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. 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 of 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; 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, "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 discernment 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.