Let us take the case from which the whole context has arisen. Paul was exhorting the Galatians, as I explained, in reference to their duty to a fallen brother; and he speaks of him--according to our version--an overtaken in a fault."Now, that is scarcely his idea, I think. The phrase, as it stands in our Bibles, suggests that Paul is trying to minimise the gravity of the man's offence; but just in proportion as ha minimised its gravity would he weaken his exhortation to restore him. But what he is really doing is not to make as little as possible of the sin, but to make as much of it as is consistent with the truth. The word overtaken"suggests that some sin, like a tiger in a jungle, springs upon a man and overpowers him by the suddenness of the assault. The word so rendered may perhaps be represented by some such phrase as discovered ; or, if I may use a colloquialism,' if a man be caught red-handed.' That is the idea. And Paul does not use the weak word fault,' but a very much stronger one, which means stark staring sin. He is supposing a bad case of inconsistency, and is not palliating it at all. Here is a brother who has had as unblemished reputation; and all at once the curtain is thrown aside behind which he is working some wicked thing; and there the culprit stands, with the bull's-eye light flashed upon him, ashamed and trembling. Paul says, If you are a spiritual man'--there is irony there of the graver sort, show your spirituality by going and lifting him up, and trying to help him.' When he says,' Restore such an one,' he uses an expression which is employed in other connections in the New Testament, such as for mending the broken meshes of a net, for repairing any kind of damage, for setting the fractured bones of a limb. And that is what the spiritual' man has to do. He is to show the validity of his claim to live on high by stooping down to the man bemired and broken-legged in the dirt. We have come across people who chiefly show their own purity by their harsh condemnation of others' sins. One has heard of women so very virtuous that they would rather hound a fallen sister to death than try to restore her; and there are saints so extremely saintly that they will not touch the leper to heal him, for fear of their own hands being ceremonially defiled. Paul says, Bear ye one another's burdens'; and especially take a lift of each other's sin.
I need not remind you how the same command applies in relation to pecuniary distress, narrow circumstances, heavy duties, sorrows, and all the ills that flesh is heir to.' These can be borne by sympathy, by true loving outgoing of the heart, and by the rendering of such practical help as the circumstances require.
But there are burdens that cannot be borne by any but the man himself. There is the awful burden of personal existence. It is a solemn thing to be able to say I.' And that carries with it this, that after all sympathy, after all nestling closeness of affection, after the tenderest exhibition of identity of feeling, and of swift godlike readiness to help, each of us lives alone. Like the inhabitants of the islands of the Greek Archipelago, we are able to wave signals to the next island, and sometimes to send a boat with provisions and succour, but we are parted, with echoing straits between us thrown.' Every man, after all, lives alone, and society is like the material things round about us, which are all compressible, because the atoms that compose them are not in actual contact, but separated by slenderer or more substantial films of isolating air. Thus there is even in the sorrows which we can share with our brethren, and in all the burdens which we can help to bear, an element which cannot be imparted. The heart knoweth its own bitterness', and neither stranger' nor other intermeddleth' with the deepest fountains of its joy."
Then again, there is the burden of responsibility which can be shared by none. A dozen soldiers may be turned out to make a firing party to shoot the mutineer, and no man knows who fired the shot, but one man did fire it. And however there may have been companions, it was his rifle that carried the bullet, and his finger that pulled the trigger. We say, The woman that Thou gavest me tempted me, and I did eat.' Or we say, My natural appetites, for which I am not responsible, but Thou-who madest me art, drew me aside, and I fell', or we may say, It was not I; it was the other boy. And then there rises up in our hearts a veiled form, and from its majestic lips comes Thou art the man'; and our whole being echoes assent--Mea culpa; mea maxim culpa--My fault, my exceeding great fault.' No man can bear that burden.
And then, closely connected with responsibility there is another--the burden of the inevitable consequences of transgression, not only away yonder in the future, when all human bonds of companionship shall be broken, and each man- shall give account of himself to God,' but here and now; as in the immediate context the Apostle tells us, Whatsoever a man soweth, that shall he also reap.' The effects of our evil deeds come back to roost; and they never make a mistake as to where they should alight. If I have sown, I, and no one else, will gather. No sympathy will prevent tomorrow's headache after to-night's debauch, and nothing that anybody can do will turn the sleuth-hounds off the scent. Though they may be slow-footed, they have sure noses and deep-mouthed fangs. If thou be wise thou shalt be wise for thyself, and if thou scornest thou alone shalt bear it."So there are burdens which can, and burdens which cannot, be borne.
