Commentary on Galatians 4:12-20

text in red are my additions.

 

ST. PAUL APPEALS TO THE GALATIANS IN VIRTUE OF HIS LABORS AMONG THEM AND THEIR TENDER TREATMENT OF HIM

A Summary of Galatians 4:12-20~The Galatians are exhorted to imitate the Apostle who first preached to them, and who in turn was loved so much by them. At that time they had reason to despise him, because of his physical infirmity, but they received him, on the contrary, as an angel of God, even as Christ Himself. They were ready to pluck out their eyes for him. Wherefore have they changed? was it because he told them the truth? The false teachers are more flattering, but for an evil purpose. He warns them to be on their guard against these evil-doers, and tells them that for their sakes he is again undergoing the pangs of motherhood. He wishes he were with them, so as to soften by his presence any harshness there may lurk in his words.

Gal 4:12. Be ye as I, because I also am as you: brethren, I beseech you: you have not injured me at all.

Be ye as I, etc., i.e., become like me, free from the Law, a true son of God, not caring for the Mosaic observances.

Because I also am as you, i.e., I became like you, that is, after my conversion I became as free from the Law as if, like you, I had been born in paganism. This is the interpretation of Cornely, Lightfoot and others. Perhaps it is better to explain with Lagrange: Become like me, i.e., totally devoted to Christ, living His life (1 Cor 4:16), as I became all things to you, as far as this was permissible.

You have not injured, etc., i.e., you have not done me any personal injury, especially when I was among you, and therefore I feel free to plead with you. Probably, however, there is reference here to some recent unpleasant happening (Lagrange), or to some expression used by the Galatians in a letter to St. Paul protesting that they had done him no harm (Ramsay).

Gal 4:13. And you know how through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh, (concerning this last clause see comment on verse 14).

You know (οιδατε δε = iodate de) would seem to imply the contrary of any supposed wrong the Galatians had done St. Paul.

Infirmity, according to Cornely and the majority of the Fathers, means the persecutions and trials experienced by the Apostle in founding the Galatian Churches. But ασθενειαν (= astheneian “infirmity”) could hardly signify a persecution, although it might be the result of one; and δι ασθενειαν (= di astheneian “through infirmity”) seems to exclude the whole idea of persecution. Hence modern interpreters are mostly inclined to understand the word to indicate some illness of body, such as epilepsy (Lightfoot), malaria or fever (Ramsay). Whatever its nature, it seems to have affected St. Paul’s eyes (verse 15), and to have been the occasion of his preaching the Gospel to the Galatians.

Heretofore, i.e., formerly, or better, “the first time” (cf. Heb. 4:6; Heb 7:27). This shows that he had visited the Galatians twice before. If he was addressing South Galatia, the first visit was that of Acts 13:14-14:23; and the second that of Acts 16:1-5; if he was writing to North Galatia the two visits were those of Acts 16:6 and Acts 18:23.

Gal 4:14. You despised not, nor rejected: but received me as an angel of God, even as Christ Jesus. (According to the Greek text the last part of verse 13 should go with 14, thus: “Your temptation in my flesh you despised not, nor rejected: but received me as an angel of God, even as Christ Jesus”).

Your temptation in my flesh belongs to verse 14 in the Greek. The Apostle’s malady was a trial (πειρασμον = peirasmon) to the faith of the Galatians, and might have driven them from him and the Gospel had they not been so well disposed. Far from despising his illness or rejecting him they received him as if he were an angel, or even Christ Himself.

Gal 4:15. Where is then your blessedness? For I bear you witness, that, if it could be done, you would have plucked out your own eyes, and would have given them to me.

Blessedness (μακαρισμος = makarismos) means rather, “self-congratulations.” The Galatians congratulated themselves on the happy circumstance of Paul’s stay with them.

I bear you witness. He recalls to their minds how much they loved him.

You would have plucked out, etc. This may mean that the Galatians were willing, had it been possible, to cure the Apostle’s eyes by giving him their own; or that they loved him to such an extent as to be willing to give the dearest parts of their bodies for him, were it necessary. Such strong affection is said to be characteristic of the people of Galatia Proper.

 Gal 4:16. Am I then become your enemy, because I tell you the truth?

Your enemy, i.e., your enemy in the active sense of having done you harm, perhaps on his second visit to them.

The truth is interpreted by St. Chrys., Cornely and Loisy as the simple preaching of the Gospel. The Galatians were grieved at Paul because, in not preaching to them the necessity of observing the Law, he had deprived them of what they now regarded as a great blessing (Loisy). But this interpretation is rejected by Lagrange, who believes that after the first preaching among them, when they loved him so much, the Apostle, perhaps on his second visit, told the Galatians some further truths which caused them offence.

The inimicus vobis (your enemy) of the Vulgate should be inimicus vester (your enemy),to correspond with the active meaning of εχθρος (= echthros, “enemy”). St. Paul did not hate the Galatians, as his enemies claimed. Although the two Latin phrases translate the same into English, vobis would indicate that the hostility came from the Galatians whereas vester relates the hostility as coming from St Paul.

Gal 4:17. They are zealous in you regard not well: but they would exclude you, that you might be zealous for them.

They are zealous, etc., i.e., they are courting you, taking a warm interest in you, thus contrasting themselves with the inimical picture they have given you of me; but for no good purpose.

They would exclude you, i.e., they would separate you from your true friends, Paul and his companions; or, more probably, they would shut you out from the Christian community, and so from salvation, if you did not conform to their views. The reference is undoubtedly to the Judaizers, although St. Paul does not name them.

That you might, etc. Better, “that you may court them to the exclusion of all others.” The form ζηλουτε (= zeloute, “zealous”) is doubtless indicative, whereas we should have the subjunctive here, following the causal  ινα (= hina, “that”).


Gal 4:18. But be zealous for that which is good in a good thing always: and not only when I am present with you.

Be zealous, etc., should not be imperative. According to most MSS. and the Fathers the Greek reading is ζηλουσθαι (= zelousthai, “be zealous”), an infinitive passive. The more probable sense of the passage is: “It is good for you to be courted always,” whether by me or by anyone else, provided it is done in a good way. St. Paul wishes to say that he does not object to anyone taking interest in the Galatians in his absence, so long as this is done in a proper manner and with a good motive. The implication is that the Judaizers are not doing this, and hence the Apostle gives way to a sudden burst of affection in the following verse, which, consequently, should be separated from the present verse by a comma only.

The Vulgate imperative, aemulamini would better be the infinitive aemulari. Thus reflecting better the Greek construction noted above.


Gal 4:19. My little children, of whom I am in labour again, until Christ be formed in you.

My little children (τεκνια μου = teknia mou). Only here does this diminutive (“my little children”) appear in St. Paul, and this explains the more common, but less probable reading of some of the MSS. τεκνα μου (= tekna mou, “my children”). The more tender term corresponds better to the present state of the Apostle’s mind. He is regarding the Galatians through the eyes of a tender mother who with much labor and suffering gave them Christian birth, and who now would again suffer the same pangs to keep them from perversion.

Until Christ be formed, etc. This proves that the situation was grave. If the Galatians had only adopted a part of the Jewish Law, or if only some among them had adopted it, they had lost the true form of Christianity, because by their action they showed that they did not regard Christ as entirely sufficient for them and as the only principle of their spiritual life (Lagrange).

Gal 4:20. And I would willingly be present with you now, and change my voice: because I am ashamed for you.

St. Paul wishes he could be with the Galatians so as to know better their circumstances and situation, and thus be able to help them more; and also that by his voice he might soften what may seem harsh and unkind in his written words.

I am ashamed, etc. Better, “I do not know what to make of you,” “I do not understand exactly enough your situation.” He is embarrassed to know just what to say, whereas, if he were present, he could change his voice according to the circumstances.