Galatians 4:20Meaning & Commentary from the Church Fathers

How is it that you, after reaching such a heavenly height, both through the grievous sufferings you endured for the faith and through the signs you worked by faith, have now suddenly descended to such humiliation. That you turn to circumcision and Sabbaths and join yourselves to the Jews?" For this reason he also said at the beginning, "I marvel that you are so quickly turning to another gospel" (Gal 1:6). Here too he says, "I am perplexed about you," as though saying, "What shall I say? Where shall I begin my speech? What shall I think? I am at a loss. Therefore nothing remains but to weep, as the prophets also did in hopeless cases." Yet this kind of healing is not insignificant, namely, not only to exhort, but also to weep. He said this also in his address to the Milesians: "For three years, with tears, I did not cease teaching you" (Acts 20:31). He says the same here in the words, "to change my voice." We too, when overcome by unforeseen, inescapable, and difficult circumstances, most often give ourselves over to tears. Therefore, after reproving and rebuking them, and again consoling them, he finally begins to weep. Weeping expresses not only censure, but also tenderness. It does not provoke like censure, nor does it weaken like indulgence. It is a mixed remedy, and has great power in exhortations. Thus he softens their heart with his tears. Having made them more favorably disposed toward himself, he again enters the contest. He sets before them a still weightier matter for consideration, showing that even the Law itself does not require them to observe it. Above he offered Abraham as an example. Now he presents the Law itself as persuading them not to observe it any longer, but to abandon it. This, of course, was a stronger proof. "If you wish," he says, "to be obedient to the Law, then leave it, since it itself requires this." Yet the Apostle does not say this directly, but reaches the same point in another way, by making use of the history.

Now I would wish to be with you in person, if the bonds of confession did not hinder me." And the Apostle changed his gentle word into the word of one who is angry. "It is not easy for me to be gentle today and angry tomorrow," Paul says. "Love compels me to address you with the expression of different feelings. Grief compels me." "But I would wish to be with you and change my voice, because I am perplexed about you." Divine Scripture has an edifying effect even when it is read. Yet it is far more profitable when one turns from letters to speech. That is, he who formerly taught by means of an epistle should instruct the hearers by his personal presence. Indeed, the living word has great power. It is the word sounding from the mouth of its own maker and uttered with the very inflections with which it was born in the heart of man. Therefore the Apostle, knowing that speech delivered in the presence of hearers has great power, wishes to replace the word of the epistle, the word written on paper, with the word addressed to present hearers. Since this is more useful for those corrupted by error, he wishes to draw them back again to the truth by living speech. This is because he was in perplexity, or was perplexed, among them. Yet in Greek this place is expressed by a more suitable word. For aporouma denotes not so much confusion, which they express by aiscunh or auncusij, as lack or need. Thus the meaning is this: "I would now wish to be with you and to pronounce in person the written word before you, not because I have need of you. Rather, it is because I do not have the fruits which disciples ordinarily have from teachers. The seed of teaching has been cast in vain, sine causa. I suffer complete poverty among you. Therefore I can apply here the saying of the prophet Jeremiah: 'I have profited no one, and no one has profited me'" (Jer 23:23). This passage may also be interpreted otherwise. The Apostle Paul became a Jew to the Jews, that he might gain the Jews (1 Cor 9). To those under the Law he became as though under the Law, and to the weak, weak, that he might gain the weak. He changed his speech according to the qualities of those whom he wished to save. Like those who take part in spectacles, for he truly became a spectacle to the world, to angels, and to men (1 Cor 4:9), he adapted his voice and clothing to the given role. This does not mean that what he represented existed in fact. Rather, those who watched were to see what was useful for others. He sees that the Galatians need another teaching. They must be saved by another way, not by the one through which they had earlier been brought from paganism to faith in Christ. Now he is forced to say, "I wished to be with you now and to change my word, because I am perplexed about you." "I do not see," he says, "what would help you if I speak to you as before. Therefore, not knowing what to do, and being drawn in different directions, in diversa distractus, I am torn, tormented, and in turmoil." Physicians see that the power of their art is ineffective in the first treatment. Then they turn to another and test which of many remedies is useful until they reach the healing of the sick man. Thus what is incurable by some soothing remedy is cured by cautery or by an even stronger remedy. So also I, perplexed and ignorant concerning you, turn now this way and now that. I would wish to pronounce the present written word with my mouth and correct you in person with more than ordinary severity. Indeed, the word of an epistle cannot express the inflections of an angry voice. It cannot reflect the cry of one who is angry, nor present the grief of the heart with corresponding tones. I used gentle words toward you: "Brethren, I adjure you," and, "My beloved children, whom I again bear in travail until Christ be formed in you." But I, gentle and meek, who spoke to you like a father, am moved by love, which does not allow me to bear your destruction and eternal errors. Now I would wish to be with you in person, if the bonds of confession did not hinder me, and to change my gentle word into the word of one who is angry. It is not easy for me to be gentle today and angry tomorrow. Love compels me to this, that is, to address you with the expression of different feelings. Grief compels me. Indeed, at first I do not know myself with what words I will suddenly break forth, prorumpam, nor with what medicine I must treat you. For I am perplexed about you.

"I would like to be present with you now and to change my voice," that is, to change it according to what he would see with his own eyes (Bishop Theophan). "For I am perplexed about you." St. Chrysostom says: observe his impatience and irrepressible feeling, which he cannot hide within himself. Such is the nature of love. It is not satisfied with words from afar, but seeks a meeting as well.

Such a word has great force while those being reproved have not yet completely fallen away from the spirit of the one reproving them. According to St. John Chrysostom, the Apostle speaks as though saying: "The false teachers are zealous in trying to deprive you of perfect knowledge and bring you to what is superficial and false. They do this only so that they themselves may take the rank of teachers, and place you, who are now above them, in the position of disciples. But I, on the contrary, desire you to be better than they and to serve as an example for the more perfect, as you were when I was with you." "You have shattered the image, lost your high kinship, and altered the likeness. You need another regeneration, a new re-creation. Yet I do not cease to call you children. I do not know what to say. I do not know what to devise. How is it that you, after reaching such a heavenly height, have now suddenly descended to such humiliation and poverty, that you turn to circumcision and Sabbaths and join yourselves to the Jews? Therefore nothing remains but to weep."

In fact, he was not with the Galatians on this occasion. But he felt the impulse to be there and spoke of it, to impress upon them that he was not indifferent to what was happening among them.

Even this alone could have an effect. The Galatians did not know that he would not come, and could not help expecting him at any moment.

This expectation was bound to sober them and stop them from further deviations. For when he was with them, they were zealous for the good as it is, without any foreign admixture.

The Apostle's personal presence was very influential. The expectation of his arrival also had to exert its own measure of influence.

What does it mean to "change my voice"? It means to change it according to what he would see with his own eyes.

Perhaps he would not find among them such great evil as he imagined. Perhaps he would find even greater evil.

It is also likely that when some inclined toward Judaism, others remained firm in the faith. On both sides there were different degrees and shades.

When he arrived among them, the Apostle would direct his speech according to all this. To one he would give severity, to another strengthening, to another consolation.

There would be rejoicing, and there would be weeping.

Chrysostom says: "Notice his impatience and irrepressible longing, which he cannot conceal within himself. For such is the property of love.

"It is not satisfied with words from afar, but seeks a meeting.

"'And to change my voice,' that is, to change it into a mournful voice, to shed tears, and to make all of you weep.

"But since one cannot weep and lament in a letter, he fervently desires to see them.

"'For I am perplexed about you.' I do not know, he says, what to say. I do not know what to devise.

"How is it that, after reaching such a heavenly height through the grievous afflictions you endured for the faith, and through the signs shown by your faith, you have now suddenly descended?

"How have you descended to such humiliation and poverty, that you turn to circumcision and Sabbaths and join yourselves to the Jews?

"This very thing forced the Apostle to say at the beginning of the Epistle, 'I marvel that you are so quickly turning away' (cf. Gal 1:6).

"And here he says, 'I am perplexed about you.' It is as though he said: What shall I say? Where shall I begin my speech? What shall I think? I am at a loss.

"Thus nothing remains but to weep. This is what the Prophets did in hopeless cases.

"For this mode of healing is not insignificant, namely, not only to exhort, but also to weep."