In 4:1-7 we have a kind of explanatory note regarding the previous verses. Why is she needed? If he previously stated that, before faith came, everyone was subject to the law, now he complements the reasoning, using legal propositions to say that the heir, when a minor, does not enjoy his rights, being in practice equal to a slave ( 4.1). In the same way, he and the Galatians were also subject to the rudiments of the world (4:3). This situation changed with the coming of Jesus Christ, who allowed those who remained under the law to be adopted as sons by God (4:4-6). The present situation, therefore, is not one of slavery but of sonship (4.7).
Then (4:8-11) Paul becomes more direct and sharp. It focuses on the Galatians' past. Life without God was characterized by servitude to the rudiments of the world (4:8-9). It is interesting to note that Paul refrains from criticizing the listeners' polytheism. His argument does not focus on this aspect. For him, idolatry places the human being under the tyranny of “weak and poor rudiments” (4:9). Therefore, if the Jews were under the bondage of the Law before the manifestation of Jesus Christ, the Galatians were also enslaved. The problem, for Paulo, is that his readers want to submit again to slavery that, for ethnic and religious reasons, not to mention theological ones, did not concern them. Paul is so worried about the situation that he fears he has lost his job (4:11).
It is this concern that leads him to 4.12-20. For some commentators, the use of friendship ties as an argument indicates emotional intemperance on the part of the apostle. But that doesn't seem to be the case. The language is carefully chosen for the intended purpose. Paul is very emphatic. Terms and expressions such as “I beseech you” (4:12), “physical infirmity” (4:13), “you received me as an angel of God” (4:14), “you would have plucked out your eyes to give it to me” (4:15), “I have become is your enemy because he tells you the truth?” (4.16), “my children, for whom, again, I suffer birth pains” (4.19), set the emotional tone that runs through the entire text. What does Paul intend?
Initially, rescue the empathy of the Galatians. For Paul, he and his readers are equal (4:12). The strain on the relationship is evident when the apostle claims not to be offended (4:12). The rest of the pericope is developed in an attempt to rescue the relationship that seems to be almost lost. The terms listed in the preceding paragraph bear witness to this. Both Paul's effort to preach the gospel in the region and the loving welcome he experienced testify to the positive beginning of the relationship. However, the apostle appears to have become their enemy (4:16). This would be happening under the influence of people who wanted to separate Paul from the Galatians (4:17). How does Paul combat such influence? Calling upon herself the privilege of having been the mother of those Christians and being, for love of them, suffering birth pains again (4:19). The ending is not encouraging. Paul is not sure about them. On the contrary, he is “perplexed” (4:20).
I end with a reflection. In the context of the disputes between Paul and the Judaizers that have influenced the Galatians to reject their former mentor and his teaching, this text says a lot. It is a moment when Paul, in a way abandoning theological questions, appeals to what is most profound and true: relationship. In this, there are no masks, excuses, or subterfuges. It is a very intense moment, but it is only possible because of the history that Paulo built together with his readers.
I wonder how many leaders and pastors today would be able to put themselves in the apostle's shoes. I fear that most would be guided by two options. The first, faced with problems, would simply leave the field and migrate to another church where he could be understood and his ministry would be able to progress. After all, why should I continue to “punch a knife?” This is a business vision that is increasingly present in evangelical communities, far from the vision that the apostle Paul had of ministry: “Now I rejoice in my sufferings for you; and I fill up what is left of Christ's afflictions in my flesh for his body, which is the church” (Col 2:24).
The other possibility would be exactly the opposite of the first. The pastor would assume the role of martyr, of the one who, although right, suffers, in front of a church, according to him, wrong, corrupt, adulterous, that needs to be corrected, disciplined, and “learn who is in charge”. It is the “iron fist” ministry. Such postura.
