Galatians 4:12–20
Since the beginning of Gal 3, Paul has been presenting arguments. He has reasoned, discussed, and illustrated, using every kind of evidence: Sacred Scripture, the experience of Christian life, the history of salvation, and legal proofs. He has not spoken about himself, and his personality has vanished for the moment behind his doctrinal arguments.
Galatians 4:11, however, marks the reappearance of Paul’s “I” as he expresses a fear about the outcome of his apostolate among the Galatians: “I am afraid . . . that perhaps I have labored for you in vain.” Verses 12–20 continue this shift in perspective and are characterized by a highly personal tone. The first-person singular is used in nearly every verse. However, Paul is speaking not just about himself but about his relationship with the Galatians. The pronoun “you” appears fourteen times in these nine verses.
One could wonder why Paul brings his personal relationship with the Galatians into a doctrinal discussion. In 1 Corinthians he strongly rejects the cult of personality among Christian leaders and asks, “What is Apollos, after all, and what is Paul?” His answer is that they are merely servants through whom the Corinthians have believed (1 Cor 3:5). Nevertheless, Paul attaches great importance to his Christian disciples’ faithfulness to him for the sake of their preserving the †faith in all its purity—and we see this beginning from his earliest letter, 1 Thessalonians (e.g., 2:7–12, 17–20). Paul is convinced that their adherence to Christ is closely linked to their relationship with him, their father in the faith (see 1 Cor 4:15–16). For this reason, Paul seeks to renew this relationship.
An Appeal to Remember Their Love in the Past (4:12–16)
12I implore you, brothers, be as I am, because I have also become as you are. You did me no wrong; 13you know that it was because of a physical illness that I originally preached the gospel to you, 14and you did not show disdain or contempt because of the trial caused you by my physical condition, but rather you received me as an angel of God, as Christ Jesus. 15Where now is that blessedness of yours? Indeed, I can testify to you that, if it had been possible, you would have torn out your eyes and given them to me. 16So now have I become your enemy by telling you the truth?
NT: Matt 10:40; 2 Cor 12:7–10; Gal 2:5
Paul begins this section of his letter by inviting the Galatians to reflect on an earlier stage in their relationship.
The first sentence is surprising, but not because Paul invites the Galatians to imitate him. Paul often urges readers to imitate his conduct; for example, in 1 Cor 11:1 he writes: “Be imitators of me, as I am of Christ.” Giving a good example and inviting imitation is an important means through which Paul teaches the Christian way of life.1 What is surprising is that Paul seems to say he has imitated the Galatians: be as I am, because I have also become as you are. However, Paul is not writing about his following the Galatians’ pattern of Christian conduct but is rather summoning them to reciprocity in a personal relationship.2 Although the letter is not explicit, the context suggests that Paul refers to his own renunciation of the privileges of being a Jew (see Phil 3:4–8) for the sake of his new †Gentile Christians. He asks now for a reciprocal act by the Galatians—that is, that they also would renounce the markers of Jewish identity (e.g., circumcision, kosher food, calendar observance) that they were in the process of accepting in a misguided attempt to share the religious standing of Jews.
All of a sudden the Apostle refers to the past, recalling that when he first visited the Galatians they were very generous and welcoming to him: You did me no wrong. The goal of this reminder of their good relationship in the past is obviously to urge the Galatians to remain attached to their apostle and his doctrine. That physical illness was the circumstance that forced him to stop in Galatia, and consequently to preach the †gospel there, indicates that Paul did not originally intend to evangelize in their region, but that Providence had a different plan.3
Paul’s sickness was a trial for the Galatians, who could have been tempted to show disdain or contempt for Paul, whose body was in a pitiful condition, and to reject him. To “show contempt” is a translation of a verb that means “to spit” and perhaps hints at an ancient superstition. To protect themselves from certain diseases, people would spit when they saw a sick person. The Galatians did not have that kind of reaction to Paul; on the contrary, they were very hospitable, receiving him as an angel—that is, a messenger of God—even as Christ himself. Paul reminds them of that blessedness of yours. This probably refers to the happiness they felt at Paul’s arrival: “We are blessed because we welcomed Paul! We have discovered a treasure!” At that time the Galatians showed extraordinary love toward Paul: I can testify to you that, if it had been possible, you would have torn out your eyes and given them to me. Paul’s mention of eyes could mean that he had an eye disease (see 6:11), but does not prove it, since “tearing one’s eyes out” was a figure of speech referring to an attitude of extreme generosity.
Paul moves from this description of the idyllic past to the current state of the Galatian church’s relationship to him. He points to its complete inconsistency with their previous attitude by an ironic question: So now have I become your enemy by telling you the truth? The Galatians are now opposed to him and his doctrine; some regard him as an enemy. Such a change of attitude is unjustified, since they have nothing to accuse him of. It is completely unreasonable to consider the Apostle, who proclaimed the truth of salvation to them, as their enemy.
The Contrasting Motives of the Judaizers and Paul (4:17–20)
17They show interest in you, but not in a good way; they want to isolate you, so that you may show interest in them. 18Now it is good to be shown interest for good reason at all times, and not only when I am with you. 19My children, for whom I am again in labor until Christ be formed in you! 20I would like to be with you now and to change my tone, for I am perplexed because of you.
NT: 1 Cor 4:15; Eph 4:13; Col 1:28; 1 Thess 2:7–8
Catechism: growing in Christ’s likeness, 793–94
Paul continues his personal appeal by contrasting the motives of the rival teachers to his own parental love.
Without any transition, Paul abruptly introduces a third-person plural verb: They show interest in you. Although Paul does not say so explicitly, it is clear that he is taking aim at the †Judaizers. He considers them his rivals because they want to isolate the Galatians from him and to attach these †Gentile Christians to themselves. Their motive, Paul says, is so that you may show interest in them. Paul suffers because of that. His suffering is revealed by an omission: he does not specify who it is that the rivals want to “isolate” the Galatians from. Obviously, he is that person. He twice uses the Greek verb zēloō, translated as “show interest in,” which can also refer to the emotion of jealousy. In fact, the situation does involve a competition for the affection of the Galatian Christians. When it comes to the faithful whom he fathered and raised in the †faith, Paul is like a jealous lover. He uses the same verb to say to the Corinthians: “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him” (2 Cor 11:2 NIV).
This verse begins with what may be a proverb: Now it is good to be shown interest for good reason at all times. In other words, it is always fine to be courted for a good purpose. But then the Apostle gets personal: and not only when I am with you. Despite the acceptance implied by his words, Paul may be hinting, like a wounded lover, that his beloved Galatians have been unfaithful in his absence. Or, if his words are taken at face value, Paul is saying that he does not object to the Galatians receiving the attention of others in his absence, provided that the reason, the goal, is positive—but in the case of the †Judaizing teachers, it is not.
The tone changes again, however, in verse 19, where Paul’s affection resembles that of a mother (see 1 Thess 2:7–8), rather than a father or a lover: My children, for whom I am again in labor until Christ be formed in you! In a sublime expression of generous love, Paul places in a positive light the pain he suffers at the inconstancy and personal disloyalty of the Galatians. He wants his suffering to be for the benefit of their spiritual life, a means to their having a deeper union with Christ. Paul intends and believes that all the suffering he endures in his ministry is for the benefit of those entrusted to his care—a continuation of Christ’s suffering for the sake of the Church (2 Cor 1:3–7; 4:11–12; Col 1:24).
Paul concludes this section by expressing the spontaneous desire of anyone who loves, the desire to be physically present to his loved ones: I would like to be with you now (see 1 Thess 2:17; 3:6–10). He wants to find a solution: and to change my tone. He senses that a letter will not be enough. A dialogue in person is needed to fully resolve the crisis in their relationship. Paul feels at a loss and says so: I am perplexed because of you. This poignant admission reveals his sincerity and deep affection.
Reflection and Application (4:12–20)
The Apostle’s intense affection for the members of his churches, expressed in this heated correction of the Galatians, shines through in several of Paul’s letters.4 Although the mutual love between a pastor and his people, like every other affection, can assume unhealthy forms, it also has great potential for good. Receiving the †gospel cannot be detached from the people who communicate that message to us. For good or for ill, they represent what they teach. So when Paul is encouraging Timothy to hold fast to the message he has heard, he says, “Remain faithful to what you have learned and believed, because you know from whom you learned it” (2 Tim 3:14), referring both to himself and to Timothy’s grandmother, Lois, and mother, Eunice (1:5; 3:14–15). Leading people to †faith and forming them in it establishes a spiritual family relationship. Paul writes to the Corinthians,
Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the gospel. Therefore, I urge you, be imitators of me. For this reason I am sending you Timothy, who is my beloved and faithful son in the Lord; he will remind you of my ways in Christ [Jesus], just as I teach them everywhere in every church. (1 Cor 4:15–17)
Familial love is fitting for the Church. As human beings we don’t want the truth to be packaged in mere propositions, but incarnated in people who believe and live what they speak about,5 people who love us and whom we can love in return.
We who are teachers need to remember that our relationship with those we lead is as much about love as it is about knowledge. We must remember that the family is the paradigm for relationships in the Church, as Paul’s advice to Timothy illustrates: “Do not rebuke an older man, but appeal to him as a father. Treat younger men as brothers, older women as mothers, and younger women as sisters with complete purity” (1 Tim 5:1–2).
Leadership entails a responsibility not to let our conduct or teaching be the cause of any of the †Lord’s little ones stumbling (Matt 18:6). While working on this chapter, Peter Williamson spoke with a young man who had recently withdrawn from a very fruitful role in youth ministry. The reason? The pastor whose ministry had powerfully influenced this man’s life for good and who had contributed greatly to his growth as a lay minister changed his position regarding the morality of homosexual acts. This led to a split in the community and left the young man torn and confused. The person who had been truth’s best witness in his life now stood opposed to a truth taught by Scripture, Tradition, and the Church. The fact that the gospel produces bonds of affection and trust obliges leaders to conduct themselves as fathers and mothers, older sisters and older brothers, who are trustworthy, constant both in teaching and in right conduct.
1. See, e.g., 1 Cor 4:16; Phil 3:17; 1 Thess 2:7–12.
2. Paul invokes reciprocity in personal relationships in other texts, such as 2 Cor 6:11–13.
3. This fact is of interest for reconstructing Paul’s journeys and supports the hypothesis that locates the addressees of the letter in what is commonly called north Galatia, a region populated mainly by immigrants from Gaul (see “Who Were the Galatians?” in the introduction, pp. 20–25). Acts describes Paul passing through Phrygia and Galatia without planning to evangelize there (Acts 16:6; 18:23), while his earlier evangelizing in south Galatia—in Pisidia and Lycaonia—was intentional (Acts 13:14–14:22).
4. E.g., 2 Cor 2:2–4; 6:11–13; 7:2–7; Phil 1:3–4; 4:1; 1 Thess 2:7–12, 17–20; 3:8–10.
5. Pope Paul VI wrote, “Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses” (Evangelii Nuntiandi [Evangelization in the Modern World] 41).