45 PLEASING GOD PLEASING PEOPLE ? OR himself dispels the thought that apostolic recognition ratifies either his gospel or apostolate: people, whose opinions do not carry weight with God, cannot confirm an apostolate or gospel given by God. Therefore Paul does not base the proof of his message on a vote of the Jerusalem Council. Instead Paul brings his argument to a head in v. 6 : the pillar apostles added nothing to his gospel (cf. 1,11-12). This does not imply that they had the right to do so 51. Paul was not intimidated at their position because God respects no one’s person. But Paul needs to show that he did not change the gospel when there was a threat to it, so he first depicts the threat (2,1-5); he then affirms that he did not alter the message (2,6); and he proceeds from there to substantiate that point (2,7-10). Toynant¥on “ on the contrary” in ß ı v. 7 indicates that the apostles’ acceptance of Paul in 2,7-10 is a contrast to the idea of their adding to his gospel in 2,6. In other words, the reason Paul writes vv. 7-10 is to support his assertion in v. 6 that the apostles added nothing to him: the apostles did not tamper with Paul’s message; on the contrary, they accepted him as an apostle on equal terms 52. He was no junior partner they could take the liberty to instruct, but one with a God-given ministry corresponding to Peter’s (vv. 7-8). In fact, the very division of labor in v. 9 left Paul without a Jerusalem apostle in authority over his mission. Thus v. 10, by including the provision that Paul continue to collect money for the Jerusalem poor, indicates not Paul’s subordination in fulfilling a stipulation of Jerusalem but his connection with them in ministry and true partnership in the gospel. Galatians 2,1-10, therefore, is written to show that in a time when the gospel was at risk, Paul did not change his message, and he acceptance as Paul’s point. ALETTI, “Galates 1–2”, 315, 317, takes the purpose of 2,1-10 to be the formal approval of Paul’s gospel by the Church and 2,11-14 to mean that the approval must not be a mere formality. Contra DUNN, “Paul and Jerusalem”, 472. 51 Scholars debate whether or not the handshake shows equality. See 52 J.N. SUGGIT, “‘The Right Hand of Fellowship’: (Galations 2:4) [sic]”, Journal of Theology for Southern Africa 49 (1984) 51-54, for the view that it indicates mutual recognition in Gal 2,9. R.E. CIAMPA, The Presence and Function of Scripture in Galatians 1 and 2 (WUNT 102 ; Tübingen 1998) 151, says the offer of the hand could be done by the superior or inferior and so says nothing about the relative position of the men shaking hands. In any case, the context supports an equality between Paul and the pillar apostles.