III. I. 1. In the last paragraph of the foregoing chapter St Paul began by speaking of the incident at Antioch, but his thoughts have been working round gradually to the false teachers in Galatia, and have mouided his language accordingly. He is thus led to dweil on the direct antagonism to the Gospel involved in the conduct of the Judaizers, which tacitly assumes that a man may be justified by his own works. It is a practical denial of the efficacy of Christ's death. This thought is intolerable to him, and he bursts out into the indignant remonstrance with which this chapter opens.

Christ's death in vain? O ve senseless Gauis, what bewitchment is this? I placarded Christ crucified before your eyes. You suffered them to wander from this gracions proclamation of your King. They rested on the withering eye of the sorcerer. They Fielded to the fascinatin and were riveted there. And the life of your souls has been drained out of you by that envious gaze.'

¿Báokavev] *fuscinated you? St Paul's metaphor is derived from the popular belief in the power of the evil eye. Comp. Ignat. Rom. § 3 nửôéποτε ἐβασκάνατε οὐδένα (or ouderi“), Wisd. iv. 12 βασκανία γὰρ φαυλότητος Suavooi rà xaλd, and see especially the discussion in Plutarch. Symp. v. 7. Ρ. όλο ο περὶ τῶν καταβασκαίνειν λεγομένων καὶ βάσκανον ἔχειν ὀφθαλμὸν ἐμπεσόντος λόγου κ.τ.λ. If the deri vation of βασκαίνειν now generally adopted (see Bentey Wurzel. I. p. 104, from βάζω, βάσκω (φάσκω), be correct, the word originally referred to witchery by spells or incantations ('mala fascinare lingua; but as it occurs in actual use, it denotes the blighting influence of the evil eye, of which meaning indeed the popular but now exploded derivation (ôd

φαέων, καίνουσαν Tzetz. is an evidence. See Bacon's Essays ix. This belief is not contined to the East or to ancient times, but is common in some countries of Europe even now. In parts of Italy the power of the 'occhio cattivo or jettatura is said to be a deeply rooted popular superstition. On its wide prevalence see the references in Winer's Realcörterb. s. v. Zauberei, and in an article by 0. Jahn, über den Aberglauben des bösen Blicks ere. in the Verhandl, der Suchs. Gesellsch. 1955. p. 31. The word Barkaiver then in this passage involves two ideas; 1) The baleful influence on the recipient. and 2) The envious spirit of the agent. This latter idea is very prominent in the Hebrew fentions' or 'covetous, eg. Prov. xxi. 6. Tobit in. 15. Ecclus. xiv. 10. and compare the 6Baduos movrols of the Gospels ; and in the Latin webdo it has swallowed up every other meaning. The false teachers envy the Galatians this liberty in Christ, have an interest in subJecting them again to bondage: see iv. 17, vi. 12. and 2 Cor. xi. co. This idea however is surordinate to the other. for where xalve signifies directly to envy, it generally takes a dative like the Latin invideo' : see Lobeck Phrym. p. 163. Jerome besides sees in the metaphor here an allusion to the spiritual infancy' of the Galatians. It is true indeed that children were regarded as most susceptible of βασκανία διότι πολλὴν ἔχου σιν εὐπάθειαν καὶ τρόπον τῆς φύσεως, Alex. Aphrod. Probl. Phys. ii. 53: see also the passages in Jahn, p. 39), and such an allusion would be very significant here; but the metaphor must not be overcharged.

ἐβάσκανεν (for which some copies read 3doxnver) is probably the first aorist with a; see Ignat. I. c. On

forms in 7 and a, see Buttmanu dusj Sprachl. 101. 4. A. Buttmann p. 35, and Lobeck Phryn. p. 25, Paral. p. 22.

The words τῇ ἀληθείᾳ μὴ πείθεσθαι of the received text have no place here, but are added from v. 7.

cis xar' Jotakuoi's] fore whose eyes: comp. Arist. Ran. 626 iva coi kar deaдuous Aéy. This expression is slightly stronger than 50 Jozanpov, as bringing out the idea of a confronting.

As the blighting influence passed from the eye of the bewitcher, so also was the eye of the recipient the most direct channel of communication: see esp. Alexand. Aphrod. Prof. Phys. ii. 53 ὥσπερ ιώδη τινὰ καὶ φθοροποιὸν ἀκτῖνα ἐξῆσιν ἀπὸ τῆς κόρης αὐτῶν καὶ αὕτη εἰσιοῖσα διὰ τῶν ὀφθαλμῶν τοῦ φθονουμένου τρεύει τὴν ψυχὴν καὶ τὴν picw kr... Ketod. EM. H. 7 Sud τῶν ὀφθαλμῶν τι πίση ταῖς ψυχαῖς εἰστοξεύονται these references I owe to Jahn. p. 33; and comp. Ecclus. xviii. 18 δίσις Σισκάνου εκτήκει ὀφθαλ uous. xiv. S. Test, rii Patr. Is. 4. To let the eye rest on the sorcerer thereBore was to pidid to the fascination. This the Galatians had done; So deeply had they drunken in That look, those shrunken serpent eyes. That all their features were resigned To this sole image in their mind!'

poeypan's posted up, placarded. The verb poypiew is enpable of two meanings; (1) To write beforehand, as Rom. xv. 4 doa yàɔ προεγράφη εἰς τὴν ἡμετέραν διδασκαλίαν eypan. This sense however is excluded here. as the words κar' ¿ólaλuous forbid the supposition that the Apostle is here speaking of the predictions of the Old Testament, even if such a sense were otherwise likely. (2)To write up in public. to placard.' It is the common word to desembe

all public notices or proclamations. eg. Arist. 10. 450 ὅ τι ἂν προγράφω μὲν ἐν τοῖς πινακίοις : comp. Justin Αp. ii. p. 52 Β ἐὰν δὲ ὑμεῖς τοῦτο προγραψητε, ἡμεῖς τοῖς πᾶσι φανερὸν TOLGOWLEY, These would sometimes be notices of a trial or condemnation; comp. Jude 1 oi madai mрoveypaunévol εἰς τοῦτο τὸ κρίμα, with Demosth. p. 1151 τοὺς πρυτάνεις προγράφειν αὐτῷ τὴν κρίσιν ἐπὶ δύο ημέρας. Plut. Camill. 9 s Õiens moyeɔauuévms: and this meaning is assigned to the word here by several ancient commentators. The context however seems to require rather the sense placarded. publicly announced as a magisterial edict or proclamation.' This placard ought to have kept their eyes from wandering, and so to have acted as a charm Barkavov or mocBarkinov, Epist. Jur. og against all Judaic surceries. The compound verb Top3 Ow seems never to be used of painting, as some take it here.

év vulv is omitted after mooeyodon in deference to the best authorities. It is difficult however to account for its insertion in some early copies. uuless it crept in from ver. 5. If retained. it ought probably to be regarded as a redundant expression enforcing the idea of als kar dotakuors, and to te taken with moeypábŋ.

2. 3, 4. I have only one question to ask you. The gifts of the Spirit which we have received, to what do ye owe them? To works performed in bondage to law, or to the willing hearing that comes of faith! What monstrous folly is this then! Will you so violate the divine order of progress! After taking your earliest lessons in the Spirit, do you look to attaining perfection through the Hesh? To what purpose then did ye suffer persecution from these carnal teachers of the law? Will ye now

stultify your past sufferings? I cannot believe that re will.'

2. dkons] in itself may mean either 'a hearing' or a report. For the latter sense see Rom. x. 16, quoted from the LXX of Is. liii. 1. The former meaning however is more probable here, as presenting a better contrast το ἔργων, which requires some word expressing the part taken by the Galatians themselves: comp. 1 Thess. ii. 13.

TioTews] which comes of faith,' the subjective genitive. The parallelism of Rom. S. 17, ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος, is only apparent. A true parallel is the phrase izakon mioTews, Rom. i. 5, xvi. 26. At all events micrews cannot be considered equivalent to τῆς πίστεως (see on i. 23), taken as an objective genitive, with the sense listening to the doctrines of the faith.'

3. ours] refers to what follows: 'How senseless to reverse the natural order of things!'

ἐναρξάμενοι ἐπιτελεῖσθε These words occur together 2 Cor. viii. 6, Phil. i. 6. Both of them. the former especially, are employed of religious ceremonials, and it is possible that the idea of a sacrifice may underlie their use here. For évapxenda of the initiatory rites see Pollux viii. 83, and comp. e.g. Eur. Iph. Aul. 1471; for emireλeiv Herod. ii. 63 (θυσίας, εὐχωλάς), iv. 185 (νηστείας καὶ ἑτάς.

ἐπιτελεῖσθε is perhaps the middle voice rather than the passive, as in Clem. Rom. $ 55 πολλαὶ γυναῖκες ἐνδυναμωθεῖσαι...ἐπετελέσαντο πολλὰ ἀνδρεῖα, and frequently in classical writers, e.g. Plat. Phil. 27 C xáλλiov av kai Thy κρίσιν ἐπιτελεσαίμεθα. A comparison of the parallel passages 2 Cor. viii. 6, Phil. i. 6. seems to point to a transitive verb. On the other hand the middle voice is not found elsewhere in the LXX or New Testament.

4. τοσαῦτα ἐπάθετε εἰκῇ ;] did ye sufer so much in rain?', referring to the persecutions endured by them. For similar appeals to sufferings undergone see Gal. v. 11, 1 Cor. xv. 32, and comp. 1 Thess. ii. 14. The history indeed says nothing of persecutions in Galatia, but then it is equally silent on all that relates to the condition of the Galatian Churches: and while the converts to the faith in Pisidia and Lycaonia on the one side (Acts xiv. 2, 5, 19, 221, and in proconsular Asia on the other (2 Cor. i. 8, Acts xix. 23 sq.), were exposed to suffering, it is improbable that the Galatians alone should have escaped. If we suppose, as is most likely, that the Jews were the chief instigators in these persecutions, St Paul's appeal becomes doubly significant.

On the other hand, éddere has been interpreted in a good sense. as if referring to the spiritual blessings of the Galatians: but doyew seems never to be so used in the New Testament and indeed such a rendering would be harsh anywhere, unless the sense were clearly dedned by the context, as it is for instance in Jos. Ant. iii. 15. 1 τὸν Θεὸν ὑπομνῆσαι μὲν ὅσα παθόντες ἐξ αὐτοῦ καὶ πηλίκων εὐεργε σιῶν μεταλαβόντες κ.τ.λ.

eikŋ] • in rain! You despise that liberty in Christ for which you then suffered; you listen to those teachers, whom you then resisted even to persecution.'

eï ye kaì eikŋ] 'if it be really in rain it is hard to believe this; the Apostle hopes better things of his converts. Ei ye leaves a loophole for doubt, and xal widens this, implying an unwillingness to believe on the part of the speaker. Hermann's distinction ad Viger. p. 834) that eye assumes the truth of a proposition while rep leaves it doubtful, requires modifying

او

n

before it is applied to the New Testament. where eme is, if anything, more directly affirmative than eye. The alternative rendering, If it is only in vain and not worse than in vain, seems harsh and improbable.

5. The question asked in ver. 2 involved the contrast of faith and works. This contrast suggests two other thoughts: The violation of the law of progress committed by the Galatians (ver. 3; Their folly in stultifying their former sufferings ver. 4. The question has meanwhile been lost sight of It is now resumed and the particle cu marks its resumption ; • Well then, as I said, etc.'

¿émyconyde) · He that supplioth bountiful4'; comp. Phil. 1. 19 emiyo Onyias roi veruatos Ingot XOLGTOU. Even the simple word implies more or less of liberality, and the compound yooryelv expresses this idea more strongly. See a Pet. i. 5 émixoρηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετὴν, and compare the use of the substantive ényophynua in Athen. iv. p. 140 c ἐπάϊκλα μὲν λέγεται ταῦτα, ὄντα οἷον ἐπιχορηγήματα τοῦ συντεταγμένου τοῖς Deicirais dikhov. e. the luxuries, the superduities of the meal.

ἐνεργῶν δυνάμεις ἐν ὑμῖν] Comp. 1 Cor. xii. 10 ένεργήματα δυνάμεων with vv. 28, 29), Matt. xiv. 2 ai durápers éveрyoûσi év aur (comp. Mark vi. 14). These passages favour the sense 'worketh miraculous power in you,' rather than worketh miracles among you'; and this meaning also accords better with the context: comp. 1 Cor. xii. 6 καὶ ὁ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. What was the exact nature of these 'powers,' whether they were exerted over the physical or the

moral world, it is impossible to determine. The limitations implied in 1 Cor. xii. 10. and the general use of Suvauets. point rather to the former. It is important to notice how here, as in the Epistle to the Corinthiaus, St Paul assumes the possession of these extraordinary powers by his converts as an acknowledged fact.

The verb which disappears in the ellipsis is to be supplied from the foregoing participles; does He do so from works etc., as in 2 Cor. iii. 11, Rom. xii. 7 sq.

6. The following passage vv. 6—9 was omitted in Marcion's recension of the epistle, as repugnant to his leading principle of the antagonism between the Old and New Testaments : see Tertull ade. Marc. v. 3 ostenditur quid supra haeretica industria eraserit, mentionem scilicet Abrahae,' and Hieron. ad loc.

kads] The answer to the question asked in the former verse is assumed, Surely of faith and so it was with Abraham. Kades, though not a good Attic word, is common in later Greek; see Lobeck Phryn. p. 425.

̓Αβραὰμ ἐπίστευσεν κ.τ.λ.] from the LXX of Gen. xv. 6. The Hebrew has

ויחשבה לו צדקה in the second clause

and (He) imputed it to him (for) righteousness.' It is quoted as in the LXX also in Rom. iv. 3, James ii. 23, Clem. Rom. § 10, Justin Dial. c. Tryph. $119. The passage is cited also in Barnab. § 13, but too loosely and with too obvious an infusion of St Paul's language to allow of any inference as to the text used by the writer.

On the use made of this passage by Jewish writers and on the faith of Abraham see p. 158 sq.

7. The promise to Abraham, which in the passage of Genesis introduces the words just quoted, is the link of connexion with what follows.

7, 8, 9. An offspring, countless as the stars, was promised to Abraham. Abraham believed, and his faith was accepted as righteousness. Who then are these promised sons of Abraham! Those surely who inherit Abraham's faith. Hence the declaration of the scripture that all the Gentiles should be blessed in him. These are the words of foresight discerning that God justifies the Gentiles by faith; for so only could they be blessed in Abraham. We conclude therefore that the faithful and the faithful alone share the blessing with him.'

ywvwσKETE] ‘ye perceice, the indicative rather than the imperative. The former mood is perhaps more suited to the argumentative character of the sentence generally, as well as to the special argumentative particle sa, and possibly also to the meaning of the verb ywwσkely to perceive' rather than 'to know'; see the note iv. 8, 9, ; comp. 1 John ii. 29 éár elôñte ori diκαιός ἐστιν, γινώσκετε ὅτι πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται. Οτι the other hand, for the imperative see Heb. xiii. 23.

oi Ek TiσTews] 'they whose startingpoint, whose fundamental principle is faith. Comp. Rom. ii. S oi ¿§ épideias, Rom. iv. 14 οἱ ἐκ νόμου.

8. ἡ γραφή] the scripture personified. This instance stands by itself in the New Testament, the personification elsewhero not going beyond

déyel or einey, or such expressions as OUVÉKλELGEV, ver. 22. The attributing 'sight' to the sacred writings is however found in a not uncommon Jewish formula of reference N, 'Quid vidit?' see Schöttgen here. On the meaning of pan, a passage of Scripture, see the note iii. 22.

dikato) The tense denotes the certainty of God's dealings, the sure accomplishment of His purpose, as if it were actually present: see on 1 Thess. v. 2. and Winer xi. 2. p. 280.

TODEUTY,ENIOGTO] The promise to Abraham was an anticipation of the Gospel, not only as announcing the Messiah, but also as involving the doctrine of righteousness by faith.

ἐνευλογηθήσονται κ.τ.λ. A fusion of the two passages, Gen. xii. 3 kai [ἐν ευλογηθήσονται ἐν σοὶ πᾶσαι αἱ ου Aal is ys, and Gen. xviii. 13 xai ἐνευλογηθήσονται ἐν αὐτῷ ̓Αβραάμ TÄYTа Tà ëëvn Ts ys, in both of which the LX agrees with the Hebrew. Comp. Clem. Rom. § 10.

év σoi] • in thee, as their spiritual progenitor.

10, 11, 12. Having shewn by positice proof that justification is of faith, he strengthens his position by the negative argument derived from the impossibility of maintaining its opposite, justification by law. This negative argument is twofold: First, It is impossible to fulfil the requirements of the law, and the non-fulfilment lays us under a curse (ver. 10): Secondly, Supposing the fulfilment possible, still the spirit of the law is antagonistic to faith, which is else