GALAT. VI. 1. SY TIVI παρα CHAPTER VI. Ver. 1. Brethren, if a man be overtaken [in a fault]. Forasmuch as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, Brethren, if a man be overtaken, (that is, if he be or slip,, carried away along with others,) TI, in a false step omitted, yet commented on. viz. in a false step. Ye which are spiritual restore such an one, He says not "chastise" nor "judge," but "set right." Nor does he stop here, but in order to shew that it behoved them to be very gentle towards those who had lost their footing, he subjoins, In the spirit of meekness. He says not," in meekness," but," in the spirit of meekness," signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, he says, Considering thyself, lest thou also be tempted. It is our duty to imitate rich men who convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty. And therefore he states this cogent reason, in these words, considering thyself, lest thou also be tempted. He apologizes for the offender, first, by saying if ye be overtaken; next, by employing a term indicative of great infirmity; lastly, by the words lest thou also be tempted, thus arraigning the malice of the devil rather than the remissness of the soul. Ver. 2. Bear ye one another's burdens. It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the The Church taken together, completes the whole Law. 89 stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations and not for the corner, so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building. Ver. 2. And so fulfil the law of Christ. σατς, ἀναπλη He says not" fulfil," but, complete; that is, make it up Not all of you in common, by the things wherein ye bear with gwone another. For example, this man is irascible, thou art but dull-tempered; bear therefore with his vehemence that he in ρώσατε. turn may bear with thy sluggishness; and thus neither will he, through thy support, transgress, nor wilt thou offend in the points where thy defects lie, through thy brother's forbearance. So do ye reach forth a hand one to another when about to fall, and one with another fulfil the Law in common, each completing what is wanting in his neighbour by his own endurance. But if ye do not thus, but each of you will investigate the faults of his neighbour, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all. Ver. 3. For if a man think himself to be something, when he is nothing, he deceiveth himself. Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition. Ver. 4. But let every man prove his own work. Here he shews that we ought to scrutinize our lives, and this not lightly, but carefully to weigh our actions; as for example, if thou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it be placed in the furnace, but when committed thereto, it is closely scorched and proved by the fire, and all that is spurious is VI. 4. 90 Lower motives suffered, as leading to higher. GALAT. Separated from what is genuine, so too our works, if diligently examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much 14. censure. Ver. 4. And then shall he have rejoicing in himself alone and not in another. This he says, not as laying down a rule, but in the way of concession; and his meaning is this,-Boasting is senseless, but if thou wilt boast, boast not against thy neighbour, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast towards himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of not in another, but becomes elated by examining himself by himself, will cease to be so for the time to come. And that you may be sure this is what he desires to establish; observe how he checks him by fear, saying above, let every man prove his own work, and adding here, Ver. 5. For every man shall bear his own burthen. He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, and forbids him to think highly of himself, by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burthen, and of being heavily laden. Ver. 6. Let him that is taught in the word communicate unto him that teacheth in all good things. Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so com1 Cor. 9, manded, for this law, that they which preach the Gospel should live of the Gospel, is laid down in the New Testament, and likewise in the Old, many revenues accrued to the Levites Num. from the people; what is the reason, I say, that He so ordained, was it not for the sake of laying a foundation beforehand of Id. 35, lowliness and love? For inasmuch as the dignity of a teacher 1-8. oftentimes elates him who possesses it, He, in order to repress 31,42 47. his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he hath Teachers fed by the taught an interchange of love and humility.91 given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to do so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, Let him that is taught in the word communicate unto him that teacheth in all good things, that is, let him shew to him all generosity; this he implies by the words, in all good things. Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives,— as much better as heavenly are better than earthly things. This he expresses in another place, If we have sown unto 1 Cor.9, you spiritual things, is it a great thing if we shall reap your carnal things? Wherefore he gives the procedure the name of a communication, shewing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, he proceeds to say, Ver. 9. And let us not be weary in well doing. And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, Be not deceived; God is not mocked; for whatsoever a man soweth, that shall a Those philosophers among the Greeks who received pay from their pupils were looked down upon, and called Sophists. 11. 92 Duty of almsgiving towards Christians and aliens. GALAT. he also reap. For he that soweth to the flesh shall of the VI. 9. flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. As in the case of seeds, one who sows pulse cannot reap corn, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh luxury, excess, or inordinate desire, shall reap the fruits of these things. And what is this? it is punishment, retribution, shame, derision, destruction. For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too. But the fruit of the Spirit is of a nature not similar but contrary in all respects to these. For consider; hast thou sown alms-giving? the treasures of heaven and eternal glory await thee: hast thou sown temperance? honour and reward, and the applause of Angels, and a crown from the Judge await thee. Ver. 9, 10. And let us not be weary in well-doing; for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to shew mercy both to Jews and Greeks, in the proper gradation indeed, but still to shew mercy. And what is this gradation? it consists in bestowing greater care upon the faithful. His endeavour here is the same as in his other Epistles; he discourses not merely of shewing mercy, but of doing it with zeal and perseverance, for the expressions of" sowing" and of" not fainting" imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labour, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shews by the words, for in due season we shall reap, if we faint not. By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, As we have therefore opportunity, let us do good. As it is not |