Galatians Chapter 2 verse 10 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 10. - Only they would that we should remember the poor (μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν); only, that we should be mindful of the poor, or perhaps, their poor; for the clause must be understood subjectively, as referred to the standpoint of those who" gave us the right hands of fellowship." (For the order of the words in the Greek, comp. 2 Corinthians 2:4; John 13:29.) If there is the ellipsis of any participle at all which needs to be supplied, which many critics suppose, though Meyer not unplausibly thinks otherwise, perhaps "stipulating" presents itself more readily than either "willing" or "requesting;" for this ἵνα depends as much upon the δεξίας ἔδωκαν as the preceding ἵνα does, and therefore seems to introduce something as much as that a part of the compact. What the apostle means is this: "In one respect only did this mutual compact of equal brotherly partnership leave us who were ministers of the Gentiles unfree in relation to the circumcision and their ministers; we consented to allow ourselves bound to be mindful of the duty of helping their poor. In all other respects, we were to still pursue the same plan of evangelization as we had been pursuing, with no modification of either our doctrine or Church practice; with no such modification, for example, as these false brethren were clamouring for." St. Paul's methods of work thus received the full sanction of the "pillars," being recognized by them as standing on the same level of truth and heavenly guidance as their own. The same which I also was forward to do (ο{ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι); the very thing this which I was even of myself zealous to do. The as; makes prominent the notion of intense earnestness, which St. Paul is wont to express in the use of σπουδάζω, as well as of σπουδὴ and σπουδαῖος. He did not merely consent to bear in mind the poor of Judaea; apart from such stipulation, apart from regard to any request of James, Cephas, and John, it was a matter which of himself he regarded as one of very great importance, demanding his most earnest attention. The especial force of this verb ἐσπούδασα is evinced by Ephesians 4:3; 1 Thessalonians 2:17; 2 Timothy 2:15; and especially by 2 Corinthians 8:16, 17, in which the frame of mind it expresses is distinguished, as here, from that of mere willingness to consent to another person's request. The principal reason for making this matter so prominent lay, no doubt, in the great distress prevailing amongst the poor in Judaea, justifying the application of the principle stated in 2 Corinthians 8:14, 15 (see Stanley's note on 1 Corinthians 16:1). But we can hardly err in supposing that, as a subsidiary motive, both the leaders of the Jewish Church and St. Paul himself were greatly influenced by the consideration that such practical manifestation of Christian sympathy would both evince, and help to cement, the unity with each other of the Jewish and Gentile Churches. It was this organic unity which constituted the obligation of rendering such assistance (comp. Romans 15:27 with Romans 11:17, 18). How perseveringly and how earnestly the apostle strove to aid the poor of the Jewish Churches both before and after the conference here spoken of, is seen in Acts 11:29, 30; 1 Corinthians 16:1 (where reference is made to collections in Galatia); 2 Corinthians 8, 9; Romans 15:25-27; Acts 24:17. Since in this last cited passage it is only incidentally that St. Luke is led to mention the collection which St. Paul brought with him in that journey of his to Jerusalem recorded in Acts 21:17, it is quite supposable that he brought collections with him also in that former visit merely glanced at in Acts 18:23. We may surmise that St. Paul has a special purpose in mentioning to the Galatians this particular item of that important compact. In his First Epistle to the Corinthians, written at no long interval whether before or after the sending of this letter, he tells them (1 Corinthians 16:1) that he had given order to the Churches of Galatia respecting the manner in which they should collect for this object. It seems the more probable supposition that those directions were not given until this letter had had the happy effect of restoring better relations between himself and them than he was able at present to reckon upon. Meanwhile, however, this historical reference would serve to prepare them in some measure for the appeal, when he should think it prudent to make it (cf. Introduction, pp. 16-18.). It is well to observe, in reference to this whole passage (vers. 6-10), the extent to which the apostle goes in identifying Barnabas's position with his own. Barnabas had laboured with himself as evangelizing "apostle" sent forth with himself from the Antiochian Church, and both before and. after that missionary journey in the neighbourhood of Antioch itself. Accordingly he tells his readers that the "pillars" had without qualification recognized the work of them both and had fraternally greeted their further prosecution of it. But it is of himself alone that he speaks when he contrasts Cephas's apostleship of the circumcision with his own apostleship (for this is implied) to the Gentiles. The reason for this is that Barnabas was not an apostle in that other higher sense of the term in which Cephas and himself were (see Introduction, Dissertation I.). Again, when mentioning the stipulation which the "pillars" made, that we should be mindful of their poor, he does not add, "the very thing this which we were of ourselves resolved to do," but makes the observation with reference to himself only. This is explained by the unhappy rupture which St. Luke tells of as so soon after occurring between them - which account of St. Luke's finds thus here a latent confirmation. What we otherwise know of Barnabas's character leaves no room to doubt but that he too zealously set himself to carry out the stipulation in that separate sphere of work among Gentiles which, after the rupture, he engaged in. But this is no longer St. Paul's business, while relating facts falling under his own cognizance. And this consideration throws light upon the time of the action expressed by the aorist ἐσπούδασα: it does not mean, "I had already before been forward to do so;" for then he would not have left out Barnabas; but, "thenceforward in my whole subsequent career I zealously made it my business," the aorist embracing the whole in one view. Further, our attention is arrested by the extreme importance and the pregnant significance of the incident here related. Here was one who, neither directly nor indirectly, owed to those who had been previously sent forth by Heaven as teachers of the gospel, either his conversion, or his knowledge of the Christian doctrine, or his mission to preach; but had nevertheless gone forth proclaiming what he affirmed to be Christ's gospel communicated to him by Divine revelation, gathering disciples to be baptized into Christ, and combining such disciples into Churches. In what relation did this doctrine of Paul and the Church organizations which he was setting on foot in the Gentile world stand to the doctrine of the twelve and to the Church organizations framed by them in connection therewith at Jerusalem and in Judaea? These last were assumed to be from heaven; were those more recent phenomena, of doctrines taught and societies formed by Paul, in harmony with the previous ones? Unquestionably and glaringly there were important differences between the external religious life of the twelve and the Jewish believers, and the external religious life which Paul taught the Gentile Churches to adopt. The twelve and the Jewish Christians in general still practised in their daily life the usages of Mosaism, blending the use of such outward forms and ceremonies as appertained to Christian discipleship with those older habits of life preserved intact; in the Gentile Church as moulded by Paul the usages of Mosaism were altogether wanting. Was the seal of Heaven to be recognized as affixed to the Pauline doctrine and the Pauline Church life, as certainly as it was seen to be affixed to the doctrine of the twelve and the Judaeo-Christian Church life? Yes. The verdict of the great leaders of the Jewish Church decided for the full recognition of the Pauline doctrine and the Pauline Church life as in root and essence identical with their own, and as equally with their own derived from heaven. It was a decision come to in the teeth of intense and deeply ingrained prejudices prompting to the adoption of a different conclusion; and must have been due to overpowering evidence leaving them no alternative, seconded we may believe by the secret swaying of their souls by the Holy Ghost. We cannot help reflecting (1) how disastrous the effects would have been of a decision of another kind; (2) how remarkably is here illustrated the essential oneness of the Christian life amidst most extreme diversity in its outward manifestation; and (3) what a strong attestation is afforded to the certain truth of the gospel, revealed to the world through two wholly distinct channels of communication, which yet concurred in delivering what was in reality one and the same message.

Ellicott's Commentary

Ellicott's Commentary for English Readers(10) The poor--i.e., at Jerusalem and in Judaea. St. Paul had already been the means of bringing contributions from the wealthier churches of Antioch to Jerusalem (Acts 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 Acts 24:17; Romans 15:26-27; 1Corinthians 16:3; 2Corinthians 8:1-2; 2Corinthians 9:1 et sea. (See Notes on Romans 15:25-27.) . . .