Commentary on Galatians

Verse 1

“Brethren, even if a man be overtaken in any trespass.”

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.” He said not if a man commit but if he be “overtaken” that is, if he be carried away.

“You which are spiritual restore such a one,”

He says not “chastise” nor “judge,” but “set right.” Nor does he stop here, but in order to show that it behooved them to be very gentle towards those who had lost their footing, he subjoins,

“In a spirit of meekness.”

He says not, “in meekness,” but, “in a 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, puts him under the same fear, saying,

“Looking to yourself, lest you also be tempted.”

For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, “looking to yourself, lest you also be tempted.” He apologizes for the offender, first, by saying “if you be overtaken;” next, by employing a term indicative of great infirmity; lastly, by the words “lest you also be tempted,” thus arraigning the malice of the devil rather than the remissness of the soul.

Ver. 2. “Bear one another's burdens.”

It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offenses 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 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.”

He says not “fulfil,” but, “complete;” that is, make it up all of you in common, by the things wherein you bear with one another. For example, this man is irascible, you are dull-tempered; bear therefore with his vehemence that he in turn may bear with your sluggishness; and thus neither will he transgress, being supported by you, nor will you offend in the points where your defects lie, because of your brother's forbearing with you. So do you by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if you do not thus, but each of you will investigate the faults of his neighbor, 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 thinks himself to be something, when he is nothing, he deceives 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 each man prove his own work.”

Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if you have 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 is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.

Ver. 4. “And then shall he have his glorying in regard of himself alone and not of his neighbor.”

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 you will boast, boast not against your neighbor, 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 with reference to 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 regard of his neighbor,” but becomes elated by examining himself by himself, will afterwards cease to be so. 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 each man shall bear his own burden.”

He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, to that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.

Ver. 6. “But let him that is taught in the word communicate unto him that teaches in all good things.”