CRITICAL AND EXPLANATORY NOTES
Galatians 2:10. Remember the poor.—Of the Jewish Christians in Judea then distressed. Paul’s past care for their poor prompted this request. His subsequent zeal in the same cause was the answer to their appeal (Acts 11:29-30; Romans 15:26-27; 1 Corinthians 16:3; 2 Corinthians 9:1; Acts 24:17).
MAIN HOMILETICS OF THE PARAGRAPH.— Galatians 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 Cæsar, and the apostles promptly organised relief for the sufferers in the Jewish Churches (Acts 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 perseverance—the 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 can’t 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 can’t afford to help Me.” The man’s 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
Galatians 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 night’s 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.