CHAPTER XXVI.

OUR BROTHER'S BURDEN AND OUR OWN.

The division of the chapters at this point is almost as unfortunate as that between chaps. iv. and v. The introductory "Brethren" is not a form of transition to a new topic; it calls in the brotherly love of the Galatians to put an end to the bickerings and recriminations which the Apostle has censured in the preceding verses. How unseemly for brethren to be "vainglorious" towards each other, to be "provoking and envying one another!" If they are spiritual men, they should look more considerately on the faults of their neighbours, more seriously on their own responsibilities.

The Galatic temperament, as we have seen, was prone to the mischievous vanity which the Apostle here reproves. Those who had, or fancied they had, some superiority over others in talent or in character, prided themselves upon it. Even spiritual gifts were made matter of ostentation; and display on the part391 of the more gifted excited the jealousy of inferior brethren. The same disposition which manifests itself in arrogance on the one side, on the other takes the form of discontent and envy. The heart-burnings and the social tension which this state of things creates, make every chance collision a danger; and the slightest wound is inflamed into a rankling sore. The stumbling brother is pushed on into a fall; and the fallen man, who might have been helped to his feet, is left to lie there, the object of unpitying reproach. Indeed, the lapse of his neighbour is to the vainglorious man a cause of satisfaction rather than of sorrow. The other's weakness serves for a foil to his strength. Instead of stooping down to "restore such a one," he holds stiffly aloof in the eminence of conscious virtue; and bears himself more proudly in the lustre added to his piety by his fellow's disgrace. "God, I thank Thee," he seems to say, "that I am not as other men,—nor even as this wretched backslider!" The compellation "Brethren" is itself a rebuke to such heartless pride.

There are two reflections which should instantly correct the spirit of vain-glory. The Apostle appeals in the first place to brotherly love, to the claims that an erring fellow-Christian has upon our sympathy, to the meekness and forbearance which the Spirit of grace inspires, in fine to Christ's law which makes compassion our duty. At the same time he points out to us our own infirmity and exposure to temptation. He reminds us of the weight of our individual responsibility and the final account awaiting us. A proper sense at once of the rights of others and of our own obligations will make this shallow vanity impossible.

This double-edged exhortation takes shape in two392 leading sentences, sharply clashing with each other in the style of paradox in which the Apostle loves to contrast the opposite sides of truth: "Bear ye one another's burdens" (ver. 2); and yet "Every man shall bear his own burden" (ver. 5).

I. What then are the considerations that commend the burdens of others for our bearing?

The burden the Apostle has in view is that of a brother's trespass: "Brethren, if a man be overtaken in some trespass."

Here the question arises as to whether Paul means overtaken by the temptation, or by the discovery of his sin—surprised into committing, or in committing the trespass. Winer, Lightfoot, and some other interpreters, read the words in the latter sense: "surprised, detected in the act of committing any sin, so that his guilt is placed beyond a doubt" (Lightfoot). We are persuaded, notwithstanding, that the common view of the text is the correct one. The manner of the offender's detection has little to do with the way in which he should be treated; but the circumstances of his fall have everything to do with it. The suddenness, the surprise of his temptation is both a reason for more lenient judgment, and a ground for hope of his restoration. The preposition "in" (έν), it is urged, stands in the way of this interpretation. We might have expected to read "(surprised) by," or perhaps "into (any sin)." But the word is "trespass," not "sin." It points not to the cause of the man's fall, but to the condition in which it has placed him. The Greek preposition (according to a well known idiom of verbs of motion)¹⁴³¹⁴³   For this pregnant force of έν see the grammarians: Moulton's Winer, pp. 514, 5; A. Buttmann, pp. 328, 9. (Eng. Ver.). indicates the result of the393 unexpected assault to which the man has been subject. A gust of temptation has caught him unawares; and we now see him lying overthrown and prostrate, involved "in some trespass."

The Apostle is supposing an instance—possibly an actual case—in which the sin committed was due to weakness and surprise, rather than deliberate intention; like that of Eve, when "the woman being beguiled fell into transgression."¹⁴⁴¹⁴⁴   1 Tim. ii. 14: the expression is parallel in point of grammar, as well as sense; γέγονεν έν παραβάσει. Such a fall deserves commiseration. The attack was unlooked for; the man was off his guard. The Gallic nature is heedless and impulsive. Men of this temperament should make allowance for each other. An offence committed in a rash moment, under provocation, must not be visited with implacable severity, nor magnified until it become a fatal barrier between the evil-doer and society. And Paul says expressly, "If a man be overtaken"—a delicate reminder of our human infirmity and common danger (comp. 1 Cor. x. 13). Let us remember that it is a man who has erred, of like passions with ourselves; and his trespass will excite pity for him, and apprehension for ourselves.

Such an effect the occurrence should have upon "the spiritual," on the men of love and peace, who "walk in the Spirit." The Apostle's appeal is qualified by this definition. Vain and self-seeking men, the irritable, the resentful, are otherwise affected by a neighbour's trespass. They will be angry with him, lavish in virtuous scorn; but it is not in them to "restore such a one." They are more likely to aggravate than heal the wound, to push the weak man down when he tries to rise, than to help him to his feet.394 The work of restoration needs a knowledge of the human heart, a self-restraint and patient skill, quite beyond their capability.

The restoration here signified, denotes not only, or not so much, the man's inward, spiritual renewal, as his recovery for the Church, the mending of the rent caused by his removal. In 1 Cor. i. 10; 2 Cor. xiii. 11; 1 Thess. iii. 10, where, as in other places, the English verb "perfect" enters into the rendering of παταρτίζω, it gives the idea of re-adjustment, the right fitting of part to part, member to member, in some larger whole. Writing to the Corinthian Church at this time respecting a flagrant trespass committed there, for which the transgressor was now penitent, the Apostle bids its members "confirm their love" to him (2 Cor. ii. 5-11). So here "the spiritual" amongst the Galatians are urged to make it their business to set right the lapsed brother, to bring him back as soon and safely as might be to the fold of Christ.

Of all the fruits of the Spirit, meekness is most required for this office of restoration, the meekness of Christ the Good Shepherd—of Paul who was "gentle as a nurse" amongst his children, and even against the worst offenders preferred to "come in love and a spirit of meekness," rather than "with a rod" (1 Thess. ii. 7; 1 Cor. iv. 21). To reprove without pride or acrimony, to stoop to the fallen without the air of condescension, requires the "spirit of meekness" in a singular degree. Such a bearing lends peculiar grace to compassion. This "gentleness of Christ" is one of the finest and rarest marks of the spiritual man. The moroseness sometimes associated with religious zeal, the disposition to judge hardly the failings of395 weaker men is anything but according to Christ. It is written of Him, "A bruised reed shall He not break, and the smoking flax shall He not quench" (Isa. xlii. 3; Matt xii. 20).

Meekness becomes sinful men dealing with fellow-sinners. "Considering thyself," says the Apostle, "lest thou also be tempted." It is a noticeable thing that men morally weak in any given direction are apt to be the severest judges of those who err in the same respect, just as people who have risen out of poverty are often the harshest towards the poor. They wish to forget their own past, and hate to be reminded of a condition from which they have suffered. Or is the judge, in sentencing a kindred offender, seeking to reinforce his own conscience and to give a warning to himself? One is inclined sometimes to think so. But reflection on our own infirmities should counteract, instead of fostering censoriousness. Every man knows enough of himself to make him chary of denouncing others. "Look to thyself," cries the Apostle. "Thou hast considered thy brother's faults. Now turn thine eye inward, and contemplate thine own. Hast thou never aforetime committed the offence with which he stands charged; or haply yielded to the like temptation in a less degree? Or if not even that, it may be thou art guilty of sins of another kind, though hidden from human sight, in the eyes of God no less heinous." "Judge not," said the Judge of all the earth, "lest ye be judged. With what measure ye mete, it shall be measured unto you" (Matt. vii. 1-5).

This exhortation begins in general terms; but in the latter clause of ver. 1 it passes into the individualising singular—"looking to thyself, lest even thou be tempted." The disaster befalling one reveals the common peril;396 it is a signal for every member of the Church to take heed to himself. The scrutiny which it calls for belongs to each man's private conscience. And the faithfulness and integrity required in those who approach the wrongdoer with a view to his recovery, must be chastened by personal solicitude. The fall of a Christian brother should be in any case the occasion of heart-searching, and profound humiliation. Feelings of indifference towards him, much more of contempt, will prove the prelude of a worse overthrow for ourselves.

The burden of a brother's trespass is the most painful that can devolve upon a Christian man. But this is not the only burden we bring upon each other. There are burdens of anxiety and sorrow, of personal infirmity, of family difficulty, of business embarrassment, infinite varieties and complications of trial in which the resources of brotherly sympathy are taxed. The injunction of the Apostle has an unlimited range. That which burdens my friend and brother cannot be otherwise than a solicitude to me. Whatever it be that cripples him and hinders his running the race set before him, I am bound, according to the best of my judgement and ability, to assist him to overcome it. If I leave him to stagger on alone, to sink under his load when my shoulder might have eased it for him, the reproach will be mine.

This is no work of supererogation, no matter of mere liking and choice. I am not at liberty to refuse to share the burdens of the brotherhood. "Bear ye one another's burdens," Paul says, "and so fulfil the law of Christ." This law the Apostle has already cited and enforced against the contentions and jealousies rife in Galatia (ch. v. 14, 15). But it has a further application. Christ's law of love not only says,397 "Thou shalt not bite and devour; thou shalt not provoke and envy thy brother;" but also, "Thou shalt help and comfort him, and regard his burden as thine own."

This law makes of the Church one body, with a solidarity of interests and obligations. It finds employment and discipline for the energy of Christian freedom, in yoking it to the service of the over-burdened. It reveals the dignity and privilege of moral strength, which consist not in the enjoyment of its own superiority, but in its power to bear "the infirmities of the weak." This was the glory of Christ, who "pleased not Himself" (Rom. xv. 1-4). The Giver of the law is its great Example. "Being in the form of God," He "took the form of a servant," that in love He might serve mankind; He "became obedient, unto the death of the cross" (Phil. ii. 1-8). Justly is the inference drawn, "We also ought to lay down our lives for the brethren" (1 John iii. 16). There is no limit to the service which the redeemed brotherhood of Christ may expect from its members.

Only this law must not be abused by the indolent and the overreaching, by the men who are ready to throw their burdens on others and make every generous neighbour the victim of their dishonesty. It is the need not the demand of our brother which claims our help. We are bound to take care that it is his necessity to which we minister, not his imposture or his slothfulness. The warning that "each man shall bear his own burden" is addressed to those who receive, as well as to those who render aid in the common burden-bearing of the Church.

II. The adjustment of social and individual duty is often far from easy, and requires the nicest discernment398 and moral tact. Both are brought into view in this paragraph, in its latter as well as in its former section. But in vv. 1, 2 the need of others, in vv. 3-5 our personal responsibility forms the leading consideration. We see on the one hand, that a true self-regard teaches us to identify ourselves with the moral interests of others: while, on the other hand, a false regard to others is excluded (ver. 4) which disturbs the judgement to be formed respecting ourselves. The thought of his own burden to be borne by each man now comes to the front of the exhortation.

Ver. 3 stands between the two counterpoised estimates. It is another shaft directed against Galatian vain-glory, and pointed with Paul's keenest irony. "For if a man thinketh he is something, being nothing he deceiveth himself."

This truth is very evident. But what is its bearing on the matter in hand? The maxim is advanced to support the foregoing admonition. It was their self-conceit that led some of the Apostle's readers to treat with contempt the brother who had trespassed; he tells them that this opinion of theirs is a delusion, a kind of mental hallucination (φρεναπατᾷ ἑαυτόν). It betrays a melancholy ignorance. The "spiritual" man who "thinks himself to be something," says to you, "I am quite above these weak brethren, as you see. Their habits of life, their temptations are not mine. Their sympathy would be useless to me. And I shall not burden myself with their feebleness, nor vex myself with their ignorance and rudeness." If any man separates himself from the Christian commonalty and breaks the ties of religious fellowship on grounds of this sort, and yet imagines he is following Christ, he "deceives himself." Others will see how little his affected eminence is worth.399 Some will humour his vanity; many will ridicule or pity it; few will be deceived by it.

The fact of a man's "thinking himself to be something" goes far to prove that he "is nothing." "Woe unto them that are wise in their own eyes, and prudent in their own sight." Real knowledge is humble; it knows its nothingness. Socrates, when the oracle pronounced him the wisest man in Greece, at last discovered that the response was right, inasmuch as he alone was aware that he knew nothing, while other men were confident of their knowledge. And a greater than Socrates, our All-wise, All-holy Saviour, says to us, "Learn of Me, for I am meek and lowly in heart." It is in humility and dependence, in self-forgetting that true wisdom begins. Who are we, although the most refined or highest in place, that we should despise plain, uncultured members of the Church, those who bear life's heavier burdens and amongst whom our Saviour spent His days on earth, and treat them as unfit for our company, unworthy of fellowship with us in Christ?

They are themselves the greatest losers who neglect to fulfil Christ's law. Such men might learn from their humbler brethren, accustomed to the trials and temptations of a working life and a rough world, how to bear more worthily their own burdens. How foolish of "the eye to say to the hand" or "foot, I have no need of thee!" "God hath chosen the poor of this world rich in faith." There are truths of which they are our best teachers—priceless lessons of the power of Divine grace and the deep things of Christian experience. This isolation robs the poorer members of the Church in their turn of the manifold help due to them from communion with those more happily circumstanced. How many of the evils around us would be ameliorated,400 how many of our difficulties would vanish, if we could bring about a truer Christian fraternisation, if caste-feeling in our English Church-life were once destroyed, if men would lay aside their stiffness and social hauteur, and cease to think that they "are something" on grounds of worldly distinction and wealth which in Christ are absolutely nothing.

The vain conceit of their superiority indulged in by some of his readers, the Apostle further corrects by reminding the self-deceivers of their own responsibility. The irony of ver. 3 passes into a sterner tone of warning in vv. 4 and 5. "Let each man try his own work," he cries. "Judge yourselves, instead of judging one another. Mind your own duty, rather than your neighbours' faults. Do not think of your worth or talents in comparison with theirs; but see to it that your work is right." The question for each of us is not, What do others fail to do? but, What am I myself really doing? What will my life's work amount to, when measured by that which God expects from me?

This question shuts each man up within his own conscience. It anticipates the final judgement-day. "Every one of us must give account of himself to God" (Rom. xiv. 12). Reference to the conduct of others is here out of place. The petty comparisons which feed our vanity and our class-prejudices are of no avail at the bar of God. I may be able for every fault of my own to find some one else more faulty. But this makes me no whit better. It is the intrinsic, not the comparative worth of character and daily work of which God takes account. If we study our brother's work, it should be with a view to enable him to do it better, or to learn to improve our own by his example; not401 in order to find excuses for ourselves in his shortcomings.

"And then"—if our work abide the test—"we shall have our glorying in ourselves alone, not in regard to our neighbour." Not his flaws and failures, but my own honest work will be the ground of my satisfaction. This was Paul's "glorying" in face of the slanders by which he was incessantly pursued. It lay in the testimony of his conscience. He lived under the severest self-scrutiny. He knew himself as the man only can who "knows the fear of the Lord," who places himself every day before the dread tribunal of Christ Jesus. He is "made manifest unto God;" and in the light of that searching Presence he can affirm that he "knows nothing against himself."¹⁴⁵¹⁴⁵   1 Cor. iv. 1-5; 2 Cor. i. 12; v. 10-12. But this boast makes him humble. "By the grace of God" he is enabled to "have his conversation in the world in holiness and sincerity coming of God." If he had seemed to claim any credit for himself, he at once corrects the thought: "Yet not I," he says, "but God's grace that was with me. I have my glorying in Christ Jesus in the things pertaining to God, in that which Christ hath wrought in me" (1 Cor. xv. 10; Rom. xv. 16-19).

So that this boast of the Apostle, in which he invites the vainglorious Galatians to secure a share, resolves itself after all into his one boast, "in the cross of our Lord Jesus Christ" (ver. 14). If his work on trial should prove to be gold, "abiding" amongst the world's imperishable treasures and fixed foundations of truth (1 Cor. iii. 10-15), Christ only was to be praised for this. Paul's glorying is the opposite of the402 Legalist's, who presumes on his "works" as his own achievements, commending him for righteous before God. "Justified by works," such a man hath "whereof to glory, but not toward God" (Rom. iv. 2). His boasting redounds to himself. Whatever glory belongs to the work of the Christian must be referred to God. Such work furnishes no ground for magnifying the man at the expense of his fellows. If we praise the stream, it is to commend the fountain. If we admire the lives of the saints and celebrate the deeds of the heroes of faith, it is ad majorem Dei gloriam—"that in all things God may be glorified through Jesus Christ" (1 Pet. iv. 11).

"For each will bear his own load." Here is the ultimate reason for the self-examination to which the Apostle has been urging his readers, in order to restrain their vanity. The emphatic repetition of the words each man in vv. 4 and 5 brings out impressively the personal character of the account to be rendered. At the same time, the deeper sense of our own burdens thus awakened will help to stir in us sympathy for the loads under which our fellows labour. So that this warning indirectly furthers the appeal for sympathy with which the chapter began.

Faithful scrutiny of our work may give us reasons for satisfaction and gratitude towards God. But it will yield matter of another kind. It will call to remembrance old sins and follies, lost opportunities, wasted powers, with their burden of regret and humiliation. It will set before us the array of our obligations, the manifold tasks committed to us by our heavenly Master, compelling us to say, "Who is sufficient for these things?" And beside the reproofs of the past and the stern demands of the present, there sounds in the soul's ear the message of the future, the summons to403 our final reckoning. Each of us has his own life-load, made up of this triple burden. A thousand varying circumstances and individual experiences go to constitute the ever-growing load which we bear with us from youth to age, like the wayfarer his bundle, like the soldier his knapsack and accoutrements—the individual lot, the peculiar untransferable vocation and responsibility fastened by the hand of God upon our shoulders. This burden we shall have to carry up to Christ's judgement-seat. He is our Master; He alone can give us our discharge. His lips must pronounce the final "Well done"—or, "Thou wicked and slothful servant!"

In this sentence the Apostle employs a different word from that used in ver. 2. There he was thinking of the weight, the burdensomeness of our brother's troubles, which we haply may lighten for him, and which is so far common property. But the second word, φορτίον (applied for instance to a ship's lading), indicates that which is proper to each in the burdens of life. There are duties that we have no power to devolve, cares and griefs that we must bear in secret, problems that we must work out severally and for ourselves. To consider them aright, to weigh well the sum of our duty will dash our self-complacency; it will surely make us serious and humble. Let us wake up from dreams of self-pleasing to an earnest, manly apprehension of life's demands—"while," like the Apostle, "we look not at the things which are seen, but at the things which are not seen and eternal" (2 Cor. iv. 18).

After all, it is the men who have the highest standard for themselves that as a rule are most considerate in404 their estimate of others. The holiest are the most pitiful. They know best how to enter into the struggles of a weaker brother. They can appreciate his unsuccessful resistance to temptation; they can discern where and how he has failed, and how much of genuine sorrow there is in his remorse. From the fulness of their own experience they can interpret a possibility of better things in what excites contempt in those who judge by appearance and by conventional rules. He who has learned faithfully to "consider himself" and meekly to "bear his own burden," is most fit to do the work of Christ, and to shepherd His tempted and straying sheep. Strict with ourselves, we shall grow wise and gentle in our care for others.

In the Christian conscience the sense of personal and that of social responsibility serve each to stimulate and guard the other. Duty and sympathy, love and law are fused into one. For Christ is all in all; and these two hemispheres of life unite in Him.