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πραύτητος, σκοπῶν σεαυτὸν μὴ Kal σὺ πειρασθῇς: 2. ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. 3. εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὧν, φρεναπατᾷ ἑαυτὸν 1: 4. τὸ
δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ
καύχημα ἕξει, καὶ οὐκ εἰς τὸν ἕτερον" 5. ἕκαστος γὰρ τὸ ἴδιον
φορτίον βαστάσει. κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.
6. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ 7. μὴ πλανᾶσθε, Θεὸς οὐ μυκτηρί-
“ 1 dpevarrarg ε. SABC 17, etc.; eavtov bp. DEFGKLP,
his restoration; and the need of meekness and forbearance for the due execution of this delicate task is enforced.
The transition from the plural καταρτί- ἵετε to the singular σκοπῶν is instructive. The treatment of offenders belonged to the Church collectively, but each member needed to examine himself individually, in order that he might fulfil his part with due humility and sympathy.
Ver. 2. βαστάζετε. From its original sense of taking up, this verb acquires the most various meanings, ¢.g., carvying in Matt. xx. 12, ministration in Matt. ili. 11, vobbery in John xii. 6. Here it signifies lending a hand to help by lifting heavy loads. This does not involve transference of the burden, for it is said in 2 Cor. viii. 13, I mean not that other men be eased and ye burdened : and in ver. 5 itis added that each will have his own pack to bear ; but Christian love must ever be careful to relieve each in turn when overtaxed by crushing loads.
Vv. 3-5. Any conceit of our own strength or goodness is a vain delusion, for we are nothing. Let no man com- pare his own with others’ work: this will only feed his vanity; but let each scrutinise his own work. Then, if he find there ground for rejoicing, it will be in the ability that has been given by God’s grace to sucha oneas he is: for each will have his own burden to bear of conscious guilt and shame.
Ver. 4. τὸν ἕτερον. This phrase de- notes originally the other of two persons,
but in this connexion another than self, ' the world being classified under two heads —self and not self, so that any other man with whom we are brought into contact belongs to the second division.
Ver. 5. φορτίον. This word was applied to the pack usually carried by a porter or a soldier on the march. In Matt. xi. 30 Christ employs this figure to describe the burden which he lays on each of his disciples (τὸ φορτίον pov),
‘
and here it denotes the regular daily bur- den laid on Christians, It is necessary to distinguish this from the heavy loads (βάρη) to which ver. 2 refers as needing the help of Christian brethren for the relief of overtaxed carriers.
Ver. 6. Let him that is taught share with him that teacheth. The word κοινωνεῖν contains the key to the true meaning of this verse. Our versions understand it here, and in Rom. xii. 13, Phil. iv. 15, in the sense of communicat- ing to others ; but I can find no warrant for this in Greek usage. In Rom. xv. 27 it signifies distinctly to receive a share, and elsewhere to become a partner (κοινωνὸς γενέσθαι) and share in com- mon with others (1 Tim. v. 22, 1 Pet. iv. 13, 2 John 11, Heb. ii. 14). Here in like manner it enjoins upon the leaders of the Churches the duty of admitting all the members to participation in any spiritual blessings they enjoy. It con- tinues, in fact, the protest against the arrogant pretensions and selfish exclusive- ness of Judaising leaders.—ayaQots. It is impossible to restrict this word to mere worldly goods, except where the language of the context suggests or warrants such a restriction, as is the case in Luke xii. 18, xvi. 25. The language here points to the blessings of Christian faith and doctrine. —Katrnxotpevos. Oral teach- ing is specified because it was the only form of instruction then existing in the Churches.