CuapTer III.—Vv. 1-6. WHAT SENSE- LESS FOLLY IS IT FOR YOU, WHO HAD THE CRUCIFIXION OF CHRIST SET PLAINLY BE- FORE YOUR EYES, TO RESORT NOW TO Circumcision! THINK ONLY HOW IT WAS THAT YOU RECEIVED THE SPIRIT: WAS IT BY OBEDIENCE TO LAW OR BY LISTENING IN FaitH? Can you ϱΟΝ- PLETE A SPIRITUAL WORK BY AN ORDI- NANCE OF THE FLESH? DID YOU SUFFER ALL THAT PERSECUTION FOR NOTHING? WAS IT YOUR OBEDIENCE TO LAW OR YOUR LISTENING IN FAITH THAT LED TO Gop’s IMPARTING TO YOU THE SPIRIT WITH POWER, EVEN AS THE FAITH OF ABRAHAM WAS RECKONED TO HIM FOR RIGHTEOUSNESS ?—Ver. 1. ἐβάσκανεν. This word denoted either the fascination of an evil eye or some malignant influ- ence akin to it; the infatuation of some Galatians at this crisis is attributed to the baneful effect of some mysterious powers of evil.
The reading ἐβάσκηνεν has probably found its way into some MSS. from classical usage; most verbs in -αίνειν form the aorist in ἃ in the N.T., e.g., λενκᾶναι ἐσήμανεν ποιμάνατε.
The additions τῇ ἀληθείᾳ μὴ πείθεσθαι after ἐβάσκανεν, and ἐν ὑμῖν after προε- γράφη in the Received Text are evidently
167
III. τ. Ὦ ἌΝΟΗΤΟΙ Γαλάται, τίς ὑμᾶς ἐβάσκανεν,ὶ οἷς κατ ὀφθαλμοὺς ᾿Ιησοῦς Χριστὸς προεγράφη 2 ἐσταυρωμένος ; 2. τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν - Ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε,
ἢ ἐξ ἀκοῆς πίστεως ; 2. οὕτως ἀνόητοί ἐστε ; ἐναρξάμενοι πνεύματι,
νῦν σαρκὶ ἐπιτελεῖσθε; 4. τοσαῦτα ἐπάθετε εἰκῆ ; εἴ γε καὶ εἰκῆ.
. 6 οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα, καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, χορηγῶν op μ py μ μῖν,
1 τῇ αληθειᾳ μη πειθεσθαι after εβασκανεν CDIEKLP; om. SABD!FG 17, 67.
Σεν υμιν after προεγραφη DEFGKLP;
spurious. The former is probably due to a reminiscence of v. 7, where the clause occurs.—mpoeypady. This word is twice employed by the Apostle, once in Rom. xv. 4 with reference to the Scriptures, once in Eph. iii. 3 with reference to a former letter ofhisown. Here, probably, it refers in like manner to some document which he had placed in the hands of the Galatians, or some letter he had written for their guidance during his absence, in which the vital truth of the crucifixion had been enforced. That he wrote many apostolic letters to his converts is clear from 2 Thess. iii. 17. The addition κατ᾽ ὀφθάλμους is in harmony with this view. γράφειν never has the sense of painting in the N.T.—éotavpwpévos. The Greek order of words indicates that this parti- ciple has the force of a predicate. The fact of the Crucifixion with all that the fact involved was the truth which had been so distinctly set before the eyes of the Galatians in black and white.
Ver. 2. The Apostle appeals with confidence to the personal experience of his converts. They were themselves conscious of having received on their conversion gifts of the Spirit. Whence then came the inward change? Was it the result of fulfilling law, or of listening in faith? The question needs no answer : for it was obviously the result of listening in faith, The second clause couples together two essential requisites for conversion; men must not only listen, but listen in a right spirit, desiring to know and do God’s will. The genitive πίστεως adds this essential condition.— τὸ πνεῦμα. The spirit constitutes in this Epistle a definite element inthe regenerate nature, due to spiritual creation as the flesh is to natural creation—an internal organ by which the Holy Spirit operates on the will and prompts the action of man (cf, v. 16-22). It becomes therefore a living human force within the heart, distinct from the personality of the Holy Spirit. But on the other hand it is
om. SABC 17, etc.
absolutely dependent for its vital force on the original inspiration of the Holy Spirit, and can neither live nor grow without continual nourishment and sus- tenance from Him.