Galatians

by Cardinal Albert Vanhoye

  [4:9–11]

  The time of ignorance for the Galatians is now over. Paul’s preaching has revealed to them the true God, the Father of Jesus Christ. They know God, or rather, they are known by God. Paul uses the verb “know” not in the sense of mere intellectual understanding but in the biblical sense of having a personal and experiential relationship with someone. This explains why the Apostle felt the need to correct his initial expression, “You have come to know God,” and substitute a passive verb, “You have come . . . to be known by God.” The active voice could have implied that people are able, through their own power, to come into relationship with God. Paul instead wants to emphasize that their relationship with God is a result of God’s initiative, an initiative of love (see Rom 5:8).

  God’s gift of a personal relationship with himself is liberating. However, the Galatians have actually taken on a new slavery by accepting a teaching that obliges them to observe numerous legal prohibitions. From the context we know that Paul is talking about Jewish observances. The surprising thing is that by speaking of turning back, Paul presents their adherence to the †law of Moses as a return, although a partial one, to paganism. The Galatians were likely convinced of just the opposite. They thought that submission to the law constituted progress in their relationship with God. Paul asserts that they are going backward: How can you turn back again . . . ? Do you want to be slaves . . . all over again?

  This is a return not to the worship of idols but to submission to weak and destitute “elements” (literal translation)—that is, the world in its material, physical aspects—a submission that Paul views as common to both Judaism and paganism (see commentary on 4:3). As an example of this slavery, Paul points out the observances of the Jewish religious calendar, governed by the movements of the sun and moon. The first word, days, refers specifically to observance of the Sabbath and perhaps other Jewish festivals (see Col 2:16). Although Sabbath observance is prescribed in the Decalogue (Exod 20:8–11; Deut 5:12–15), Paul does not want this rule imposed on †Gentile Christians because it is a mark of Jewish identity, a commandment given to Israel but not to the †nations.10 The Apostle similarly opposes the observance of other prescriptions from the law of Moses such as months, meaning monthly feasts at the new moon (see Num 10:10; 28:11), and seasons—the Feast of Unleavened Bread in the spring (see Exod 23:15; 34:18), the harvest feast in the summer (see Exod 23:16; 34:22), and the Feast of Booths in the fall (see Lev 23:33–36). Finally, Paul mentions the observance of years, probably the Sabbatical Year (see Exod 23:10–11; Lev 25:1–7). All of this constitutes a subjection again to “the elements” that was required of Israel for a time but that has no inherent value for an authentic relationship with God. The passion and resurrection of Christ have marked out another path, a path of freedom, and the Galatians are abandoning that path. If they persist in this misguided direction, Paul’s work on their behalf will be ruined. The Apostle expresses that fear with sadness: I am afraid . . . that perhaps I have labored for you in vain.

  To summarize, in the previous section (Gal 3:19–29) the Apostle examined the †law of Moses from the perspective of salvation history and showed that the law was intended to fulfill only a temporary function until †faith in Christ could replace it, with the result that believers in Christ are no longer under the law. In the present section (4:1–11) Paul reveals how the coming of Christ and the gift of the Spirit have made possible an extraordinarily intimate relationship with God for believers.

  The former function of the law was to reveal the spiritual condition of human beings. As sinners, human beings transgressed the law, and their wickedness was thus exposed. The law can condemn the sinner to die, but it cannot impart a new life that conforms the person to God’s standards of righteousness. However, this function of the law had a positive aspect: by revealing the wretchedness of the human race, it showed our desperate need for redemption and thus prepared for the coming of Christ. In that sense, the law led to Christ, just as the paidagōgos (3:24–25; NABRE: “disciplinarian”), the household slave charged with the supervision of children, brought them to their teacher.

  Faith, on the other hand, is much more powerful than the law because it unites human beings to Christ, the Son of God, and makes them share in his divine sonship. Baptism brings about this participation because it unites all believers into one body in Christ. Whether a person is of Jewish origin or of Gentile origin makes no difference. Other differences between people, such as civil and sexual differences, likewise lose their importance and make no difference in regard to a person’s union with Christ. This union inserts all believers into Abraham’s line of descent and ensures access to the †inheritance promised to his offspring.

  In 4:1–11 Paul explains the paradoxical way that God has accomplished his plan. God sent his Son to share the condition of the Jews, who were subject to the law, in order to free them from that condition. He sent his Son to share our human nature so that he could adopt us as his sons and daughters. The sign that this adoption has taken effect is the Spirit of the Son, whom God has sent into the hearts of believers.

  The conclusion is clear. Believers are no longer a subject people; they are sons and daughters of God and therefore his heirs. For the Galatians to subject themselves to the law of Moses would be an irrational and harmful step backward.

  Reflection and Application (4:8–11)

  Observing days, months, seasons, and years. It might seem that Paul’s criticism of the Galatians for “observing days, months, seasons, and years” could apply to the liturgical tradition of the Church. We Catholics observe Sunday as the Lord’s Day, other feast days, seasons (Advent, Christmas, Lent, and Easter), and jubilee years as well. What is the difference between these observances and those that Paul condemns?

  The decisive difference is that the Galatians’ observance of Israel’s religious calendar was based on the view that they were obliged to keep the †law of Moses in order to be in a right relationship with God; in other words, it had become a basis of their †justification. Paul is absolutely uncompromising on this point: “By works of the law no one will be justified” (2:16).

  There is nothing wrong—in fact, there is much that is very helpful—about structuring the calendar to remember and celebrate God’s great salvation in Christ. We know that the early Christians, including Paul, remembered Jesus’ resurrection on the first day of the week by gathering on the Lord’s Day (Acts 20:7; 1 Cor 16:2; Rev 1:10). The early Church also celebrated Easter, the Christian Passover, right from the beginning. Through the centuries the Church’s liturgical calendar has grown and been revised from time to time. By the authority Christ gave to the apostles (Matt 16:19; 18:18; 1 Cor 11) and they passed on to the bishops, the Church has made a few elements of the liturgical calendar obligatory for Catholics: attending Mass on Sunday and a few annual feasts; fasting on Ash Wednesday and Good Friday. But the Church does not regard even these obligatory observances—not to mention the rest of the liturgical calendar—as practices that justify us before God, as the †Judaizers regarded the law of Moses. Rather, they are means by which the Church commemorates the works of the †Lord, especially the death and resurrection of Christ in the grace-filled mystery and communion of the Eucharist, to lift our minds to the things above (Col 3:1) and to grow together in the Lord (Heb 10:25).

  1. According to some scholars, Paul’s discussion assumes that the situation being presented involves a minor son whose father has died, leaving the child in the control of guardians until he reaches his majority. An adult heir’s use of the family property was still subject to the father as long as he lived unless the father distributed all or part of the †inheritance (see Luke 15:12). But Paul is concerned with only one point of comparison, the adult child’s freedom from administrators and guardians.

  2. It is used this way in Wis 7:17; 19:18; 4 Maccabees 12:13; Philo; Josephus; and the Apostolic Fathers.

  3. An analogous contrast between the ceremonial laws of the Old Covenant and the
new reality in Christ is found in Heb 9:9–14, where Old Testament laws are described as “regulations concerning the flesh, imposed until the time of the new order” (Heb 9:10; see 13:9).

  4. When the subject of adoption surfaces in v. 5, it refers to the adoption of Christians, not to the Son, who was sent. The sentence (vv. 4–5) makes no sense if the Son, who was sent, has the same status as the people who are adopted by God as a result of his coming.

  5. See also Job 15:14; 25:4. In the Hymns of †Qumran, “born of woman” is placed in parallel with “creature of clay” (1QH 13:14–15; 18:12–13).

  6. Paul attributes this result both to faith and to baptism (Rom 6:3–10).

  7. Rom 8:15, 23; 9:4; Gal 4:5; Eph 1:5.

  8. Most English translations say, “Because you are children . . . ,” instead of “As proof that you are children. . . .” Both translations are possible, although they express different relationships between sonship and the gift of the Spirit. In the more common translation, believers are adopted as children, and then, because of their adoption, God sends them the Spirit. However, the NABRE translation interprets adoption and bestowal of the Spirit as simultaneous, since receiving the Spirit is what makes us adopted sons and daughters and is therefore a sign of that relationship. This was the interpretation of the Greek Fathers of the Church and is more in keeping with Paul’s teaching on this subject in Romans (Rom 8:15–17) and thus more likely his meaning here.

  9. See, e.g., Exod 34:5–7; Ps 103:8–18; Isa 49:13–16; Matt 5:44–48; 6:25–33; 7:7–11; John 14:8–10; 16:26–27; Eph 3:14–21.

  10. For more on Christian fulfillment of the Sabbath, see Catechism 2175–76.

  A Personal Appeal

  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.

  [4:12–13]

  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

  LIVING TRADITION

  St. John Chrysostom on Paul’s Pastoral Skill

  An astute pastor and great preacher himself, St. John Chrysostom, archbishop of Constantinople (397–407), notices how Paul pastors his Galatian flock.

  See how again he addresses them by a name of honor [“brothers,” 4:12], remembering to be gracious . . . for just as continual flattery ruins people, so a continuously severe mode of speech hardens them. Therefore it is good to maintain a balance everywhere. See how he defends what he has said, showing that it was not in mere indignation but in concern for them that he said what he has said. For since he has given them a deep cut he next injects this appeal like oil. And showing that his words did not come from hatred or enmity, he reminds them of the charity that they displayed toward him and carries on his argument ironically.a

  a. John Chrysostom, Homily on Galatians 4.8–12, in ACCS VIII:61–62.

  [4:14–15]

  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.

  [4:16]

  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.

  [4:17]

  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).