stirring them up to a liberal contribution:
the same which I also was forward to do; as abundantly appears from his epistles to the churches, and especially from his two epistles to the Corinthians. Now since the apostles at Jerusalem desired nothing else but this, and said not a word concerning the observance of the rites and ceremonies of the law, and neither found fault with, nor added to the Gospel the apostle communicated to them, it was a clear case that there was an entire agreement between them, in principle and practice, and that he did not receive his Gospel from them.
Fuente: John Gill’s Exposition of the Entire Bible
Only (). One item was emphasized.
We should remember (). Present active subjunctive, “that we should keep on remembering.”
Which very thing (— ). Repetition of relative and demonstrative, tautology, “which this very thing.” In fact Barnabas and Saul had done it before (Ac 11:30). It was complete victory for Paul and Barnabas. Paul passes by the second public meeting and the letters to Antioch (Ac 15:6-29) and passes on to Peter’s conduct in Antioch.
Fuente: Robertson’s Word Pictures in the New Testament
Only. With only this stipulation.
We should remember [] . The only instance in N. T. of this verb in the sense of beneficent care. No instance in LXX In Psa 9:12, there is the thought but not the word.
The poor [ ] . The poor Christians of Palestine. Comp. Act 24:17; Rom 14:26, 27; 1Co 16:3; 2Co 9:1. For the word, see on Mt 5:3. In LXX ordinarily of those who are oppressors, or of those who are quiet in contrast with the lawless.
The same which [ – ] . Lit. which, this very thing. The expression is peculiarly emphatic, and brings out the contrast between Judaising hostility and Paul ‘s spirit of loving zeal. Rev. which very thing.
Fuente: Vincent’s Word Studies in the New Testament
1) “Only they would that we should remember the poor,” (monon ton ptochon hina mnemoneuomen) “Only they wished in order that we might remember the poor,” They (Peter, James, and John) expressed personal desires that Paul and Barnabas might remember to help take care of the poor, to show kindness and compassion, as the Lord had done and had commanded, Mat 25:40, Psa 112:9; Mat 5:3; Mat 11:6; Jas 2:5.
2) “The same which I also was forward to do,” (ho kai espoudasa auto touto poiesai) “which very thing I also was eager to do,” Act 11:30; Act 24:17; Rom 15:25; 2Co 8:4. Paul had remembered the poor before and often did thereafter as certified in the above passages, especially those in the continuing impoverished area of Jerusalem.
Fuente: Garner-Howes Baptist Commentary
10. That we should remember the poor. It is evident that the brethren who were in Judea labored under extreme poverty: otherwise they would not have burdened other churches. That might arise both from the various calamities which befell the whole nation, and from the cruel rage of their own countrymen, by which they were every day stript of their possessions. It was proper that they should receive assistance from the Gentiles, who owed to them the inestimable benefit of the gospel. Paul says, that he was forward to do, that he faithfully performed, what the apostles had requested from him, and thus he takes away from his adversaries a pretext which they were desirous to seize.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Gal. 2:10. Remember the poor.Of the Jewish Christians in Judea then distressed. Pauls past care for their poor prompted this request. His subsequent zeal in the same cause was the answer to their appeal (Act. 11:29-30; Rom. 15:26-27; 1Co. 16:3; 2Co. 9:1; Act. 24:17).
MAIN HOMILETICS OF THE PARAGRAPH.Gal. 2:10
Christianity and Poverty.
I. Christianity has ever been the friend of the poor.
1. The poor who are made so by accepting Christianity. Accepting Christ often means the loss of friends, of status, of fortune. The discovery of this result among the first Christians might have much to do in the formation of a common fund. There are many Jews and heathen to-day who are convinced of the truth of Christianity, but hesitate to make a public avowal of their belief because of the apparent impossibility of gaining a livelihood and the certainty of social ostracism. Christian missionaries are not in a position to guarantee their support, nor do they wish to encourage, a system that might easily degenerate into wholesale bribery. There are converts who run all risks and deliberately accept Christ and poverty. All such the Christian Church, often at great sacrifice, does its best to befriend.
2. The poor who are made so by unavoidable calamity.Judea was devastated by famine in the reign of Claudius Csar, and the apostles promptly organised relief for the sufferers in the Jewish Churches (Act. 11:27-30). Christianity has ever been ready to help the distressed and unfortunate. The hospitals, almshouses, and other benevolent institutions that abound are substantial monuments of the practical benevolence of the Christian Church. Christianity is the best friend of the people.
II. Christianity inculcates a zealous and unselfish charity.Only they would that we should remember the poor; the same I also was forward [zealous] to do. Paul had already rendered noble service in this direction, and was prompted by the spirit of the gospel to continue to do so. He was zealous in good works, though he stoutly denied any merit in them to justify the sinner. His first concern was to help the Jewish poor, though many of them impugned his apostolic authority and strove to ruin his influence. As champion of the Gentiles he employed the wealth of his converts in supplying the needs of his famishing Jewish brethren. Christian charity is superior to the jealousies of sects and parties, and even to personal insult and wrong. Behind the hand of the generous alms-giver is the heart of love.
III. Christianity elevates and enriches the poor.It enjoins temperance, industry, honesty, and perseverancethe practice of which has raised many from poverty to wealth. The man who has prospered should never forget the claims of the poor. It is said that a certain man dreamed that the Saviour appeared to him and upbraided him with giving so little to His cause. The man replied, I cant afford it. Very well, said the Saviour; let it be so. But do you remember, that when that business panic happened, how you prayed to Me to keep you out of difficulties? And I heard your prayer and tided you over the trouble. And do you remember also, when your little child was sick, how you prayed that her life might be spared, and again I heard your prayer and restored her? But now let it be an understanding between us that henceforth when you are in trouble I do nothing for you, seeing you cant afford to help Me. The mans conscience was touched, and he exclaimed, Lord, take what I have; it is Thine.
Lessons.
1. Christianity is the source of the highest philanthropy.
2. Is the unfailing hope and comfort of the poor.
3. Has achieved its greatest triumphs among the poor.
GERM NOTES ON THE VERSES
Gal. 2:10. Remember the Poor.
I. The Church of Jerusalem was in extreme poverty.
1. Because the poorer sort received the gospel.
2. Because the richer were deprived of their riches for their profession of the name of Christ.
II. It is the office of pastors and teachers, not only to preach and dispense the word, but also to have care of the poor.
III. Satisfaction, recompense, and restitution are the way to life by the appointment of God.
1. He must restore who is the cause of any wrong or loss to others and all that are accessory.
2. Restitution is to be made to him that is wronged and bears the loss if he be known and alive; if he be dead, to his heirs; if all be dead, to the poor.
3. The things to be restored are those which are of us unjustly received or detained, either known to us or unknown.
4. As to the order of restitution, things certain must first be restored, and things uncertain after.
IV. It is not enough for us to give good words and to wish well, but we must in our places and calling do our endeavour that relief may be sealed to our poor.
1. The charge was great to maintain the altar of the Lord in the Old Testament; the poor come in the room of the altar.
2. The poor represent the person of Christ.
3. Compassion in us is a pledge or an impression of the mercy that is in God towards us, and by it we may know or feel in ourselves that mercy belongs unto us. The observing of the commandment of relief is the enriching of us all.Perkins.
Christian Duty to the Poor.
1. It is frequently the lot of those who are rich in grace to be poor in the things of the present life, and driven into such straits as to be forced to live upon some charitable supply from others, God seeing it convenient hereby to wean them from worldly contentments that heaven may be more longed after and more sweet when it comes.
2. Though those who are our own poor, within the bounds where we live, are chiefly to be relieved by us, yet in cases of extremity the poor who live remote from us are also to be supplied.
3. Ministers ought to press upon the people, not only duties which are easy and cost them nought, but also those that are burdensome and expensive, especially that they would willingly give of those things they enjoy for the supply of others who want.Fergusson.
The Poor Representative of Christ.One evening at supper, when one of the boys had said the grace, Come, Lord Jesus, be our Guest, and bless what Thou hast provided, a little fellow looked up and said, Do tell me why the Lord Jesus never comes. We ask Him every day to sit with us, and He never comes! Dear child, only believe, and you may be sure He will come, for He does not despise our invitation. I shall set a seat, said the little fellow, and just then there was a knock at the door. A poor frozen apprentice entered, begging a nights lodging. He was made welcome, the chair stood empty for him, every child wanted him to have his plate, and one was lamenting that his bed was too small for the stranger, who was quite touched by such uncommon attentions. The little one had been thinking hard all the time. Jesus could not come, and so He sent this poor man in His place: is that it? Yes, dear child; that is just it. Every piece of bread and every drink of water that we give to the poor, or the sick, or the prisoners for Jesus sake, we give to Him.Memoir of John Falk.
Remembrance of the Poor recommended.
I. The nature of the assertion.
1. Remember the work of the poor.
2. The deprivations of the poor.
3. Our remembrance of the poor should be founded on a personal acquaintance with their circumstances. Indeed, sir, said a person of large property, I am a very compassionate man; but to tell you the truth, I do not know any person in want. He kept aloof from the poor.
II. Obligations to comply with the recommendation.
1. The dictates of humanity require it.
2. The demands of duty.
3. The rights of justice.
4. The claims of interest.
III. Answer objections.Such as:
1. My circumstances are impoverished and I have nothing to spare.
2. Charity must begin at home.
3. I have a right to do what I will with my own.
4. The poor do not deserve to be remembered.Beta.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(10) The poori.e., at Jerusalem and in Judaea. St. Paul had already been the means of bringing contributions from the wealthier churches of Antioch to Jerusalem (Act. 11:29-30). This seems to have been gracefully received, not only as an act of charity, but as a recognition of the claims of the mother Church. The Apostles expressed a hope that the same good feeling might continue, to which St. Paul willingly assented. That he did not forget his promise appears from Act. 24:17; Rom. 15:26-27; 1Co. 16:3; 2Co. 8:1-2; 2Co. 9:1 et sea. (See Notes on Rom. 15:25-27.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Remember the poor In accordance with the custom of Jews in foreign lands who sent in contributions to the poor of Palestine. As the Hebrew Christians bore the brunt of Jewish persecution, so it was due from the Churches abroad, whose fountain head the Holy Land had been, to aid them in their distresses.
Forward to do And did on a large scale.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Only they would that we should remember the poor, which very thing I was always zealous to do.’
The only conditions they had suggested had been charitable ones. This demonstrates how strong a feeling the early church had of the necessity for aid to be given to the poor, especially to fellow-Christians. And Paul was one with them in this. Indeed his second visit to Jerusalem had been for this very purpose (Act 11:29 compare Rom 15:26) and this mention is therefore seen by some as confirming that it was during that visit that all this occurred. It is noteworthy that in the midst of such a serious doctrinal conflict this issue was raised. Practical living was seen as important, as Jesus had made clear in His own teaching. All were aware that concern for the poor and hungry was one sign of a true Christian.
Fuente: Commentary Series on the Bible by Peter Pett
Gal 2:10. That we should remember the poor; “That we should entreat all believers whom we meet with in our travels, to send some relief to the Christians in Jerusalem, who were at this time in great want and distress.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 2:10 . After interpreters usually supply a verb such as or , which in itself would be allowable (Buttmann, neut. Gr . p. 207 f.), but is nevertheless quite superfluous; for . appears dependent on . ., so that it is parallel with the preceding and limits it. Comp. Matthies, Fritzsche, Hofmann. “They made with us a collegiate alliance, to the end that we should be apostles to the Gentiles; only that we should not omit to remember the poor of the (not merely of the mother-church) as to support.” In that alliance nothing further, in respect to our relation to the , was designed or settled. On in the sense of beneficent care, comp. Psa 9:12 ; Hom. Od . xviii. 267.
, which belongs to the whole clause, and stand before on account of the emphasis laid upon them. Comp. on Eph 3:18 ; 1Co 7:29 ; 2Co 2:4 ; 2Th 2:7 , et al . The poverty of the Christians of Palestine , which was the principal motive for this proviso being added, finds its explanation in the persecutions which they underwent, in the community of goods which they had at first, and perhaps also in the expectation of the Parousia as near which they most of all cherished. Moreover, the . . . by no means excludes the ordinances of the apostolic council, for Paul here has in view nothing but his recognition as apostle on the part of the original apostles in the private discussions held with the latter. How Baur misuses . . ., as contrasted with the supposed irreconcilable diversity subsisting in doctrine , may be seen in the theol. Jahrb . 1849, p. 470; Paulus , I. p. 142 ff. Exo 2 ; comp. also Holsten. In the face of real antagonism of doctrine, the older apostles certainly would not have tendered Paul their hands; and had they desired to do so, Paul would have refused them his. [82]
] The aorist, not used instead of the pluperfect, relates to the time from that apostolic alliance to the composition of the epistle. Paul, however, continues in the singular; for soon afterwards he separated himself from Barnabas (Act 15:39 ). So, correctly, Estius, Winer, Usteri, Schott. Those who identify our journey with that related in Act 11:12 must conclude, with Fritzsche, that Paul desired to report concerning himself , and hence only mentioned Barnabas (and Titus) as well, where it was necessary . Nevertheless this joint-mention, although not necessary , would have been very natural in our passage; for had just been said, and then in a single stroke of the representation, with . . ., is given the conclusion of the matter so referred to.
] is not superfluous (Piscator, Vorstius, Grotius, Morus), as neither alone (Winer, p. 140) nor alone (see Matthiae, p. 1050; Khner, II. p. 527) is used; it is the emphatic epexegesis of , hoc ipsum (see Bornemann, Schol. in Luc . p. LIII.), whereby Paul makes his readers feel the contrast between the Jewish Christian antagonism and his zeal of love thus shown. Studer and Usteri find in the tacit antithesis, “but nothing further which the apostles had imposed on me.” Inappropriately, for the idea of any other matters imposed was already excluded by the previous account. Schott proposes to take as (see on Act 26:16 ), but the assumption of this poetical use cannot be justified except by a necessity such as is presented to us in the N.T. only at Act 26:16 . Still more easily might be explained (Poppo, ad Xen. Cyrop . iv. 1. 21; Matthiae, p. 1041; Stallbaum, ad Plat. Symp . p. 204 A) as on that very account (2Pe 1:5 ; Xen. Anab . i. 9. 21). But in that case would so naturally take up what preceded, that there would be no reason why Paul should have brought on that very account so prominently forward. It would rather have the appearance of suggesting that, if it had not been for the agreement in question, Paul would not have cared for the poor.
We have no historical vouchers for the truth of . . .; for the conveyance of the contributions in Act 11 took place earlier than our journey; and the collection mentioned 1 Corinthians 16., 1Co 16:2 Corinthians 8 f., Rom 15:27 , comp. Act 21:17 f., Act 24:17 , occurred after the composition of our epistle . But who would be inclined to doubt that assurance? Looking at the more or less fragmentary accounts in Acts and the Pauline epistles, who knows how often Paul may have sent pecuniary assistance to Palestine? as indeed he may have brought the like with him on occasion of his own journey, Act 18:20-22 . It has, however, been wrongly asserted that, by means of this obligation in respect to the poor, a connection was intended to be maintained between the Gentile churches and the primitive church, and that at the bottom of it lay the wish to bring over the preliminarily converted Gentiles gradually more and more to the principles and the mode of life of the primitive church (Hilgenfeld, in his Zeitschr . 1860, p. 141). This is an insinuation derived from mere fancy.
[82] Tertullian ( de praescr . 23) already gives the right view: “inter se distributionem officii ordinaverant, non separationem evangelii , nec ut aliud alter, sed ut aliis alter praedicarent.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2055
REMEMBERING THE POOR
Gal 2:10. Only they would that we should remember the poor; the same which I also was forward to do.
THE circumstances to which my text refers, were very peculiar. St. Paul, in conformity with the commission given him by the Lord, had preached his Gospel to the Gentiles, whilst the other Apostles confined chiefly their ministrations to the Jews: and, knowing that the ceremonial law had never been given to the Gentiles, he neither required of them the observance of it, nor observed it himself. But now, after fourteen years, he went up to Jerusalem with Barnabas his fellow-labourer; and, being aware that his having neglected and dispensed with the ceremonial law was likely to excite prejudice against him amongst the Jews, he sought a private interview with the chief Apostles first, in order that he might explain to them the reasons of his conduct, and through them remove all objections from the minds of others. Having succeeded in this, he desired to know whether they, with all their superior advantages, could give him any additional instruction: but they frankly acknowledged, that they could add nothing to him; and all that they had to request of him was, that he would remember the poor; which he of himself was most forward to do.
Now, from hence I will take occasion to shew you,
I.
In what respects difformity is admissible
The difference between St. Pauls ministrations, and those of the other Apostles, was exceeding great
[St. Paul, as we have said, dispensed with the Jewish laws altogether; whilst the other Apostles observed them. Now this difference, if Paul had not acted with consummate prudence, would have made an irreconcileable breach between them. Nor do we blame the other Apostles for the jealousy they exercised on this occasion. They had received the law from God; and were told, in that very law, that every one who should presumptuously neglect it in any respect, should be cut off from the people of the Lord [Note: Num 15:30.]. They did not, as yet, clearly see that the law had been abrogated by the Lord: much less was this known to the Jews in general at Jerusalem. Still, however, it was so far understood, that all acknowledged, that the difference between Paul and them was, under existing circumstances, admissible. They saw, as Paul himself also did, that an uniform practice at Jerusalem was expedient: and therefore St. Paul himself, whilst at Jerusalem, observed the law, as well as others: yea, many years after this, he even joined himself to others who had made a vow to purify themselves as Nazarites, and purified himself together with them [Note: Act 21:23-24.]. But, amongst the Gentiles, such observances were regarded as altogether indifferent; and therefore were neither required by him from others, nor retained in his own practice.]
Now this is the precise path adopted by the Church of England
[The Church of England has its rites, its forms, its ceremonies; but they are as few, and as simple, as can be imagined. Nor does she require them to be observed by any but her own members. Others, who judge them inexpedient, are left to adopt any other rites which in their minds and consciences they prefer. And in this the Church of England differs altogether from the Church of Rome, which insists on an universal observance of all her forms; and denounces, as heretics, and consigns over to perdition, all who differ from her. Every society under heaven has rules established for its own government, and expects its members to conform to them; else there would be nothing, in any society, but disorder and confusion. And the Church of England fitly requires this: and I hesitate not to say, that her members generally, and her ministers in particular, are bound in conscience to adhere to them. But, where a diversity of circumstances calls for a diversity of habits, there the rules, by which we were previously bound, are relaxed; and a difference of conduct may readily be admitted [Note: Presbyterianism is the Established Church in Scotland; and the king, George IV. as became a wise, and candid, and tolerant monarch, attended divine worship at the Kirk.].
The true medium for our adoption is this; to think for ourselves; but neither to be intolerant nor rigid. The whole college of Apostles at Jerusalem observed the law themselves, but tolerated the non-observance of it in others. St. Paul, on the other hand, knowing that the law was no longer obligatory on him, observed it, because he would not give needless offence by refusing to conform to the established usages. This was a becoming spirit in both: and if this spirit prevailed amongst us, as it ought, we should see very little of separation from the Established Church, and no want of cordiality towards those who judged themselves constrained to differ from her [Note: See the 34th Article.].]
Thus we see how far they were agreed to differ. Now let us see,
II.
In what respects uniformity is indispensable
In doctrine they were all agreed. All preached repentance, and remission of sins in the name of Jesus Christ. And in this can no difference be admitted; seeing there is no other foundation whereon any man can build, but Jesus Christ [Note: 1Co 3:11.]; nor any other name given, whereby any man can be saved [Note: Act 4:12.]. Hence, when Peter countenanced an idea that an observance of the law was necessary, and thereby obscured and endangered the purity of the Gospel, St. Paul reproved him to his face before the whole Church [Note: ver. 11.]. So far from tolerating any thing that should supersede the doctrine of salvation by faith alone, St. Paul denounced a curse even against an angel from heaven, if one should be found to publish any doctrine that would interfere with this. Uniformity in this respect, therefore, was taken for granted. But we have in our text one point insisted on by those at Jerusalem, and cordially acceded to on the part of Paul; namely, the universal necessity of exercising love, and especially to the destitute and distressed. This was the only point which they specified, as indispensably necessary to the Christian character: on which, therefore, they required that no difference whatever should exist. Of this, then, I must say,
1.
It is, by the unanimous judgment of all the Apostles, recommended to you
[It is absolutely essential to piety, that it exert itself in a way of tender sympathy and self-denying energy towards all the members of Christs mystical body. If we exercise not ourselves in this way, we in vain profess to have love either towards God or man. We have none towards God: for St. John says, Whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him [Note: 1Jn 3:17.]? Nor can we have any real love towards our fellow-creature: for St. James saith, If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding, ye give them not those things which are needful to the body; what doth it profit [Note: Jam 2:15-16.]? Nor, in fact, can we have any true religion at all: for St. James again saith: Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction [Note: Jam 1:27.]. Indeed, I must add yet further, that we can have no hope before God in the day of judgment: for our Lord will say to those who have neglected these offices of love, Inasmuch as ye did it not to the least of these my brethren, ye did it not to me: and therefore depart accursed into everlasting fire [Note: Mat 25:40-41.]. I do then most solemnly recommend to you, my brethren, that you very especially attend to this duty at all times, and under all circumstances. And, when I strike this chord, saying, Remember the poor, I do hope that in your hearts there will be found a corresponding string, that shall vibrate at the touch; and that every one of you will reply, This is the very thing which I myself am forward to do.]
2.
It is that which the present occasion more particularly calls for [Note: Here state the particulars of the Charity for which you plead; and urge on the audience either its necessities or its use.] To concludeUnite in your own hearts the blessed dispositions which are here exhibited. Cultivate,
1.
A spirit of candour towards those who differ from you
[There is in many a narrowness of mind, like that of the Apostles, when they forbad a man to cast out devils, because he followed not with them. It cannot be expected that all should think alike on matters of minor importance: nor should you be grieved with any because they move not exactly in your way. There is no need that you should adopt the forms of those who differ from you: you must all judge and act for yourselves: but you should concede to others the liberty which you claim; and bid God speed to all who love the Lord Jesus Christ in sincerity.]
2.
A spirit of benevolence towards those who need your aid
[If you are richer than others, consider yourselves as the Lords stewards; and do not stay till you are called upon, and then give your alms grudgingly and of necessity; but be glad to distribute, and willing to communicate; remembering that blessed saying of our Lord, It is more blessed to give than to receive.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
10 . . . . . ] The genitive is put before the conjunction for emphasis: see reff., and 2Th 2:7 , and Joh 13:29 , where remarkably enough it is the same word which precedes , . The construction is complete without supplying any participle ( or ), depending upon .
. . . ] which was the very thing that I also was anxious to do , viz., then and always: it was my habit. So that has not a pluperfect sense. He uses the singular, because the plural could not correctly be predicated of the whole time to which the verb refers: for he parted from Barnabas shortly after the council in Act 15 . Meyer understands . of the time subsequent to the council only: but this does not seem necessary. The proofs of this on his part may be found, Rom 15:25-27 ; 1Co 16:1-4 ; 2Co 8:9 ; Act 24:17 ; which, though they probably happened after the date of our Epistle, yet shewed the bent of his habitual wishes on this point.
is not merely redundant, as in , Mar 7:25 , but is an emphatic repetition of that to which refers, as in the version above. So that . . = . . Cf. Thuc. i. 10, . Cf. Ellicott’s note.
Fuente: Henry Alford’s Greek Testament
Gal 2:10 . . A verb must be supplied out of expressive of the pledge that the other Apostles exacted from Barnabas and Paul. . These words are displaced from their grammatical position after in order to lay stress upon the poor being the central object of the appeal. Juda suffered often from famine in apostolic times, and Christians were probably the worst sufferers owing to religious ill-will and social persecution. This passage implies chronic poverty. So also does the history of the Pauline contribution, which was not an effort to meet a special emergency, for it took more than a year to collect, but a fund organised to meet a permanent demand for systematic help. . The addition of after shows that is not the object of , but is used with adverbial force for a connecting particle, as in Gal 1:7 , as for which . : not I also , for this would require in the Greek text. The force of is to intensify the following verb. I was not only willing, but was indeed zealous to do so .
Fuente: The Expositors Greek Testament by Robertson
poor. Greek. ptochos. App-127. The Lord’s poor. See Joh 12:8.
also, &c. = was forward also.
was forward = was zealous. Greek. spoudazo. Elsewhere, Eph 4:3. 1Th 2:17. 2Ti 2:15; 2Ti 4:9, 2Ti 4:21. Tit 3:12. Heb 4:11. 2Pe 1:10, 2Pe 1:15; 2Pe 3:14
Fuente: Companion Bible Notes, Appendices and Graphics
10. . . . .] The genitive is put before the conjunction for emphasis: see reff., and 2Th 2:7, and Joh 13:29, where remarkably enough it is the same word which precedes , . The construction is complete without supplying any participle ( or ), depending upon .
. . .] which was the very thing that I also was anxious to do,-viz., then and always: it was my habit. So that has not a pluperfect sense. He uses the singular, because the plural could not correctly be predicated of the whole time to which the verb refers: for he parted from Barnabas shortly after the council in Acts 15. Meyer understands . of the time subsequent to the council only: but this does not seem necessary. The proofs of this on his part may be found, Rom 15:25-27; 1Co 16:1-4; 2Co 8:9; Act 24:17; which, though they probably happened after the date of our Epistle, yet shewed the bent of his habitual wishes on this point.
is not merely redundant, as in , Mar 7:25,-but is an emphatic repetition of that to which refers, as in the version above. So that . . = . . Cf. Thuc. i. 10,- . Cf. Ellicotts note.
Fuente: The Greek Testament
Gal 2:10. , the poor) From among the Jews.-, we should remember) The antecedent for the consequent; for Paul was forward, not only to remember, but to assist.-, I was forward [anxious, zealous]) even among the Galatians, 1Co 16:1. Paul did not cast away his zeal for good works.[10]
[10] Though denying justification by them.-ED.
Fuente: Gnomon of the New Testament
Gal 2:10
Gal 2:10
only-[They had but one stipulation to make, and that did not touch the matter of preaching at all-so little foundation was there for the charge that Paul was indebted to the original apostles, either for the matter of the gospel he preached or for the authority to preach it.]
they would that we should remember the poor;-Remember the poor saints in Judaea. This would not only afford temporal relief to the needy, but be a bond of union between the Jewish and Gentile believers, and furnish a proof of the gratitude of the Gentiles, to the Jews for the unspeakable gift of the blessings of the gospel which came through them. Such a collection was raised during the great famine in the reign of Claudius Caesar, by the church at Antioch, as early as A.D. 41, and sent to the elders by the hand of Barnabas and Saul. (Act 11:28-30). On his third missionary tour Paul raised a large contribution in the Gentile churches for this purpose, and accompanied by messengers of the churches took it to Jerusalem. That he had respected the wish of the church at Jerusalem in the matter was well known to the Galatians, before whom he had laid the claims of the Jewish brethren. (1Co 16:1; Rom 15:25-27; 2Co 8:8-9; Act 24:17).
Paul did this no doubt out of kindness for them in their sufferings, and also as a means of breaking down the feelings of enmity between the Jews and Gentiles. When the Gentiles gave to the Jews, it eradicated in their hearts all feelings of bitterness against the Jews, and it had a tendency to subdue the feelings of enmity on the part of the Jews toward the Gentiles.
which very thing I was also zealous to do.-In this he intimates that he did not need the admonition the apostles gave him, and his practice vindicated his claim.
Fuente: Old and New Testaments Restoration Commentary
that: Act 11:29, Act 11:30, Act 24:17, Rom 15:25-27, 1Co 16:1, 1Co 16:2, 2Co 8:1 – 2Co 9:15, Heb 13:16, Jam 2:15, Jam 2:16, 1Jo 3:17
Reciprocal: Lev 25:35 – then Est 9:22 – sending portions Job 31:16 – withheld Psa 41:1 – Blessed Mat 6:2 – when Mat 26:11 – ye have Joh 12:6 – not Joh 13:29 – that 2Co 8:4 – the ministering Gal 2:6 – in
Fuente: The Treasury of Scripture Knowledge
Gal 2:10. , -Only they asked us that we should remember the poor, which very thing I also was forward to do. The adverb belongs to the previous clause beginning with . There is no formal ellipse, and no verb like or needs to be supplied (Borger, Winer, Rckert, Usteri): Gal 6:12; 2Th 2:7. The clause is scarcely a limitation of the compact, but is rather an understanding, so slight as not to contradict what the apostle has just said-they communicated nothing to me. They gave us the right hand of fellowship, that we should go to the Gentiles; only we were to remember the poor of the circumcision. Rom 15:26-27; 1Co 16:3. The order of the words is peculiar, and in D, F, etc., is an evident emendation. The position of is emphatic, Joh 13:29, 2Th 2:7; and this irregular position occurs in a different form in the previous verse. Winer, 61, 3. For a similar position of , see 1Co 7:29, 2Co 2:4. The emphasis is thus on the poor,-the understanding being that Paul and Barnabas were to remember them. The subjective verb governs here the genitive, though occasionally it is followed by the accusative, indicating a different aspect of idea. Matthiae, 347; Winer, 30, 10, c. Many believers in Judaea were poor, and the victims of persecution. It would be wrong to limit the poor to the city of Jerusalem (Piscator and Estius). In the contract that they should go to the Gentiles to make them the special field of labour, they were, however, to take with them this understanding, that they were to remember the Jewish poor believers. To remember the poor is a quiet Christian way of expressing generous pecuniary benefaction,-not the idle and cheap well-wishing reprobated by the Apostle James. The apostle now adds this brief explanation for himself; for he and Barnabas soon after parted:
-which very thing I was also forward to do. The repetition of after the relative is no direct imitation of a well-known Hebraism. Nordheimer, Heb. Gram. 897, 898. In such cases is the pronoun most commonly employed in the Septuagint. Thiersch, De Pentat. Alex. p. 123, has noted some examples in the Seventy, as Gen 24:37; Gen 28:13; Gen 48:15; Exo 30:6; Num 13:20 : and also in the New Testament, as Rev 7:2; Rev 12:14. Ellicott adds Mar 1:7; Mar 7:25. The idiom before us is thus no Hebraism (Rckert, Baumgarten-Crusius); nor are redundant, as Piscator and many of the older interpreters affirm. The idiom is well known. Khner, ii. p. 527; Winer, 21, 3, 2, 22, 4; Stallbaum, Plato, Gorgias, p. 285 (509 E.); Sophocles, Philoctet. 315, and there Hermann’s note in reply to Porson’s conjecture in his Adversaria, p. 199. See under Php 1:6. The emphasis is on the verb-the apostle was forward to do it, and needed not any such recommendation. The past tense of the verb needs not have either a perfect (Conybeare) or a pluperfect signification, as denoting time past with reference to the conference, that is, before it (Jatho, Webster and Wilkinson); but it signifies, that at that past period now referred to, he was forward to remember the poor-also, -as forward to do it as they were to stipulate for it. Probably the Galatians did not need to be told this, for he informs the Corinthians, 1Co 16:1, Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Compare Rom 15:26, where Macedonia and Achaia are said to make a collection , and the argument which follows in Rom 15:27. Such benevolence shows the unity of the church amidst this apparent diversity of procedure. The special spiritual obligations under which the Gentiles lay to the Jews, were partially and cheerfully fulfilled in those temporal charities which the Jews did not hesitate to receive from their Gentile brethren. But the sending of this money was no tribute, no token of their dependence on the mother church (Olshausen): Act 21:17; Act 24:17, and Act 11:29 at an earlier period; 2 Corinthians 8, 9. To take for , a conjecture hazarded by Schott, is vague and inadmissible here, though it may occur in poetry. Allied to this is another meaning, eben deshalb, for that very reason: 2Pe 1:5; Xen. Anab. 1, 9, 21; Plato, Protag. 310 E; Winer, 21, 3, 2; Matthiae, 470. Such a mode of construction is here quite unnecessary. Nor can the reference be that which Usteri quotes from his friend Studer, even this, that is, nothing more did the apostles communicate; nor can it be which also, that same, trifling and inconsiderable as it was (Gwynne). It simply refers to the fact that the very thing stipulated was the very thing the apostle was forward to do, and independently altogether of the stipulation. It is needless to ascribe the poverty of the believers in Jerusalem to any such remote cause as the free table established after Pentecost, and which was furnished by a kind of voluntary communism; for we know not how long the experiment lasted, or to what extent it was supported. Nor need we think of any abuse of the doctrine of the second advent as being near at hand (Jowett),-an error in the Thessalonian church which apparently unhinged its social relations. We have but to remember the spoiling of your goods in the Epistle to the Hebrews, and what the apostle says to the Thessalonians, 1Th 2:14-15, For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews; who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men.
The three apostles here referred to, whatever their prepossessions, yield to the force of Paul’s statements. Peter also at the council called the imposition of the law on Gentile converts an intolerable yoke, for the Gentile was saved by the same grace as the Jew. Peter appealed only to the great facts which had met him unexpectedly in his own experience; but James, in the old theocratic spirit, connected the outburst of Christianity with ancient prophecy as its fulfilment. In his thought, God takes out of the Gentiles a people for His name, and by an election as real as when He separated Israel of old from all the nations. The prophecy quoted by him describes the rebuilding of the tabernacle of David, not by restoring his throne in Jerusalem over Jews, and over heathen who as a test of their loyalty become proselytes, but by the reconstitution of the theocracy in a more spiritual form, and over myriads of new subjects-all the Gentiles-without a hint of their conformity to any element of the Mosaic ritual. This expansion of the old economy had been foreseen; it was no outgrowth unexpected or unprovided for. Believers were not to be surprised at it, or to grudge that their national supremacy should disappear amidst the Gentile crowds, who in doing homage to David’s Son, their Messiah, should raise the tabernacle of David to a grandeur which it had never attained, and could never attain so long as it was confined to the territory of Judaea. The Jewish mind must have been impressed by this reasoning-this application of their own oracles to the present crisis. So far from being perplexed by it, they ought to have been prepared for it; so far from being repelled by it, they ought to have anticipated it, prayed for it, and welcomed its faintest foregleams, as in the preaching of Philip in Samaria, and of Peter to Cornelius. Paul and Barnabas, in addressing the multitude-the church, the apostles and elders-did not launch into a discussion of the general question, or attempt to demonstrate abstract principles. First, in passing through Phenice and Samaria, they declared the conversion of the Gentiles; and secondly, at the convention theirs was a simple tale which they allowed to work its own impression-they declared what miracles and wonders God had wrought among the Gentiles by them. The logic of their facts was irresistible, for they could not be gainsaid. Let their audience account for it as they chose, and endeavour to square it with their own opinions and beliefs as best they might, God was working numerous and undeniable conversions among the Gentiles as visibly and gloriously as among themselves.
The haughty exclusiveness of the later Judaism made it impossible for the church to extend without some rupture and misunderstanding of this nature. That exclusiveness was nursed by many associations. For them and them alone was the temple built, the hierarchy consecrated, and the victim slain. Their history had enshrined the legislation of Moses, the priesthood of Aaron, the throne of David, and the glory of Solomon. The manna had been rained upon their fathers, and the bright Presence had led them. Waters had been divided and enemies subdued. Sinai had been lighted up, and had trembled under the majesty and voice of Jehovah. Their land was hallowed by the only church of God on earth, and each of them was a member of it by birth. His one temple was on Mount Moriah, and they gloried in the pride of being its sole possessors. The archives of their nation were at the same time the records of their faith. Nothing was so opposed to their daily prepossessions as the idea of a universal religion. Or if the boundaries of the covenanted territory were to be widened, Zion was still to be the centre. Foreign peoples were to have no separate and independent worship; all nations were to flow to the mountain of the Lord’s house, established in the top of the mountains, and exalted above the hills. It is impossible for us to realize the intensity of Jewish feeling on these points, as it was ever influencing Hebrew believers to relapse into their former creed, and leading others into the self-deceptive and pernicious middle course of Judaizers. In such circumstances, the work of the Apostle Paul naturally excited uneasiness and suspicion in the best of them, for it was so unlike their own sphere of service. But the elder apostles were at this period brought to acquiesce in it, and they virtually sanctioned it, though there might not be entire appreciation of it in all its extent and certain consequences.
There is no ground, therefore, for supposing that there was any hostility between Paul and these elder apostles, or any decided theological difference, as many strenuously contend for. They all held the same cardinal truths, as is manifest from the Gospel and Epistles of John, and from the Epistles of Peter. There are varying types of thought arising from mental peculiarity and spiritual temperament,-accidental differences showing more strongly the close inner unity. Nor is the Epistle of James in conflict with the Pauline theology. It was in all probability written before these Judaistic disputes arose; for, though addressed to Jews, it makes no mention of them. Its object among other things was to prove that a justifying faith must be in its nature a sanctifying faith; that a dead faith is no faith, and is without all power to save; and that from this point of view a man is justified by works-the products of faith being identified with itself, their one living source.
Nor can we say that there were, even after the convention, no misunderstandings between Paul and the other apostles. While they were at one with him in thought, they seem not to have had the same freedom to act out their convictions. There was no opposition on any points of vital doctrine; but though they held that his success justified him, they did not feel at liberty, or had not sufficient intrepidity, to follow his example. Though their earlier exclusiveness was broken, their nationality still remained,-their conservatism had become an instinct-they to the circumcision. This mere separation of sphere might not give rise to division, but these pharisaic Judaists, who were not so enlightened and considerate as their leaders, were the forefathers of that Ebionitism which grew and fought so soon after that period, having its extreme antagonism in Marcion and his adherents. How the other apostles who had left Jerusalem at the Herodian persecution, and may have been in different parts of the world, acted as to these debated matters, we know not. It is storied, indeed, that John, living amidst the Hellenic population of Ephesus, kept the paschal feast on the fourteenth day of the month, in accordance with the Jewish reckoning; and that he wore in his older years one special badge of a priest. Such is the report of Polycrates; but no great credit is to be attached to it, for it may be only a literal misapplication to the Divine of the sacerdotal imagery of his own Apocalypse. But the stand made by Paul subjected him to no little obloquy and persecution from Jews and Judaists. His apostleship was depreciated as secondary, and his doctrine impugned as not according to truth. His perils were not sympathized with; nay, some during his imprisonment preached Christ of envy and strife, intending thereby to add affliction to his bonds. The mournful admission is wrung from him during his last hours, All they which are in Asia be turned away from me. For his bold and continuous assertion of Gentile freedom he was frowned upon during his life, and no doubt censured as pragmatic, vehement, and unreasonable in the advocacy of his latitudinarian views; and after his death, he was for the same reason caricatured in the Clementines under the name of Simon Magus, the malignant and worsted antagonist of the apostle of the circumcision. And yet Paul was the truest Jew of them all,-true in spirit and in act to the Abrahamic promise which contained in it a blessing for. all families of the earth-to the divine pledge, I will give Thee the heathen for Thine inheritance-and to the oracular utterance, I will give Thee for a light to the Gentiles, that Thou mayest be my salvation unto the end of the earth. Truer by far was he to the old covenant, and those numerous fore-showings of a better and broader dispensation, than they which were scattered abroad upon the persecution that rose about Stephen, and who travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none, but unto the Jews only, and than those who, by insisting on the circumcision of Gentile converts, were barring the way while they professed to open it, and clogging the gift in their mode of presenting it with conditions which robbed it of its value by hampering its freeness.
The power of early association, which grows with one’s growth, is very difficult to subdue; for it may suddenly reassert its supremacy at some unguarded moment, and expose inherent weakness and indecision. He who, on being instructed by a vision, had preached to Cornelius and admitted him by baptism into the church, and who, when they of the circumcision contended with him, had nobly vindicated his procedure, and rested his concluding argument on the remembered words of the Master,-who had spoken so boldly in the synod, and joined in the apostolic circular,-sunk at Antioch so far beneath himself and these former experiences, that Paul was obliged to withstand him to the face.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 2:10. The poor were the Christians in Judea, most of whom were Jews. The verse means that while Paul and Barnabas were especially assigned the preaching among the Gentiles in other provinces, they should not forget the poor saints in Judea though they were Jews. Paul was already thus disposed toward them, so that complete harmony existed between them.
Fuente: Combined Bible Commentary
Gal 2:10. Remember the poor of the Jewish Christians in Palestine, who suffered much from famine and persecution (comp. Act 11:29). Charity should thus not only afford temporal relief to the needy, but be a moral bond of union also between the Jewish and the Gentile Christians and furnish a proof of the gratitude of the latter for the unspeakable gift of the gospel which they received from the former. Such a collection is mentioned Act 11:29 f., and was forwarded by the congregation of Antioch to the brethren in Juda through the hands of Paul and Barnabas during the famine of 44. On his third great missionary tour between 54 and 57, Paul raised large contributions in his congregations for this purpose, and took them himself to Jerusalem on his fifth and last visit (1Co 16:1; 2 Corinthians 8-9; Rom 15:25; Act 24:17).
The very thing which I was zealous (diligently endeavored) to do, then and always. He needed no prompting to this duty and privilege. It was his habit, and hence the Judaizers had no ground whatever to charge him with a breach of contract on that score. The exercise of Christian liberality and benevolence for the poor, for missions and all the general operations of the Church, is as much a duty and ought to be as steady a habit, as prayer, or any other exercise of piety. What Paul did in the Apostolic age, has been done by the Church ever since. The West receives the gospel from the East and must show its gratitude by helping the East. If pure Christianity is to be revived in Bible Lands it must be done by the faith and the money of the Churches of Europe and America.
Fuente: A Popular Commentary on the New Testament
only they would that we should remember the poor; which very thing I was also zealous to do. [These men, as I say, in no way reproved or corrected me, but, on the contrary, when they saw, by the testimony of the Spirit, that I was sent to the Gentiles as Peter was sent to the Jews (for the Spirit, who gave Peter wisdom and knowledge and power when he worked among the Jews, gave me these same gifts for my work among the Gentiles), and when they also saw the manner in which the Spirit had fitted me for my work, they recognized that God had appointed to each of us a separate sphere of operations; so they agreed, these pillars, that I should preach to the Gentiles, and they should preach to the Jews, and our agreement was not a loose and tacit affair, but one to which we formally pledged ourselves by the giving of hands. The only requirement they made of me was that I should remember the poor in Juda whenever persecution, etc., brought them into distress, and this I would have done without their request. James is mentioned before Peter because he was elder at Jerusalem, and because he appears to have acted as president of the council. (See Acts 15.) The Scripture knows nothing of the supremacy of Peter, as contended for by the Roman Catholics. As to this agreement formed between the apostles, we should note that it was not rigid. Paul, in his missionary journeys, invariably preached first to the Jews, and Peter did work at Antioch and elsewhere among the Gentiles, and was, according to the appointment of Christ, the first to open the door of the kingdom for the Gentiles (Mat 16:19; Acts 10; Act 15:7). Moreover, we should note that while the greatest goodwill and cordiality and most perfect understanding existed between the leaders of these two great wings of the church, this concord did not extend to the wings themselves, for it was a part of Peter’s grand division of the church which was causing Paul trouble in Galatia. As to collections for the poor, Paul had taken one such offering to Jerusalem even before the meeting of this council (Act 11:28-30), and was even now taking another such collection on a large scale (Rom 15:26-27; Act 24:16), of which facts the Galatians were not ignorant.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 10
The poor; the poor brethren in Judea. This charge Paul did not forget. He long afterwards raised contributions for them in Macedonia and Achaia. See 2 Corinthians 9:1-15: and note to v. 15.
Fuente: Abbott’s Illustrated New Testament
The only point James, Peter, and John made was that Paul should not neglect the poor in his ministry. Paul had already made a commitment to do this. This could be a shorthand reference to the poor saints in Jerusalem. [Note: Ibid., p. 165; Fung, p. 102.] Or it could simply be a reference to the poor in general.
"Thus the events of Paul’s second post-conversion visit to Jerusalem, like the events of his life both before and after his call by God, substantiate his claim that he received both his gospel and his apostleship directly from the risen Lord. If the earlier set of events supports this by showing that there was never a time when he was in a position to have derived his gospel and apostolic commission from the Jerusalem leaders, the events of the second visit support it by showing the full recognition given by those leaders to the gospel and apostolic office which already were his prior to the meeting of the two parties. A third major support will be furnished by the Antioch incident (Gal 2:11-21). [Note: Ibid., p. 104.]
This section helpfully illustrates the diversity within the unity of Christ’s body. Different Christians can minister to different segments of humanity and to people in different regions. Nevertheless there must be unity in the message we proclaim. Paul expounded other types of differences that exist within the body elsewhere in the New Testament (e.g., Romans 14; 1Co 12:28-31; Eph 4:1-16; et al.).