CHAPTER 6
Lecture 1
1 Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.
2 Bear ye one another’s burdens; and so you shall fulfil the law of Christ.
3 For if any man think himself to be something, whereas heis nothing, he deceiveth himself.
4 But let every one prove his own work; and so he shall have glory in himself only and not in another.
5 For every one shall bear his own burden.
After leading the Galatians back to the state of truth as to divine things, the Apostle then leads them back as to things human, instructing them how to behave toward men.
First, how to act toward the upright;
Secondly, toward those who are wicked (v. 11).
With respect to the first, he does three things:
First, he teaches how superiors should act toward inferiors;
Secondly, how equals toward equals (v. 2);
Thirdly, how inferiors toward superiors (v. 6).
Regarding the first he does two things:
First, he sets forth the admonition;
Secondly, he assigns the reason for the admonition (V. 1): considering thyself, lest thou also be tempted.
Therefore, because he had said so much about sin, then, lest anyone free of sin be severe toward sinners, he gives them an admonition about meekness and mercy, saying: Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness. Herein he lays down the three elements which form the admonition. The first consists in being come upon unawares. For when some sin out of malice, they are less worthy of forgiveness: “Who as it were on purpose have revolted from him and would not understand all his ways” (Job 34:27). But when one is overtaken by temptation and lured into sin, pardon should be granted him more readily. That is why he says, and if a man be overtaken in any fault , i.e., fall through want of circumspection and because of trickery, so that he could not escape, instruct such a one in the spirit of meekness .
The second is infrequency of sin. For some sin as a matter of custom: “Cursing and lying and killing and theft and adultery have overflowed and blood hath touched blood” (Hos 4:2). Against such sinners more severe measures should be taken. And this is excluded when he says, in any, implying that he is speaking of those who do not sin as a daily practice.
The third is the quality of the sin. For some sins consist in commission and some in omission. And the first is more grave than the second, because the former are opposed to negative precepts which bind always and at every moment; whereas the latter, being opposed to affirmative precepts, since they do not bind one at every moment, it cannot be known definitely when they do bind. Hence it is said in Psalm 18 (13): “Who can understand sins?” And touching this he says, in any fault . Or, according to a Gloss, a fault is a sin committed through ignorance.
Having stated these things, he recommends that mercy be shown by those who correct others. These are spiritual men whose office is to correct. Hence he says, those who are spiritual, instruct such a one in the spirit of meekness: “The spiritual man judgeth all things, and he himself is judged of no man” (1 Cor 2:15). The reason for this is that he has a correct judgment of all things, being rightly disposed to each thing, as a person with a healthy taste is the best judge of flavor. Now the spiritual man alone is rightly disposed concerning moral actions. Therefore he alone judges Well of them.
But although the name “spirit” suggests unyielding energy, according to the saying of Isaiah (25:4): “For the spirit of the mighty is like a whirlwind beating against a wall,” it should not be supposed that spiritual men are over-strict in correcting. For the spirit of this world does that, but the Holy Spirit produces a certain gentleness and sweetness in a man: “0, how good and sweet is thy spirit, O Lord, in all things” (Wis 12:1). Hence he says, in the spirit of meekness : “The just man shall correct me in mercy and shall reprove me” (Ps 140:5). Contrariwise, it is said of some in Ezechiel (34:4): “You ruled over them with vigor and with a high hand.” Furthermore, he says, instruct , and not “correct,” because he is speaking of those who fall by being overtaken, and these need instruction; or because every sinner falls through some lack of knowledge: “They err that work evil” (Prov 14:22).
He adds a reason for the admonition, saying, considering thyself, lest thou also be tempted . As if to say: You should do as I say, because you, too, are weak. For as long as we are in this mortal life, we are prone to sin. But nothing so breaks a man from severity in correcting as fear of his own fall: “Judge of the disposition of thy neighbor by thyself” (Sir 31:18).
But how they ought to act towards equals he shows when he says, Bear ye one another’s burdens .
First, he sets down the admonition;
Secondly, he assigns a reason for it (v. 2);
Thirdly, he removes an obstacle to the admonition (v. 3).
Here he admonishes them to support one another, saying, Bear ye one another’s burdens. And this is to be done in three ways. In one way by patiently enduring the bodily or spiritual defects of another: “We that are stronger ought to bear the infirmities of the weak” (Rom 15:1). In a second way by coming to one another’s aid in their needs: “Communicating to the necessities of the saints” (Rom 12:13). In a third way by making satisfaction through prayers and works for the punishment one has incurred: “A brother that is helped by his brother is like a strong city” (Prov 18:19). Now the reason for this admonition is the fulfillment of the law of Christ. But this is charity: “The fulfillment of the law is love” (Rom 13: 10). Hence he says: and you shall fulfil the law of Christ , i.e., charity.
There are three reasons why charity is specifically linked with the law of Christ. First, because by it the New Law is distinguished from the Old; for the former is a law of fear, but the latter of love. Hence Augustine says: “Fear and love is the slight difference between the Old Law and the New.” Secondly, because Christ expressly promulgated His law in terms of charity: “By this shall all men know that you are my disciples, if you have love one for another” (Jn 13:35); again: “A new commandment I give unto you: that you love one another, as I have loved you” (v. 34). Thirdly, because Christ fulfilled it and left us an example bow to fulfill it; for he bore our sins out of charity: “Surely he hath borne our infirmities”’ (Is 53:4); “Who his own self bore our sins in his body upon the tree, that we, being dead to sins, should live to justice” (1 Pet. 2:24); “He himself shall carry them that are with young” (Is 40:11). Thus, then, ought we to carry one another’s burdens out of charity, that so we may fulfill the law of Christ.
The obstacle to fulfilling the above admonition is pride. And to exclude this he says, For if any man think himself to be something, whereas he is nothing, he deceiveth himself.
First, he censures such pride;
Secondly, he points out how to avoid it (v. 4);
Thirdly, he gives a reason for avoiding it (v. 5).
He says therefore: Do as I say. But it sometimes happens that one does not carry another’s burdens, because he prefers himself to others. Hence such a one said in Luke (18:11): “I am not as the rest of men, extortioners, unjust, adulterers.” Therefore he says, For if any man think himself to be something, i.e., through pride judge in his own mind that he is greater in comparison to a sinner, whereas he is nothing of himself , because whatever we are is from the grace of God, according to the saying of the Apostle: “But by the grace of God I am what I am” (1 Cor 15:10), anyone, I say, who acts thus deceiveth himself , i.e., cuts himself off from the truth: “All nations are before him as if they had no being at air (Is 40:17); “When you have done all these things that are commanded you, say: We are unprofitable servants: we have done that which we ought to do” (Lk 17:10).
Now the way to avoid such a failing is to consider one’s own defects, for it is because one considers the defects of others and not his own that he seems to himself to be some thing in comparison to others in whom he observes defects; and not considering his own, he has a feeling of pride. Hence he says, But let every one prove , i.e., diligently examine, his , i.e., his own, work, both inward and outward: “Let a man prove himself” (1 Cor 11:28), and so in himself , i.e., in his own conscience, he shall have glory , i.e., shall glory and rejoice—“For our glory is this, the testimony of our conscience” (2 Cor 1:12)— and not in another , i.e., not in being praised by someone else. Or thus: in himself , i.e., in things that are his own, he will have glory , i.e., he will glory by considering himself; and not in another , i.e., not by considering, others: “Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me” (2 Cor 12:9). Or, in himself , i.e., in God Who dwells in him, he will glory, i.e., the glory will be His; and not in any other save in God: “He that glorieth, let him glory in the Lord” (2 Cor 10:17).
The reason for avoiding pride is the reward or punishment that will be rendered to each one according to his merits or demerits. Hence he says, For every one shall bear his own burden . But this seems contrary to what he had said earlier, namely, Bear ye one another’s burdens .
But it should be known that he was speaking there of the burden of supporting weakness, a burden which we ought to carry one for another; but now he is speaking of the burden of rendering an account. This, everyone will carry for himself, whether it be a burden of reward or of punishment. For “burden” signifies the weight sometimes of punishment, sometimes of reward: “Working for us an eternal weight of glory” (2 Cor 4:17); “Say to the just man that it is well, for he shall eat the fruit of his doings. Woe to the wicked unto evil: for the reward of his hands shall be given him” (Is 3:10). But if some are said to render an account for others, as prelates for subjects, according to Ezechiel (3:20): “I will require his blood at thy hand”; and Hebrews (13:17): “Obey your prelates.... for they watch as being to render an account of your souls”; this is not contrary to the words of the Apostle, because they are not punished for the sins of their subjects but for their own, which they committed in ruling them.
Therefore pride and sin are to be avoided, because everyone will present to God on the day of judgment his own burden, i.e., the measure of his own grace as sheaves of good works: “But coming they shall come with joyfulness, carrying their sheaves,” and this refers to those who are good (Ps 125:7). Or: will carry his own burden , i.e., each the punishment for his own sin.