VERSE 1. Considering thyself, lest thou also be tempted.
This consideration is very much needed to put a stop to the severity of some pastors who show the fallen no mercy. St. Augustine says: "There is no sin which one person has committed, that another person may not commit it also." We stand in slippery places. If we become overbearing and neglect our duty, it is easy enough to fall into sin. In the book ent.i.tled "The Lives of Our Fathers," one of the Fathers is reported to have said when informed that a brother had fallen into adultery: "He fell yesterday; I may fall today." Paul therefore warns the pastors not to be too rigorous and unmerciful towards offenders, but to show them every affection, always remembering: "This man fell into sin; I may fall into worse sin. If those who are always so eager to condemn others would investigate themselves they would find that the sins of others are motes in comparison to their own."
"Wherefore let him that thinketh he standeth take heed lest he fall."
(I Cor. 10:12.) If David who was a hero of faith and did so many great things for the Lord, could fall so badly that in spite of his advanced age he was overcome by youthful l.u.s.t after he had withstood so many different temptations with which the Lord had tested his faith, who are we to think that we are more stable? These object lessons of G.o.d should convince us that of all things G.o.d hates pride.
VERSE 2. Bear ye one another"s burdens, and so fulfill the law of Christ.
The Law of Christ is the Law of love. Christ gave us no other law than this law of mutual love: "A new commandment I give unto you, That ye love one another." To love means to bear another"s burdens. Christians must have strong shoulders to bear the burdens of their fellow Christians. Faithful pastors recognize many errors and offenses in the church, which they oversee. In civil affairs an official has to overlook much if he is fit to rule. If we can overlook our own shortcomings and wrong-doings, we ought to overlook the shortcomings of others in accordance with the words, "Bear ye one another"s burdens."
Those who fail to do so expose their lack of understanding of the law of Christ. Love, according to Paul, "believeth all things, hopeth all things, endureth all things." This commandment is not meant for those who deny Christ; neither is it meant for those who continue to live in sin. Only those who are willing to hear the Word of G.o.d and then inadvertently fall into sin to their own great sorrow and regret, carry the burdens which the Apostle encourages us to bear. Let us not be hard on them. If Christ did not punish them, what right have we to do it?
VERSE 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.
Again the Apostle takes the authors of sects to task for being hard-hearted tyrants. They despise the weak and demand that everything be just so. Nothing suits them except what they do. Unless you eulogize whatever they say or do, unless you adapt yourself to their slightest whim, they become angry with you. They are that way because, as St. Paul says, they "think themselves to be something," they think they know all about the Scriptures.
Paul has their number when he calls them zeros. They deceive themselves with their self-suggested wisdom and holiness. They have no understanding of Christ or the law of Christ. By insisting that everything be perfect they not only fail to bear the burdens of the weak, they actually offend the weak by their severity. People begin to hate and shun them and refuse to accept counsel or comfort from them.
Paul describes these stiff and ungracious saints accurately when he says of them, "They think themselves to be something." Bloated by their own silly ideas and schemes they entertain a pretty fair opinion of themselves, when in reality they amount to nothing.
VERSE 4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
In this verse the Apostle continues his attack upon the vainglorious sectarians. Although this pa.s.sage may be applied to any work, the Apostle has in mind particularly the work of the ministry.
The trouble with these seekers after glory is that they never stop to consider whether their ministry is straightforward and faithful. All they think about is whether people will like and praise them. Theirs is a threefold sin. First, they are greedy of praise. Secondly, they are very sly and wily in suggesting that the ministry of other pastors is not what it should be. By way of contrast they hope to rise in the estimation of the people. Thirdly, once they have established a reputation for themselves they become so chesty that they stop short of nothing. When they have won the praise of men, pride leads them on to belittle the work of other men and to applaud their own. In this artful manner they hoodwink the people who rather enjoy to see their former pastors taken down a few notches by such upstarts.
"Let a minister be faithful in his office," is the apostolic injunction.
"Let him not seek his own glory or look for praise. Let him desire to do good work and to preach the Gospel in all its purity. Whether an ungrateful world appreciates his efforts is to give him no concern because, after all, he is in the ministry not for his own glory but for the glory of Christ."
A faithful minister cares little what people think of him, as long as his conscience approves of him. The approval of his own good conscience is the best praise a minister can have. To know that we have taught the Word of G.o.d and administered the sacraments rightly is to have a glory that cannot be taken away.
The glory which the sectarians seek is quite unstable, because it rests in the whim of people. If Paul had had to depend on this kind of glory for his ministry he would have despaired when he saw the many offenses and evils following in the wake of his preaching.
If we had to feel that the success of our ministry depended upon our popularity with men we would die, because we are not popular. On the contrary, we are hated by the whole world with rare bitterness. n.o.body praises us. Everybody finds fault with us. But we can glory in the Lord and attend to our work cheerfully. Who cares whether our efforts please or displease the devil? Who cares whether the world praises or hates us?
We go ahead "by honour and dishonour, by evil report and good report."
(II Cor. 6:8.)
The Gospel entails persecution. The Gospel is that kind of a doctrine.
Furthermore, the disciples of the Gospel are not all dependable. Many embrace the Gospel today and tomorrow discard it. To preach the Gospel for praise is bad business especially when people stop praising you.
Find your praise in the testimony of a good conscience.
This pa.s.sage may also be applied to other work besides the ministry.
When an official, a servant, a teacher minds his business and performs his duty faithfully without concerning himself about matters that are not in his line he may rejoice in himself. The best commendation of any work is to know that one has done the work that G.o.d has given him well and that G.o.d is pleased with his effort.
VERSE 5. Every man shall bear his own burden.
That means: For anybody to covet praise is foolish because the praise of men will be of no help to you in the hour of death. Before the judgment throne of Christ everybody will have to bear his own burden. As it is the praise of men stops when we die. Before the eternal Judge it is not praise that counts but your own conscience.
True, the consciousness of work well done cannot quiet the conscience.
But it is well to have the testimony of a good conscience in the last judgment that we have performed our duty faithfully in accordance with G.o.d"s will.
For the suppression of pride we need the strength of prayer. What man even if he is a Christian is not delighted with his own praise? Only the Holy Spirit can preserve us from the misfortune of pride.
VERSE 6. Let him that is taught in the word communicate unto him that teacheth in all good things.
Now the Apostle also addresses the hearers of the Word requesting them to bestow "all good things" upon those who have taught them the Gospel.
I have often wondered why all the apostles reiterated this request with such embarra.s.sing frequency. In the papacy I saw the people give generously for the erection and maintenance of luxurious church buildings and for the sustenance of men appointed to the idolatrous service of Rome. I saw bishops and priests grow rich until they possessed the choicest real estate. I thought then that Paul"s admonitions were overdone. I thought he should have requested the people to curtail their contributions. I saw how the generosity of the people of the Church was encouraging covetousness on the part of the clergy. I know better now.
As often as I read the admonitions of the Apostle to the effect that the churches should support their pastors and raise funds for the relief of impoverished Christians I am half ashamed to think that the great Apostle Paul had to touch upon this subject so frequently. In writing to the Corinthians he needed two chapters to impress this matter upon them. I would not want to discredit Wittenberg as Paul discredited the Corinthians by urging them at such length to contribute to the relief of the poor. It seems to be a by-product of the Gospel that n.o.body wants to contribute to the maintenance of the Gospel ministry. When the doctrine of the devil is preached people are prodigal in their willing support of those who deceive them.
We have come to understand why it is so necessary to repeat the admonition of this verse. When Satan cannot suppress the preaching of the Gospel by force he tries to accomplish his purpose by striking the ministers of the Gospel with poverty. He curtails their income to such an extent that they are forced out of the ministry because they cannot live by the Gospel. Without ministers to proclaim the Word of G.o.d the people go wild like savage beasts.
Paul"s admonition that the hearers of the Gospel share all good things with their pastors and teachers is certainly in order. To the Corinthians he wrote: "If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things?" (I Cor. 9:11.) In the old days when the Pope reigned supreme everybody paid plenty for ma.s.ses.
The begging friars brought in their share. Commercial priests counted the daily offerings. From these extortions our countrymen are now delivered by the Gospel. You would think they would be grateful for their emanc.i.p.ation and give generously for the support of the ministry of the Gospel and the relief of impoverished Christians. Instead, they rob Christ. When the members of a Christian congregation permit their pastor to struggle along in penury, they are worse than heathen.
Before very long they are going to suffer for their ingrat.i.tude. They will lose their temporal and spiritual possessions. This sin merits the severest punishment. The reason why the churches of Galatia, Corinth, and other places were troubled by false apostles was this, that they had so little regard for their faithful ministers. You cannot refuse to give a penny who gives you all good things, even life eternal, and turn around and give the devil, the giver of all evil and death eternal, pieces of gold, and not be punished for it.
The words "in all good things": are not to be understood to mean that people are to give all they have to their ministers, but that they should support them liberally and give them enough to live well.
VERSE 7. Be not deceived; G.o.d is not mocked.
The Apostle is so worked up over this matter that he is not content with a mere admonition. He utters the threatening words, "G.o.d is not mocked."
Our countrymen think it good sport to despise the ministry. They like to treat the ministers like servants and slaves. "Be not deceived,"
warns the Apostle, "G.o.d is not mocked." G.o.d will not be mocked in His ministers. Christ said: "He that despiseth you, despiseth me." (Luke 10:16.) To Samuel G.o.d said: "They have not rejected thee, but they have rejected me." (I Sam. 8:7.) Be careful, you scoffers. G.o.d may postpone His punishment for a time, but He will find you out in time, and punish you for despising His servants. You cannot laugh at G.o.d. Maybe the people are little impressed by the threats of G.o.d, but in the hour of their death they shall know whom they have mocked. G.o.d is not ever going to let His ministers starve. When the rich suffer the pangs of hunger G.o.d will feed His own servants. "In the days of famine they shall be satisfied." (Ps. 37:19.)
VERSE 7. For whatever a man soweth, that shall he also reap.
These pa.s.sages are all meant to benefit us ministers. I must say I do not find much pleasure in explaining these verses. I am made to appear as if I am speaking for my own benefit. If a minister preaches on money he is likely to be accused of covetousness. Still people must be told these things that they may know their duty over against their pastors.
Our Savior says: "Eating and drinking such things as they give; for the laborer is worthy of his hire." (Luke 10:7.) And Paul says elsewhere: "Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel." (I Cor. 9:13, 14.)
VERSE 8. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap everlasting life.
This simile of sowing and reaping also refers to the proper support of ministers. "He that soweth to the Spirit," i.e., he that honors the ministers of G.o.d is doing a spiritual thing and will reap everlasting life. "He that soweth to the flesh," i.e., he that has nothing left for the ministers of G.o.d, but only thinks of himself, that person will reap of the flesh corruption, not only in this life but also in the life to come. The Apostle wants to stir up his readers to be generous to their pastors.
That the ministers of the Church need support any man with common sense can see. Though this support is something physical the Apostle does not hesitate to call it sowing to the Spirit. When people sc.r.a.pe up everything they can lay their hands on and keep everything for themselves the Apostle calls it a sowing to the flesh. He p.r.o.nounces those who sow to the Spirit blessed for this life and the life to come, while those who sow to the flesh are accursed now and forever.
VERSE 9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.
The Apostle intends soon to close his Epistle and therefore repeats once more the general exhortation unto good deeds. He means to say "Let us do good not only to the ministers of the Gospel, but to everybody, and let us do it without weariness." It is easy enough to do good once or twice, but to keep on doing good without getting disgusted with the ingrat.i.tude of those whom we have benefited, that is not so easy. Therefore the Apostle does not only admonish us to do good, but to do good untiringly.
For our encouragement he adds the promise: "For in due season we shall reap, if we faint not." "Wait for the harvest and then you will reap the reward of your sowing to the Spirit. Think of that when you do good and the ingrat.i.tude of men will not stop you from doing good."