Galatians 3:1 - Exposition

O foolish Galatians ( ὦ ἀνόητοι γαλάται ). In thus apostrophizing them, the apostle brands their present behaviour, not any lack of intelligence on their part in general (comp. Luke 24:25 ). "Foolish"—to allow yourselves to be thus robbed of your happiness. The transporting feeling of elevation and joy with which, in Galatians 2:19-21 , the apostle describes himself as crucified with Christ to the Law, and as living in Christ and through Christ, makes him the more keenly sensible of the senseless folly shown by the Galatians in taking up the observance of the Law. Who hath bewitched you, that ye should not obey the truths? ( τίς ὑμᾶς ἐβάσκανε ; [Receptus adds, τῇ ἀληθείᾳ μὴ πείθεσθαι ]); who in his envy did bewitch you ? With respect to the Greek text, there is now no doubt amongst editors that the words, τῇ ἀληθείᾳ μὴ πείθεσθαι , "that ye should not obey the truth," are not genuine here, being in all probability foisted in from Galatians 3:7 . We have, therefore, to omit them and to read ἐβάσκανεν as before οἷς . ἐβάσκανεν is a remarkable word, and calls for comment. In common Greek, βασκαίνειν τινά , to treat one with malignant words, means either to slander, belie, blacken character, or to cast upon him primarily words conveying baleful spells, and then, in later usage very frequently, baleful spells of any kind, and more especially spells from the "evil eye" (Aristotle, Plutarch); in the language of old English superstition, "forelook" or "overlook." Indeed, so closely did this last notion cling to the verb, as to have suggested to Greek grammarians for its etymology, φάεσι καίνειν , "to kill with the eyes." The more scientific etymologists of recent days derive it from βάζω βάσκω , speak; as if it were "to bespeak a man." The nouns βάσκσνος βασκανία , following the senses of the verb, express the ideas, either of envious detraction or of sorcery (see Schneider; Passow; Liddell and Scott). In the New Testament the word occurs only here. In the Septuagint we meet with it in Deuteronomy 28:54 , where, for the words, "His eye shall be evil towards his brother," we have βασκανεῖ τῷ ὀφθαλμῷ αὐτοῦ τὸν ἀδελφὸν αὐτοῦ , meaning apparently, "He shall grudge with his eye his brother;" and so again in Deuteronomy 28:56 , the same phrase is used analogously of the tender woman, "She shall grudge with her eye her husband;" Ecclus. 14:6, "There is not a worse man ( τοῦ βασκαίνοντος ἑαυτόν ) than he that grudges his own self;" ibid. verse 8, "Evil is ( ὁ βασκαίνων ὀφαλμῷ ) he that grudgeth with his eye. In Scripture, both in the Old Testament and the New, and in the Apocrypha, the phrases, "the eye being evil," "the evil eye," following the Hebrew, always denote envy, ill nature, niggardliness. Nowhere either in the Scriptures or in the Apocrypha is there any reference to "forelooking," unless perchance the me'ōnen , Deuteronomy 20:10 (Authorized Version, "observer of times"), is etymologically connected with the Hebrew word for "eye," which, however, few critics suppose. Ignatius, 'Ad Romans', 3, has οὐδέποτε ἐβασκάνατε οὐδένα ἄλλους ἐδιδάξατε , "never grudged any man." This Septuagintal use of the verb presents, as the reader will observe, a somewhat different shade of meaning to any of those cited above from the lexicons. Following, however, its guidance, we may understand the apostle as here asking, "Whoso ill-natured jealousy was it that did light upon you?" and as intending to convey these two ideas: