What is the right hand of fellowship (Galatians 2:9)?

There is great beauty in verse 9. The ministry of Paul is unreservedly approved by James, Peter and John (recognized as pillars of Christianity) with no suggestion of envy and no thought of limiting, qualifying or adding to Paul's distinctive ministry. The other apostles recognize its marks of distinctness as the marks of God, and the result is a thorough, wholehearted fellowship expressed in no uncertain terms. Sweet indeed is this unity, which, in holy subjection under the hand of God, can be manifested in such diversity! But nothing of the flesh can enter here, or this would only cause confusion. How good to see that here is the liberty of the Spirit of God, active, not only in Paul's ministry, but in the attitude of the other apostles, a liberty which yet produces the utmost unity. The right hand of fellowship is given to Paul and Barnabas.

“…and recognizing the grace given to me, James and Cephas and John, who were conspicuous as being pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the nations, and they to the circumcision …” (2:9)

Here they gave to Paul and Barnabas the right hand of fellowship. Paul was not dependent upon man, his call was not from man but it did not mean that he was totally indifferent to fellowship. Here we see he had fellowship but it was in line with the thought of God and we should seek this also, Paul always sought it. This act was the expression of fellowship. It reminds us of Acts 13 when Paul and Barnabas went out on their first missionary journey and the elders laid hands upon them. This is also a form of fellowship. The laying on of hands has with it all kinds of connotations in the thoughts and teachings of man today but in Scripture it is just the expression of fellowship. This is what they expressed, and it is beautiful to see the harmony, the unity, and how they were interdependent upon each other. This is good to see. Although Paul maintained very clearly that the calling was from the Lord in the glory, there was no conflict there, and so they recognized these two different missions but they had one point to add.

It must be observed that, as the sample minister of Christ, he received his commission and authority to preach direct from Christ Himself: not from man, not from the church. He takes great pains, in Galatians 1, to prove that this was from God. Never did he go to Jerusalem, to the apostles even, to receive authority to preach. He was only recognised by them. "When James, Cephas, and John, who seemed to be pillars, perceived the grace that was given to me, they gave to me and Barnabas the right hands of fellowship; that we should go to the heathen, and they to the circumcision." (Gal. 2:9.)

Before dismissing the subject of the Christian Ministry, we would offer a remark upon the practice of laying on of hands, which is presented in the New Testament in two ways. First, we find it connected with the communication of a positive gift. "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." (1 Tim. 4:14.) This is again referred to in the second epistle: "Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands." (2 Tim. 1:6.) This latter passage fixes the import of the expression "presbytery," as used in the first epistle. Both passages prove that the act of laying on of hands, in Timothy's case, was connected with the imparting of a gift. But, secondly, we find the laying on of hands adopted simply for the purpose of expressing full fellowship and identification, as in Acts 13:3. It could not possibly mean ordination in this passage, inasmuch as Paul and Barnabas had been in the ministry long before. It simply gave beautiful expression to the full identification of their brethren in that work to which the Holy Ghost had called them, and to which He alone could send them forth.

Now, we believe that the laying on of hands as expressing ordination, if there be not the power to impart a gift, is worth nothing, if indeed it be not mere assumption; but if it be merely adopted as the expression of full fellowship in any special work or mission, we should quite rejoice in it. For example, if two or three brethren felt themselves called of God to go on an evangelistic mission to the United States of America, and that those with whom they were in communion perceived in them the needed gift and grace for such a work, we should deem it exceedingly happy were they to set forth their unqualified approval and their brotherly fellowship by the act of laying on of hands. Beyond this we can see no value whatever in that act.

Is it insinuated then that there was no meaning or value in this laying on of hands? That would be indeed to treat the word of God unwarrantably. It was a solemn and precious act of fellowship with these honoured servants of Christ. It was an act not only valid then but valid now. But there was no pretence of conferring anything whatever. The real drift of the transaction is expressed in Acts 14:26. It is said, that they "sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." Such was the aim of the laying on of hands by their companions in labour at Antioch; for it may not have been the brethren generally, but only those engaged in the work, and I wish to make every concession that is fair to those who desire to draw the utmost from the passage. But the meaning of the act is neither more nor less than a sign of blessing or of fellowship with those going forth on their new missionary errand. It was probably repeated. (See Acts 15:40.)

“James, Cephas, and John . . . gave to me and Barnabas the right hands of fellowship that we should go unto the heathen, and they unto the circumcision” (Gal. 2:9).

What a difference in the nature, character and sphere of their service! And yet what hearty co-operation, what fellowship existed between them! Both recognized they were serving one common master and ungrudgingly gave to each other the right hand of fellowship. There was no depreciation of each other, no setting up one character of ministry as more elevated than another, no vaunting of the gospel as being more important than shepherding the flock, nor, on the other hand, setting up teaching and pastoring, as more excellent than evangelizing.

Therefore, instead of disagreeing with Paul, or seeking to alter the character of his ministry, as though it were faulty, or not of God, the twelve gave over the work among the Gentiles to Paul and Barnabas, mutually agreeing each to keep to his own line. "But contrariwise, when they saw that the gospel of the uncircumcision was committed to me, as the gospel of the circumcision was to Peter (for he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles): and when James, Cephas, and John, who seemed to be pillars, perceived the grace which was given to me, they gave to me and Barnabas the right hand of fellowship; that we should go to the heathen, and they to the circumcision" (vers. 8, 9). Whether among Jews or Gentiles, it was God who wrought; and the labourers were but the vessels of His grace. It is happy to observe these brethren, equally called and commissioned of God, recognizing the grace given to each other, even though their line was essentially different, and though they had received no sort of authority from each other.

Verse 9. "And when James, Cephas, and John, who seemed to be pillars," etc. Collectively God's apostles and prophets are called the foundation of the Church (Eph. 2:20). Individually they are here styled "pillars;" an expression needing little explanation, as its force and fitness are hardly to be overlooked. Each faithful witness is a pillar of the truth that he maintains. The Church or true assembly of the faithful is collectively the pillar and ground of the truth (1 Tim. 3:15). To be acknowledged everlastingly under this distinctive name is among the recompences kept in store by redeeming Love for those who faithfully abide in Him (Rev. 3:12). John, James, and Cephas were, as inspired witnesses and scribes of Christ, what they seemed to be; not then only, and to the church at Jerusalem so soon to be dispersed, but by our own witness also who now live upon their words. There is an affecting beauty in his brief but pregnant description of this scene. Truth answers easily to truth, and love to love. What Paul said in proof of the genuineness of his own ministry enabled his predecessors in the apostolic calling to discover clearly the presence of a higher will and power than his own. They perceived that grace had been given him of God, as also to themselves, and their hands gave a ready outward confirmation to the glad conviction of their hearts. Accepting the circumcision as their own appointed field, they speed their brethren joyfully upon their separate charge to seek Christ's "other sheep" among the Gentiles (John 10:16). And if the words "to me" should seem invidious, after so recent a mention of his fellow-labourer, they are not really so; for the Galatians were concerned at present with Paul only, and for aught that appears had known nothing personally of his associate in this mission to Jerusalem.