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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 2:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.
In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, Gal 2:1-10. Here he acquaints us,
I.With some circumstances relating to this his journey thither. As particularly,
1.With the time of it: that it was not till fourteen years after the former (mentioned Gal 1:18), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them.
2.With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Acts 15 (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised.
3.With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence.
II.He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us,
1.That he there communicated the gospel to them, which he preached among the Gentiles, but privately, etc. Here we may observe both the faithfulness and prudence of our great apostle.
(1.)His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach - that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine that would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet,
(2.)He uses prudence and caution herein, for fear of giving offence. He chooses rather to do it in a more private than in a public way, and to those that were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet continued zealous for the law, Act 21:20. And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be obstructed; for nothing more hinders the progress of the gospel than differences of opinion about the doctrines of it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate it privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness.
2.That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were unawares brought in, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whether Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance; and the reason of it was that the truth of the gospel might continue with them - that the Gentile Christians, and particularly the Galatians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as it would have been had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul himself sometimes giving way to it, as in the case of Timothy, Act 16:3. But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circumstances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused.
3.That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, Gal 2:6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, Gal 2:9. And concerning these he grants that they were deservedly had in reputation by all, that they were looked upon (and justly too) as pillars of the church, who were set not only for its ornament, but for its support, and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea, even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them; for God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them, whence it appeared that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were.
4.That the issue of this conversation was that the other apostles were fully convinced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, Gal 2:7-10. They were not only satisfied with his doctrine, but they saw a divine power attending him, both in preaching it and in working miracles for the confirmation of it: that he who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in him towards the Gentiles. And hence they justly concluded that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter. And therefore, perceiving the grace that was given to him (that he was designed to the honour and office of an apostle as well as themselves) they gave unto him and Barnabas the right hand of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathen, while they continued to preach to the circumcision, as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus this meeting ended in an entire harmony and agreement; they approved both Paul's doctrine and conduct, they were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that they would remember the poor, which of his own accord he was very forward to do. The Christians of Judea were at that time labouring under great wants and difficulties; and the apostles, out of their compassion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request; for, if the Gentiles were made partakers of their spiritual things, it was their duty to minister to them in carnal things, as Rom 15:27. And he very readily falls in with it, whereby he showed his charitable and catholic disposition, how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles, and that mere difference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.
Historical interpretation
Five Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Their agreement, also, "to remember the poor" was in complete conformity with the law of the Creator, which cherished the poor and needy, as has been shown in our observations on your Gospel.
When Paul and Barnabas were having these discussions with John and Peter and James, the gospel was accepted and established in the way that Paul describes. The only thing that they did not hear willingly in this dispute was that works were not part of salvation. Their sole injunction, however, was that they should be mindful of the poor. Thus they agree on this point also, that the hope of salvation does not reside in the activity of doing works for the poor, but they simply enjoin—what?—that we be mindful of the poor. Not that we should spend all our efforts on it but that we should share with those who have not what we are able to have. We are instructed simply that we should be mindful of the poor, not that we should place our care and thought upon our own capacity to hold on to our salvation by this means. Thus he is almost corrected and admonished in this matter, but this is not all Paul says. “That we should be mindful,” he says, not “that we should do this” but “that we should keep them in mind,” which is less than putting our work into this and fulfilling this alone. He adds that he took thought even for this matter outside the gospel that he preached, which consisted in being mindful of the poor and bestowing whatever he could upon them. In truth, indeed, no one is poor if, simply keeping faith and trusting in God, he awaits the riches of his salvation.
"Only they would that we should remember the poor; which very thing I was also zealous to do."
This is his meaning: In our preaching we divided the world between us, I took the Gentiles and they the Jews, according to the Divine decree; but to the sustenance of the poor among the Jews I also contributed my share, which, had there been any dissension between us, they would not have accepted. Next, who were these poor persons? Many of the believing Jews in Palestine had been deprived of all their goods, and scattered over the world, as he mentions in the Epistle to the Hebrews, "For ye took joyfully the spoiling of your possessions;" and in writing to the Thessalonians, (1 Thes. ii: 14.) he extols their fortitude, "Ye became imitators of the Churches of God which are in Judaea, ...for ye also suffered the same thing of your own countrymen, even as they did of the Jews." And he shows throughout that those Greeks who believed were not under persecution from the rest, such as the believing Jews were suffering from their own kindred, for there is no nation of a temper so cruel. Wherefore he exercises much zeal, as appears in the Epistles to the Romans (Ro. xv: 25-27.) and Corinthians (1 Cor. xvi: 1-3.) that these persons should meet with much attention; and Paul not only collects money for them, but himself conveys it, as he says, "But now I go unto Jerusalem ministering unto the saints," (Ro. xv: 25.) for they were without the necessaries of life. And he here shows that in this instance having resolved to assist them, he had undertaken and would not abandon it.
The holy poor, care of whom was specially committed to Paul and Barnabas by the apostles, are those believers in Judea who brought the price of their possessions to the feet of the apostles to be given to the needy, or because they were incurring hatred and punishment from their kin, family and parents as deserters of the law and believers in a crucified man. How much labor the holy apostle expended in ministering to these his letters bear witness, as he wrote to Corinth, the Thessalonians and all the churches of the Gentiles that they should prepare this offering to be taken to Jerusalem through himself or others. For this reason he now says confidently “which very thing I have been careful to do.”
(Verse 10.) So that we might be mindful of the poor, I was also concerned to do this very thing. The holy poor, to whom the care is especially entrusted by the apostles Paul and Barnabas, are those who, as Jewish believers, were bringing the prices of their possessions to be given to the needy at the feet of the apostles, either because they were renouncing the Law, their fellow Jews, and their kinsmen, or because they were being considered as traitors and sacrilegious for believing in the crucified man. Of this ministry, the holy apostle Paul worked with great effort, as his Epistles testify, writing to the Corinthians and the Thessalonians, and to all the churches of the Gentiles, to prepare this gift to be carried to Jerusalem by himself or by those who pleased him. Therefore, he confidently says now that he was also eager to do this very thing. However, the poor can also be received in another way, about whom it is said in the Gospel: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). They truly deserve to be remembered, these apostles. And also those poor ones, about whom it is written in Solomon: The redemption of a man's soul, his own wealth (Prov. XIII, 8). But the poor cannot endure a threat. For he cannot hear the terror of future punishments, poor in faith, poor in grace, lacking spiritual riches, nor knowledge of the Scriptures, which are valued as gold and silver and precious stones. Therefore, since the healthy do not need a doctor, but those who are sick, it is fitting for the apostles, too, to gather in the sharing of hands, so that they would not reject the poor or despise sinners; but always remember them, just as Paul remembers that person in Corinth, whom he had saddened for a time in his previous letter, so that, as the body labors through penance, the spirit would be saved (1 Cor. 5); in the second letter, so that he would not be consumed by greater sadness, he called him back to the Church. And he asked everyone to confirm their love for him and to give to their brother as he had given to each of them, fulfilling the covenant he had made in Jerusalem to always remember the poor.
The circumstances, he says, were such, that they were to preach to the Jews and we, to the nations. But the care for the poor became a matter common to both of them. These poor were those from the Jews who believed in Christ and who had been deprived of their own homes by the Jews; They were those to whom he wrote, For you accepted joyfully the seizure of your property (Hebr. 10:34).
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Summary
Galatians 2:10 concludes Paul's account of his pivotal meeting with the Jerusalem apostles, James, Cephas, and John, affirming the legitimacy of his Gentile ministry. This verse reveals their singular request: that Paul and Barnabas would "remember the poor," a charge Paul readily accepted and was already committed to fulfilling, underscoring the intrinsic connection between authentic gospel proclamation and practical compassion for the needy within the early Christian community.
Context
Literary Context
This verse serves as the culmination of Paul's detailed recounting of his second visit to Jerusalem, described in Galatians 2:1-10. Following fourteen years after his conversion, this trip was undertaken "by revelation" to present his Gentile gospel to the "pillars" of the church, ensuring his apostolic work was not "in vain." The preceding verses (Galatians 2:7-9) highlight the mutual recognition between Paul and the Jerusalem leaders: they acknowledged God's grace upon Paul for his Gentile ministry, just as Peter was called to the Jews, and extended to him and Barnabas "the right hand of fellowship." Verse 10, therefore, acts as the sole practical stipulation or request arising from this crucial theological and relational affirmation, demonstrating a unity of purpose despite differing spheres of ministry.
Historical & Cultural Context
The meeting described in Galatians 2 likely corresponds to the Jerusalem Council recounted in Acts 15. This was a critical juncture for the early church, grappling with the inclusion of Gentiles and the extent to which they needed to adhere to Mosaic Law, particularly circumcision, to be considered true followers of Christ. The Jerusalem church, being the mother church, was primarily Jewish Christian, and many of its members likely faced economic hardship due to various factors, including persecution, famine (as mentioned in Acts 11:27-30), and the general economic conditions of the Roman Empire. The request to "remember the poor" reflects a deeply ingrained Jewish tradition of charity and social responsibility, now carried over into the nascent Christian community, emphasizing that genuine faith expresses itself in tangible care for fellow believers, especially the most vulnerable.
Key Themes
Galatians 2:10 contributes significantly to several key themes within the book of Galatians and broader Pauline theology. Firstly, it reinforces the theme of Gospel Unity and Apostolic Authority. Despite the intense theological debates surrounding justification by faith apart from the law, the leaders found common ground, affirming Paul's gospel and his unique call. Their only request was practical, not doctrinal, solidifying the unity of the Spirit. Secondly, it highlights Practical Compassion as an Outflow of Faith. The request to remember the poor underscores that genuine faith is never merely intellectual but always active, expressing itself in love and care for others. This aligns with Jesus' teachings on mercy and charity, as seen in passages like Matthew 25:31-46. Lastly, the verse showcases Paul's Consistent Commitment to Christian Benevolence. Paul's immediate agreement, stating he was "forward to do" this, demonstrates that caring for the poor was not a new concept for him but an established priority in his ministry, a commitment further evidenced by his extensive efforts to organize collections for the Jerusalem saints in his other epistles, such as 1 Corinthians 16:1-4 and 2 Corinthians 8-9.
Exposition and Analysis
Key Word Analysis
Translated as "remember," this verb (G3421) implies more than a mere mental recall. It signifies an active, continuous mindfulness that leads to practical action. In this context, it means to keep the poor in mind with a view to providing for their needs, indicating a sustained commitment to their welfare, not just a fleeting thought.
This word (G4434), translated "poor," denotes someone who is truly destitute, often a beggar, utterly dependent on others for survival. It describes a state of absolute poverty, emphasizing the deep and urgent need of those the Jerusalem apostles were concerned about. It is a stronger term than penēs, which refers to one who is merely in straitened circumstances.
Rendered "was forward" or "to do diligence" (G4704), this verb conveys the idea of using speed, making earnest effort, or being prompt and diligent. Paul's use of this word indicates his eager and proactive commitment to the task of remembering the poor, suggesting it was already a significant part of his ministry ethos.
Verse Breakdown
"Only [they would] that we should remember the poor"
This clause presents the sole request made by James, Cephas, and John to Paul and Barnabas following their affirmation of Paul's Gentile gospel. The word "only" (Greek: mónon) emphasizes the singular nature of this request, highlighting that no other stipulations regarding the Mosaic Law were imposed upon the Gentile mission. The phrase "remember the poor" signifies a deep, ongoing concern for the material well-being of the impoverished members of the Christian community, likely referring specifically to the struggling Jewish Christians in Jerusalem. This was not a minor afterthought but a significant and practical expression of Christian love and solidarity.
"the same which I also was forward to do"
This second clause is Paul's immediate and enthusiastic affirmation of the request. Paul's response indicates that this concern for the poor was not a new concept for him, nor was it a burden. Rather, it was a principle and practice he was already diligently engaged in and eager to continue. This demonstrates his genuine compassion and the consistency of his ministry, which always combined theological purity with practical acts of charity.
Literary Devices
The verse employs Conciseness to deliver a powerful message. Despite the weighty theological discussions preceding it, the practical outcome is distilled into a single, direct request. The use of Emphasis is evident in the word "only" (mónon), which highlights the singular nature of the Jerusalem leaders' concern, contrasting it with the absence of legalistic demands. Furthermore, Paul's immediate and affirmative response, "the same which I also was forward to do," functions as a form of Self-Attestation, reinforcing his integrity and consistent commitment to practical Christian living, thereby bolstering his apostolic authority in the eyes of the Galatian readers.
Theological and Thematic Connections
Galatians 2:10 powerfully illustrates that while salvation is by grace through faith alone, authentic faith invariably expresses itself in tangible acts of love and compassion. The Jerusalem apostles' singular request to "remember the poor" underscores the early church's deep commitment to social responsibility and mutual aid, demonstrating that the gospel, while liberating from legalism, simultaneously binds believers in a community of care. This practical concern for the marginalized was not an optional add-on but an integral outworking of their shared faith, reflecting the very heart of Christ's ministry. It serves as a timeless reminder that true spiritual unity is often solidified by shared practical burdens and compassionate service, bridging theological differences with the unifying force of love.
Reflection and Application
Galatians 2:10 serves as a profound reminder that the theological truths we embrace must always find expression in practical, compassionate action. For the early church, and for us today, the purity of the gospel is not divorced from the plight of the poor. Our faith in Christ, which frees us from the burden of legalism, simultaneously compels us to bear the burdens of others, especially those in need. This verse challenges us to move beyond mere intellectual assent to the gospel and to actively participate in ministries of mercy, generosity, and justice. It calls us to cultivate a heart that "remembers the poor" not just in thought, but in deed, recognizing that our tangible acts of love are a powerful testimony to the transforming power of the gospel.
Questions for Reflection
FAQ
Why was "remembering the poor" the only request made by the Jerusalem apostles?
The significance of this being the only request lies in its contrast with the contentious issues surrounding the inclusion of Gentiles into the church. The main debate at the time was whether Gentile converts needed to be circumcised and adhere to the Mosaic Law to be saved. By making no demands on these theological or ceremonial points, and instead focusing solely on remembering the poor, the Jerusalem apostles affirmed Paul's gospel of grace to the Gentiles, establishing unity on the core message of salvation. Their request for practical charity highlighted that while ceremonial law was not essential for salvation, genuine faith inherently expresses itself in love and care for the vulnerable, particularly within the community of believers. This demonstrated a shared commitment to the ethical implications of the gospel, even as they agreed to differ on evangelistic methods and target audiences, as seen in Galatians 2:7-9.
Christ-Centered Fulfillment
Galatians 2:10, though a practical directive, finds its ultimate fulfillment and motivation in the person and work of Jesus Christ. The command to "remember the poor" directly echoes Christ's own ministry, which was characterized by profound compassion for the marginalized, the sick, and the economically disadvantaged. Jesus consistently identified with the poor, teaching that true righteousness includes caring for "the least of these" (Matthew 25:40). Furthermore, Christ himself, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). His incarnation and sacrificial death on the cross represent the ultimate act of divine self-impoverishment and generosity, providing spiritual riches to those who were spiritually destitute. Thus, when Paul eagerly commits to remembering the poor, he is not merely fulfilling a human request but embodying the very heart of the gospel—a gospel of grace that transforms individuals and compels them to reflect the self-giving love of Christ to a broken world, particularly to those in greatest need. This ongoing work of compassion is a tangible expression of the new creation in Christ, where love for God is inextricably linked to love for neighbor (1 John 4:7-12).