Galatians 6:1

The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another (Gal 6:13), and also cautioned us (Gal 6:16) against a temper which, if indulged, would hinder us from showing the mutual love and serviceableness which he had recommended, in the beginning of this chapter he proceeds to give some further directions, which, if duly observed, would both promote the one and prevent the other of these, and render our behaviour both more agreeable to our Christian profession and more useful and comfortable to one another: particularly,

I. We are here taught to deal tenderly with those who are overtaken in a fault, Gal 6:1. He puts a common case: If a man be overtaken in a fault, that is, be brought to sin by the surprise of temptation. It is one thing to overtake a fault by contrivance and deliberation, and a full resolution in sin, and another thing to be overtaken in a fault. The latter is the case here supposed, and herein the apostle shows that great tenderness should be used. Those who are spiritual, by whom is meant, not only the ministers (as if none but they were to be called spiritual persons), but other Christians too, especially those of the higher form in Christianity; these must restore such a one with the spirit of meekness. Here observe, 1. The duty we are directed to - to restore such; we should labour, by faithful reproofs, and pertinent and seasonable councils, to bring them to repentance. The original word, katartizete, signifies to set in joint, as a dislocated bone; accordingly we should endeavour to set them in joint again, to bring them to themselves, by convincing them of their sin and error, persuading them to return to their duty, comforting them in a sense of pardoning mercy thereupon, and having thus recovered them, confirming our love to them. 2. The manner wherein this is to be done: With the spirit of meekness; not in wrath and passion, as those who triumph in a brother's falls, but with meekness, as those who rather mourn for them. Many needful reproofs lose their efficacy by being given in wrath; but when they are managed with calmness and tenderness, and appear to proceed from sincere affection and concern for the welfare of those to whom they are given, they are likely to make a due impression. 3. A very good reason why this should be done with meekness: Considering thyself, lest thou also be tempted. We ought to deal very tenderly with those who are overtaken in sin, because we none of us know but it may some time or other be our own case. We also may be tempted, yea, and overcome by the temptation; and therefore, if we rightly consider ourselves, this will dispose us to do by others as we desire to be done by in such a case.

II. We are here directed to bear one another's burdens, Gal 6:2. This may be considered either as referring to what goes before, and so may teach us to exercise forbearance and compassion towards one another, in the case of those weaknesses, and follies, and infirmities, which too often attend us - that, though we should not wholly connive at them, yet we should not be severe against one another on account of them; or as a more general precept, and so it directs us to sympathize with one another under the various trials and troubles that we may meet with, and to be ready to afford each other the comfort and counsel, the help and assistance, which our circumstances may require. To excite us hereunto, the apostle adds, by way of motive, that so we shall fulfil the law of Christ. This is to act agreeably to the law of his precept, which is the law of love, and obliges us to a mutual forbearance and forgiveness, to sympathy with and compassion towards each other; and it would also be agreeable to his pattern and example, which have the force of a law to us. He bears with us under our weaknesses and follies, he is touched with a fellow-feeling of our infirmities; and therefore there is good reason why we should maintain the same temper towards one another. Note, Though as Christians we are freed from the law of Moses, yet we are under the law of Christ; and therefore, instead of laying unnecessary burdens upon others (as those who urged the observance of Moses's law did), it much more becomes us to fulfil the law of Christ by bearing one another's burdens. The apostle being aware how great a hindrance pride would be to the mutual condescension and sympathy which he had been recommending, and that a conceit of ourselves would dispose us to censure and contemn our brethren, instead of bearing with their infirmities and endeavouring to restore them when overtaken with a fault, he therefore (Gal 6:3) takes care to caution us against this; he supposes it as a very possible thing (and it would be well if it were not too common) for a man to think himself to be something - to entertain a fond opinion of his own sufficiency, to look upon himself as wiser and better than other men, and as fit to dictate and prescribe to them - when in truth he is nothing, has nothing of substance or solidity in him, or that can be a ground of the confidence and superiority which he assumes. To dissuade us from giving way to this temper he tells us that such a one does but deceive himself; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to expect; he is neither the freer from mistakes nor will he be the more secure against temptations for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them; for he that thinks he stands has need to take heed lest he fall. Instead therefore of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-christians and also injurious to ourselves, it would much better become us to accept the apostle's exhortation (Phi 2:3), Do nothing through strife nor vain-glory; but in lowliness of mind let each esteem others better than himself. Note, Self-conceit is but self-deceit: as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, Co1 13:4), so it is a cheat upon ourselves; and there is not a more dangerous cheat in the world than self-deceit. As a means of preventing this evil,

III. We are advised every one to prove his own work, Gal 6:4. By our own work is chiefly meant our own actions or behaviour. These the apostle directs us to prove, that is seriously and impartially to examine them by the rule of God's word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve. This he represents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, with ourselves than with other men, for what have we to do to judge another man's servant? From the connection of this exhortation with what goes before it appears that if Christians did duly employ themselves in this work they might easily discover those defects and failings in themselves which would soon convince them how little reason they have either to be conceited of themselves or severe in their censures of others; and so it gives us occasion to observe that the best way to keep us from being proud of ourselves is to prove our ownselves: the better we are acquainted with our own hearts and ways, the less liable shall we be to despise and the more disposed to compassionate and help others under their infirmities and afflictions. That we may be persuaded to this necessary and profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose: -

1. This is the way to have rejoicing in ourselves alone. If we set ourselves in good earnest to prove our own work, and, upon the trial, can approve ourselves to God, as to our sincerity and uprightness towards him, then may we expect to have comfort and peace in our own souls, having the testimony of our own consciences for us (as Co2 1:12), and this, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us or in having gained over others to our opinion, which the false teachers were wont to glory in (as we see Gal 6:13), or by comparing ourselves with others, as, it should seem, some did, who were ready to think well of themselves, because they were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that results thence is nothing to that which arises from an impartial trial of ourselves by the rule of God's word, and our being able thereupon to approve ourselves to him. Note, (1.) Though we have nothing in ourselves to boast of, yet we may have the matter of rejoicing in ourselves: our works can merit nothing at the hand of God; but, if our consciences can witness for us that they are such as he for Christ's sake approves and accepts, we may upon good ground rejoice therein. (2.) The true way to have rejoicing in ourselves is to be much in proving our own works, in examining ourselves by the unerring rule of God's word, and not by the false measures of what others are, or may think of us. (3.) It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences that we are accepted of God, we need not much concern ourselves about what others think or say of us; and without this the good opinion of others will stand us in little stead.

2. The other argument which the apostle uses to press upon us this duty of proving our own work is that every man shall bear his own burden (Gal 6:5), the meaning of which is that at the great day every one shall be reckoned with according as his behaviour here has been. He supposes that there is a day coming when we must all give an account of ourselves to God; and he declares that then the judgment will proceed, and the sentence pass, not according to the sentiments of the world concerning us, or any ungrounded opinion we may have had of ourselves, or upon our having been better or worse than others, but according as our state and behaviour have really been in the sight of God. And, if there be such an awful time to be expected, when he will render to every one according to his works, surely there is the greatest reason why we should prove our own works now: if we must certainly be called to an account hereafter, surely we ought to be often calling ourselves to an account here, to see whether or no we are such as God will own and approve then: and, as this is our duty, so if it were more our practice we should entertain more becoming thoughts both of ourselves and our fellow-christians, and instead of bearing hard upon one another, on account of any mistakes or failings we may be guilty of, we should be more ready to fulfil that law of Christ by which we must be judged in bearing one another's burdens.

IV. Christians are here exhorted to be free and liberal in maintaining their ministers (Gal 6:6): Let him that is taught in the word communicate to him that teacheth, in all good things. Here we may observe, 1. The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so. 2. It is the word of God wherein ministers are to teach and instruct others; that which they are to preach is the word, Ti2 4:2. That which they are to declare is the counsel of God, Act 20:27. They are not lords of our faith, but helpers of our joy, Co2 1:24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule. 3. It is the duty of those who are taught in the word to support those who are appointed to teach them; for they are to communicate to them in all good things, freely and cheerfully to contribute, of the good things with which God has blessed them, what is needful for their comfortable subsistence. Ministers are to give attendance to reading, to exhortation, to doctrine (Ti1 4:13); they are not to entangle themselves with the affairs of this life (Ti2 2:4), and therefore it is but fit and equitable that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of God himself; for as, under the law, those who ministered about holy things lived of the things of the temple, so hath the Lord ordained that those who preach the gospel should live of the gospel, Co1 9:11, Co1 9:13, Co1 9:14.

V. Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed upon by mere pretensions or professions (Gal 6:7): Be not deceived, God is not mocked. This may be considered as referring to the foregoing exhortation, and so the design of it is to convince those of their sin and folly who endeavoured by any plausible pretences to excuse themselves from doing their duty in supporting their ministers: or it may be taken in a more general view, as respecting the whole business of religion, and so as designed to take men off from entertaining any vain hopes of enjoying its rewards while they live in the neglect of its duties. The apostle here supposes that many are apt to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at the same time they may make a show and profession of it; but he assures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and, as he cannot be deceived, so he will not be mocked; and therefore, to prevent this, he directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he also reap; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time: in the other world there will be a great harvest; and, as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further informs us (Gal 6:8) that, as there are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If we sow the wind, we shall reap the whirlwind. Those who live a carnal sensual life, who instead of employing themselves to the honour of God and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corruption - a mean and short-lived satisfaction at present, and ruin and misery at the end of it. But, on the other hand, those who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and spiritual life, a life of devotedness to God and of usefulness and serviceableness to others, may depend upon it that of the Spirit they shall reap life everlasting - they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, Those who go about to mock God do but deceive themselves. Hypocrisy in religion is the greatest folly as well as wickedness, since the God we have to do with can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.

VI. Here is a further caution given us, not to be weary in well doing, Gal 6:9. As we should not excuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness to this; we are very apt to flag and tire in duty, yea to fall off from it, particularly that part of it to which the apostle has here a special regard, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall reap, if we faint not, where he assures us that there is a recompence of reward in reserve for all who sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season - if not in this world, yet undoubtedly in the next; but then that it is upon supposition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as our duty, for to this only is the reward promised.

VII. Here is an exhortation to all Christians to do good in their places (Gal 6:10): As we have therefore an opportunity, etc. It is not enough that we be good to others, if we would approve ourselves to be Christians indeed. The duty here recommended to us is the same that is spoken of in the foregoing verses; and, as there the apostle exhorts us to sincerity and perseverance in it, so here he directs us both as to the objects and rule of it. 1. The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it to all who partake of the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity: but yet therein a particular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretence of doing something of this nature then: for, as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions offer themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight, Ecc 11:2. Note, [1.] As God has made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. The poor we have always with us, Mat 26:11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(1) Brethren.—The unfortunate conventional use of this word rather tends to weaken our sense of the delicacy and earnestness of this appeal.

If a man be overtaken.—If a man be even stirprised, or detected; not only caught, but caught red-handed, in the very act, before he can escape. A special expression is used in order to aggravate the circumstances of the detection. No matter what these circumstances may be, one who is truly spiritual will still deal gently with the offender.

Ye which are spiritual.—This has reference to what had been said in the last chapter (Gal_6:16-18). St. Paul assumes that all Christians are animated by the Spirit of God. If, while claiming to be better than others, and to condescend towards them, they were not so animated, their presumption would be seen in all the more glaring light.

Restore.—A good translation. The idea is that of correcting with no feeling of resentment or thought of punishment, but with a single eye to the amendment of the offender. The same word is used for “mending their nets” in Mat_4:21; Mar_1:19. It is also found as a medical term for setting dislocated limbs.

In the spirit of meekness.—”Spirit” here has reference to “ye that are spiritual” in the clause before. It does not mean exactly “the Holy Spirit,” but “such a state of mind as is produced by the operation of the Spirit.” One characteristic of a truly spiritual state is “meekness.” (Comp. Gal_5:23, where “meekness” is mentioned expressly as one of the “fruits of the Spirit.”)

Considering thyself.—In other words, “Do unto others as ye would they should do unto you.” You, too, are liable to fall, and then you would be glad of the same gentle restoration.

VI.

(1-5) Be charitable to the fallen, for you, too, may fall yourselves. Sympathise with each other. Indulge in no delusions as to your own superiority. Look each to his own work, and see that that is sound. He will find enough to do without entering into idle comparisons with others.

Gal_6:2-3 are a sort of repetition, with some expansion, of Gal_6:1. Deal considerately and kindly with the fallen, for you may fall. Bear each other’s burdens, for to claim any superiority to them is mere delusion.

It has been acutely suggested that the Apostle’s tone in this passage has been affected by the recent occurrence at Corinth, where he had to warn the Corinthians against over-severity (see 2Co_2:6-8).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Gal_6:1

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness.

I. The nature of the fault. Overtaken in it, not overtaking it.

II. The duty of the friend. The allusion is to the surgeons who set bones out of joint, although they put their patients to pain.

III. The method of service. Swine may be driven violently; brethren must be drawn gently. (G. Swinnock.)

A triple duty

I. An act of charity; support of the weak (Gal_6:1-2).

II. An act of integrity: proof of ourselves (Gal_6:3-4).

III. An act of equity; support of ministers (Gal_6:6). (T. Adams.)

Christian helpfulness and personal independence

I. The motive to mutual helpfulness drawn from self-knowledge. Apply to--

1. Infirmities.

2. Matters of opinion.

3. Sins.

4. Unfaithfulness to Church obligations.

II. The power of mutual helpfulness arising from the endeavour after Christian integrity.

1. The simple unsophisticated conscience never finds consolation in others sins.

2. The moral power of sympathy is in proportion to the sincerity of our Christian character.

3. That was the secret of Christs moral power among men.

III. The limits of mutual helpfulness imposed by personal independence.

1. We cannot stand in anothers place to answer for his sin.

2. We cannot put ourselves within his being so as to compel his judgment, command his feeling, restrain his choice.

IV. Practical lessons.

1. To call our thoughts from vain longings after the impossible to do what is given us to do.

2. Not to burden with our follies and sins those already bearing burdens of their own.

3. The proper, burden for the Galatians and all who seek a burden is the law of Christ. (A. Mackennal, B. A.)

Other mens failings

I. These things are to be done because they are commanded.

II. Christlike piety may be known by its gentleness and helpfulness towards them that Are evil.

III. A profound sense of weakness and sinfulness is indispensible to any intelligent charity.

IV. The grace of God serves instrumentally by mans love.

V. The curative sympathy of men does not lead them to look lightly on transgression. Conclusion:

1. No man has a right to be absorbed in his own piety: we were born to live together, and no man has a right to shirk the duties he owes to his brother.

2. The bearing of burdens is a duty

(1) in the household,

(2) in society. (H. W. Beecher.)

The sins of others

Consider--

I. The effect produced by the falls of others.

1. Here is a worldly company. A scandal is disclosed; what malignant joy it occasions.

2. But what shall we say when that detestable joy is shared by Christians?

(1) Over the adversaries of the faith,

(2) and, alas! over fallen Christians also.

3. Who are we to condemn the fallen?

(1) Have we never erred?

(2) Have we had no secret inclination to equivalent transgression?

(3) Did we strive to prevent our brother falling?

(4) Was he blessed with our privileges?

4. Thus a brothers fall should produce in us, not censure, but self-examination and humiliation.

II. What are we to do is order to wise them?

1. The nearer a being lives to God the more deeply it feels compassion and mercy.

(1) As proved by the angels who sang hymns of redemption and rejoice over returning sinners.

(2) As proved by the infinite tenderness of Christ.

2. The least that we can do is to give our fallen brother our sympathy.

3. But this is not enough.

(1) There is a sympathy which is mere weakness.

(2) You must have for your brother a love without weakness, a holiness without pride.

(3) You must point him to the Saviour.

(4) We cannot raise souls en masse, but only by individuals.

III. Conclusion:

1. What an honour to raise a fallen soul.

2. Christ the Raiser has called you to this.

3. Have you not lost some soul? (E. Bersier, D. D.)

The restoration of the erring

I. The Christian view of other mens sin.

1. The apostle regards it as if it might be the result of a surprise.

(1) There are some sins for which we have an inclination.

(2) There are those which, seemingly unnatural to us, come upon us unexpectedly.

(a) A question may be hurriedly put concerning a secret; not having presence of mind to turn it adroitly, a lie is told. So Peter.

(b) Inexperience, a hasty promise, excess of trust, and even generous devotion may have the same effect.

2. The apostle considers it a fault which has left a burden on the erring spirit.

(1) It is a chain of entanglement which drags down to fresh sins.

(2) It is the burden of the heart weighing on itself which keeps the soul down from good.

(3) The weight of secret uncommunicated sin; as evidenced

(a) by a mysterious necessity to tell it under the personality of another;

(b) by profuse general acknowledgment of guilt;

(c) by the longing for confession.

(4) The intuitive consciousness of hidden sins in the hearts of others.

II. The Christian power of restoration.

1. Restoration is possible.

2. Restoration is accomplished by men as instruments.

3. The mode in which it is done;

(1) by sympathy;

(2) forgiveness.

4. The motive--considering thyself, etc. (J. W. Robertson.)

The duty of brotherly admonition and reproof

I. What that duty is.

1. We are members one of another.

2. It is our interest to keep our members together, and in good health.

3. A means of doing this is timely admonition.

II. Rules for its effective discharge.

1. It does not follow that where-ever a man sees vice he is bound to rebuke it. Reproof may exasperate.

2. Regard must be had to the circumstances of the offending party.

3. An exact proportion should be preserved between the offence and the rebuke; failings are not necessarily sins.

4. The rebuke should be given privately.

5. Take care not to be chargeable with the same fault yourself.

6. The end in view must not be the gratification of a private pique, but restoration.

III. The evil of neglecting it.

1. Evil is encouraged by neglect.

2. The good are lost for the want of timely interference. (H. Melvill, B. D.)

Motives to charity

Considering thyself.

1. Thine abundance may become poverty; therefore, O man of wealth, consider the poor.

2. Thy happiness may be blighted; therefore, O man on whom all things smile, raise up the mourners.

3. Thou mayest be sick; therefore, O man of health, give aid to the diseased.

4. Thou, too, must die; therefore, O living man, do not forget the bereaved.

5. Thou mayest be deprived of the means of grace, therefore, frequenter of the house of God, succour those to whom the gospel does not come. (H. Melvill, B. D.)

Self-knowledge is the knowledge and love of God

There are many ways of selfconsideration.

I. Self-love, when right and when wrong.

II. Self-ignorance.

III. Self-knowledge.

IV. The knowledge of Gods love in Christ, on which the noblest self-knowledge rests. (H. Melvill, B. D.)

The occasion for the injunction

The fervour and pathos of this appeal are perhaps to be explained by certain circumstances which engaged St. Pauls attention at this time. A grave offence had been committed in the Church of Corinth. St. Paul had called upon the brethren to punish the offender, and his appeal had been answered with so much promptness that it was necessary to intercede for the guilty one. He commended their indignation, their zeal, their revenge; they had approved themselves clear in the matter (2Co_7:11); and now they must comfort and forgive their erring brother, lest he be swallowed up with overmuch sorrow (see the striking resemblance in tone of 2Co_2:6-8, and the text). It was the recollection of this circumstance that dictated this injunction. The Galatians were proverbially passionate and fickle. If a reaction came it might be attended, as at Corinth, with undue severity towards the delinquents. The Epistle, therefore, was probably written while the event was fresh, and perhaps after he had witnessed too evident signs of over severity. (Bishop Lightfoot.)

The restoration of the lapsed

In the Pauline hypothesis of a perfect society, the rectification of a wrong is not due to the clamour or plaint of that which is immediately distressed, but to the sympathy felt by the whole of the society towards the suffering or injured part. From St. Pauls point of view, a social evil sends a pang through the whole body, urging it to take note of the disease, and to discover the remedy. That the remedy can be found and the disease subdued he did not for a moment doubt. Conceive, if you can, a public conscience so keen and tender as to be instantly alive to the moral evils which corrupt, enfeeble, and blemish it, and so wise as to be constantly busying itself with their cure. Imagine men comprehending that the corrective forces of public morality are concerned principally with the purification of mankind from evils which it has contracted. Picture a society employed in finding out the means by which poverty, ignorance, vice, selfishness, can be chastened or healed because itself is degraded and dishonored, and is restless till it has found a cure. Well would it have been if the reformation of man had been continued on these lines laid down by St. Paul; but the utmost that men have done as yet, is to concede a right, perhaps no more than a right, of complaint to the sufferer. (Paul of Tarsus.)

Methods of restoration

Saints, like clocks, made up of curious wheels and engines, are soon discomposed, and therefore often want some workman to set them in order again. A good man, if his friend follow virtue, will be a father to encourage him; if he be full of doubts, he will be a minister to direct him; if he follow vice, will be a magisstrate to correct him. Christians must allow one another for their infirmities, but not in them. (G. Swinnock.)

Compassion the law of Christ

Compassion is the law of Christ, not because He laid it down in words, but because it was His life. He who left us an example that we should follow His steps, showed that with Him no condition of life was too low for His esteem, no sinner too guilty for His assistance, no enemy too fierce or cruel for His good will. And Christ is the law of His people, not His words alone, but the life He lived and the Person He showed Himself to be. (Archbishop Thomson.)

Our duty to the erring

The soul which sin has overtaken is like the bruised reed. It must be raised up gently that it may once more aspire heavenwards. (E. Bersier, D. D.)

The graceful vase that stands in the drawing-room under a glass shade and never goes to the well, has no great right to despise the rough pitcher that often goes and is broken at last. (A. K. H. B.)

Brotherly reproof

I. The case which the text describes. Wrong-doing under the influence of sudden temptation.

II. Let us endeavour to ascertain the conduct to be persued in such a case. Ye which are spiritual, restore such an one, considering thyself, etc. This applies not simply to such persons as are endowed with spiritual gifts; but to those Christians who are more than ordinarily devoted to religion. A spiritual man is one whom the Holy Ghost hath enlightened and changed. It does not belong to every one in the Church to assume this office. To restore, is a general term, admitting of a variety of applications. It often signifies to amend. In a moral sense, it means to restore the faulty person to the moral feeling which he has lost. He who thus restores, becomes the healer of disease.

1. The text intimates that the reproof is to be faithfully administered. To tell another of a fault, even if it be done in the mildest manner, constitutes reproof. Faults are not confined to practical matters, but extend also to doctrinal. Christians are exposed to both, and both are equally dangerous.

2. It is to be done in the spirit of meekness. This is eminently necessary; because we undertake to restore our brother, we assume superior ground. He who inflicts pain willingly and intentionally is a monster. The skilful practitioner will probe the wound to the bottom, but he will do it as gently as possible. A spirit of kindness pervaded the corrections which the Saviour so faithfully applied. It must be obvious, from what has been already said, that if we see a brother overtaken in a fault, and leave him, without an attempt to restore him, we are guilty of serious neglect of a known Christian duty. This will appear even more forcibly, if you consider what was enjoined under the Jewish economy, Thou shalt not hate thy brother in thy heart, nor suffer his sin upon him, but rebuke him. (R. Hall.)

Faults and burdens

I. The possibility of being morally overcome.

II. The duty of restoration. This includes--

1. A proper sense of the value of individuals--a man.

2. An intense sympathy with Jesus Christ in His saving work.

3. A practical knowledge of human nature.

III. The work of restoration is to be done in a proper spirit. Dislocated limbs should be handled skilfully. What is involved in restoring a man?

1. A proper sense of sin.

2. A wise excitement of hope.

3. A deep conception of Christs work in relation to fallen men. Beware of encouraging false peace. It is possible to bandage a limb without setting it. (J. Parker, D. D.)

The spirit in which restoration should be taken

1. In a spirit of faith.

2. Meekness.

3. Considerateness.

4. Humility. (Clergymans Magazine.)

Christian reformation

Let us begin this consideration with its proper beginning--the first detection--the first moment that constitutes what society knows as a criminal. The first detection may have followed on a trifling fault, or a mere inadvertence; but once past, the barrier is past with it--the badge is irremovably attached; the words convicted criminal are the strokes of a knell which tolls the man to his grave, be he scores of years from it: we are so determined to be in outward appearance separate from sinners, that we draw the line bold and dark which shall mark the distinction: there shall be no penumbra to that eclipse. Exiles and outcasts, whether their fault has been great or small, from the society of the virtuous or of the undetected--every influence is arrayed, many influences perhaps not unjustly arrayed, against their return to the place whence they have fallen. First of all, in speaking of this duty, let me say something of the spirit in which it is to be performed. Restore such an one in the spirit of meekness--considering thyself, lest thou also be tempted. Surely this is the very opposite of the spirit of the world, of which we have been speaking. That spirit refuses to consider the possibility of ourselves being tempted: parades a challenge in the face of the world to question our own purity and inviolability, and declares that we are determined never to admit the hypothesis of our becoming like them. Well then, it is here as so often: I have to ask you to put on a spirit directly contrary to that which you find around you in the world: to sit at the feet of a far different Teacher, and learn of Him. We have spoken of Him who came to seek and to save that which was lost. And this is the very thing which we ask you to do likewise. Our blessed Lord spent His life and shed His blood, in devising means whereby His lost ones might be recovered to Him. And every follower of His--every one who is under the discipline of that great Reformatory which He has founded--is expected not to look only on his own things, but also on the things of others. These criminals are your brethren; your fellow-Christians by profession. And it is only His preventing and upholding grace, which keeps from falling any of us who thinketh he standeth in uprightness. Bearing their burdens, instead of disclaiming them and letting them sink under their weight; and so fulfilling the law of Christ. We may ask, what law? And the answer is very simple. There was one law in which our blessed Lord summed up His social and practical precepts; one, which peculiarly belongs to Him: Whatsoever ye would that men should do unto you, even so do unto them. This is emphatically the law of Christ. (Dean Alford.)

On restoring a sinner

This restoring of sinners is the primary duty of the members of the brotherhood of Christ. Is it not, too, the great problem of society? It lies as near to the heart of the welfare of homes, of kingdoms, as of Churches. Restore the sinners and you save the State.

I. The man overtaken in a fault. It is literally the man even caught in a sin. Putting the case most strongly, ye which are spiritual, restore such a one, despite the open scandal and shame. The sense of our translation, overtaken in a fault, suggesting, I think, the idea of surprise by the sin as well as in the sin, though not the literal sense of the original, is, perhaps, spiritually, not far from the truth. The word for sin, the word for restore, and the allusion to temptation, seem all to point to the case of a man overtaken and snared by a sin. There are those who overtake sin; who seem to catch sins as easily as the vapour of naphtha catches fire. It is not to them that the apostle is here referring. But there are others whom sin overtakes. It is out of the course of their most earnest purpose. It comes as a perversion. It twists, if it does not break, the unity of their lives. Davids deadly sin was of this character. Sin has caught him, and holds him as a captive. But there is an uprightness there which it has bent but has not prostrated, a love for truth and honour which it has blighted but has not killed. Brethren, take him by the hand and clasp him. Throw the cords of your love around him, and stay him in his mad career.

II. Ye which are spiritual. Who are the spiritual? Who knows the secret of this Divine art of restoring souls? The spiritual--those who know that they are the spiritual, and who are the qualified teachers, correctors, and exemplars to their fellow-men. I am not sure that this is the class which is meant by the term, when we hear it on an apostles lips--indeed, I am quite sure that it is not. I am quite sure that Paul speaks of a class of much simpler and humbler men. Men who are not at all sure that they are the spiritual; men who are only sure that sin is a great sorrow to the sinner, a great sorrow to the Saviour, a crushing burden on the spirit, which so fills them with distress and pity, that they can take no rest and know no joy until they have lifted it and borne it away.

III. Restore such an one. Restore him. There is but one way. Restore him to God, and you restore him to his brother, to the Church, and to himself. Do not imagine that you can restore him. Man can do just one essential service to his brother: he can bring him to Jesus, and leave him with Him. (J. B. Brown, B. A.)

Turning the icy end to our fellows

One day, when I was serving my apprenticeship in a factory on the banks of the Marrimac River (says the Hon. N. P. Banks, late Governor of Massachusetts), a party of the hands saw a man a quarter of a mile down tile river struggling among the broken cakes of ice. We could none of us for the moment determine his political complexion or bodily colour, but he proved, in the end, to be a negro in the water. Of course the first care was to rescue him; but twice the victim slipped from the plank that was thrown him. The third time it was evident to our inner hearts that it was the negros last chance, and so he evidently thought; but as he again slipped from the board, he shouted, For the love of God, gentle men, give me hold of the wooden end of the plank this time. We had been holding him the icy end! How often do Christians make the same mistake. We turn the icy end of the plank to our fellows; and then wonder why they do not hold on, and why our efforts do not save them. (Preachers Lantern.)

Duty of the Church to the over-tempted

The exercise of discipline is ever a delicate and dangerous work. Those who have not themselves fallen are apt to be a little puffed up by the sense of their superior purity, and so to neglect to treat outcasts with true Christian considerateness.

I. The duty of Christens to seek to reclaim the over-tempted.

1. The light in which many sins are to be viewed--a slip into a pit. Sin not indulged in because loved, but because the sinning one has been surprised, overtaken, entrapped by it.

2. The difficulty of rising after such a fall. Despair settles down on the soul; disgrace; self-reproach. Souls that are in the wild, wide forest of sin, with night coming down, are not likely to find their way out when the notches on the trees--such as the Indians make for guidance--have grown over or been obliterated. Souls that have lost their balance on the narrow ledge of the lofty mountain path, are very likely to fall into the abysmal gorge at their side. Then is the time for Christians to step in and take the erring one by the hand, bestowing interest, affection, fellowship.

II. The manner and spirit in which this is to be performed. The spiritual must act in a spiritual manner.

1. Setting an example in all good. No moderate indulgence in sin, no laxity, no half-measures.

2. The spirit of meekness. This gives us a fellow-feeling, and makes us act as brothers.

3. Consideration for ourselves. We may one day need the helping hand we are now extending to another. Let us, then, do as we would be done by. No boastful, self-sufficient spirit becomes those who are themselves within reach of temptation. (F. Hastings.)

Comprehensiveness of Christs law

The law of Christ is the law of universal love; and it requires every man to be interested in every man and in his difficulties; to be in sympathy with him and in all the spirit of helpfulness, although the act may be beyond our power. It requires us also to be in sympathy with men, not only when they are doing right, but when they are doing wrong. A fault is anything inconsistent with the rule of life or duty. In common usage it is a minor transgression, but here undoubtedly it is comprehensive; it includes whatever a man does aside from the rule of rectitude, or aside from any law, ideal, or measure in life by which men are accustomed to be judged. It may respect the mans person, his body, health, his strength, or it may respect a mans mind, his judgment, temper, disposition generally. It may have respect to a mans social connections, neighbourhood; his relations to the family, and to all the collected families. It may have relation to his religious connection; what as a churchman, what as a professing Christian, his faults, feelings, and transgressions. It may have relation to his civil and business duties, commercial or political … Nobody can free himself from the subtle and perpetual influences that work upon the intelligence, the conscience, the ideals of life. We are members of a complex body in family relations or in civil relations; and, as the foot cannot ache without having the whole body ache, and the hand cannot suffer and the whole body not suffer, so every man more or less is so connected by vital nerves with the whole community in which he is, that he comes up with them and goes down with them, and he commits faults simply because he cannot separate and disentangle himself quick enough not to go as the multitude are going. We are all of us in a drove. We are all of us of one nature in the one world, under the one system; and there is not a man living who does not commit faults every day of his life. They may not be of the severest kind. They may not be the faults you dislike the most. You commit them--not as your neighbour does, but in your own way. Everybody does, and everybody, therefore, is dependent upon the charity and the goodwill of his neighbour for himself; and the command is, return that goodwill and that charity, since you yourself are liable to suffer in this very way, and are suffering all the time. Treat every man as you would wish him to treat you.… A brave man would not know that a companion was in captivity among the Indians, and not venture something for him. What if he did caution him not to ride out unattended? What if he did warn him? If the man was careless and heedless, and was snatched up, bound, and hidden away for to-morrows torment, he would creep on his belly until the moon went down, and steal in and cut the mans cords and withs, and snake him out, and put himself behind him to defend him if they were discovered, and work him back again into liberty and the settlements …. The scope and the sweep of faults is so great, that you may just as well sit yourself down to this thing, that universal human nature is so poor and so weak and so liable to temptation, and to failure under temptation, that you must have compassion upon all men, or, as it is expressed in Hebrews, you must have compassion on the ignorant and on them that are out of the way--compassion universal, continuous, adequate, vital, and active. (H. W. Beecher.)

The Christians duty to an erring brother

We have here--

I. Christian fallibility.

II. The duty of those who stand towards those who fall.

III. The reason why we should so act. (A. F. Barfield.)

Magnanimous conduct

When Conkling precipitated himself from the Senate, it was very much against General Grants judgment, and that was known, and yet he attempted in every way to befriend Mr. Conkling, and shield him; so much so that everybody thought he had gone over to his side, and a man expostulated with him, saying, General Grant, how is this You dont believe that he did right, do you? No, sir; I dont. How is it, then, that you are on his side now? His reply was worthy to be written in letters of gold. When is the time to show a mans self friendly, except when his friend has made a mistake? That is not the time to leave a man--when he has made a blunder or a mistake. That is one of those unimpeachable moral principles which appeal to the universal conscience. Stand by a man who is your friend. Stand by him in his adversity, if you dont stand by him at any other time. (H. W. Beecher.)

Discretion in censure

It is true, open sinners deserve open censures; but private admonitions will best suit private offences. While we seek to heal a wound in our brothers actions, we should be careful not to leave a sear upon his person. We give grains of allowance in all current coin. That is a choice friend who conceals our faults from the view of others, and yet discovers them to our own. That medicine which rouses the evil humours of the body, and does not carry them off, only leaves it in a worse condition than it found it. (Archbishop Seeker.)

Test of friendship

It is one of the severests tests of friendship to tell your friend of his faults. If you are angry with a man, or hate him, it is not hard to go to him and stab him with words: but so to love a man that you cannot bear to see the stain of sin upon him, and to speak painful truth through loving words--that is friendship. (H. W. Beecher.)

Tenderness in reproof

There is much discretion to be observed in reprehension: a word will do more with some than a blow with others. A Venice glass is not to be rubbed so hard as a brazen kettle. The tender reed is more easily bowed than the sturdy oak. Christs warfare requires no carnal weapons. Dashing storms do but destroy the seed, while gentle showers nourish it. Chariots too furiously driven may be overturned by their own violence. The word restore in this verse signifies, to set in joint again; and to set a dislocated bone requires the ladys hand: tenderness, as well as skill. Reprehension is not an act of butchery, but of surgery. Take heed of blunting the instrument, by putting too keen an edge upon it. (Archbishop Secker.)

Suitable times for reproving

Discretion in the choice of seasons for reproving, is no less necessary than zeal and faithfulness in reproving. Good physicians use not to evacuate the body, in the extremities of heat and cold. Good mariners do not hoist up sail in every wind. (John Trapp.)

Reproof begins with self

If we would reprove others wisely, we must understand our own hearts. If we give ourselves to the healing of others, and take no remedy for our own mortal disease, we must expect the scorn of men. He would be an ill pastor who busied himself about anothers parish and neglected his own. (J. G. Pilkington.)

Benefit of reproof

To reprove a brother is like as, when he has fallen, to help him up again; when he is wounded, to help to cure him; when he has broken a bone, to help to set it; when he is out of the way, to put him into it; when he is fallen into the fire, to pluck him out; when he has contracted defilement, to cleanse him. (Philip Henry.)

Considering thyself:--The motive for Christian tenderness

What an amount of motive is gathered into these simple words! It has been one of the natural, we might almost say necessary, consequences of the combination of men into societies, possessing all possible variety of condition and circumstance, that there has been a comparative losing sight of the equal liability of all to the several ills to which flesh is heir. In an early stage of society, when men are nearly on a level, and every one is in a measure dependent on his own strivings for the means of subsistence, there is, evidently, much the same exposure to misfortune; and none can be fancied secure against calamities by which others have been or may be overtaken. But the case alters as society is wrought into a finished structure and form, and through the accumulation of capital, certain of its ranks are placed beyond the need of labouring for a livelihood. Then in all the security with which property is fenced, and the ready supplies which it commands, there is something which looks like, and which passes for, evidence that a measure of independence is reached, and that some are in the enjoyment of certainty, whilst others are still within the reach of accident. It is very difficult not to fancy, that the man of large ancestral revenues, inhabiting the baronial hall which proudly surmounts the domain which owns him for its lord, has an exemption from the contingencies and chances of want, which beset the poor peasant who tills one of his fields. And that noble, surrounded by everything which luxury can either invent or desire, might look upon us coldly, and even angrily, if we backed our appeal to him on behalf of some starving cottager, by simply telling him to consider himself, lest he should be similarly tried. It might sound to him as a threat, whether of ignorance or insolence, that it should thus be implied that, notwithstanding all his state, and all his abundance, he might come to want the morsel which we ask him to bestow; and, if he complied with the petition, he would probably spurn the motive by which it had been urged. And, of course, it does need a very thorough and practical recognition of the truth that the earth is the Lords and the fulness thereof, to be able to put aside all the appearances of security and independence, which hoarded wealth furnishes, and to view in every man, whatsoever his circumstances, a pensioner on the bounty of that Omnipotent Parent who openeth His hand, and satisfieth the desire of every living thing. It is not to be wondered at if the beggar be commonly thought to have to live from day to day on the providence of God, whilst the man of accumulated stores is considered as having provision in hand for his every future necessity. But what actual infidelity--what virtual atheism--may be detected in every such notion. It is a substitution of money for God. I would rather have the security against want, which the meanest of our villagers enjoys, whose daily bread is the subject of daily care and daily toil, than that of the foremost of our capitalists who in any way gives indulgence to the sentiment, Soul, thou hast goods laid up for many years. The one, indeed, has a security--the security of a prayerful dependence on God; the other has no security whatever, but lies exposed to the peril of being punished for presumption. It matters nothing to us, what may be the worldly circumstances of any one, nor how far they may seem to remove him from liability to poverty. If he be a man, he may come to be a starving man; and that, too, without any of these inexplicable occurrences and variations which seem to mark Gods special interference to bring round the unlooked-for catastrophe. There ought, therefore, to be to him, as much cogency as to the man whose property seems jeopardized, in the words lest thou also be tempted, when it is for the relief of the actually destitute that we appeal to his bounty. And this is, perhaps, the only case in which there is even the appearance of exemption from liability to misfortunes with which we see others oppressed. In every other case we may contend, that even the appearances are wanting; so that there cannot be the shadow of an excuse for denying to the apostles motive the greatest possible force. It cannot be said that any one form of sorrow is appropriated to this class of men, and warded off from that; all are accessible through the same channels, and all are capable of the same wounds. Rank gives no exemption from misfortune. The great and the mean bow beneath the same sorrows, and die of the same sicknesses. Is there not, in consequence, the greatest cogency, whosoever be the party addressed, and whatsoever the affliction, in the words of the apostle, considering thyself, lest thou also be tempted! It is the enlisting of selfishness on the side of the afflicted, and the calling upon us to be merciful, if we would have mercy ourselves. The thing assumed--and it is not a thing to be disputed--is, that Gods moral government is eminently and avowedly a retributive government. And if, moreover, we live beneath a retributive government, and lie ourselves exposed to all the afflictions with which we see others are visited, then, if only on the principle of self-preservation, we are bound to be merciful to the suffering, lest being brought into similar circumstances ourselves, we find our neglect and churlishness returned to us in kind. (H. Melvill, B. D.)

Spirituality of mind possible

If you will go to the banks of a little stream, and watch the flies that come to bathe in it, you will notice that, while they plunge their bodies in the water, they keep their wings high out of the water; and, after swimming about a little while, they fly away with their wings unwet through the sunny air. Now, that is a lesson for us. Here we are immersed in the cares and business of the world; but let us keep the wings of our soul, our faith, and our love, out of the world, that, with these unclogged, we may be ready to take our flight to heaven. (J. Inglis.)

Meditation promotes spirituality

A beautiful flower, the wood-sorrel, grows among the trees in the sylvan scenes of England. It has shining green leaves, and transparent bells with white veins. When it is gathered roughly, or the evening dew falls, or the clouds begin to rain, its foliage closes and droops; but, when the sir is bright and calm, it unfolds all its loveliness. Like this sensitive flower, spirituality of mind, when touched by the rough hand of sin, or the cold dew of worldliness, or the noisy rain of strife, hides itself in the quietude of devout meditation; but, when it feels the influence of sunny and serene piety, it expands in the beauty of holiness, the moral image of God. (P. J. Wright.)

The spirit of meekness

Meekness is Christian lowlihood. It is the disciple learning to know himself: learning to fear and distrust and abhor himself. It is the disciple learning the defects of his own character, and taking hints from hostile as well as friendly monitors. It is the disciple watching and praying for the improvement of his talents, the mellowing of his temper and the amelioration of his character. It is the loving Christian at the Saviours feet. It is the loving Christian at the Saviours feet learning of Him who is meek and lowly, and finding rest for his own soul. (Dr. T. Hamilton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Gal 6:1. Brethren, if a man be overtaken in — Greek, προληφθη, surprised into; a fault — Through his ignorance, inattention, or the stress of temptation, not considering sufficiently what he is going to do; ye who are spiritual — Who have received the Spirit of truth, grace, and wisdom, and who continue to live and walk by and in the Spirit; restore such a one — By reproof, instruction, or exhortation. Every one who can, ought to help therein; only in the spirit of meekness — Gentleness, and love: qualities essential to a spiritual man, and on these lies the whole force of the cure. Considering thyself — The plural is beautifully changed into the singular. As if he had said, Let each take heed to himself; lest thou also be tempted — That is, fall by temptation; which, being still in the body, thou art liable to do, and therefore may stand in need of the same kind office from thy brother, which thou art now called to render to him. Temptation easily and swiftly passes from one to another, especially if a man endeavours to cure another without preserving his own meekness; and a consciousness of our own frailty should dispose us to be merciful toward those that fall.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Mutual and common Church communion, Gal_6:1-10.

a. Mutual meek reproof, Gal_6:1-5.

1. Brethren—Calling their affectionate attention to a new start of thought, yet strictly connected with the vainglory of the last verse of the last chapter. The new thought is, Correct a transgressing brother without airing your own superiority.

Man—Though speaking specially of a member of a Christian Church, Paul uses the term designating us as a responsible being, carrying the term consistently through Gal_6:3-5; Gal_6:7.

Overtaken—Does this mean, overtaken by temptation, and inadvertently involved in fault? or, detected in his fault before he had a chance to escape? The translators, by omitting the word και, even, and giving fault where the word should be transgression, have preferred the former sense, making it a comparatively venial case. The truer rendering would be, If a man be even unexpectedly detected in the very act of transgression. And the real thought is, Even in the most unequivocal case of a sinner, reprove and restore, not with a display of vainglory, but with meekness. The word for overtaken is προληφθη, foretaken, that is, taken before he could escape.

Spiritual—Those of Gal_5:16; Gal_5:18; Gal_5:25, who walk in, and are led by, the Spirit. Even these need an admonition not only to restore the sinner, but to restore him in the right spirit. No earthly sanctification places us above the need of admonition, or of care over our own spirit and methods.

Considering thyself—St. Paul here drops into the singular number very forcibly to carry the admonition to every man’s individual breast.

Thou—For thy spirituality exempts thee not from temptation; nay, it may have its own to vainglory and censoriousness. If it be well to “profess sanctification,” it is still better to so “live it” as that others should profess it for you. The neighbours of John Brainard said, that “he was as holy a man as ever his brother David was;” though John is not recorded as himself so saying.

Restore—Repair, reconstruct. It is an image taken from any structure broken or disarranged by mishap. It may refer to a machine with its parts disordered, or to a body with its limbs dislocated, or, as here, figuratively to a soul broken or disordered by sin.

Tempted—St. Paul delicately avoids fully saying, lest thou also be caught in a fall.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Gal_6:1. Overtaken in a fault.—Be caught red-handed in any transgression, the result of some sudden and overpowering gust of evil impulse. Restore such an one.—The same word used of a dislocated limb reduced to its place. Such is the tenderness with which we should treat a fallen member in restoring him to a better state. In the spirit of meekness.—Meekness is that temper of spirit towards God whereby we accept His dealings without disputing; then towards men whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us (Trench).

Gal_6:2. Bear ye one another’s burdens.—The word is “weights,” something exceeding the strength of those under them. “One another’s” is strongly emphatic. It is a powerful stroke, as with an axe in the hand of a giant, at censoriousness or vainglorious egotism. We are not to think of self, but of one another. To bear the burden of an erring brother is truly Christ-like. And so fulfil the law of Christ.—If you must needs observe a law, let it be the law of Christ.

Gal_6:3. He deceiveth himself.—He is misled by the vapours of his own vanity, he is self-deceived.

Gal_6:4. Rejoicing in himself alone, and not in another.—In that his own work stands the test after severe examination, and not that he is superior to another.

MAIN HOMILETICS OF THE PARAGRAPH.—Gal_6:1-5

Mutual Sympathy in Burden-bearing.

I. That sympathy towards the erring is a test of spiritual-mindedness.—

1. Shown in the tenderness with which the erring should be treated. “If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness” (Gal_6:1). Worldly and self-seeking men are often severe on a neighbour’s fault. 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 spiritual, moved by genuine compassion, should regard it as their duty to set right a lapsed brother, to bring him back as soon and safely as may be to the fold of Christ. 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.

2. Reflecting that the most virtuous may some day be in need of similar consideration.—“Considering thyself, lest thou also be tempted” (Gal_6:1). 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. The faithfulness and integrity required in those who approach the wrong-doer 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.

II. That sympathy in burden-bearing is in harmony with the highest law.—“Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal_6:2). As much as to say, If ye will bear burdens, bear one another’s burden; if ye will observe law, observe the highest law—the law of love. There is nothing more Christ-like than to bear the burden of a brother’s trespass. Christ bore burdens which to us would have been intolerable and overwhelming. The heaviest burden becomes supportable when shared with loving sympathy. Kindness towards the needy and helpless is work done to Christ. There is a poetic legend among the Anglian kings that Count Fulc the Good, journeying along Loire-side towards Tours, saw, just as the towers of St. Martin’s rose before him in the distance, a leper full of sores who put by his offer of alms and desired to be borne to the sacred city. Amidst the jibes of his courtiers, the good count lifted him in his arms and carried him along bank and bridge. As they entered the town the leper vanished from their sight, and men told how Fulc had borne an angel unawares! Mutual burden-bearing is the practical proof of the unity and solidarity of the Christian brotherhood.

III. That no man can afford to be independent of human sympathy.—

1. Fancied superiority to sympathy is self-deception. “If a man think himself to be something when he is nothing, he deceiveth himself” (Gal_6:3). Others will see how little his affected eminence is worth. Some will humour his vanity, many will ridicule or pity it, few will be deceived by it. Real knowledge is humble; it knows its nothingness. Socrates, when the oracle pronounced him the wisest man in Greece, at last discovered that the response was right, inasmuch as he alone was aware that he knew nothing, while other men were confident of their knowledge. It is in humility and dependence, in self-forgetting, that true wisdom begins. Who are we, although the most refined or highest in place, that we should despise plain, uncultured members of the Church, those who bear life’s heavier burdens and amongst whom our Saviour spent His days on earth, and treat them as unfit for our company, unworthy of fellowship with us in Christ? (Findlay). The most exalted and gifted is never lifted above the need of fellow-sympathy.

2. A searching examination into our conduct will reveal how little cause there is for boasting a fancied superiority.—“But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another” (Gal_6:4). As if the apostle said: “Let each man try his own work. Judge yourselves instead of judging one another. Mind your own duty rather than your neighbours’ faults. Do not think of your worth or talents in comparison with theirs, but see to it that your work is right.” The question for each of us is not, What do others fail to do? but, What am I myself really doing? What will my life’s work amount to when measured by that which God expects from me? The petty comparisons which feed our vanity and our class-prejudices are of no avail at the bar of God. If we study our brother’s work, it should be with a view of enabling him to do it better, or to learn to improve our own by his example; not in order to find excuses for ourselves in his shortcomings. If our work abide the test, we shall have glorying in ourselves alone, not in regard to our neighbour. Not his flaws and failures, but my own honest work, will be the ground of my satisfaction (Ibid.).

IV. That individual responsibility is universal.—“For every man shall bear his own burden [load]” (Gal_6:5). No man can rid himself of his life-load; he must carry it up to the judgment-seat of Christ, where he will get his final discharge. Daniel Webster was present one day at a dinner-party given at Astor House by some New York friends, and in order to draw him out one of the company put to him the following question, “Will you please tell us, Mr. Webster, what was the most important thought that ever occupied your mind?” Mr. Webster merely raised his head, and passing his hand slowly over his forehead, said, “Is there any one here who doesn’t know me?” “No, sir,” was the reply; “we all know you, and are your friends.” “Then,” said he, looking over the table, “the most important thought that ever occupied my mind was that of my individual responsibility to God”; and he spoke on the subject for twenty minutes. The higher sense we have of our own responsibility the more considerate we are in judging others and the more we sympathise with them in their struggles and trials. Æsop says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbour’s sins in front.

Lessons.—

1. Sympathy is a Christ-like grace.

2. Sympathy for the erring does not tolerate wrong.

3. Practical help is the test of genuine sympathy.

GERM NOTES ON THE VERSES

Gal_6:1. The Sins of Others.

I. The follies and misconduct of others are the choice subjects of conversation in every stage of society; and if we take slander out of these conversations, we rob them of their keenest fascination. I have felt it, that fearful joy which the discovery of others’ faults produces; and then I found nothing at all extravagant in the strongest expressions by which the Scriptures depict the depth of our fall and the depravity of our heart.

II. One of our brethren has lapsed: but you who condemn him, have you never erred? Do you know his history? Did he know what you know yourself? The fall of a brother should call forth a painful self-examination and a sincere humiliation before God.

III. Real and profound compassion should be felt for the brother whom sin has overtaken. But sympathy alone will not suffice. There is a sympathy which is mere weakness. Our mission lays upon us the duty of restoration. This is a delicate and sublime work, for it is the work of God, but the work of God destined to be accomplished by man. Do the work of Jesus Christ in the spirit of Jesus Christ. You must have for your fallen brethren a love without weakness and a holiness without pride. We cannot raise them en masse, and by I know not what a collective action which would exempt us from individual love and sacrifice. All will be of no avail unless each of us, in the post where God has placed him, acts upon those around him, and brings them all individually under that influence of love which nothing can either equal or replace. Have you never asked yourself with terror if you have not lost some soul? Do you know if, among all those unfortunate beings whom God will cast from His presence at the last day, more than one will not sorrowfully turn towards you and say, “It is thou, it is thou that hast lost me”?—Eugene Bersier.

Gal_6:1-2. Christian Reformation.

I. A thief is the man who uses, in order to keep up appearances, that which does not justly belong to him, whether that appearance be kept up by actually robbing his neighbour’s pocket, or by delaying the payment of his just debts, or by stinting God and man of their dues in any way. Such a one has, for keeping up appearances, every advantage up to a certain point, and that point is the moment of detection. After that, all is changed. The detected thief is the most miserable of men. Two ways only are open to him by which he can endure life or carry on hope. One of these is to declare war against society, and become an open instead of a secret offender; the other is to begin anew, and strive to build up a fresh reputation under more favourable auspices, it may be by shrewder and deeper deceit, or it may be in the way of genuine repentance and amendment. It is hard to say whether of these two is the more difficult or hopeless.

II. Were we all true men, safe in our own consciences, fearless of detection in any point ourselves, we should be ever ready to help up an erring brother or sister; but it is just because we are afraid of our own weak and unsound points that we are so reluctant ever to let a tarnished character again brighten itself. It is hardly possible to over-estimate the vast conspiracy which is arranged against the delinquent’s effort to be reinstated in the favour of his fellow-men.

III. It would be by no means uninstructive to inquire how far these feelings have influenced us in our views and practice with regard to the punishment of crime. The last thing we believe in is reformation. You may view this as a judicial consequence of guilt. Terrible as may be the fears of a conscience dreading detection, far more difficulty, far more anguish, far bitterer self-reproach, is in store for the penitent struggling to regain peace and the fair name which he has lost. He carries the past evermore, as it were, branded on his brow, for men to see and avoid.

IV. While we rejoice and are grateful to God for His mercy to us, we should at the same time tremble at our own unworthiness, and ever bear in mind our personal liability to fall into sin. In such a spirit should we set about the blessed work of restoration, ever looking on the fallen as our brethren, going to meet them across the gulf which human Pharisaism has placed between them and us, the undetected; as common children of that God whose grace is able to raise them up again, bearing their burdens instead of disclaiming them and letting them sink under their weight, and so fulfilling the law of Christ.—Dean Alford.

The Restoration of the Erring.

I. The Christian view of other men’s sins.—

1. The apostle looks upon sin as if it might be sometimes the result of a surprise.

2. As that which has left a burden on the erring spirit.

(1) One burden laid on fault is that chain of entanglement which seems to drag down to fresh sins.

(2) The burden of the heart weighing on itself.

(3) The burden of a secret, leading a man to tell the tale of his crimes as under the personality of another, as in the old fable of him who breathed his weighty secret to the reeds; to get relief in profuse and general acknowledgment of guilt; evidenced in the commonness of the longing for confession.

(4) The burden of an intuitive consciousness of the hidden sins of others’ hearts.

II. The Christian power of restoration.—

1. Restoration is possible.

2. By sympathy.

3. By forgiveness.

4. In the spirit of meekness.

5. The motive urging to attempt restoration.—“Considering thyself,” etc.—F. W. Robertson.

Brotherly Reproof.—

1. A man must so reprove his brother as that it may be most for the advancement of God’s glory, best for winning him to God, and least to the defaming of him abroad. He must pray that God would guide his tongue and move the other’s heart. We may not traduce him to others, either before or after our reproof.

2. Every reproof must be grounded on a certainty of knowledge of the fault committed.

3. It is very requisite the reprover be not tainted with the like fault he reproves in another.

4. The vinegar of sharp reprehension must be allayed and tempered with the oil of gentle exhortation. The word “restore” signifies to set a bone that is broken. We are to deal with a man who has fallen and by his fall disjoined some member of the new man as the surgeon does with an arm or leg that is broken or out of joint—handle it tenderly and gently, so as to cause least pain.

5. Every reproof must be fitted to the quality and condition of him we reprove and to the nature of the offence.

6. Must be administered in fit time when we may do the most good.

7. Secret sins known to thee or to a few must be reproved secretly.

8. We must be careful to observe the order set down by our Saviour (Mat_18:15).—Perkins.

Gal_6:2; Gal_6:5. Our Twofold Burdens.—

1. The burden which every man must bear for himself is the burden of his own sins, and from this burden no man can relieve him.

2. If a man be overtaken in a fault, we are to bear his burden by trying to restore him.

3. We are to do this in the spirit of meekness, bending patiently under the burden which his fault may cast on us. This spirit toward those who commit faults is wholly at variance with the natural man’s way of acting, speaking, and thinking. We are to love our friends in spite of their faults, to treat them kindly, cheerfully, graciously, in spite of the pain they may give us.

4. Our Saviour has given us an example of what we should wish and strive to be and do. The law of Christ is the law of love.—J. C. Hare.

Gal_6:2. Bear One Another’s Burdens.—The law of Christ was lovingkindness. His business was benevolence. If we would resemble Him,—

1. We must raise up the fallen.—This was hardly ever attempted till Christ set the pattern. People went wrong, and the world let them go; they broke the laws, and the magistrate punished; they became a scandal, and society cast them out—out of the synagogue, out of the city, out of the world. But with a moral tone infinitely higher Christ taught a more excellent way.

2. We must bear the infirmities of the weak.—Very tiresome is a continual touchiness in a neighbour, or the perpetual recurrence of the same faults in a pupil or child. But if by self-restraint and right treatment God should enable you to cure those faults, from how much shame and sorrow do you rescue them, from how much suffering yourself.

3. We must bear one another’s trials.—With one is the burden of poverty; with another it is pain or failing strength, the extinction of a great hope, or the loss of some precious faculty. A little thing will sometimes ease the pressure. In a country road you have seen the weary beast with foaming flank straining onward with the overladen cart and ready to give in, when the kindly waggoner called a halt, and propping up the shaft with a slim rod or stake from the hedgerow, he patted and praised the willing creature, till after a little rest they were ready to resume the rough track together. Many a time a small prop is quite sufficient.

4. By thus bearing others’ burdens you will lighten your own.—Rogers the poet has preserved a story told him by a Piedmontese nobleman. “I was weary of life, and after a melancholy day was hurrying along the street to the river, when I felt a sudden check. I turned, and beheld a little boy who had caught the skirt of my cloak in his anxiety to solicit my notice. His look and manner were irresistible. Not less so was the lesson I learnt. ‘There are six of us, and we are dying for want of food.’ ‘Why should I not,’ said I to myself, ‘relieve this wretched family? I have the means, and it will not delay me many minutes.’ The scene of misery he conducted me to I cannot describe. I threw them my purse, and their burst of gratitude overcame me. It filled my eyes; it went as a cordial to my heart. ‘I will call again to-morrow,’ I cried. Fool that I was to think of leaving a world where such pleasure was to be had, and so cheaply.” There is many a load which only grows less by giving a lift to another. A dim gospel makes a cold Christian; a distant Saviour makes a halting, hesitating disciple.—Dr. James Hamilton.

Gal_6:2. Christian Generosity.

I. The duty enjoined.—

1. It may apply to a weight of labour or bodily toil.

2. To a weight of personal affliction.

3. To a weight of providential losses and embarrassments.

4. To a weight of guilt.

5. Of temptation.

6. Of infirmities.

II. The enforcing motive.—

1. The apostle’s requirement is worthy of the character of Christ, as it is a law of equity.

2. It is congenial with the Spirit of Christ.

3. It is agreeable to the example of Christ.

4. It is deducible from the precepts of Christ.

5. It has the approbation of Christ.—Sketches.

Bearing One Another’s Burdens.—The metaphor is taken from travellers who used to ease one another by carrying one another’s burdens, wholly or in part, so that they may more cheerfully and speedily go on in their journey. As in architecture all stones are not fit to be laid in every place of the building, but some below and others above the wall, so that the whole building may be firm and compact in itself; so in the Church those who are strong must support the weak. The Italians have a proverb—Hard with hard never makes a good wall, by which is signified that stones cobbled up one upon another without mortar to combine them make but a tottering wall that may be easily shaken; but if there be mortar betwixt them yielding to the hardness of the stones, it makes the whole like a solid continued body, strong and stable, able to endure the shock of the ram or the shot of the cannon. So that society, where all are as stiff as stones which will not yield a hair one to another, cannot be firm and durable. But where men are of a yielding nature society is compact, because one bears the infirmities of another. Therefore the strong are to support the weak, and the weak the strong; as in the arch of a building one stone bears mutually, though not equally, the burden of the rest; or as harts swimming over a great water do ease one another in laying their heads one upon the back of another—the foremost, having none to support him, changing his place and resting his head upon the hindermost. Thus in God’s providence Luther and Melancthon were happily joined together. Melancthon tempered the heat and zeal of Luther with his mildness, being as oil to his vinegar; and Luther, on the other side, did warm his coldness, being as fire to his frozenness.—Ralph Cudworth.

Association (A Benefit Club Sermon).—

1. This plan of bearing one another’s burdens is not only good in benefit clubs—it is good in families, in parishes, in nations, in the Church of God. What is there bearing on this matter of prudence that makes one of the greatest differences between a man and a brute beast? Many beasts have forethought: the sleep-mouse hoards up acorns against the winter, the fox will hide the game he cannot eat. The difference between man and beast is, that the beast has forethought only for himself, but the man has forethought for others also.

2. Just the same with nations. If the king and nobles give their whole minds to making good laws, and seeing justice done to all, and workmen fairly paid, and if the poor in their turn are loyal and ready to fight and work for their king and their nobles, then will not that country be a happy and a great country?

3. Just the same way with Christ’s Church, the company of true Christian men. If the people love and help each other, and obey their ministers and pray for them, and if the ministers labour earnestly after the souls and bodies of their people, and Christ in heaven helps both minister and people with His Spirit and His providence and protection, if all in the whole Church bear each other’s burdens, then Christ’s Church will stand, and the gates of hell will not prevail against it.—Charles Kingsley.

Burden-bearing.

I. Different kinds of burdens.—

1. Those that are necessary.

2. Those that are superfluous.

3. Those that are imaginary.

II. What shall we do with them?—

1. Reduce their number to the limits of necessity.

2. Some of these we are expected to carry ourselves.

3. Some we may expect our friends to help us to carry.

4. We may take them all to the Lord that He may either remove them or sustain us under them.

Lessons.—

1. With grace burdens are removed or lightened.

2. In what way can we best help others with their burdens? “Thou lightenest thy load by lightening his.”

3. Let our burdens be reduced to light running order.—Homiletic Monthly.

Practical Christian Sympathy.

I. Consider the burdens you can bear for others.—All have to bear burdens. Some man can only bear for himself. Others he can be helped to bear, such as the burden of carnal tendency, persecution, anxiety over loved ones, affliction that is not punishment.

II. Consider how we may bear the burdens of others.—

1. We can bear them on our hearts in prayer.

2. We can lighten the burden by friendly help.

3. We can by the strength of our sympathies come under the burdens of others.

III. Bearing the burdens of others is the chief way by which we can fulfil the law of Christ.—Nothing will give us such a resemblance to Him. He lived solely for others. He came voluntarily under the burden of man’s miseries, sacrificing Himself for the race.

IV. Consider the importance of obeying this injunction.—

1. For our own sakes.

2. For the good of others.

3. For the prosperity of the Church.—The Lay Preacher.

Gal_6:5. Burden-bearing.

I. There is the burden of personal responsibility.—This comes out in the formation of character.

II. There is the burden of toil.—Among the steep precipitous mountains of Thibet the traveller meets long processions of hungry, ill-clad Chinamen, carrying enormous loads of tea. There they go, climb, climbing day after day up the rough sides of the mountains, each with his great burden on his back, eyes fixed on the ground, all silent, stepping slowly, and leaning on great iron-pointed sticks, till the leader of the gang gives the signal for a halt, and, after standing a few minutes, the heavy load again falls on the back and head, the body is again bent towards the ground, and the caravan is once more in motion. You do not wonder that, with a task so monotonous, these poor drudges should acquire a dreary, stupid look, little better than beasts of burden; and you feel sorry for those in whose lives there is a large amount of the like irksome and exhausting routine. Yet there are many who, in order to earn their daily bread, must go through a similar task.

III. There is the burden of sorrow.—Sorrow dwells beneath a king’s robes as much as beneath a peasant’s cloak; the star of the noble, the warrior’s corslet, the courtier’s silken vesture, cannot shut it out. That rural home is such a picture of peace we cannot believe that care or tears are there. That noble castle amidst ancient trees is surely lifted up in its calm grandeur above sighs and sadness. Alas! it is not so. Man is the tenant of both, and wherever man dwells sorrow is sure to be with him.

IV. There is one burden which it is wrong to bear.—It is a sin and a shame to you if you are still plodding along under the burden of unpardoned transgression. The load of guilt, the feeling that our sin is too great for the blood of Christ to expiate, or the grace of God to pardon—this burden it is wrong to bear.—Dr. James Hamilton.

Bearing our Burdens Alone.

I. The loneliness of each one of us.—One of the tendencies of these bustling times is to make us forget that we are single beings, detached souls. Each great star flung out like an atom of gold dust into space may seem lost amid the hundred of millions of mightier worlds that surround; and yet no; it rolls on, grave in itself, careering in its own orbit, while its sister-stars sweep round on every side. We stand cut off from one another. We are to stave up side by side our own destiny, we are to be alone with our burdens, not lost in the forest of human lives.

II. Look at some of the forms of this burden.—

1. There is the burden of being itself.

2. The burden of duty.

3. The burden of imperfection and sin.

4. The burden of sorrow.

5. The burden of dying alone.

6. If a man is lost, he is lost alone; if saved, he is saved alone.—The Lay Preacher.

Every Man has his Own Burden.

I. No man can pay a ransom for his brother, or redeem his soul from death, or satisfy the justice of God for his sin, seeing that every man by the tenor of the law is to bear his own burden, and by the gospel none can be our surety but Christ.

II. We see the nature of sin that is a burden to the soul.—It is heavier than the gravel of the earth and the sand of the sea.

III. We are not to wonder that sin being so heavy a burden should be made so light a matter by carnal men, for it is a spiritual burden.

IV. The more a man fears the burden of his sins the greater measure of grace and spiritual life he has, and the less he feels it the more is he to suspect himself.

V. The greatest part of the world are dead in their sins in that they have no sense of feeling of this heavy burden.

VI. We are to take heed of every sin, for there is no sin so small but hath its weight.—Many small sins will as easily condemn as a few great. Like as sands, though small in quantity, yet being many in number, will as soon sink the ship as if it were laden with the greatest burden.

VII. Feeling the weight and burden of our sins, we are to labour to be disburdened; and this is done by repentance towards God and faith in our Lord Jesus Christ.—Perkins.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

CHAPTER 6

1. Concerning the Restoration of a brother. (Gal 6:1-5)

2. Concerning Reaping and Sowing. (Gal 6:6-10)

3. The conclusion. (Gal 6:11-18)

Practical exhortations conclude the defense of the gospel. The previous chapter stated that they that are Christ’s have crucified the flesh and its lusts. In the beginning of this chapter the treatment to be accorded to a man (a brother) who has been overtaken in a fault is given. The law would demand the cutting off of such a one. It is harsh and merciless. But grace bears a different message. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted.” The sin of a believer does not put him out of the true church, the body of Christ, but it interrupts communion with God. The erring brother is to be treated in a spirit of meekness and to be restored. Then law is mentioned, but not the law of Moses, but the law of Christ. “Bear ye one another’s burdens, and so fulfill the law of Christ.” He is the great burden-bearer for His people and to bear the burdens of others is to act as the Lord Jesus does. None is to think of himself to be something when he is nothing; the legal spirit puffs up. Every man is to prove his own work, and then shall he have rejoicing in himself alone, and not in another. “For every man shall bear his own burden”--this is in reference to the judgment-seat of Christ when each must give an account of himself.

Another instruction is concerning ministry to those who teach. “Let him that is taught in the Word communicate unto him that teacheth in all good things.” This is the way a loving and gracious Lord has appointed. The believer who receives the ministry of the Word through one of the gifts in the body of Christ has a personal responsibility towards him who ministers. He is to communicate to him in earthly things, and thus have a part in his ministry. How different in Christendom, with its fixed salaries, pew-rents and, worse still, when evangelists appeal to the unsaved, to Catholics and Jews, to swell the collection. Important is the principle of Gal 6:7-9. We quote from another:

“We may repeat again that the toleration of evil is never grace. It would be a perversion of the very thought of grace to imagine this. ‘Be not deceived,’ he says, therefore, ‘God is not mocked, for whatsoever a man soweth, that shall he also reap, for he that soweth to his flesh shall of the flesh reap corruption and he that soweth to the Spirit, shall of the Spirit reap life everlasting.’ These are principles of absolute necessity. Nothing can alter them. If a man sows a certain seed, he knows, or he should know, that he can get of that seed nothing but what is proper to it. If a man sows to his flesh, he sows, in fact, the corruption which he reaps. The very principle of self-will which must, of necessity, be in it, is a principle which is essentially that of sin. Every form of sin Will come under this, and God may allow, in fact, such seed to come to harvest, in order that we may recognize its character, as we otherwise would not do. In the opposite way to that of the man who, bearing good seed, goes forth even weeping, but returns with joy, a man in this way may sow his seed rejoicing, but it will be the return that will be sorrowful. It does not follow that God cannot come in and deliver us from what would otherwise be the necessary fruit of such sowing, if only there be the true self-judgment of it in the soul; for to a Christian, the reaping of it is but in order to self-judgment, and if we will judge it first, there may be no need of reaping at all. Judge it first or last we surely must, or the thing will develop for what it is and be manifest, not to ourselves alone it may be, but to others also. On the other hand, ‘He that soweth to the Spirit, shall of the Spirit reap life everlasting.’ Blessed and wonderful reaping! The life is looked at here, Of course, in its practical character, in its fruits and activities. The life itself, the life which produces this, is no matter of reaping at all, it is what we must have to be Christians. Nevertheless, we can reap it as a practical thing, and the witness of it is that, even though reaped here upon earth, it is something which has eternity in it.”--Numerical Bible.

Gal 6:11 tells us that he had written this letter with his own hand and that in large letters. It seems as if the energy of the Holy Spirit came upon him in such a degree that he had to dispense with the usual amanuensis he employed. Then he reverts to the great controversy once more. These false teachers, the proselyting teachers, wanted to boast with the Galatians, but he knew only one boasting or glorying, “in the cross of our Lord Jesus, whereby the world is crucified unto me, and I unto the world.” The cross meant everything to him and thus it should be with every believer, saved by grace.

But what does he mean when he speaks of bearing in his body the marks--the stigmata--of the Lord Jesus? The Romish conception of the supernaturally imprinted scars of the nails in the apostle’s body does not need to be investigated, for it is a superstition. The expression simply means the trials and sufferings he underwent for Christ’s sake and which left their marks on his frail body (2Co 11:24-33). What the Galatians needed the most is the final word of Paul to the Galatians. “The grace of our Lord Jesus Christ be with your Spirit, brethren.”

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Gal 6:1

I. In considering the duty of restoring the lost and criminal, let us note, first, the spirit in which it is to be performed: "Restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted." Surely this is the very opposite to the spirit of the world. That spirit refuses to consider the possibility of ourselves being tempted, parades a challenge in the face of the world to question our own purity and inviolability, and declares that we are determined never to admit the hypothesis of our becoming like the sinful. We have to put on a spirit directly contrary to that which we find around us in the world, to sit at the feet of a far different Teacher, and learn of Him. Our blessed Lord spent His life and shed His blood in devising means whereby His lost ones might be recovered to Him; and every follower of His is exhorted not to look only on his own things, but also on the things of others.

II. There was one law in which our blessed Lord summed up His social and practical precepts, one which peculiarly belongs to Him: "Whatsoever ye would that men should do unto you, even so do unto them." In by far the greater number of cases of discharged prisoners it is to be feared that evil influence prevails, and they relapse into crime; but there is a remnant in whom there is a desire, more or less earnest, to regain as much as may be of what has been lost. The whole world is against them, but we should open our doors to them, and encourage them. We should look on the fallen as our brethren, bearing their burdens, instead of disclaiming them and letting them sink under their weight, and so fulfilling the law of Christ.

H. Alford, Quebec Chapel Sermons, vol. vii., p. 195.

References: Gal 6:1.—Homilist, 3rd series, vol. i., p. 340; Christian World Pulpit, vol. vi., p. 143; E. Johnson, Ibid., vol. xiv., p. 262; H. W. Beecher, Ibid., vol. xviii., p. 22. Gal 6:1, Gal 6:2.—Ibid.., vol. xxv., p. 378; Clergyman’s Magazine, vol. iii., p. 80. Gal 6:1-5.—Homiletic Quarterly, vol. ill., p. 217.

Gal 6:2

I. We must take this text into the sphere of realism; that is, we must not touch trouble sentimentally. There are some people in the world who are curious about a trouble. Be very careful with these people. Many a man has been sorry afterwards that he has admitted the curious into the privacy of his thoughts. Bear ye one another’s burdens, and you will know how heavy are the things which you touch.

II. We must do this with great tact and delicacy of feeling. There is a pride that is honourable and beautiful. Men dislike patronage, and to patronise is a subtle fault, a common fault. Very delicate must be our relation to one in trouble, in order that we may reverence the soul of our brother, and never lower his honour while we are helping his need.

III. We must do this as the law of life. It is not to be a solitary action, however beautiful, because separate actions do not make good men. The beauty of the Christian spirit is this: that we have no escape from its common constancy; there is nothing occasional in it.

IV. We must look at this great teaching along the line of true social economy. Let your sympathy with the burdened begin where there is sorrow, shame, and grief; then let your pity go, and then you will find that the Bible, instead of being an empty social economy, is the only true social economy in the world.

V. We must do all this with a tender sense of brotherhood. In sympathy with and bearing one another’s burdens, we realise the great fact that we shall have burdens to bear ourselves. Everything is to be in the spirit of mutuality.

W. M. Statham, Christian World Pulpit, vol. xxv., p. 58.

The way of self-isolation, in other words of selfishness, may present itself as the more excellent way to some; it may seem the most prudent course: and yet we act not less blindly than guiltily when we choose it.

I. This same selfishness, this same isolation of ourselves, which shuts us up against the sorrows of others, shuts us up also against their joys. If the one fountain is sealed, so will also be the other. He who will not weep with them that weep, neither shall he rejoice with them that rejoice; and thus there are sealed from him the sources of some of the purest and truest delights which the heart of man can entertain, namely, the pleasure which we derive from the happiness of others. But then, further, it is a course as blind as it is sinful, because all experience proves that the man who lays his account to live an easy, pleasurable life by knowing nothing, by refusing to know anything, of the cares, troubles, and distresses of others, is never able to carry out this scheme of his to a successful end. In strange ways he is sure to be baffled and defeated in this his guilty dream of a life lived like that of the Epicurean gods, the life of one looking down as from a superior height upon a vast weltering world of labour and sorrow and pain beneath him. "Care finds the careless out." He who resolves not to bear any part of the burdens of his fellows resolves not to fulfil the law of Christ.

II. Bear ye the burden of one another’s sins. In one sense Christ only can do this. What must we do, if we would bear this burden for another? We must not soon be provoked; we must be patient towards all men, accepting that which their sin may lay upon us as part of that burden which sinners dwelling among sinners must expect to bear. So, too, we bear the burden of other men’s sins when we take trouble, endure toil and pain and loss, in seeking their restoration, when, at however remote a distance from our Lord, we too follow them into the wilderness, that so, it may be, we may find, and having found, may bring them home again.

R. C. Trench, Sermons in Ireland, p. 77.

I. Poverty is a burden which we may lighten. It cannot be reasonably questioned that poverty is a great disadvantage and constitutes a great pressure on the poor. It prevents the acquisition of knowledge; it quenches the nobler strivings; it wears the body with toil, withholds the sustenance of strength; it makes life a drudgery. When very deep it is twin sister to famine, and behind them both are the darker forms of crime. "Lest I be poor and steal," is the argument by which the wise man’s prayer, "Give me not poverty," is sustained. No thoughtful loving man can say that that is a state in which men ought to be content or in which we ought to be content to see them. It is a great burden, and we are to bear it with them and for them.

II. Infirmity is a burden. The list of human infirmities is a very long one; the category of faults does not soon come to an end. Now, taking the more evident among them, how are we to deal with them? This passage tells us clearly. Whenever restoration is possible we are to restore in the spirit of meekness. If a man shall fall in any measure from integrity, or from charity, or from truthfulness of speech, or from purity of behaviour, restore such a one in the spirit of meekness. Bear his burden until you bear it away, and it is his burden no longer. Go to him on the side of his infirmity, not to reproach and curse, but to heal and help.

III. The burden of trouble. All that we understand by trouble may be borne more or less by one for another. If every Christian man would put himself, according to the measure of his ability, in sympathy with all the trouble of his friends, what a lightening of that trouble there would be, what a dropping away of burdens, and what a glory cast around the burdens that remain! It would be as if the Saviour were personally present in ten thousand homes. There is, perhaps, nothing in which we are more deficient than in due readiness and fulness of Christian sympathy.

A. Raleigh, Quiet Resting Places, p. 315.

References: Gal 6:2.—F. D. Maurice, Sermons, vol. iii., p. 253; C. Kingsley, Village Sermons, p. 149; Homilist, 3rd series, vol. i., p. 343; T. M. Herbert, Sketches of Sermons, p. 86; W. J. Knox-Little, Characteristics of Christian Life, p. 140; H. W. Beecher, Christian World Pulpit, vol. i., p. 283; T. L. Cuyler, Ibid., vol. xx., p. 33; Bishop Temple, Ibid., vol. xxxv., p. 264; E. M. Goulburn, Occasional Sermons, p. 18.

Gal 6:2, Gal 6:5

I. St. Paul combines in this passage the two great ideas on which all previous morality had been based: the one self-preservation, self-development, that is to say, that out of which the sense of responsibility grows; the other selfforgetfulness, that is to say, that out of which all effort for other people grows. It combines them in a complete harmony. "Bear ye one another’s burdens," is the rule of selfforgetfulness; "Every man should bear his own burden," is the simple rule of self-preservation. And because the harmony between these two statements is so hard to preserve, because in the agony that is caused by self-reflection we are so liable to be carried away by the one to the exclusion of the other, it may be well to consider this apparent paradox.

If. This apparent diversity between "Bear ye one another’s burdens" and "Let every man bear his own burden" is always meeting us and always challenging us. It looks at us under the name of individualism or humanism in every modern philosophical treatise that we read, or it comes to us in some of the smallest personal questions of our daily life. The solution of the problem was the despair of the old world before Christianity came. Greek philosophy, from beginning to end, is rampant individualism. The very antithesis to this is the Buddhist system. On the face of it, Buddhism appears to be the most refined form of what is called humanism. But about the theoretical self-abandonment of Buddhism there is this fatal defect: that directly it becomes practical it is found to aim at mere self-crushing, at what is neither more nor less than suicide. Christ’s religion escapes mere Buddhist universalism. Go out, says St. Paul, from yourselves to help others; bear their burdens, restore them by the magic touch of fellowship in the spirit of meekness. Fling your soul away into the struggles and sorrows of others, and so fulfil the law of Him who, in the highest sense, bare their sorrows. The more sympathetic you become, the more will self-reflection grow; the more will you find the truth of the great paradox that those who lose their life for Christ’s sake even now will find it.

Prebendary Eyton, Christian World Pulpit, vol. xxix., p. 49.

References: Gal 6:2-5.—S. Pearson, Christian World Pulpit, vol. iv., p. 154; Homiletic Quarterly, vol. ii., p. 560; W. Williamson, Contemporary Pulpit, vol. v., p. 330. Gal 6:4.—Homilist, 3rd series, vol. vi., p. 322.

Gal 6:5

(with Psa 55:22)

The Apostle reminds us in this verse that there are some burdens which cannot be shared, which each must bear for himself alone.

I. The burden of personality can be borne only by the man himself. That is "his own burden." Of course this truth is surrounded and connected with other truths which limit and qualify it, and put it into harmonious relationship with God and man. Each individual is open to manifold influence, may be impressed, drawn, turned, melted, inflamed, according to the powers that play on him; but he is himself in all. No part of his being is drawn away from him, however sensibly and powerfully its relations may be affected. He receives no essential part of the being of others into his own. He abides in the eye of God a separate, complete, individual soul for ever. "Every man shall bear his own burden."

II. The burden of responsibility is borne always by the individual man. The responsibility arises of necessity out of the personality, because the personality holds in it the elements of moral life. Man is moral, and therefore responsible. We live in the mass, but we are judged one by one. We act and interact, give and take, all day long and our whole life through; but each, at every moment, stands responsibly before God: and to each God says, as He did to Daniel, "Thou shalt stand in thy lot at the end of the days."

III. Every man shall bear his own burden of guilt. It is his own burden, and if he does not avail himself of the means of deliverance righteously and graciously provided, it will be his burden for evermore.

IV. Immortality is a man’s own burden. Before any soul a man might stand and say, "O king, live for ever," crowned and robed amid the glories of the eternal kingdom or discrowned and in disgrace, a wreck of life, yet living on, for every man shall bear his own burden of immortality for ever. Christ, the Son of God, became incarnate that He might stand by our side, our almighty, loving Helper; and now we can lean on Him, "the Friend that sticketh closer than a brother," and bear all our burdens and yet walk with elastic step, and take His yoke upon us, too, and find it to be easy, His burden, and prove it light.

A. Raleigh, Quiet Resting Places, p. 331.

Gal 6:5

(with Gal 6:2; Psa 55:22)

I. "Every man shall bear his own burden." Some burdens are inseparably attached to us; deliverance from them is as impossible as life would be without air and exercise and cold water. We must bear them; there is no help for it. Between the wicket-gate and the gate of glory John Bunyan put the hill of difficulty. God puts between the two gates, for you and me, many difficulties. Difficulties strengthen; they compact a man’s faith; they sinew his soul; they make him Christlike. This death-grapple sometimes with difficulty gives us force, and the loads which God lays upon us teach us lessons to be learned in no other school. The hardest lesson for every one of us to learn is this: to let God have His own way and trust Him in the dark.

II. "Bear ye one another’s burdens." We have seen how the carrying of our own load gives us strength. There are other loads that we could help our fellow-creatures to carry, and that service is to teach us that beautiful grace sympathy. Happily we have here the reason for it: "Bear ye one another’s burdens, and so fulfil the law of Christ." That law is love. Christ is love. We must carry His law into practice every day if we would prove that, while we profess and call ourselves Christians, we are worthy of the title.

III. "Cast thy burden on the Lord." God does not release you from the performance of duty, but He will sustain you in doing it. The load shall not crush you; nay, rather it shall sinew your graces, and send you forth more thoroughly furnished for God’s work here and glory hereafter. Trust means that when we take up the burden we lean on the Burden-bearer, though unseen, assured that He shall never fail in His promise, "My grace shall be sufficient for you."

T. L. Cuyler, Christian World Pulpit, vol. xx., p. 33.

Reference: Gal 6:5.—J. Vaughan, Fifty Sermons, 8th series, p. 209.

Gal 6:7

Christian Diligence.

I. The Christian sows to the Spirit, not to the flesh. Let us try to give a plain, practical interpretation to these words. The sowing being interpreted to mean the thoughts, words, and acts of this present life, the Christian thinks, speaks, and acts with reference to the Spirit; to his higher, his Divine, part; to that part of him which, being dwelt in by God’s Holy Spirit, aims at God’s glory, loves Him, serves Him, converges to Him in its desires and motions. Herein he altogether differs from the unchristian man, who sows to the flesh, consults in his thoughts, words, and acts, the desires of the body and the passing interests of the world. Now how does the Christian sow? In discouragement, in difficulty, with effort and with endurance, against nature and against temptation. His seedtime is a time of labour, not of repose; of self-denial, not of ease; of hope, not of enjoyment. But these seeds thus planted are, by the power of the same creative Spirit, in the ground vivified, and expanded, and made to yield a thousandfold, yea to bear unceasing fruit to all eternity.

II. If all our life be the seedtime of eternity, youth is, in a narrower sense, especially the seedtime of life, and thus of eternity too. Educate for God, in the wide sense which I would always give to those words; teach God’s word, and God’s works, and God’s ways; and unfold God’s powers which are latent in the living subjects of your teaching. Educate the young for God; teach them that their religious life is all their life, that thousands of thoughts and words and acts belong to God upon which His name is not ordinarily inscribed; that not only in the high culture of their spirits, but in the tillage of the underlying fields of the mind, of the judgment, the understanding, the imagination, the fancy, and in temperance, soberness, and chastity of the still humbler region of the body, they must be sowing to life everlasting.

H. Alford, Quebec Chapel Sermons, vol. v., p. 122.

Sin and its Punishment.

I. Against all delusions about sin, St. Paul utters the solemn words of the text. The word for "mocked" implies the most unseemly and insulting gesture; and God is mocked when we pretend to be His while we cut our being in twain and give the better half to Satan, when we draw nigh unto Him with our lips while our hearts are far from Him, when we are externally scrupulous and internally filled with willing corruption. Before any of us fancy that, though fighting, we are always being defeated by sin, let us ask ourselves whether it really is the one dear, absorbing wish of our souls to stand, not approved to man, but approved to God, and to be pure with God and His own pure souls. Let us not be deceived on the very threshold about this matter, for the heart is deceitful above all things and desperately wicked.

II. Once again, test your sincerity by the manner in which you control or resist the beginning of all sin which is in evil thoughts. Do you suffer your thoughts to tamper with evil and to dally with wrong-doing? If so, you are not sincere. If you willingly sin in thought, if you are base and guilty there, then be sure that sooner or later the guilt that is imprisoned will break out into the outlets of word and deed.

III. To promise a certain ultimate victory if you be sincere in the struggle against sin is not the same thing as saying that you will never fall. By reason of the frailty of our nature we cannot always stand upright; but if we be true fighters, when we fall we shall rise again: we shall not lie in the mire, but instantly, shamed into greater watchfulness, we shall make sure of the next victory, and each victory will lead to others until our enemies are all utterly routed.

F. W. Farrar, Christian World Pulpit, vol. xxiii., p. 58.

I. It is not without a purpose that the solemn truth is so often repeated in God’s word that we shall reap in the next world according as we have sown in this one. The foolish mortal who lives to self to self must die. God is not, cannot be, mocked. No one need expect, or even hope, to sow one thing and reap another. Those who recklessly sow to the flesh must reap their harvest: blighted fortune; shattered health; disappointed hopes and soured tempers; infamy and shame. God leaves us free to sow what sort of seed we will, and no one can blame the Almighty that, having chosen our own course, we reap our own harvest. The individual who indulges in one known sin is planting a seed, which will be sure to spring up and grow, and, perhaps, prepare the way for a wider departure from duty. A second and third temptation will prove more irresistible and dangerous than the first.

II. There is an amiable class of people who, without being addicted to any particular vice, are merely distinguished for the skill and success with which they devote themselves to worldly things. They have no doubt that death may soon come and summon them away, but, in spite of his fact, they are sowing no seed for a future and an invisible harvest. The gratification of having succeeded in their cherished plans, the pleasant assurance that the bodily necessities of the time of sickness and old age are provided for, and the admiration of those who have observed the tokens of their worldly prosperity—these are their harvest. Is it enough?

J. N. Norton, Golden Truths, p. 425.

Gal 6:7

I. There is none to whom so much mockery is offered as God. Men walk on His earth and deny His existence. Others acknowledge His existence, but by their lives defy His power. Men come to His house of prayer, and there, amidst the rising accents of supplication and praise and the descending message of His word, they think of their farm and their merchandise, or follow in fancy their worldly desires. They go thence, and not a word of that which they have asked is remembered with a view to its answer. And even to the spiritual ordinance of the body and blood of Christ do not men not unfrequently bring unclean hands and an unhallowed heart, and even when the signs of forgiveness and immortality are being administered to them are they not living in unrepented sin and the bondage of corruption? But with all this God is not mocked. His Divine majesty dwells in light unapproachable, far above any stain of pollution or danger of insult from us, the creatures of His almighty will. It is not God, it is our souls, that we mock when we thus tamper with their best and dearest interests. It is ourselves whom we expose to shame and everlasting contempt.

II. How this is the case, the second fact announced by the Apostle may explain to us: "God is not mocked; for whatsoever a man soweth, that shall he also reap." The present life is our seedtime. Our hearts and consciences are the field to be sown. By the seed are meant those living principles, whether good or ill, which sink down below the level of the surface, not what men profess, but what men follow. Those seeds spring up and bring forth fruit of one kind or other; that is, they become put into practice in men’s lives by the words of their tongues and the works of their hands. The great harvest is the end of the world, when every man’s principles shall be judged by every man’s works, the seed by the fruit which it shall have brought forth. What he has sown, not what he has professed to sow, will then be seen. The great harvest day shall declare what each man’s principles have been in the deep chambers of his heart, and according to that declaration shall his eternal lot be, for happiness or for misery.

H. Alford, Sermons, p. 113.

References: Gal 6:7.—T. J. Crawford, The Preaching of the Cross, p. 98; Homilist, 2nd series, vol. i., p. 456; Christian World Pulpit, vol. xx., p. 253; T. Teignmouth Shore, The Life of the World to Come, p. 1; J. Vaughan, Children’s Sermons, 1875, p. 266; Outline Sermons to Children, p. 241.

Gal 6:7-8

Deceived Sowers to the Flesh.

I. The first thing which strikes us in the text is the solemnity of the Apostle’s warning. He seems to intimate that such is the audacious wickedness of the human heart that it has within it so many latent mazes of iniquity that men might be self-deceived either as to their apprehensions of that which was right before God, or as to their own actual condition in His sight; and he tells them that God is not mocked by this pretended service, that to Him all hearts are open, and that in impartial and discriminating arbitration He will render to every man according to his deeds. If there is but a possibility of this, it behoves us to take earnest warning.

II. Consider the import of the Apostle’s statement, "Whatsoever a man soweth, that shall he also reap," etc. He who would gather the wheat into the garner must scatter the wheat seed in the furrow. Barley and rye will come each from its own seed, and tares, if an enemy stealthily scatter them while the husbandman and his fellows slumber. It is manifest, then, that the great principle which the Apostle would impress upon us is that we have largely the making or the marring of our own future; that in the thoughts we harbour, and in the words we speak, and in the silent deeds which, beaded on time’s string, are told by some recording angel as the story of our life from year to year, we shape our character, and therefore our destiny for ever. They who sow for this world reap in this world, and may outlive their own harvests; they who sow to the Spirit seek for abiding issues, and their harvest has not yet come. There are three special kinds of sowers to the flesh whom the Apostle seems to have had in mind: the proud; the covetous; the ungodly. They are all spiritual sins—sins of which human law takes no cognisance, and to which codes of earthly jurisprudence affix no scathing penalty. On this very account, however, they are fraught with immeasurably greater danger. There is the greater need that these spiritual sins should be disclosed in all their enormity and shown in their exceeding sinfulness and in their disastrous wages, in order that men may be left without excuse, if they persist wilfully in believing a lie.

W. M. Punshon, Sermons, p. 253.

I. Note the great law expressed in the text, "Whatsoever a man soweth, that shall he also reap." We know that in natural things a man cannot sow wheat and get rye; that he cannot take chaff and cast it over the ground, or drill it in, and expect a crop from that which is not seed at all. Much less, if he were to cast abroad the seeds of what was pernicious and poisonous, if he were to sow thistles and briers and thorns, might he expect that the summer fields would be covered with the promise of a rich harvest with which his barns would be filled. So in the higher sphere sowing to the flesh will bring corruption in the loss of reputation, character, standing, all! And in a higher sphere still we may reap corruption in the extinction of faith, love, Divine hope, and communion with God, by separation from Him leading to complete incapacity and loss of power for this communion of the soul with its Maker, and that is corruption in its darkest and worst sense.

II. "He that soweth to the Spirit shall of the Spirit reap life everlasting." The man will best govern the animal when God governs the man, when the man sows to the Spirit in the sense of sowing to the Divine impulse, suggesting, restraining, preventing grace, it may be, operating upon his nature. Do not let us be weary in welldoing. There is often a good while between the seedtime and the harvest, and there may be a good while between the seedtime and the harvest in a man’s doing that which is right; but go on: be not weary; in due season you shall reap, if you faint not. The law is as operative and influential on the one side as on the other, in relation to the good as well as to the evil. Therefore, however you may sometimes feel depressed by long and weary waiting for some result, never let that tempt you to falter or to put forth your hand to some iniquity. Be upright, and true, and loyal to Christ and to God, and if the blessing tarry, wait for it; it will come all in due time. It is a good thing for a man both to hope and quietly to wait for the blessings of God.

T. Binney, Penny Pulpit, New Series, Nos. 487, 488.

Eternal Punishment.

I. The doctrine of eternal punishment ought to be denied, because of its evil fruits. A good tree does not bring forth corrupt fruit, and we owe to this doctrine all the slaughter and cruelty done by alternately triumphant sects in the name of God. So dreadful were its deeds that a door of escape was provided from its full horror by the Church of a former time. The doctrine of purgatory and of prayers for the dead was the reaction from its terrors, and it saved religion. Unrelieved by this merciful interposition, eternal punishment would have slain the world.

II. In denying the eternity of hell, do we in truth destroy the doctrine of retribution? Not at all; we establish it, and are enabled to assert it on clear and reasonable grounds. First, we can believe in it. The heart and the conscience alike refuse to believe in everlasting punishment. The imagination cannot conceive it; the reason denies its justice. But the retribution taught by the opposite doctrine—that God’s punishment is remedial, not final; that it is exacted, but that it ends when it has done its work—is conceivable, is allowed by the heart, for its root is love; is agreed to by the conscience, for it is felt to be just; is accepted of the reason, for it is based on law. In our belief, the ground of retribution is this: that God cannot rest till He has wrought evil out of all spirits, and that this work of His is chiefly done by causing us to suffer the natural consequence of sin. The very root, then, of our belief in the non-eternity of punishment involves an awful idea of punishment. For on this ground God will not cease to be a consuming fire to a man till He has destroyed all his evil. Nor can He cease. The imperative in His nature binds Him to root out evil, and God does His duty by us. Does this view destroy, and not rather assert, retribution?

III. We can all understand that. Introduce evil into your life, and you are introducing punishment. God will not rest till He has consumed it. Sow to the flesh, and you shall of the flesh reap corruption; you shall eat the fruits of your own devices, and find in them your hell. And God will take care that you do. He will not spare a single pang, if only He can bring us to His arms at last. Punishment here and in the world to come is no dream, but a dread reality; but it is strictly and justly given, and it comes to a close. One cry of longing repentance changes its quality, one bitter sorrow for wrong, one quick conviction that God is love and wishes our perfection. But to produce that repentance, and till it is produced, God’s painful work on our evil is done and will be done. There is but one truth which can enable us to fight against wrong, and to conquer in the end and give us power, faith, and hope in face of all awful revelations. It is the unconquerable goodness of God, the conviction, deep-rooted as the mountains, of His infinite love and justice, the knowledge that the world is redeemed, the victory over evil won, and that, though the work is slow, not one soul shall be lost for ever. For He shall reign till He hath subdued all things to Himself in the willingness of happy obedience and the joy of creative love.

S. A. Brooke, The Unity of God and Man, p. 45.

References: Gal 6:7, Gal 6:8.—E. Cooper, Practical Sermons, vol. i., p. 96; G. Bladon, Church of England Pulpit, vol. xiii., p. 185; T. Stringer, Ibid., p. 293; Homilist, 2nd series, vol. i., p. 575; Ibid., 3rd series, vol. iv., p. 173; S. Pearson, Christian World Pulpit, vol. iv., p. 172; G. Brooks, Five Hundred Outlines, p. 189. Gal 6:7-9.—E. Johnson, Christian World Pulpit, vol. xxviii., p. 155.

Gal 6:8

Sowing to the Spirit.

I. The natural man has no desire for immortality. This is the desire which is always assumed in the New Testament as lying at the root of all spiritual life, of all growth in holiness. If a man is to sow to the Spirit, he must first believe in spirit; he must believe that he is a spirit, that he is not a mere part of this world, to vanish away and perish like the herb of the field when his day here is over. But the natural man has not this first great spiritual desire. The natural man is without the proper desire for immortality; the spiritual man, as is ever conspicuously put before us in Scripture, has this desire strong in him, and it is the beginning and the foundation of the religious life which he leads here.

II. But this is the second point that we come to, viz., the sowing to immortality, the laying up in store a good foundation against the time to come, that we may attain eternal life. Those who are convinced of the truth of, and who earnestly desire to reap, this everlasting life, must sow to everlasting life. As soon as the soul is really seized with the desire for everlasting life, the sort of actions which it takes interest in, and which attract it, and which it wants to do for the sake of its own individual prospects and hope of gaining this eternal life, are not any actions connected with profit or greatness in this world, but simply good actions. It is the strong wish to do righteousness, to do duties to God and man, which accompanies the strong desire for immortal life. Why? Because we know that it is goodness alone which is the enduring and immortal thing in man, and that by it alone can we fasten ourselves on to eternity and "lay hold on eternal life."

J. B. Mozley, Sermons Parochial and Occasional, p. 203.

Gal 6:9

Unweariedness in Well-doing.

Let us not be weary in welldoing in consequence of—

I. The rivalry of other workers. (1) Note the undying activity of the world. There is no mercy for the half-hearted man; he is quickly jostled off the racecourse or crushed to pieces upon it. When a worker has become weary, and can no longer hurry forward or labour at his calling, the world perhaps pauses a moment to push him out of its way, chuckles at the vacant space or released capital, closes over the circle that formed for a moment around him, and hurries on its eager race. (2) If we turn from the unwearying work of the busy world to contemplate the great power of evil, if we try to realise its presence, to separate it in thought from the world which it defiles and seeks to ruin, we are appalled by its ceaseless efforts to accomplish its deadly purpose. Whatever power can afford to rest, the power of evil never grows weary. (3) The energies of goodness never rest nor take their ease. On all hands the numerous and combining ranks of the children of light are taking on them the whole armour of God and going forth to do battle with the world, the flesh, and the devil.

II. The mighty name of Christian combines many of the strongest arguments to unwearying service. (1) The Christian owes his own salvation to unwearied love and infinite sacrifice. (2) Christians are the pledged disciples of the great Worker in this field of holy exertion. (3) Christ Himself lives and works within the Christian by the power of His Spirit.

III. Further incentives to perseverance may be found in the peculiar and insidious character of the temptations to which welldoing is exposed. (1) The man who is resolved to ruin himself has the evil propensities of his fallen nature to help him. On the other hand, welldoing exacts a perpetual conflict with the evil tendencies of our nature. (2) Another of the hindrances to which welldoing of this kind is exposed is the tendency of our machinery to wear out and our own disposition not unfrequently to hurry it off the field. (3) There is weariness in welldoing from the very number of methods by which it may be pursued.

IV. Consider the reason which the Apostle urges for our observance of this injunction. It rests on the great law of God’s dealings, the reward of patient labour: "Ye shall reap if ye faint not."

H. R. Reynolds, Notes on the Christian Life, p. 334.

The Weary Well-doers.

I. Well-doing is the broad evidence of the Christian calling. We are the Lord’s free army to drive the devil’s unholy legions from the earth and to destroy the fruits of his accursed reign. It is the great enterprise of Christ; He came for it, lived for it, died for it, and reigns for it on high. He holds the hope of it as the dearest jewel of His treasure, the warmest passion of His heart. That man can be none of His who, seeing the poor lying wounded in the world’s highway, passes by on the other side. Those who can leave the world to struggle on as it may, while they care for their own salvation, utter the most awful blasphemy if they take the name of Christian on their lips. To share Christ’s burden here is man’s great education for the bliss and glory of eternity.

II. Be not weary in welldoing. Note (1) the causes of weariness: (a) The weight of the flesh. The great battle of life is with the heavy, weary, languid flesh, that ties us to the dust. Weariness in welldoing is part of the universal weariness: the slow movement of the flesh under high compulsions; the deadness of the soul itself to truth and Christ and the eternal world, (b) The largeness of the problem. (c) The immense difficulty and intricacy of the work and the evil it brings in its train. (d) The measure in which sorrow is mixed with sin. (e) It is thankless work. We might give up our ministry in despair but for the memory that nothing in the way of our carelessness and thanklessness has dulled the zeal of the ministry of the Lord. (2) The reasons which should move us to endure: (a) Because such words as these are written in the Bible (Mat 18:21-35); (b) because these words are sustained and enforced by the infinite patience and mercy of God; (c) this endurance is life’s grand lesson; (d) there is an end which will fulfil all our hope for humanity in sight.

J. Baldwin Brown, The Sunday Afternoon, p. 295.

Against Weariness in Well-doing.

I. One consequence of welldoing, as an argument against weariness, is the consciousness and the joy of pleasing God. This being vividly realised, what cause of weariness might it not be set against? Consider, our Master has other servants, and it should not be absolutely foreign to our consideration (as an argument not to be weary) that the noblest and best of all His creatures are never tired or even remiss. Imagine the stupendous activity, the bright multitudinous agency, every moment, in so many scenes and employments, and from before the beginning of time. And would we have the sovereign Master to look down through all this immensity and grandeur of action to see us throwing His business aside in disgust?

II. Against being weary, let it be considered what is the fittest introduction and discipline for the other world. On what terms would a thoughtful spirit desire to go into it? Surely so that there should be the greatest delight and fitness. Well, then, if it be considered as a rest, labour up to the time, or an active scene, bring highly exerted powers. Is it a scene for the triumph of victory? But then the good fight must be maintained up to the very gate. View it as an access to the noblest society, but then the new-comer must have belonged to the best society where he came from. In all reason, we must wish to bring as near as possible together, in likeness as well as time, the habits and spirit of the state we aspire to and those in the state we quit, that it may not be a vast and abrupt change.

III. We shall reap. The persevering faithful will reap the Divine approbation and acceptance, the great Master’s final applause. The emphasis of the "Well done!" will not be proportioned to the measure of success, but to the devotedness, diligence, fidelity, perseverance.

J. Foster, Lectures, vol. ii., p. 386.

References: Gal 6:9.—Spurgeon, Sermons, vol. xxiii., No. 1383; T. Arnold, Sermons, vol. iii., p. 234; C. C. Bartholomew, Sermons chiefly Practical, p. 207; D. Rhys Jenkins, The Eternal Life, p. 70; W. M. Punshon, Sermons, p. 33. Gal 6:9, Gal 6:10.—H. W. Beecher, Christian World Pulpit, vol. xiv., p. 88. Gal 6:10.—A. Blomfield, Sermons in Town and Country, p. 205; R. H. Hadden, Church of England Pulpit, vol. xiv., p. 4. Gal 6:11.—Preacher’s Monthly, vol. ii., p. 108. Gal 6:13.—J. C. Gallaway, Christian World Pulpit, vol. xiii., p. 228.

Gal 6:14

I. There is a use of the word "cosmos" in Scripture to which the test of its crucifixion by the Cross perfectly answers. This is the cosmos not of nature and not of man as God created either; not the beautiful universe in which philosophers and poets, and simple loving souls which are neither, delight to revel and expatiate; not the race made in God’s image, partaking of His intelligence, and His forethought, and His sympathy, and His love, and even in its ruins prognosticating reconstruction; but that aspect, that element, of each which sin has defiled: matter as the foe of spirit and man as the bond-slave of the devil. The lust of the flesh, the lust of the eyes, the pride of life, this is the world. To have these things in the heart is to be worldly. This is the disease, the threefold disease, which Christ came to heal when He undertook the cure of worldliness.

II. In the crucifixion by the Cross there are two stages. (1) There is, first, a testimony. The Cross is a witness. It gives evidence against the world. The Cross is evidence against the vanity of worldliness; bids the man who would be a man do battle for the thing that is and look for his reward to a world not of shadows and to a life not of time. (2) The Cross is a power too. That ugly, that repulsive, that horrible, object, that frightful, that revolting, execution, that gibbet accursed of God and man, has become the magnet of humanity. Christ foretold it, and it is true. Wheresoever the Gospel of the Cross and the Crucified is preached there are found practical evidences—"infallible proofs" St. Luke would call them—of the power of the Cross to crucify men to the world. Not by trickery or magic, not by accident or machinery, but by the Spirit of the living God, is this influence upon hearts and lives wrought. Christ crucified becomes in His turn the mutual Crucifier of man and the world.

C. J. Vaughan, Simple Sermons, p. 113.

References: Gal 6:14.—Spurgeon, Sermons, vol. xxxi., No. 1859; Bishop M. Simpson, Sermons, p. 241; Homilist, 2nd series, vol. ii., p. 95; Clergyman’s Magazine, vol. ii., p. 94; Homiletic Quarterly, vol. i., p. 397; Preacher’s Monthly, vol. ii., p. 106; vol. iv., p. 164. Gal 6:14, Gal 6:15.—S. Pearson, Christian World Pulpit, vol. iv., pp. 181, 364. Gal 6:15.—F. D. Maurice, Sermons, vol. iii., p. 49; G. E. L. Cotton, Sermons and Addresses in Maryborough College, p. 449; E. Cooper, Practical Sermons, vol. i., p. 80; Clergyman’s Magazine, vol. vii., p. 93. Gal 6:15, Gal 6:16.—H. W. Beecher, Christian World Pulpit, vol. xix., p. 26.

Gal 6:17

I. Note the conception of the slave of Christ. What lies in that metaphor? Well, it is the most uncompromising assertion of the most absolute authority on the one hand and claim of unconditional subjection and obedience on the other. The Christian slavery, with its abject submission, with its utter surrender and suppression of mine own will, with its complete yielding up of self to the control of Jesus, who died for me, because it is based upon His surrender of Himself to me, and in its inmost essence it is the operation of love, is therefore co-existent with the noblest freedom.

II. Note the marks of ownership. The Apostle evidently means thereby distinctly the bodily weaknesses and possibly diseases which were the direct consequence of his own apostolic faithfulness and zeal. Every Christian man and woman ought to bear in his or her body, in a plain, literal sense, the tokens that he or she belongs to Jesus Christ. The old law of self-denial, or subduing the animal nature, its passions, appetites, desires, is as true and as needful today as it ever was; and for us all it is essential to the purity and loftiness of our Christian life that our animal nature and our fleshly constitution should be well kept down under heel and subdued.

III. Note the glorying in the slavery and its signs. In a triumph that is legitimate, the Apostle solemnly and proudly bears before men the marks of the Lord Jesus. He was proud of being dragged at the Conqueror’s chariot-wheels, chained to them by the cords of love, and so he was proud of being the slave of Christ.

IV. Mark the immunity from any disturbance which men can bring which these marks and the servitude they express secure: "From henceforth let no man trouble me." Paul claims that his apostolic authority, having been established by the fact of his sufferings for Christ, should give him a sacredness in their eyes; that henceforth there should be no rebellion against his teaching and his word. In proportion as we belong to Christ and bear the marks of His possession of us, in that measure we are free from the disturbance of earthly influences and of human voices and from all the other sources of care and trouble, of perturbation and annoyance, which harass and vex other men’s spirits.

A. Maclaren, Christian Commonwealth, Jan. 21st, 1886.

The Marks of the Lord Jesus.

These words are the magnificent outburst of a heart filled to the overflow with the spirit of impassioned consecration. The words are the language of a man who has made up his mind so firmly that he is conscious that there is not the faintest possible chance of his ever changing his determination. The "marks" are only so many seals upon a resolution deliberately taken, and so awfully intense in its nature that you may as well argue with a rock and expect to move it by force of your logic, as anticipate effecting the slightest alteration of my determined purpose.

I. This is the language of a devoted servant. The word employed is "stigmata," and the original, the primary, meaning of that word is the brand which the slave bore on his person, with either the initials, the mark, or the name of his owner. You will see how this illustrates our subject. Let us remember (1) at what a price our Master bought us, for if we remember that we shall glory in bearing the stigmata. (2) Bear in mind how well He has treated us since He did buy us. (3) Remember that we do bear His marks, and that we cannot get rid of them. Play the traitor, if you will, but everybody shall know it. You have received a brand that cannot be effaced.

II. The words are the language of a true-hearted veteran. Although the first and the chief meaning of "stigmata" is the brand the slave bore to show that he was the property of another, yet the word also meant any scar; and the Apostle had this in his mind also. "Do you think I am going to give the Lord up now? Look at what I have endured for Him." He looked upon his scars as so many badges of honour.

A. G. Brown, Penny Pulpit, No. 1015.

References: Gal 6:17.—Christian World Pulpit, vol. vi., p. 95; vol. xxvii., p. 229; Preacher’s Monthly, vol. vi., p. 145; F. E. Paget, Sermons for Special Occasions, p. 127.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Chapter 26

OUR BROTHERS BURDEN AND OUR OWN.

Gal_6:1-5

THE division of the chapters at this point is almost as unfortunate as that between chaps. 4 and 5. The introductory "Brethren" is not a form of transition to a new topic; it calls in the brotherly love of the Galatians to put an end to the bickerings and recriminations which the Apostle has censured in the preceding verses. How unseemly for brethren to be "vainglorious" towards each other, to be "provoking and envying one another!" If they are spiritual men, they should look more considerately on the faults of their neighbours, more seriously on their own responsibilities.

The Galatic temperament, as we have seen, was prone to the mischievous vanity which the Apostle here reproves. Those who had, or fancied they had, some superiority over others in talent or in character, prided themselves upon it. Even spiritual gifts were made matter of ostentation; and display on the part of the more gifted excited the jealousy of inferior brethren. The same disposition which manifests itself in arrogance on the one side, on the other takes the form of discontent and envy. The heart burnings and the social tension which this state of things creates, make every chance collision a danger; and the slightest wound is inflamed into a rankling sore. The stumbling brother is pushed on into a fall; and the fallen man, who might have been helped to his feet, is left to lie there, the object of unpitying reproach. Indeed, the lapse of his neighbour is to the vainglorious man a cause of satisfaction rather than of sorrow. The others weakness serves for a foil to his strength. Instead of stooping down to restore "such a one," he holds stiffly aloof in the eminence of conscious virtue; and bears himself more proudly in the lustre added to his piety by his fellows disgrace. "God, I thank Thee," he seems to say, "that I am not as other men, -nor even as this wretched back-slider!" The compellation "Brethren" is itself a rebuke to such heartless pride.

There are two reflections which should instantly correct the spirit of vainglory. The Apostle appeals in the first place to brotherly love, to the claims that an erring fellow-Christian has upon our sympathy, to the meekness and forbearance which the Spirit of grace inspires, in fine to Christs law which makes compassion our duty. At the same time he points out to us our own infirmity and exposure to temptation. He reminds us of the weight of our individual responsibility and the final account awaiting us. A proper sense at once of the rights of others and of our own obligations will make this shallow vanity impossible.

This double-edged exhortation takes shape in two leading sentences, sharply clashing with each other in the style of paradox in which the Apostle loves to contrast the opposite sides of truth: "Bear ye one anothers burdens" (Gal_6:2); and yet "Every man shall bear his own burden" (Gal_6:5).

1. What then are the considerations that commend the burdens of others for our bearing?

The burden the Apostle has in view is that of a brothers trespass: "Brethren, if a man be overtaken in some trespass."

Here the question arises as to whether Paul means overtaken by the temptation, or by the discovery of his sin-surprised into committing, or in committing the trespass. Winer, Lightfoot, and some other interpreters, read the words in the latter sense: "surprised, detected in the act of committing any sin, so that his guilt is placed beyond a doubt" (Lightfoot). We are persuaded, notwithstanding, that the common view of the text is the correct one. The manner of the offenders detection has little to do with the way in which he should be treated; but the circumstances of his fall have everything to do with it. The suddenness, the surprise of his temptation is both a reason for more lenient judgment, and a ground for hope of his restoration. The preposition "in" (ejn), it is urged, stands in the way of this interpretation. We might have expected to read "(surprised) by, " or perhaps "into (any sin)." But the word is "trespass," not "sin." It points not to the cause of the mans fall, but to the condition in which it has placed him. The Greek preposition (according to a well-known idiom of verbs of motion) indicates the result of the unexpected assault to which the man has been subject. A gust of temptation has caught him unawares; and we now see him lying overthrown and prostrate, involved "in some trespass."

The Apostle is supposing an instance-possibly an actual case-in which the sin committed was due to weakness and surprise, rather than deliberate intention; like that of Eve, when "the woman being beguiled fell into transgression." Such a fall deserves commiseration. The attack was unlooked for; the man was off his guard. The Gallic nature is heedless and impulsive. Men of this temperament should make allowance for each other. An offence committed in a rash moment, under provocation, must not be visited with implacable severity, nor magnified until it become a fatal barrier between the evil-doer and society. And Paul says expressly, "If a man be overtaken"-a delicate reminder of our human infirmity and common danger. {comp. 1Co_10:13} Let us remember that it is a man who has erred, of like passions with ourselves; and his trespass will excite pity for him and apprehension for ourselves.

Such an effect the occurrence should have upon "the spiritual," on the men of love and peace, who "walk in the Spirit." The Apostles appeal is qualified by this definition. Vain and self-seeking men, the irritable, the resentful, are otherwise affected by a neighbours 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 mans inward, spiritual renewal, as his recovery for the Church, the mending of the rent caused by his removal. In 1Co_1:10; 1Th_3:10, where, as in other places, the English verb "perfect" enters into the rendering of καταρτιζω, it gives the idea of readjustment, 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. {2Co_2:5-11} 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". {1Th_2:7; 1Co_4:21} 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_42:3; Mat_12:20}

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 brothers 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". {Mat_7:1-5}

This exhortation begins in general terms; but in the latter clause of Gal_6:1 it passes into the individualising singular-"looking to thyself, lest even thou be tempted." The disaster befalling one reveals the common peril; it is the signal for every member of the Church to take heed to himself. The scrutiny which it calls for belongs to each mans 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 brothers 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 judgment 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 anothers 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. {Gal_5:14-15} But it has a further application. Christs 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_15:1-4} 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." {Php_2:1-8} Justly is the inference drawn, "We also ought to lay down our lives for the brethren". {1Jn_3:16} 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.

2. 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 Gal_6:1-2 the need of others, in Gal_6:3-5 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 (Gal_6:4) which disturbs the judgment 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.

Gal_6:3 stands between the two counterpoised estimates. It is another shaft directed against Galatian vainglory, and pointed with Pauls keenest irony. "For if a man thinketh he is something, being nothing, he deceiveth himself."

This truth is very evident. But what is its bearing on the matter in hand? The maxim is advanced to support the foregoing admonition. It was their self-conceit that led some of the Apostles readers to treat with contempt the brother who had trespassed; he tells them that this opinion of theirs is a delusion, a kind of mental hallucination (φρεναπατα εαυτον). It betrays a melancholy ignorance. The "spiritual" man who "thinks himself to be something," says to you, "I am quite above these weak brethren, as you see. Their habits of life, their temptations are not mine. Their sympathy would be useless to me. And I shall not burden myself with their feebleness, nor vex myself with their ignorance and rudeness." If any man separates himself from the Christian commonalty and breaks the ties of religious fellowship on grounds of this sort, and yet imagines he is following Christ, he "deceives himself." Others will see how little his affected eminence is worth. Some will humour his vanity; many will ridicule or pity it; few will be deceived by it.

The fact of a mans "thinking himself to be something" goes far to prove that he "is nothing." "Woe unto them that are wise in their own eyes, and prudent in their own sight." Real knowledge is humble; it knows its nothingness. Socrates, when the oracle pronounced him the wisest man in Greece, at last discovered that the response was right, inasmuch as he alone was aware that he knew nothing, while other men were confident of their knowledge. And a greater than Socrates, our All-wise, All-holy Saviour, says to us, "Learn of Me. for I am meek and lowly in heart." It is in humility and dependence, in self-forgetting that true wisdom begins. Who are we, although the most refined or highest in place, that we should despise plain, uncultured members of the Church, those who bear lifes heavier burdens and amongst whom our Saviour spent His days on earth, and treat them as unfit for our company, unworthy of fellowship with us in Christ?

They are themselves the greatest losers who neglect to fulfil Christs law. Such men might learn from their humbler brethren, accustomed to the trials and temptations of a working life and a rough world, how to bear more worthily their own burdens. How foolish of "the eye to say to the hand" or "foot, I have no need of thee"! "God hath chosen the poor of this world rich in faith." There are truths of which they are our best teachers-priceless lessons of the power of Divine grace and the deep things of Christian experience. This isolation robs the poorer members of the Church in their turn of the manifold help due to them from communion with those more happily circumstanced. How many of the evils around us would be ameliorated, how many of our difficulties would vanish, if we could bring about a truer Christian fraternisation, if caste-feeling in our English Church-life were once destroyed, if men would lay aside their stiffness and social hauteur, and cease to think that they "are something" on grounds of worldly distinction and wealth which in Christ are absolutely nothing.

The vain conceit of their superiority indulged in by some of his readers, the Apostle further corrects by reminding the self-deceivers of their own responsibility. The irony of Gal_6:3 passes into a sterner tone of warning in Gal_6:4-5. "Let each man try his own work," he cries. "Judge yourselves, instead of judging one another. Mind your own duty, rather than your neighbours faults. Do not think of your worth or talents in comparison with theirs; but see to it that your work is right." The question for each of us is not, What do others fail to do? but, What am I myself really doing? What will my lifes work amount to, when measured by that which God expects from me?

This question shuts each man up within his own conscience. It anticipates the final judgment-day. "Every one of us must give account of himself to God" Rom_14:12. Reference to the conduct of others is here out of place. The petty comparisons which feed our vanity and our class-prejudices are of no avail at the bar of God. I may be able for every fault of my own to find some one else more faulty. But this makes me no whit better. It is the intrinsic, not the comparative worth of character and daily work of which God takes account. If we study our brothers work, it should be with a view to enable him to do it better, or to learn to improve our own by his example; not in order to find excuses for ourselves in his shortcomings.

"And then"-if our work abide the test we shall have our glorying in ourselves alone, not in regard to our neighbour." Not his flaws and failures, but my own honest work will be the ground of my satisfaction. This was Pauls "glorying" in face of the slanders by which he was incessantly pursued. It lay in the testimony of his conscience. He lived under the severest self-scrutiny. He knew himself as the man only can who "knows the fear of the Lord," who places-himself every day before the dread tribunal of Christ Jesus. He is "made manifest unto God"; and in the light of, that searching Presence he can affirm that he knows nothing against himself." {1Co_4:1-5; 2Co_1:12; 2Co_5:10-12} But this boast makes him humble. "By the grace of God" he is enabled to "have his conversation in the world in holiness and sincerity coming of God." If he had seemed to claim any credit for himself, he at once corrects the thought: "Yet not I," he says, "but Gods grace that was with me. I have my glorying in Christ Jesus in the things pertaining to God, in that which Christ hath wrought in me". {1Co_15:10; Rom_15:16-19}

So that this boast of the Apostle, in which he invites the vainglorious Galatians to secure a share, resolves itself after all into his one boast, "in the cross of our Lord Jesus Christ" (Gal_6:14). If his work on trial should prove to be gold, "abiding" amongst the worlds imperishable treasures and fixed foundations of truth, {1Co_3:10-15} Christ only was to be praised for this. Pauls glorying is the opposite of the Legalists, who presumes on his "works" as his own achievements, commending him for righteous before God. "Justified by works," such a man hath "whereof to glory, but not toward God". {Rom_4:2} His boasting redounds to himself. Whatever glory belongs to the work of the Christian must be referred to God. Such work furnishes no ground for magnifying the man at the expense of his fellows. If we praise the stream, it is to commend the fountain. If we admire the lives of the saints and celebrate the deeds of the heroes of faith, it is ad majorem Dei gloriam - "that in all things God may be glorified through Jesus Christ". {1Pe_4:11}

"For each will bear his own load." Here is the ultimate reason for the self-examination to which the Apostle has been urging his readers, in order to restrain their vanity. The emphatic repetition of the words each man in Gal_6:4-5 brings out impressively the personal character of the account to be rendered. At the same time, the deeper sense of our own burdens thus awakened will help to stir in us sympathy for the loads under which our fellows labour. So that this warning indirectly furthers the appeal for sympathy with which the chapter began.

Faithful scrutiny of our work may give us reasons for satisfaction and gratitude towards God. But it will yield matter of another kind. It will call to remembrance old sins and follies, lost opportunities, wasted powers, with their burden of regret and humiliation. It will set before us the array of our obligations, the manifold tasks committed to us by our heavenly Master, compelling us to say, "Who is sufficient for these things?" And besides the reproofs of the past and the stern demands of the present, there sounds in the souls ear the message of the future, the summons to our final reckoning. Each of us has his own life-load, made up of this triple burden. A thousand varying circumstances and individual experiences go to constitute the ever-growing load which we bear with us from youth to age, like the wayfarer his bundle, like the soldier his knapsack and accoutrements-the individual lot, the peculiar un-transferable vocation and responsibility fastened by the hand of God upon our shoulders. This burden we shall have to carry up to Christs judgment-seat. He is our Master; He alone can give us our discharge. His lips must pronounce the final "Well done"-or, "Thou wicked and slothful servant!"

In this sentence the Apostle employs a different word from that used in Gal_6:2. There he was thinking of the weight, the burdensomeness of our brothers troubles, which we haply may lighten for him, and which is so far common property. But the second word, φορτιον (applied for instance to a ships lading), indicates that which is proper to each in the burdens of life. There are duties that we have no power to devolve, cares and griefs that we must bear in secret, problems that we must work out severally and for ourselves. To consider them aright, to weigh well the sum of our duty will dash our self-complacency; it will surely make us serious and humble. Let us wake up from dreams of self-pleasing to an earnest, manly apprehension of lifes demands-"while," like the Apostle, "we look not at the things which are seen, but at the things which are not seen and eternal". {2Co_4:18}

After all, it is the men who have the highest standard for themselves that as a rule are most considerate in their estimate of others. The holiest are the most pitiful. They know best how to enter into the struggles of a weaker brother. They can appreciate his unsuccessful resistance to temptation; they can discern where and how he has failed, and how much of genuine sorrow there is in his remorse. From the fulness of their own experience they can interpret a possibility of better things in what excites contempt in those who judge by appearance and by conventional rules. He who has learned faithfully to "consider himself" and meekly to "bear his own burden," is most fit to do the work of Christ, and to shepherd His tempted and straying sheep. Strict with ourselves, we shall grow wise and gentle in our care for others.

In the Christian conscience the sense of personal and that of social responsibility serve each to stimulate and guard the other. Duty and sympathy, love and law are fused into one. For Christ is all in all; and these two hemispheres of life unite in Him.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

6:1-10 Living by the Spirit (5:13–6:10) results in doing good (6:1-5) and reaping rewards from one’s work (6:6-10).

6:1-5 Paul outlines how to treat other Christians with love when they sin.

6:1 Perhaps some of the Galatians were proud of their obedience to the law or their spiritual freedom and willpower. But those who are truly godly are not proud of their accomplishments but humbly help others. • be careful: We are all susceptible to the same temptation to sin (Rom 3:9-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Gal 6:1. Ἀδελφοὶ, brethren) An admonition peculiarly suited to the Galatians now follows.—ἐὰν καὶ, if even) He who provokes, often considers another as the person provoking; but if another has been really overtaken in a fault, still we ought not to consider ourselves provoked, but rather to consult [to have regard to] the benefit of the other: ἐὰν καὶ denotes a thing easy to occur, but not of too frequent occurrence with spiritual persons.—προληφθῇ, has been overtaken) The passive, as well as the appellation, man, refers to the procuring of pardon; but the preposition πρὸ, before [the over in overtaken], is to be referred either to the offence, comp. Wis 17:17, προληφθεὶς, or rather to the party injured, so that he is said to have been overtaken [first taken, i.e. before we injured him—without our injuring him] who, without receiving any injury, has injured us. As Herodian says, l. 5, τοὺς εὐεργεσίαις προειληφότας, those who have been formerly benefactors.—ἐν τινὶ παραπτώματι, in some fault) for example, vain-glory, Gal 5:26: or a return to legal bondage; comp. the (τῷ αὐτῶν παραπτώματι) through their fall [i.e. the Jews’ fall into legal bondage, and consequent rejection of Jesus], Rom 11:11-12.—οἱ πνευματικοὶ) you, who are strong in the Spirit, and watchfully observe that fall. So, the strong, Rom 15:1. This agrees with in the Spirit, which immediately after occurs (comp. ch. Gal 5:25).—καταρτίζετε) restore him, as a member of the Church. All, who can, should assist.—πρᾳότητος, of meekness) In this is the power of curing: this is the pre-eminent characteristic of the spiritual man [comp. ch. Gal 5:22].—σκοπῶν, looking) The singular after the plural. Every one ought to attend to himself.—καὶ σὺ, thou also) When one is tempted, another is easily tempted; especially if he wishes to cure another, and does not maintain meekness.—πειρασθῇς, thou mayest be tempted) in the same or in some other way.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Gal_6:1. Loving (ἀδελφοί) exhortation to a course of conduct opposed to κενοδοξία.

ἐὰν καὶ προληφθῇ κ.τ.λ.] Correctly rendered in substance by the Vulgate: etsi praeoccupatus fuerit homo in aliquo delicto. The meaning is: if even any one (ἄνθρωπος, as in Gal_6:7, and 1Co_11:28; 1Co_4:1, et al.) shall have been overtaken by any fault,so, namely, that the sin has reached him more rapidly than he could flee from it (1Co_6:18; 1Co_10:14; 1Ti_6:11; 2Ti_2:22). So Chrysostom, Theophylact, Erasmus, Luther, Calvin, Beza, and most expositors, including Rückert and de Wette; and in substance also Wieseler, who, however, explains προλ. figuratively of a snare, in which (ἐν) one is unexpectedly (προ) caught.[248] There is, however, no intimation of this figure in the context (καταρτίζετε); and to explain ἘΝ the quite common instrumental use amply suffices, according to which the expression is not different from the mere dative. In a mild and trustful tone Paul conceives the sin, which might occur among his Galatians, only as peccatum praecipitantiae; for this is, at any rate, intimated by προληφθῇ. On ΠΡΟΛΑΜΒΆΝΕΙΝ, to overtake, comp. Xen. Cyn. 5, 19; 7, 7; Theophr. H. pl. viii. 1. 3; Polyb. xxxi. 23. 8; Diod. Sic. xvii. 75; Strabo, xvi. p. 1120. In ἐὰν καί the emphasis is laid on ΕἸ (if even, if nevertheless); see Klotz, ad Devar. p. 519; Baeuml. Partik. p. 151. Others (Grotius, Winer, Olshausen, Hilgenfeld, Ewald, Hofmann) have explained προληφθῇ as deprehensus fuerit, is seized; but against this view it may be urged that, as the word cannot be used as merely equivalent to the simple verb, or to καταληφθῇ (Joh_8:4), or ἘΓΚΑΤΑΛΗΦΘῇ (Aeschin. Ctes. p. 62. 17), no reference for the προ can be got from the context.[249] Even in Wis_17:17, προληφθείς means overtaken, surprised by destruction. And the καί does not require that interpretation, because, while it might belong to προληφθῇ (Klotz, p. 521; Kühner, § 824, note 1), so as to mean also actually caught (comp. 1Co_7:17), or, by way of climax, even caught, it does not necessarily belong to it.

ὑμεῖς οἱ πνευματικοί] Paul thus puts it to the consciousness of every reader to regard himself as included or not: ye, the spiritual, that is, who are led by the πνεῦμα ἅγιον. The opposite: ΨΥΧΙΚΟΊ, ΣΑΡΚΙΚΟΊ (1Co_2:13 f., Gal_3:1). In the case of ΔΥΝΑΤΟΊ, Rom_15:1, the circumstances presupposed and the contrast are of a different character. Those very ΠΝΕΥΜΑΤΙΚΟΊ might readily be guilty of an unbrotherly exaltation and severity, if they did not sufficiently attend to and obey the leading of the Spirit towards meekness.

ΚΑΤΑΡΤΊΖΕΤΕ] bring him right, into the proper, normal condition; διορθοῦτε, Chrysostom. Comp. on 1Co_1:10. A figurative reference to the setting of dislocated limbs (Beza, Hammond, Bengel, and others) is not suggested by the context.

ἐν πνεύματι πραότητος] through the Spirit of meekness, that is, through the πνεῦμα ἅγιον producing meekness. For ΠΝΕῦΜΑ should be understood, not with Luther, Calvin, and many others, of the human spirit (1Pe_3:4), of the tendency of feeling or tone of mind (Rückert, de Wette, Wieseler, and others), but of the Holy Spirit, as is required by the very correlation with πνευματικοί. See on 1Co_4:21. But among the manifold ΚΑΡΠῸς ΤΟῦ ΠΝΕΎΜΑΤΟς (Gal_5:22), ΠΡΑΎΤΗΤΟς brings prominently forward the very quality which was to be applied in the ΚΑΤΑΡΤΊΖΕΙΝ. In that view it is the character palmarius hominis spiritualis, Bengel.

σκοπῶν σεαυτὸν κ.τ.λ.] looking (taking heed) to thyself lest, etc. Comp. Soph. Phil. 506. In Plat. Theaet. p. 160 E, Luk_11:35, it is differently used. Comp. Buttmann, neut. Gr. p. 209. There is here a transition to the singular, giving a more individual character to the address; just as we frequently find in classical authors that, after the plural of the verb, the singular of the participle makes the transition from the aggregate to the individual. See Bernhardy, p. 421; Lobeck, ad Soph. Aj. 191. Erasmus aptly remarks that the singular is magis idoneus ad compellandam uniuscujusque conscientiam. There is therefore the less ground for considering these words as an apostolical marginal note (Laurent).

μὴ καὶ σὺ πειρ.] lest thou also (like that fallen one) become tempted, enticed to sin,wherein the apostle has in view the danger of the enticement being successful. Comp. 1Co_7:5. Lachmann places a full stop after πραύτητος, and connects ΣΚΟῶΝ … ΠΕΙΡΑΣΘῇς with the words which follow; a course by which the construction gains nothing, and the connection actually suffers, for the reference of ΚΑῚ ΣΎ to ΤῸΝ ΤΟΙΟῦΤΟΝ is far more natural and conformable to the sense than the reference to ἈΛΛΉΛΩΝ.

[248] Comp. Goth. gafaháidáu, that is, caught.

[249] Grotius strangely interprets: deprehensus antequam haec epistola ad vos veniat. Winer introduces more than the text warrants: etiamsi quis antea deprehensus fuerit in peccato, eum tamen (iterum peccantem) corrigite. Paul must have expressed this by ἐὰν καὶ πάλιν ληφθῇ. Olshausen affirms that by προ the λαμβάνεσθαι is indicated as taking place before the καταρτίζειν. But this relation of time was so obvious of itself, that it would have been strange thus to express it. Hofmann interprets not more aptly: ere he repents of the sin; as if this idea could only be thus mentally supplied! Luther appropriately remarks, if a man should somehow be overtaken by a fault.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Gal 6:1 . Ἀδελφοὶ . The last verse protested against unbrotherly tempers; this appeal presents, by way of contrast, the claims of brotherly love even in the case of real wrongdoing. καὶ προλημφθῇ . The English version overtaken suggests the idea of sudden temptation, and so tends to palliate the guilt of the offender, but the Greek denotes rather his surprise in the very act, and so lays stress on the reality of his guilt. The passage is urging the tender treatment of actual offenders, and the preceding καί enforces the claims even of guilty brethren on Christian charity: “Brethren, if a man be actually detected … deal tenderly with him in a spirit of meekness.” καταρτίζετε . This verb denotes sometimes the original framing of a mechanism ( e.g. , of the human body and of the universe in Heb 10:5 ; Heb 11:3 ), but more often its readjustment ( e.g. , the setting of a broken limb, or the mending of nets in Mat 4:21 ). Here it indicates the correction of an offender with a view to his restoration; and the need of meekness and forbearance for the due execution of this delicate task is enforced.

The transition from the plural καταπτίζετε 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.

Gal 5:25 to Gal 6:6 . RULES OF CONDUCT DICTATED BY THE SPIRIT OF MUTUAL LOVE.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13–6:10. PRACTICAL. LIBERTY IS NOT LICENSE BUT SERVICE; NOT THE FLESH BUT THE SPIRIT MUST BE THE AIM OF THE BELIEVER

25–6:6. Life by the spirit brings unselfish care for others, e.g. for one’s teachers

(Gal 5:25) Life by the spirit leads to a life in right relation to others. (Gal 5:26) We must all beware of conceit, self-assertion, envy. (Gal 6:1) For example, my brethren; take even the case of a man overcome in any transgression; you who live and walk by the spirit must amend him, in your spiritual life marked by meekness, each of you considering his own liability to temptation. (Gal 5:2) So generally: carry each other’s burdens, thus filling up the measure proposed for you by the true law, that which is seen in and brought by Christ. (Gal 5:3) For refusal to do this, due to an overhigh estimate of one’s self, means self-deception. (Gal 5:4) Let each test, not his heart, but his work, and so find satisfaction about himself, not in his superiority to others. (Gal 5:5) This is important, for hereafter each shall carry his own load. (Gal 5:6) An example of carrying each other’s burdens; let the taught share in temporal things with his teacher.

1–6. For the summary of these verses see the note at Gal 5:25.

1. A specific example in which there would be the more need to exercise the unity demanded in the preceding verse Gal 5:26.

ἀδελφοί, Gal 1:11 note. In itself a summons to unity. It is quite unnecessary, with Zahn, to remove it to the end of ch. 5.

ἐὰν καὶ with the subjunctive. St Paul puts the case as though it may not happen; contrast Luk 11:8. But it is not of so improbable a nature that he should say καὶ ἐάν (Gal 1:8). Burton, N.T. Moods and Tenses, § 285. ἐάν alone would not have marked the progress in the need for loving behaviour. Thus καὶ does not emphasize προλημφθῇ but the whole clause from προλημφθῇ to παραπτώματι; in 1Co 7:11; 1Co 7:28 the single verb is the whole clause.

προλημφθῇ: “be overtaken,” A.V., R.V., Field. Elsewhere in the N.T. (Mar 14:8; 1Co 11:21[158]) in the active, and used literally. Only once in the LXX., Wis 17:17, of an Egyptian in the field overtaken (προλημφθεὶς) by the plague of darkness. So here “overtaken” or “overpowered” by the devil, when ἒν τινι παραπτώματι is epexegetic. Lightfoot and others however prefer to render it “surprised” καταληφθῆναι, Joh 8:4), when ἔν τινι παραπτ. marks that in which the man was caught. It is more difficult to act kindly to a person surprised flagrante delicto.

[158] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ἄνθρωπος. Hardly to lay stress on his human, and therefore weak, nature, Gal 6:7 (Chrys., Theodoret, Jerome, Luther), but generally, Rom 3:28.

ὑμεῖς οἱ πνευματικοὶ. Not ironical, but a serious appeal to those who were both living and walking by the spirit (Gal 5:25); cf. Rom 15:1.

καταρτίζετε: “amend.” So of damaged nets, Mat 4:21, and metaphorically 1Co 1:10; 1Th 3:10; Heb 13:21; 1Pe 5:10. The tense suggests patience and continued effort.

τὸν τοιοῦτον, “the man in this condition,” 1Co 5:5; 1Co 5:11.

ἐν πνεύματι πραὔτητος (Gal 5:23). ἐν πν. is closely connected with ὑμ. οἱ πνευματικοί and πραΰτητος is almost an afterthought, descriptive of the πνεῦμα when behaving in the way required. See Appendix, Note F.

σκοπῶν σεαυτόν. Individualising, cf. Gal 4:7; contrast Php 2:4. Alford compares Thuc. I. 42.

μὴ καὶ σὺ πειρασθῇς. St Paul does not say ἁμαρτῇς. The believer dreads temptation, with the severity of conflict and the possible fall, and therefore sympathizes with one who has been exposed to it and has been “overtaken.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6:1-5.] Exhortation to forbearance and humility. Brethren (bespeaks their attention by a friendly address; marking also the opening of a new subject, connected however with the foregoing: see above), if a man be even surprised (προλημφθῇ has the emphasis, on account of the καί. This makes it necessary to assign a meaning to it which shall justify its emphatic position. And such meaning is clearly not found in the ordinary renderings. E.g. Chrysostom,—ἐὰν συναρπαγῇ,—so E. V. ‘overtaken,’ and De Wette, al., which could not be emphatic, but would be palliative: Grotius,—‘si quis antea (h.e. antequam hæc ep. ad vos veniat) deprehensus fuerit:’ Winer,—‘etiam si (si vel) quis antea deprehensus fuerit in peccato, eum tamen (iterum peccantem) corrigite:’ Olsh., who regards the προ- almost as expletive, betokening merely that the λαμβάνεσθαι comes in time before the καταρτίζειν. The only meaning which satisfies the emphasis is that of being caught in the fact, ‘flagrante delicto,’ before he can escape: which, though unusual, seems justified by ref. Wisd.: and so Meyer, Ellic., al.) in any transgression (with the meaning ‘overtaken’ for προλημφθῇ, falls also that of ‘inadvertence’ for παράπτωμα. The stronger meaning of ‘sin,’ is far commoner in St. Paul: see ref. Rom. and ib. 5:15, 16, 20; 2Co 5:19; Eph 1:7, Eph 1:2:1, Eph 1:5; Col 2:13 bis), do ye, the spiritual ones (said not in irony, but bonâ fide: referring not to the clergy only, but to every believer), restore (Beza, Hammond, Bengel, al., have imagined an allusion to a dislocated limb being reduced into place: but the simple ethical sense is abundantly justified by examples: see Herodot., cited on 1Co 1:10; Stob. i. 85, καταρτίζειν φίλους διαφερομένους (Ellic.)) such a person (see especially 1Co 5:5, 1Co 5:11) in the spirit of meekness (beware of the silly hendiadys: Chrys. gives the right allusion,—οὐκ εἶπεν “ἐν πραότητι,” ἀλλʼ “ἐν πνεύματι πραότητος·” δηλῶν ὅτι καὶ τῷ πνεύματι ταῦτα δοκεῖ, καὶ τὸ δύνασθαι μετʼ ἐπιεικείας διορθοῦν τοὺς ἁμαρτάνοντας, χαρίσματός ἐστι πνευματικοῦ: and Ellic., “πν. here seems immediately to refer to the state of the inward Spirit as wrought upon by the Holy Spirit, and ultimately to the Holy Spirit, as the inworking power. Cf. Rom 1:4, Rom 1:8:15; 2Co 4:13; Eph 1:17: in all of which cases πι. seems to indicate the Holy Spirit, and the abstract genitive the specific χάρισμα”),—looking to thyself (we have the same singling out of individuals from a multitude previously addressed in Thucyd. i. 42, ὧν ἐνθυμηθέντες, καὶ νεώτερός τις παρὰ πρεσβυτέρον μαθών, ἀξιούτω … ἡμᾶς ἀμύνεσθαι. See more examples in Bernhardy, p. 421), lest thou also be tempted (on a similar occasion: notice the aorist).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(c) Exhortation to restore those who fall, and to bear one another’s burdens (6:1-5)

Mindful of the danger that not all those who purpose to live by the Spirit will always live thus, the apostle appends to the injunction of 5:25 an exhortation to those who live by the Spirit to restore any who fall, adds exhortations to mutual burden-bearing, and reminds them that each man has a burden of his own.

1Brethren, if a man be nevertheless overtaken in a transgression, do ye who are spiritual restore such a one in a spirit of gentleness, considering thyself lest thou also be tempted. 2Bear ye one another’s burdens, and so fulfil the law of the Christ. 3For if any one thinketh himself to be something, when he is nothing, he deceiveth himself. 4And let every man prove his own work, and then shall he have his ground of glorying in respect to himself, and not in respect to his fellow. 5For each man shall bear his own burden.

1. Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. “Brethren, if a man be nevertheless overtaken in a transgression, do ye who are spiritual restore such a one in a spirit of gentleness, considering thyself lest thou also be tempted.” This sentence is closely connected with the thought of chap. 5. Recognising the possibility, too sadly proved by experience, that one who has chosen the life by the Spirit may nevertheless fall into sin, the apostle exhorts those members of the community who have not thus fallen to care for him who has. Despite the use of ἄνθρωπος instead of ἀδελφός (cf. 1Co 5:11) the reference is clearly not to an outsider but to a member of the Christian community.

Zahn, following Hofmann, connects ἀδελφοί with 5:26. So also Ws. ἀδελφοί at the end of a sentence is not impossible (see v. 18) and at the very beginning of a sentence is rather infrequent (3:15, Rom 10:1, 1Co 14:20, Php 3:13), a position near the beginning being much more common than either (1:11, 4:12, 5:11, et freq.). But a position at the end of such a sentence as 5:26, remote from any pronoun referring to the persons addressed (cf. 6:18; Phm 1:7; also Gal 4:12), and after a series of distinct phrases, is extremely awkward, and unparalleled in Paul. It is safe to affirm that if ἀδελφοί had been intended to form a part of v. 26 it would have stood before ἀλλήλους, and that standing where it does it must be taken with what follows it, as in 3:15 and other examples above.

Ἐάν (or εἰ) καί may be used either (a) to introduce a concessive clause (2Ti 2:5, and numerous instances of εἰ καί), i. e., a condition unfavourable to the fulfilment of the apodosis, in spite of which the apodosis is or will be fulfilled; or (b) when a second hypothesis similar to a preceding one is introduced, and καί therefore means “also”; cf. Luk 11:18, 2Co 11:15; or (c) when καί is intensive, putting emphasis on the immediately following word (Luk 14:34), or suggesting that the hypothesis is in some sense extreme; thus in 1Co 7:11, 1Co 7:28 it stands in a protasis referring to a condition which the apostle has in a preceding sentence said ought never to occur; its force may be reproduced in English by an emphatic form (if she do depart, 1Co 7:11; if thou dost marry, 7:28). Cf. also 1Pe 3:14. The first use is excluded in the present case by the fact that the clause as a whole is not oppositional; without the παράπτωμα there would be no occasion for a καταρτίζειν. The second is excluded by the fact that there is no preceding similar supposition, to which this could be additional. The third possibility alone remains, and the intensive force of καί is doubtless intended to apply to the whole clause. The meaning thus yielded perfectly fits the context and constitutes an almost perfect parallel to the use of εἰ καί in 1Co 7:11. As there the apostle, having forbidden the wife to depart from her husband, goes on to say: but if (nevertheless) she do depart (ἐὰν δὲ καὶ χωρισθῆ); so here, having in 5:25 bidden his readers walk by the Spirit (στοιχεῖν πνεύματι) and in 5:26 enforced this exhortation by negative injunctions, he now deals with the case of one who should nevertheless fail to obey this injunction, saying in effect: “If now one shall nevertheless disregard the injunction to walk by the Spirit and be overtaken in a fault, it is for those who have obeyed the injunction (πνευματικοί = στοιχοῦντες πνεύματι) to restore such a one.”

Προλαμβάνω, used by classical writers from Sophocles down in a variety of meanings, does not occur in the Lxx, and in Apocr. is found only in Wisd. 17:17 and as v. l. in 17:11. In the latter it means “to anticipate, to forecast.” In 17:17, εἴ τε γὰρ γεωργὸς ἦν τις … προλημφθεὶς [sc. αἰφνιδίῳ καὶ ἀπροσδοκήτῳ φόβῳ—cf. v. 15] τὴν δυσάλυκτον ἔμενεν ἀνάγκην, it means “to overtake,” “to come upon,” or “to take unawares” (not, however, “to detect”). See also Jos. Bell. 5. 79 (2:4): διὸ καὶ τότε προληφθέντες οἱ Ῥωμαῖοι ταῖς ἐμβολαῖς εἶκον (cited by Sief.), where the passive clearly means “to be taken by surprise.” In N. T. it occurs in 1Co 11:21, where it means “to take beforehand”; in Mar 14:8, where it means “to anticipate, to forestall” (cf. also Ign. Eph 3:2, the only instance in Patr. Ap.); and in the present passage, for which no meaning is so probable as that which is vouched for Wisd. 17:17; Jos. Bell. 5.79 (2:4), viz., “to take by surprise,” “to seize unawares” (so Sief.)* If the word “overtake” be employed in translation it should be understood in that sense. The meaning “to detect, to discover one in an act” (Ell. Alf. Ltft. Th. and not a few others), though not an improbable derivative from the meaning “to take by surprise,” is not attested by any observed instance and is not required by this context. When with this interpretation of προλ. is combined the view that καί throws its emphasis on προλ., giving the meaning, “If one be even detected in a fault, etc.,” it yields a thought wholly inharmonious with the context. See above on εἰ καί.

Παράπτωμα, a late word meaning literally “a fall beside,” but used by Polybius, in whom the first observed instances occur, in a figurative sense, “a false step, a blunder,” is used in the Lxx for various words meaning “sin,” and with similar force in Apocr. In N. T. it is used in the synoptic gospels in speaking of forgiveness, and in the Pauline epistles, Rom 4:25, Rom 5:15, Rom 5:16, etc. Between biblical and non-biblical usage there seems little difference, except that in the biblical writers it has a more strictly ethical sense. The exx. in Paul show that the word retained for him the suggestion of its etymological sense, “a falling beside, a failure to achieve” (see esp. Rom 11:11, Rom 11:12), and it is, therefore, probable that in the present passage there is an intended antithesis to στοιχῶμεν “walk in a straight line, conform to a standard.” ἐν is figuratively spatial, meaning “in the midst of,” “in the act of.” Cf. 1Th 2:2 and Th. s. v. I. 5.

Οἱ πνευματικοί here evidently refers to those who in obedience to the instructions of vv. 16-26, live by the Spirit, walk by the Spirit, as against those who, failing to do so, are still following the ἐπιθυμία τῆς σαρκός (cf. 1Co 3:1: οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις), or as against both the latter and those who are living ὑπὸ νόμον (cf. 4:18). On πνευματικός in general, see Th. s. v. and Burton, Spirit, Soul, and Flesh, p. 204.

Καταρτίζω, found in classical authors from Herodotus down, and not infrequently in the Lxx, Apocr., and Patr. Ap., has in general three meanings: (1) “to repair,” “to restore” (to a former good condition): Mar 1:19; (2) “to prepare,” “to fit out”: Heb 10:5; (3) “to perfect”: Heb 13:21. Here evidently used in the first sense, ethically understood. On τὸν τοιοῦτον (this man, being such), cf. on τὰ τοιαῦτα, 5:21.

Of the phrase ἐν πνεύματι πραΰτητος two interpretations are possible: (a) πνεῦμα may refer to the Holy Spirit qualitatively spoken of as in vv. 16, 18, 25; in that case πραύτητος is a genitive of connection denoting the effect of the presence of the Spirit (cf. πνεῦμα υἱοθεσίας, Rom 8:15), and ἐν marks its object as the sphere in which the action takes place and by which its character is determined, as in 1Th 1:5, 1Co 12:3 et freq. Cf. 4:6, and note that πραΰτης is named in 5:23 among those qualities which are the fruit of the Spirit. Observe, also, the connection in that case with πνευματικοί, the intimation being that those who possess the Spirit shall by virtue of that possession and the gentleness which it creates, restore the offender. (b) πνεῦμα πραὒτητος may denote a human spirit, characterised by gentleness, πραὒτητος being a genitive of characteristic, and ἐν marking its object as that with which one is furnished and under the influence of which the action takes place. See Rom 7:6, ἐν καινότητι πνεύματος, but esp. 1Co 4:21: ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραὒτητος; in view of these passages, the latter of which is so closely parallel to the present, the second interpretation is probably to be preferred. On the meaning of πραὒτητος, see on 5:23. The emphasis is here evidently upon the quality of considerateness.

Σκοπέω, a classical word from Homer down, signifying “to look at,” “to observe,” is used in N. T. in Luk 11:35, meaning “to take heed,” and by Paul in Rom 16:17, 2Co 4:18, Php 2:4, Php 3:17, always with a direct object in the accusative and in the sense “to consider,” “to observe,” “to give heed to”; for what purpose, whether to avoid, or to promote, or to honour, lies entirely in the context. Cf. Est 8:13, Est 8:2 Mal 4:5; Clem. Rom. 51:1; Mar. Pol. 1:2. The change to the singular after the plural ἀδελφοί, common also in classical writers (Kühner-Gerth, 371. 5 b) serves to make the exhortation more pointed. Cf. the similar change of number in 4:6, 7.

Μὴ καὶ σὺ πειρασθῇς may be (a) a clause of purpose after σκοπῶν σεαυτόν (Butt. p. 242), or (b) an object clause after σκοπῶν as a verb of effort (BMT 206), σεαυτόν being in that case proleptic and pleonastic (see 1Co 16:15), or (c) a clause of fear, the verb of fearing to be supplied in thought (BMT 225). The last is the most probable, for it is against (a) that the purpose of σκοπῶν as here referred to is manifestly not so much to avoid falling into temptation as to render one considerate in dealing with those who do so fall; and against (b) that Paul elsewhere constantly uses σκοπέω, not as a verb of effort, but in the sense “to consider, observe.”

Πειράζω (from Homer down; occurring frequently in the Lxx, Apocr., and occasionally in Patr. Ap.), meaning properly “to try,” “to test,” in whatever way or for whatever purpose, is often used in N. T. (not so in the Lxx or Apocr.) in the sense “to solicit to sin” (note especially the title of Satan, ὁ πειράζων: Mat 4:3, 1Th 3:5; cf. 1Co 7:5), and sometimes pregnantly carrying with it the implication of yielding, also. So in 1Co 7:5, and so here also, since that which is feared is manifestly not temptation, but the sin which is likely to result from it.

1. Final warning against the judaisers (6:11-16)

In his own hand and in a larger character than the amanuensis has used, the apostle repeats briefly, but emphatically, his warning against the judaisers, and reaffirms his positive teaching that religion is wholly spiritual and in no way dependent on physical facts, such as Abrahamic descent and circumcision; he concludes with a benediction upon all who walk by this principle and a prayer for mercy upon the Israel of God.

11See with how large letters I write to you with my own hand! 12As many as wish to make a good showing in things pertaining to the flesh, these compel you to receive circumcision, only that they may not be persecuted because of the cross of the Christ. 13For not even they that receive circumcision are themselves law-abiding, but they wish you to be circumcised that they may glory in your flesh. 14But far be it from me to glory except in the cross of our Lord Jesus Christ, through whom a world hath been crucified to me and I to a world. 15For neither is circumcision anything, nor uncircumcision, but a new act of creation. 16And as many as shall walk by this rule, peace be upon them, and mercy upon the Israel of God.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He condemneth importunate rigor, because that brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.

Through the malice of the flesh and the devil.

Which are upholden by the virtue of God’s Spirit.

Labor to fill up that that is wanting in him.

This is a kind of speech which the Hebrews use, giving to understand thereby, that all good gifts come from God.

He toucheth the fore: for they commonly are most severe judges, which forget their own infirmities.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER VI.

The apostle teaches them to be tender and affectionate towards

any who, through surprise and the violence of temptation, had

fallen into sin; and to bear each other's burdens, 1, 2.

To think humbly of themselves, and to conclude concerning their

own character rather from the evidence of their works than from

any thing else, 3-5.

To minister to the support of those who instruct them in

righteousness, 6.

He warns them against self-deception, because whatever a man

soweth that he shall reap, 7, 8.

Exhorts them not to be weary in well doing, and to embrace every

opportunity to do good, 9, 10.

Intimates that his love to them led him to write this whole

epistle with his own hand, 11.

Points out the object that those had in view who wished them to

be circumcised, 12, 13.

He exults in the cross of Christ, and asserts that a new

creation of the soul is essential to its salvation; and wishes

peace to them who act on this plan, 14-16.

States that he bears in his body the marks of the Lord Jesus,

17.

And concludes with his apostolical benediction, 18.

NOTES ON CHAP. VI.

Verse 1. Brethren, if a man be overtaken] εαν προληφθη. If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, αν μη προληφθη τῃ προβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavours to rip up the elephant's belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke.

Ye which are spiritual] Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things;

Restore such a one] καταρτιζετε τον τοιουτον. Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skilful and tender surgeon into its place.

In the spirit of meekness] Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having WALKED in the counsel of the UNGODLY, or STOOD in the way of SINNERS.

Considering thyself] σκοπων σεαυτον. Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; AS he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out.

Lest thou also be tempted.] And having had this warning, thou wilt have less to plead in extenuation of thy offence. It is no wonder if a harsh and cruel censurer of a weak, backsliding brother, should be taught moderation and mercy by an awful proof of his own frailty. Such a one may justly dread the most violent attacks from the arch enemy; he will disgrace him if he can, and if he can overtake him he will have no small triumph. Consider the possibility of such a case, and show the mercy and feeling which thou wouldst then wish to receive from another. From the consideration of what we are, what we have been, or what we may be, we should learn to be compassionate. The poet Mantuanus has set this in a fine light in his Eclogue, De honesto Amore:-

Id commune malum; semel insanivimus omnes:

Aut sumus, aut fuimus, aut possemus omne quod hic est.

"This is a common evil; at one time or other we have all

done wrong. Either we are, or have been, or may be,

as bad as he whom we condemn."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. Brethren, if a man be overtaken in any fault Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.

We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit.

Another argument for gentleness in correcting brethren is contained in the expression, “if a man be overtaken.” If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, (ἐὰν καὶ,) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. “Whoever thou art that takest upon thee the office of reproving others, look to thyself.” Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, “the wallet that hangs behind our own back;” and therefore, to arouse us to greater activity, he employs the singular number.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: “Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.” But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

1. Brethren] The force of this word of appeal (as well as the general connexion) is weakened by the division of the Epistle into chapters. The previous chapter concludes with a warning against provocation and envy—sins utterly inconsistent with Christian brotherhood. We are reminded of the remonstrance of Moses, ‘Sirs, ye are brethren; why do ye wrong one to another?’ Act_7:26. The train of thought seems to be: “I have condemned the unchristian spirit and conduct which you exhibit in cases where it is possible that you may be mistaken as to the gravity or the reality of the fault which you attack. I go further. Suppose a man to be detected in an overt violation of the law of God, a ‘manifest’ sin (Gal_5:19): you are not even then justified in trying to crush the offender. He is your brother. You share his fallen nature; you are exposed to the same temptations as he. Let this thought lead to the exercise of a spirit of gentleness, and seek to restore such an one, to repair his fault, to recover him to the position he had forfeited”.

if a man … fault] In the Gk. ‘even though a man be.’

overtaken] ‘surprised, detected’. It has been suggested that the reference is to some previous offence, the repetition of which would of course aggravate the guilt of the individual and might seem to justify harsh treatment of him. That such is the literal sense of the word rendered ‘be overtaken’, and that it is so used in Classical Greek, is true. But there is authority for the other rendering which better suits the context. The reference is not to the habitual or repeated offender, but to the case of one who by reason of the frailty of human nature had fallen into the commission of open sin. Such an one was the incestuous person at Corinth. The incident had recently occurred, when this Epistle was written, and could not fail to be in the thoughts of the Apostle. The language used by him in reference to it (2Co_2:6-8) should be compared with that of this verse. Paley (Horœ Paulinœ) sees here an undesigned coincidence, confirming the genuineness of both Epistles. He does not, however, notice the application of the expression ‘in a spirit of meekness’ both here and in 1Co_4:21, to the treatment of an offender.

ye which are spiritual] Surely there is no irony here, as some suggest. St Paul is full of the great distinction—not always discernible by human eyes—between those who are carnal and those who are spiritual—a distinction based on the contrariety (ch. Gal_5:17) between the spirit and the flesh. There is a very solemn question suggested by it—Were they what they professed to be? If they possessed the spirit of Christ, they could not but produce the fruit of the Spirit—of which gentleness, or meekness, is one.

restore] The original of this word is used in a physical sense of repairing broken nets, Mat_4:21, of the gradual completion or furnishing of the material creation, Heb_11:3. But it is more commonly employed in N. T. in a figurative sense, see Luk_6:14, where it is rendered “when he is perfected” R.V., and Heb_13:21; 1Pe_5:10. In this last passage, as elsewhere, God is the author of this work of spiritual restoration and perfecting: but He employs human agency for its accomplishment—the agency of His Church, ministers and laymen.

such a one] not the habitual offender, but the fallen brother. Evangelical ethics lend no countenance to sin: they teach us to prevent further evil by the restoration of the offender. This cannot be effected by harshness of speech or bitterness of tone.

in the spirit of meekness] Contrasted by St Paul in 1Co_4:21, with the ‘rod’; the spirit which should animate every Christian as distinguished from the judicial authority vested by Christ in the Apostles and rulers of the Church. This spirit is produced by the Holy Ghost, but the word is not used here in a personal sense.

considering thyself] The transition from the plural, ‘ye which are spiritual’, to the singular, ‘thyself’, ‘thou’, gives point to the admonition. The possibility of a similar temptation and a similar fall, may well temper their judgment with self-distrust, and so, with charity. There is, however, a distinct injunction to ‘consider themselves’, to observe carefully their own spirit and conduct, lest if their eyes be fixed not on their own goings, but exclusively on those of their brother, the Tempter seize the occasion to attack and overthrow them. Some expositors make these words, ‘considering thyself, &c.’ the commencement of Gal_6:2. The received arrangement is preferable.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Brethren, if a man be overtaken in a fault,.... Or "be taken before" in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor before the conversion of the man, because sins before conversion do not come under the notice and cognizance of a church, or are liable to its reproofs and censures; but before the man is aware, through negligence and imprudence, for want of caution and circumspection, and so is carried away, either through the treachery of his own heart, and the power of corruption; or through the temptations of Satan, who goes about, and comes on the back of them, lays snares for them, and attacks them unawares, and takes all advantages of them; or by the ill examples of others, whereby they are drawn aside, and into sin. The apostle has no particular respect by a "fault" to schisms in the church, or to any errors or heresies in doctrine, though the restoration of such in meekness should be endeavoured; but rather to immorality in life and conversation, and indeed to any of the works of the flesh mentioned in the preceding chapter; and especially he means any "fall" of professors, as the word used signifies, into sin, through inadvertency and want of care and watchfulness, in distinction from a wilful, obstinate, and continued course of sinning; and intends not any man in the world, for those that are without, churches and members of churches have nothing to do with in a church way; but any man that is a brother, a church member, that stands in such a relation to them, when he falls into sin, is to be taken notice of by them. And so the Syriac version reads, "any one of you"; as does one of Stephens's copies.

Ye that are spiritual; meaning not such who had greater spiritual gifts than others, their ministers, pastors, and ecclesiastical governors, though these may be so called; and to them it belongs to reprove and rebuke, recover and restore backsliders, which they should do in gentleness and meekness; but the apostle here addresses the brethren in general, the several members of the church, even all but those that were fallen: nor does he mean such as have more spiritual knowledge than others, in opposition to babes; nor regenerate persons, and such as had the Spirit of God, in distinction from carnal men; but such as live and walk in the Spirit, and are strong, and stand by the power and grace of the Spirit of God, as opposed to the weak, and who were fallen through the prevalency of the flesh, and force of temptation; whose duty it is, and on whom it lies, to

restore such an one, that is overtaken and fallen. The allusion is to the setting of bones that are broken, or out of joint, which is done with great care and tenderness. Professors fallen into sin are like broken and dislocated bones; they are out of their place, and lose both their comfort and usefulness, and are to be restored by gently telling them of their faults, and mildly reproving them for them; and when sensible of them, and troubled for them, by speaking comfortably to them, and by bringing them again, and resettling them in their former place in the church, and restoring them to their former usefulness and good conduct: and which is to be done

in the spirit of meekness: in the exercise of that grace which is a gift and fruit of the Spirit of God; or with a meek and humble spirit, not bearing hard upon them, and treating them in a supercilious and haughty manner, upbraiding them with their faults, aggravating them, and using them roughly, and with sharpness, which in some cases is necessary, but not in this:

considering thyself, lest thou also be tempted: a spiritual man should consider himself as in the body, and as carrying about with him a body of sin, a corrupt and treacherous heart, that is full of deceitful lusts, by which he may be tempted also, and drawn away and enticed; and as being liable to the temptations of Satan, and of being overcome by; them, against which he should watch and pray; and should think with himself what he would choose, and should desire to be done to him in such a case, and do the like to others that are in it. This is a reason enforcing the exhortation; and indeed almost every word in the text carries an argument engaging to it. The relation the saints stand in to one another, as "brethren", should excite them to seek each other's welfare, and to restore any that are fallen, and to abstain from all roughness and severity. The persons addressed are "spiritual", and therefore should behave as such as have the fruits of the Spirit, and, among the rest that of meekness; and, since they are strong, should help the weak, and raise up the fallen: the persons recommended to them, as the objects of their pity, care, and concern, are not such who have given up themselves to sin, but are circumvented by it, and "overtaken" in it, suddenly, and at unawares. And besides, are men, frail sinful men, liable to sin, encompassed with infirmities, and exposed to snares and temptations, which are common to human nature, and therefore should be used gently and tenderly: The apostle having given an enumeration in the foregoing chapter, of the works of the flesh, and fruits of the Spirit, directs such as are in the exercise of the latter, how to behave towards those that fall into the commission of any of the former, which may be expected, since there is flesh as well as spirit in the best.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

Ver. 1. If a man be overtaken] Gr. προληφθη, be taken before he is aware, before he hath time to consider, or bethink himself of better. It is of incogitancy that the saints sin; put them in mind, and they mend all. It is of passion, and passions last not long. "There is no way of wickedness in them; they stand not in the way of sinners, they sit not down in the seat of scorners," Psa 1:1; Psa 139:24.

Restore such a one] Gr. καταρτοζετε, set him in joint again. A metaphor from surgeons and bone setters who handle their patients tenderly. Or from such as take a mote out of one’s eye gently and warily.

Lest thou also be tempted] I have known a good old man, saith Bernard, who when he had heard of any that had committed some notorious offence, was wont to say with himself, Ille hodie, et ego eras, He fell today, so may I tomorrow. Mr Bradford set down in his diary what good he saw in any man, bewailing the lack of it in himself, and praying for more grace; as if he saw or heard of any evil in another, he noted it, as in danger to do so himself; and still added, Lord, have mercy upon me. (Prof. to his Serm. of Rep.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Brethren, if a man be overtaken - Margin, “Although.” It is a case which the apostle supposes might happen. Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered “be overtaken” (προλημφθῃ prolēmphthē from προλαμβάνω prolambanō), means properly “to take before another, to anticipate” 1Co 11:21; then “to be before taken or caught”; and may here mean either that one had been formerly guilty of sin or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tyndale renders it: “If any man be fallen by chance into any fault.” It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous or headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man.

Ye which are spiritual - Who are under the influences of the Holy Spirit; see the note at Gal 5:22-23. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence Gal 5:19-21, and says that they who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin, that they should not be guilty of the same sin themselves. Reformers should be holy persons; people who exercise discipline in the church should be “spiritual” men - people in whom implicit confidence may be properly reposed.

Restore such an one - On the meaning of the word used here, see the note at 2Co 13:11. Here it means, not to restore him to the church after he has been excluded, but set him right, bring him back, recover him from his errors and his faults. The apostle does not say in what manner this is to be done; but it is usually to be done doubtless by affectionate admonition, by faithful instruction, and by prayer. Discipline or punishment should not be resorted to until the other methods are tried in vain; Mat 18:15-17.

In the spirit of meekness - With a kind, forbearing, and forgiving spirit; see the note at Mat 5:5. Not with anger; not with a lordly and overbearing mind; not with a love of finding others in fault, and with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper, but with love, and gentleness, and humility, and patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No one should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no man should engage in any way in the work of reform who has not such a temper of mind.

Considering thyself ... - Remembering how liable you are yourself to err; and how much kindness and indulgence should therefore be shown to others. You are to act as if you felt it possible that you might also be overtaken with a fault; and you should act as you would wish that others should do toward you. Pliny (Epis. viii. 22) has expressed a similar sentiment in the following beautiful language. “Atque ego optimum et emendatissimum existimo, qui caeteris ita ignoscit, tanquam ipse quotidie peccet; ita peccatis abstinet, tanquam nemini ignoscat. Prolade hoc domi, hoc foris, hoc in omni vitae genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi nesciunt.” The doctrine taught by Paul is, that such is human infirmity, and such the strength of human depravity, that no one knows into what sins he may himself fall. He may be tempted to commit; the same sins which he endeavors to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender while we are firm; forgiving while we set our faces against evil; prayerful while we rebuke; and compassionate when we are compelled to inflict on others the discipline of the church. Everyone who has any proper feelings, when he attempts to recover an erring brother should pray for him and for himself also; and will regard his duty as only half done, and that very imperfectly, if he does not “consider also that he himself may be tempted.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the term

brethren, there is a secret argument persuading the duty which he is pressing, because Christians, particularly members of the same church, are all brethren. By persons

overtaken in a fault, he means such as do not make a trade of open and scandalous sinning, (for such must be rebuked sharply), but such as may be sometimes through infirmity overborne, and run down with a temptation to sin. By those

that are spiritual, he means not only the pastors and governors of the church, (though this care and duty is much incumbent upon them), but such as have received the Spirit of Christ; more especially such as were more knowing in the ways of God, and had spiritual habits more confirmed in them; in which sense spiritual is used in 1Co 3:1.

Restore such an one in the spirit of meekness: the word translated restore, signifies to put again into joint, or into right order and place. Sin is an inordinate action, and putteth the soul that committeth it out of its due order and place. He willeth the brethren that are spiritual to use all due means to put such a member in joint again, but not to do this roughly, and with passion, and severe correption, but meekly, so as may be most probable to win the sinner’s soul.

Considering thyself, lest thou also be tempted; having an eye and respect to themselves, as neither being free from sin, nor from temptations to sin, dealing with others as they would have others deal by them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Practical Exhortations. The Apostle's Glorying

1-5. The nature and requirements of the law of love.

Paraphrase. '(1) If sin overcome one of your number, try to correct the fault in a temper of gentleness, remembering that you yourselves may some time need a similar forgiveness. (2) Share each other's cares and sorrows, and so fulfil Christ's law of love. (3) Shun. the self-deception which springs from pride; (4, 5) let each man test his actions on their own merits and not by comparison with other men, for each must bear his own load of responsibility.'

1. Overtaken] as if pursued and caught.

Fault] RV 'trespass,' or transgression, such as the error into which the readers had been beguiled. Spiritual] as opposed to 'natural' or 'carnal': cp. 1Co_2:14; 1Co_3:1-4.

Spirit] i.e. temper. Lest thou, etc.] in similar circumstances need a similar sympathy.

2. Cp. Rom_15:1. Bear] in sympathy. Law of Christ] cp. Mat_8:17. St. Paul has warned them against law; but there is a law to which they owe obedience and devotion—the new commandment of Christ—the royal law of love: cp. Jam_2:8.

3. The real greatness of the Christian is found in service: cp. Mat_20:26.

4. Prove] test, to see whether it is morally real and genuine. Work] life and conduct.

Rejoicing] a ground of satisfaction.

5. Burden] of accountability. The word is different from that used in Gal_6:2.

6-10. The principle of the spiritual harvest.

Paraphrase. '(6) Share with your teachers. (7, 8) If you refuse to obey the law of love, the result will be a debased moral life; its observance conducts to a blessed existence. (9, 10) Our reward is sure if we discharge the obligations of love to all men, especially to our Christian brethren.'

6. Communicate] i.e. share, either in general sympathy and friendship, or, more specifically, in contributions to the support of the teacher.

7. None can escape the application of God's law of the spiritual harvest.

8. He who tills the field of the carnal life or that of the spiritual life reaps, in each case, his appropriate fruitage. Corruption] 'a harvest doomed to perish' (Conybeare and Howson). Life everlasting] the harvest of which the Spirit gives us the pledge in this life, and of which we shall receive the fruition in the life to come.

9. An encouragement to persistent spiritual sowing and cultivation.

10. A conclusion from the certainty of reaping if we faint not. Of the household of faith] members of the Christian family whose bond of union is faith.

11-18. The true ground of glorying.

Paraphrase. '(11) Look at my own bold handwriting in which I have written this letter as the proof of my longing for your salvation. (12) To sum up: Those who are insisting on your circumcision are doing so in order to curry favour with the Jews, for (13) as Christians they do not themselves consistently observe the Law, but are making a show of zeal for it by inducing you to assume its burdens. (14) But the only true ground of glorying is the cross by which I have been put to death to the sinful world. (15) The question of circumcision is indifferent; new life in Christ is the one important thing. (16) God's favour be upon all such as test their lives by this principle, thereby proving themselves true Israelites. (17, 18) Let me hear no more accusations! The proof that I am Christ's Apostle is found in the scars which I have received in His service. May blessings from Him fill your heart!'

11. Ye see how large a letter] RV 'See with how large letters.' Have written] probably an allusion to the writing of the foregoing letter. St. Paul usually dictated his letter, adding only the closing salutation in his own hand: cp. Rom_16:22; 1Co_16:21; 2Th_3:17.

12. In the flesh] the sphere to which circumcision belongs. Lest they should suffer, etc.] RV 'that they may not,' etc.—a prudential motive underlies their zeal. It must be borne in mind that St. Paul is writing to a Church composed chiefly of Gentiles. They were Christians, having been converted by the Apostle, but they had been influenced by teachers who had strong Jewish sympathies and maintained that the Law was obligatory on all Christians.

14. St. Paul, on the contrary, will glory only in salvation through sacrifice and self-giving. By whom] RV 'through which,' etc.; because he died to sin with Christ on His cross: cp. Rom_6:2, Rom_6:8; Col_2:20.

15. A new creature] RM 'a new creation.' Salvation is newness of life in Christ, and is in no way dependent upon the question of circumcision.

16. This rule] the test of acceptance with God mentioned in the previous v. Israel] the true spiritual Israel: cp. Gal_3:9; Rom_4:13-16.

17. Let no man, etc.] Let these annoying insinuations concerning my apostleship cease. I bear in my body, etc.] RV 'I bear branded on my body the marks of Jesus': cp. 2Co_11:23-28, evidences of the genuineness of his consecration to Christ.

18. The absence of commendation and the severe tone of the letter are noticeable; yet, quite exceptionally, he adds to the benediction an appellation of personal affection (brethren).

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Brethren, if (or, although) a man be overtaken in a fault (ajdelfoi ejan kaimati); brethren", if even a man hath been overtaken in some trespass. "Brethren;" the compellation so introduced betokens a somewhat pathetic urgency: el. above, Gal_3:15 Gal_4:31 Gal_5:11. But Php_3:13, 17 suffice to show that its occurrence at the beginning of a sentence does not necessarily indicate the commencement of a new section of discourse to which notion we, perhaps. owe the division of chapters here made. Infact, this paragraph is most closely connected with the preceding; the apostle"s object being to point out that not even a moral delinquency into which a brother has fallen should lead us to indulge ourselves in any feeling of superiority in dealing with him, or to vaunt even to our own selves (see ver. 4) our greater consistency. In short, he is enforcing by a strong instance the exhortation in ver. 26, "Let us not be vain-glorious." "If even a man hath been overtaken." The apostle supposes the case as one which might very well present itself; the form of expression (ejan, not eij), however, not pointing to such a case having already occurred. How possible the supposed case was, was plain enough from the enumeration of the "works of the flesh" above given, so many and so multiform. Some critics have embarrassed themselves by supposing that the kai ("even") must, Of course, emphasize the first succeeding word prolhfqh, "hath been overtaken." But it may just as probably be meant to emphasize the whole clause, "a man hath been overtaken in some trespass." This is proved by a number of other instances: thus: Luk_11:8, "if (kai) even he will not give them unto him because he is a friend;" 1Co_7:21. "butif even thou art able to become free;" 2Co_4:6; 2Co_11:6. The verb prolambanw occurs besides in the New Testament in Mar_14:8, "she hath come beforehand to anoint "or, "she hath anticipated the anointing of "my body;" and 1Co_11:21, "taketh before other his own supper." A more helpful illustration, however, is furnished by RAPC Wis 17:17, where, speaking of the horrible darkness falling quite suddenly upon the Egyptians, the writer says, "Whether he were husbandman or shepherd or labourer in the field, he was overtaken and endured (prolhfqeiv emenen) the ill-avoidable necessity;" the pro in the compound verb meaning before he could help himself in any way. So here, prolhfq means be surprised, overtaken, before he" is well aware what it really is that he is doing. "Surprised;" but by whom or what? Not by a person detecting the offender in the very act; as if it were equivalent to katalhfqh ejpautofwrw; (Joh_8:4) for the apostle is not at all concerned with the evidence for the delinquency, which is the important consideration in Joh_8:4, but simply with the fact. Rather, overtaken by the force of temptation; as the verb taken " is used with "temptation" inptwma 1Co_10:13; hence the words which follow," lest thou also be tempted." The writer thus commends the delinquent to sympathetic commiseration. But there is no palliation indicated by the word "fault" or "trespass." Not once in the fifteen other passages in the New Testament in which the noun para occurs is there any token of such palliation being intended. The petition, "forgive us our trespasses," is sufficient to exemplify this statement. The trespass may be nothing less than one of the works of the flesh before specified. The preposition ejn not "by points to the unhappy condition in which the delinquent is supposed to be, out of which it is the business of Christian charity to extricate him. Compare the expressions, "die in your sins;" "dead in trespasses;" and the imagery of a "snare of the devil," in 2Ti_2:26. Ye which are spiritual, restore such a one (uJmeiv oiJ pneumatikoizete ton toiouton). The apostle intimates that the business of recovering a fallen brother is one which those Christians are not qualified to undertake who, by reason of the strong tincture of the flesh still existing in their moral character, may themselves be justly styled "carnal" comp. 1Co 3.

D. Putting as it were such persons on one side, the apostle summons to thework those in whom the Spirit hath gained so marked an ascendancy that, compared with the generality of Christians, they may be classed as "spiritual." It was incumbent on such (he says) not to stand aloof, as if it were not their concern, or as ff the delinquent were to be treated as an enemy or outcast, (comp. 2Th_3:15) far less to indulge themselves in taking pleasure in his inconsistency as illustrating their own spirituality, but to come forward to his assistance. Others, who might justly feel less qualified to act in the case themselves, might, however, take from the apostle"s direction the hint that at least they should lend their sympathy to the work of their more capable brethren, desire and pray for their erring brother"s recovery, and not exult over his fault. The verb katartizein, "to make a thing fit, even, just that which it properly should be," is used in Mat_4:21 of repairing nets; 1Co_1:10 of a Christian community restored to its proper condition of unanimity; 1Th_3:10 of making good any lacking of faith. It is used also (Liddel; and Scott) of setting a broken limb. But there is nothing to show that the apostle has any one particular image of disorder in view. The present tense of the imperative seems to mean, "apply yourselves to restore him;" the actual achievement (katartisate) may not be in their power, In the spirit of meekness (ejn pneumati praothtov); in a spirit of meekness. We have the same phrase in 1Co_4:21, "Shall I come to you with a rod, or in love and a spirit of meekness?" The term "spirit" seems as it were to hover between the sense of the Holy Spirit and of that particular condition of our own spirit which is produced by his influence (compare "spirit of adoption,". (Rom_8:15) But the latter seems here the one more immediately intended. It is not identical, however, with the phrase, "meek spirit," which we have in 1Pe_3:4. The meekness or tenderness meant is that of one who, humbly conscious of human infirmity in general, his own infirmity included, is prepared to be very considerate and gentle towards the ignorant and those out of the way; loth to use the "rod." Considering thyself, lest thou also be tempted (skopwn seauto mh kai su peirasqhv); looking to thine own self, lest thou also be tempted. The change from the plural to the singular makes the warning more impressive and searching. The verb skopein in the New Testament always denotes looking intently: sometimes on something to be guarded against, as Luk_11:35 and Rom_16:17; at other times, at something to be aimed at or imitated (2Co_4:18; Php_2:4 3:17) The former is meant here. The Christian is to be on his guard against his own weak and corrupt nature; lest he withhold help, or adequate help; lest in helping he get betrayed into the sin of Pharisaic self-righteousness the sin of harshness, censoriousness. The clause is to be viewed in conjunction with the thought of the unceasing conflict between the flesh and the Spirit mentioned in Gal_5:17. "Tempted," so as to fall (1Co_7:5; 1Th_3:5; Mat_6:13)

Ver. 1.

Restoration of a fallen brother.

The apostle changes his attitude of rebuke into one of affectionate admonition as he addresses the "brethren" of the Galatian Churches. His language exhibits a marked softening of tone that recalls the warmth of his earlier relationship to them. There are "brethren" still in Galatia. Notice

I A GRAVE CASE OF OFFENCE. "Even if a man be surprised in a transgression.

1. It is not a case of mere inadvertence or ignorance, but a case of falling away from a Divine command more probably misconduct than heresy.

The doctrinal reaction at Galatia may have had a morally unsettling tendency. It was a case in which the offender yielded to the force of temptation, as is implied in the words, "lest thou also be tempted;" yet a case in which he endeavoured to hide his transgression from the world.

2. It is the case of a member of the Church who had fallen out of relations to brethren. A Christian shares in the infirmities of our nature, and may be surprised by sudden temptation, like Peter and David. The honour of Christ, the credit of religion, the offender"s benefit, demand the prompt but tender interference of Christian brethren.

II THE DUTY OF BRETHREN. "Ye who are spiritual, restore such a one." It was not a mere admonition to replace the backslider in his old Church relationship, but rather to recover him from his sin and place him in a right relation to duty. There is no hint given as to the method of restoration, but it would naturally be by kindly admonition, by faithful instruction, by prayer. There must be no blind love to intercept the friendly remonstrance; there must be no careless disparagement of the fault; there must be no suffering a sin upon our brother. It was the praise of the Ephesian Church that "she could not bear transgressors". (Rev_2:2) Those urged to this duty must be "the spiritual those whose lives illustrated the graces of the Spirit, (Gal_5:22) for they only would have the capacity and the inclination, while their action would be backed by the full confidence of the Church.

III THE SPIRIT IN WHICH THIS DUTY IS TO DE DONE, "In the spirit of meekness." Not with harshness or want of sympathy, dwelling bitterly on the sin and expatiating with self-complacent severity on the weakness that led to it; but rather in a spirit of love, patience, and humility, as if they had a sincere compassion for the backslider and a supreme interest in his welfare.

IV THE REASON OR GROUND FOR THIS SPIRIT. "Considering thyself, lest thou also be tempted." The apostle marks this emphatic consideration by an individualizing transition to the singular number. The case may be thine. You who are spiritual may err. The saints of God have often failed in the very grace for which they were most distinguished. Therefore "let him that thinketh he standeth take heed lest he fall." We are, therefore, admonished to bring offenders with all love and tenderness to a due sense of their sin, and to comfort them lest they should be swallowed up with overmuch sorrow.

HOMILIES BY R.M. EDGAR Vers. 1-5.

The restoration of the erring.

The walk in the Spirit, which eschews vain-glory and envy, further manifests itself in consideration for the erring. The sins of others become our concern, and we anxiously seek how we can best have them restored. Here, then, is a burden which Christians have not undertaken as earnestly and sympathetically as they ought to have done; it is the burden of sin which weighs on other people"s hearts.

I THE PREPARATION FOR DEALING WITH OTHER PEOPLE"S SINS. (Vers. 1-3) The idea of Paul here is that the Pharisaic temper is utterly incapable of the restoration of the erring. Thinking himself to be something, not realizing that he is in God"s sight nothing, the Pharisee deceives himself, and so cannot become the guide of others. He will be severe through his self-satisfaction, hard and unsympathetic because he is ignorant of his own need and cannot consequently know the needs of others. His pride makes sympathy for the abased impossible, and he passes on in utter uselessness. But when the Lord makes us meek, when the Lord impresses upon us the fact of our own liability to temptation, when the Lord leads us to the sifting of our own work, and to a higher standard than mere comparison of it with that of others, when, in a word, we are led out of Pharisaic thankfulness that we are not as other men into Christian humility and self-abasement, then are we in some measure fitted to take up the problem of other people"s trespasses and to solve it. It is the "spiritual" who are to undertake the delicate work.

II THE LAW OF CHRIST IS TO BE OUR METHOD. (Ver. 2.) Now, when we consider broadly the work of Christ, we find that it resolves itself exactly into this work of restoring the erring. This was the purpose of his life and death, to bear other people"s burdens the burdens of sin. Of course, Christ could deal with sin in a more radical way than we can. He was sinless; he was Divine; he could accept of the responsibilities of human sins and atone for them, as we cannot do. But we can surely have fellowship with him in concern about other people"s spiritual state; we can sympathize with them, and perhaps encourage them to make us their confidantes, so that we may do something for their relief. We can also keep their restoration steady as a star before us, and follow the Master in leading them to renewed hope. In all these ways we may follow the law of Christ in dealing with delinquent brethren. The fact is that, because we cannot share in Christ"s atoning work, we are tempted often to let sin lie outside our deliberate philanthropy. We are willing enough, perhaps, to help a fellow out of the burden of poverty, of outward misfortune; but to help him as a spiritual counsellor seems beyond our province. And yet we are not surely very thorough in our philanthropy if we do not try to touch and remove the deeper burden of heart-trouble by leading the erring to our elder Brothel".

III THERE WILL BE JOY AS WELL AS DISAPPOINTMENT UPON THIS PATH OF CHRISTIAN SYMPATHY. The heavenly world gets more joy out of the penitent prodigals than out of the unfallen beings. (Luk_15:1-10) It is the same with us in our humble efforts after restoring erring brethren. What a joy it is to think that he has repented and got unburdened and restored! There is no joy of exactly the same pure intensity in all the world. There is music and dancing in our hearts as in the great Father"s house. Earth and heaven are one. (Luk_15:25) There will be a measure of disappointment. Souls over whom we have sighed and wept, for whose salvation we have longed, may disappoint us sadly; but we can assure ourselves that in this respect also we are in fellowship with God. Every impenitent soul must be a disappointment to the Supreme! We leave the mystery at his holy feet, and, notwithstanding disappointment, resolve in dependence on him to work bravely on until our day is done, persuaded that our tale of souls relieved shall be longer in the end than we have dared to dream. R.M.E.

HOMILIES BY R. FINLAYSON Vers. 1-5.

Treatment of a fallen brother.

I CHRISTIAN WAY OF TREATING A FALLEN BROTHER.

1. It is our duty to restore him. "Brethren, even if a man be overtaken in any trespass, ye which are spiritual, restore such a one in a spirit of meekness; looking to thyself, lest thou also be tempted." This subject arises out of the warning against vain-glory at the close of the last chapter. When a vain-glorious spirit possesses a society, some provoke as superiors, and others are filled with envy as inferiors. Vainglory is usually connected with such external things as rank and wealth. The apostle here supposes it carried beyond these, carried even (that seems to be the force of the word) into the inner sphere of character. He supposes some one connected with the society (presumably the Christian society) falling into sin. He describes him as overtaken in some trespass. The language defines without excusing. It indicates that the trespass was solitary or occasional, and not habitual. If it had been habitual, then he was not entitled to a place in the society, and the proper course toward him would have been excommunication. But the trespass was not to be regarded as a fair representation of his character as a whole. He was overtaken in it, before he rightly considered what he was doing. That by no means relieved him from blame. It showed a want of steadiness in his Christian course. It showed a want of reliance on the Divine supports. It showed carelessness in the use of appointed means. It could be said to him, "Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way?" In such a case, then, how was he to be dealt with by the spiritual, i.e. not those who remained true to Paul and his doctrine, nor those who were strong, but those who, according to the Christian idea, desired to be led by the Spirit, to express the mind of the Spirit, i.e. in the specified circumstances. It is the teaching of the apostle that we are to restore a fallen brother. It is to be our object that he should be brought to a right state of mind. That he should trespass and not be sorry for it would be neither for his good nor for the good of the society. A fallen brother having evinced sorrow, we are to receive him back into the place which he formerly occupied, even as we believe that Christ, from his treatment of sinners when on earth, receives him back. We are to restore him in the spirit of meekness, i.e. in the spirit which, while characterized by faithfulness, is chiefly characterized by meekness. There is to be the absence of self-exaltation. We are not to triumph over a brother, as though his fall added to our importance. There is to be the absence of that harshness which accompanies self-exaltation. We are not to wish to give him a sense of his inferiority to us in respect of his fall, nor are we to wish that he should be filled with sorrow or kept back in any way more than the ends of holiness require. We are not to break the bruised reed, nor to quench the smoking flax. The ground on which we are to restore him is of the strongest nature, and, to bring it home with more power, there is a singling out of the reader, "Looking to thyself, lest thou also be tempted." Thou art to look to thyself as not beyond trial. Thou art to look to thyself as having elements of weakness in thy flesh; and therefore liable to be tempted, and, when tempted, to fall. Nay, thou art to think of thyself as having in the past been tempted and having fallen before temptation. It has been said that, when looking on an offending brother, we may reflect with ourselves We either are, or have been, or may be all that he is. If we have not sinned in the same form, yet have we sinned in a form which may be as heinous before God. We are to regard the fall of a brother only as a call to self-humiliation and tender dealing.

2. This is to fulfil the law of Christ. "Bear ye one another"s burdens, and so fulfil the law of Christ." Mutual dependence is a law of the universe. As the philosophic poet has it, "All are but parts of one stupendous whole." Nothing stands alone; each depends on all. Look at the innumerable worlds that inhabit space. God might have held each world in its place separately and out of relation to every other world. But he has chosen to hold all worlds together as a universe, or one vast world, by a law according to which all worlds and all particles of matter also attract one another in a certain proportion to mass and distance. The material world is one vast inter-dependency, so finely balanced that a modification of a part would necessarily be the modification of the whole; while the aberration of a large mass might be the destruction of the whole. The apostle points out the same thing in the human body. "The eye cannot say unto the head, I have no need of thee; nor again the head to the feet, I have no need of you." As in the human body, so it is in human society. The greatest happiness of individuals is not to be attained by each being his own servant, but by there being division of labour and each being as much as possible the servant of all. The greatest happiness of nations is not to be attained by each keeping within its own resources; but by each developing its own resources to the utmost, and exchanging them for those of other nations. It is not, therefore, to be wondered at that Christ, in founding a society, lays down this law of dependence for its regulation. Indeed, he has to enact no new law, but only to give a higher sanction and application to an existing law. He finds men already dependent on one another, all the more by the entrance of sin, and he takes advantage of this for the training of his people. "Bear ye one another"s burdens, and so fulfil the law of Christ." It is implied that there are certain burdens which one Christian can bear for another, and which that other can bear for him, and which can in this way be lightened for them both.

(1) Burden of want. We mean the burden of poverty which is commonly called want, being most palpably, though not most really, so. For we have all to be supplied with our daily bread, and, while some are rich or comparatively rich, i.e. to say, have more than they need, others are poor or comparatively poor, i.e. to say, have less than they need. God might have ordained all to be rich and none to be poor in the Church. But he has, on the contrary, ordained some to be rich and others to be poor, i.e. to say, he has made a dependence of the poor on the rich. "The poor," says the Lawgiver here, "ye have always with you." And we look forward to no golden era of science when there shall be no poor in our Churches. Certain it is that many are poor by circumstances over which they have had no control. And, while trade is not conducted on thoroughly Christian principles, which it will never be while there is sin and selfishness in the heart of man, there will always be circumstances bearing hard on some of our Church members. Now, we are to consider the care of the Christian poor. Having little coming in and perhaps many mouths to fill, they have a real burden on their minds, a burden which we would not choose to bear for ourselves. And the law of Christ is that we are to bear this burden for our fellow-members, those of us who are in a position to do it bear it as we would have them to do it for us in like circumstances. Why are we not in their position and they not in ours? why have we more than enough and the less than enough? is it not of favour, and of favour that we may minister to their necessity? And we should minister to their necessity were it only for our own good, to counteract that greed which is apt to grow insidiously upon men who are prospering. And for this reason it were, perhaps, to be wished that there were more poor in some of our Churches, that there might be a greater flow of Christian charity. We are to bear this burden for them, as those who have the same heavenly bread to eat of. A little sacrifice on our part may do much to lighten their burdens and cheer their hearts. And we should be quick to know where we can do good in this way. If there are not always those who are in clamant need, there are always those whose struggle for subsistence might well be made easier, whose difficulties might well be made fewer, and whose comforts might well be added to. As to the way in which we are to do it, we are to do it with discrimination, as good stewards of what we have been entrusted with for others. We are to do it as though it were a luxury to ourselves, and not as though we were conferring an obligation. We may do it secretly when it is no object to manifest personal kindness. We are always to do it with reverence. For, if there is anything in our bearing calculated to destroy the self-respect of the recipient, when he is taken at a disadvantage, then we may be removing one burden, but we are at the same time laying another upon him which it will be more difficult for him to bear. When we give help to any one we should be very studious to make him feel that he is our equal in being a man, and, in the case before us, a Christian.

(2) Burden of affliction. We mean the burden of sickness or bereavement. For we are all mortal. "Death has set his mark and seal" on our bodies. We are all liable to sickness and decay. And, when we come within the precincts of the Church, we do not leave our ills behind us. But here, of this one and of that one it is said, "He is sick." Now, we are to consider the case of the afflicted members of the Church. They have a burden to bear. When of those beloved one after another is laid in the grave, the burden of mortality presses heavily enough upon them. "What could be heavier?" they seem to say through their tears. When, by a succession of premonitory symptoms, they are made aware that their own health is failing, the burden seems to press yet more heavily. It is something more to feel for themselves as if life were slipping out of their grasp. When, at last, they are prostrated upon the bed of sickness and are withdrawn, perhaps for ever, from the wonted scene, from the sanctuary, from the sphere of usefulness, the burden seems to be weighted as with lead, and there is a multitude of thoughts within them. Now, Christ has appointed for such; and his law laid upon fellow-members is, "Bear ye this burden for them." We are to bear this burden for them; for we may yet be in their case, and we should like the same office to be performed for us. We are to bear this burden for them; for so closely are we related to them, that it is as though part of ourselves were suffering. If we have a fine spiritual organism, then, what a fellow-Christian suffers will, as it were, vibrate through us. We are to bear this burden in the way of sympathy. We may show our sympathy by a visit to the sick-bed, by a kind inquiry, by a kind office, by a kind expression, by a kind look. We are to be studious to show that we are not wholly taken up with ourselves, but have a place and a tender feeling for them. For, oh, when life is ebbing, it is hard to think that they are forsaken; while it is cheering to think that there are around them messengers of Christ, each, as it were, conveying to them a portion of the Master"s sympathy. It is a great accomplishment to be able to administer consolation.

The noblest art Is his, who skills of comfort best; Whom by the softest step and gentlest tone Enfeebled spirits own, And love to raise the languid eye, When like an angel"s wing, they feel him fleeting by; Feel only, for in silence gently gliding Fain would he shun both ear and sight.

We should cultivate this Divine art, that we may become proficients in it. We should seek each to be a Barnabas, a son of consolation, especially to the Lord"s afflicted ones. It is a fine spectacle to see a pilgrim bearing the burden of a fellow-pilgrim who may be nearing his journey"s end. May the Lord, by his grace, break our hearts, so that we shall feel, as with his own fineness of feeling, for every sick Lazarus in our midst!

(3) Burden of spiritual need. We mean the burden connected with our living the Christian life. For we have all our spiritual difficulties. We find it hard, with our natural weakness, to live up to the Christian standard. As Christians, we all need encouragement. Now, the ordinance of Christ is that we are to bear this burden for one another. We are to assist one another against the evil of our hearts, against the temptations of life. For this purpose we are constituted into a society, and not left each to live the Christian life apart by ourselves. As members of the same Christian society, we are to be interested not least in one another"s highest welfare. It is very encore aging to think that there are persons interested in us as spiritual beings, who have passed through similar experiences themselves, and who are, therefore, anxious to do us all the good that lies in their power. While very sad must it be to be possessed with such a thought as that which possessed the psalmist we have all felt a little of it in certain moods looked on my right hand and beheld, but there was no one that would know me, refuge failed me, no man cared for my soul." The burden to which we are specially referred in the context is the burden of trespass with which a brother is weighted. Of all burdens, the only intolerable burden is sin. Far more than the burden which a fellowman may lay upon us, or than what God may see fit to lay upon us, is what we lay upon ourselves when we incur guilt. Of all positions in which human beings may be placed, the worst is that of impenitence, of insensibility to sin. Next to that is when we have been awakened and have afterward been overtaken in a trespass. When there is want of sensibility as to the evil of what we have done, that is an aggravating circumstance. Now, we are to feel burdened with the burden of our brother"s trespass. We are to feel vexed and saddened that he has fallen, even as though we had fallen ourselves. We are not to feel for him as though he had been simply unfortunate, but we are to feel for him as placed in the grievous position of having sinned against God. Our sympathy is not to amount to tolerating sin in him. Neither can it avail to relieve him from his guilt. But it may avail to increase his sensibility to sin, and to encourage the desire in him to be delivered from his awful position. The apostle"s teaching, in keeping with Gal_5:14, is that the bearing of one another"s burdens gives completeness to our filling up of the Law.

II VAIN-GLORIOUS WAY OF TREATING A FALLEN BROTHER.

1. The root of the evil. "For if a man thinketh himself to be something, when he is nothing, he deceiveth himself." It is true that he who triumphs over a brother in his fall injures him, by discouraging him from coming back to the paths of rectitude. But the apostle goes to the root of the matter when he says that he practises deception on himself. He thinks himself to be something when he is nothing. That is true of the vainglorious man. That in respect of which he raises himself above his neighbour is unreal, or he is in the way of making it unreal by the spirit in which he regards it. And thus in the false importance he attaches to himself he is prevented from being sympathetic, He does not bear his neighbour"s burden, because he does not feel his own.

2. Corrective. "But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbour." Let him apply the proper tests. Let him not compare himself, especially with one with whom he thinks he can compare favourably. But let him compare himself with the Bible standard. Let him compare himself with the example of Christ. Let him apply the test of humility, "God resisteth the proud, but he giveth grace to the humble." Let him apply the test of brotherly love, "We know that we have passed from death into life, because we love the brethren." The result of this self-examination will be to bring us to reality. If we have the root of the matter in us, then we shall be able to discover the working of Divine grace in us. And if there is also evil discovered, then that, being reason for our being humbled before God, will lead to ore" having more reality. And then, through self-examination, shall we have matter for glorying in regard of ourselves alone, and not of our neighbour.

3. Reason for self-examination. "For each man shall bear his own burden." It was said in the second verse, "Bear ye one another"s burdens." Here it is added, with sufficient nearness to be paradoxical, "For each man shall bear his own burden." The first representation was that of standing beside a brother, holding up his burden for him. The representation here is that of each man standing solitarily by himself, bearing his own burden. Strong but not very conclusive assertions are made that this is not the burden of responsibility. The burden to which reference was made at the beginning of the paragraph was the burden of trespass. This we are to share with a brother. Then comes in the thought of such self-deception as prevents us sharing it sympathetically with him. Following upon that is an exhortation to apply proper tests to our conduct as a whole, the result being that, if we have the root of the matter in us, we shall have matter for glorying in regard of ourselves alone, and not in regard of our neighbour. And then the apostle seems to add that we have immediately to stand before God, each with his own burden. It is true that the burden includes the burden of trespasses. And it is true that the fact that we have trespasses should make us sympathetic. But that which weights the burden of our conduct as a whole, and which should make us tender to each other, is that we have immediately to render our account to God. The thought then is We are to feel for our brother, who in his trespass has a heavy and incommunicable load of responsibility; for in our own trespasses we have a load of responsibility that is heavy and incommunicable too.

(1) It is a burden which cannot be refused or laid down at pleasure. By a mere wish we cannot be irresponsible. We are, in this respect, as clay in the hands of the potter. We have not the choice of our own existence or of our non-existence. All that pertains to our coming into existence, and to our constitution, has been ordained by a sovereign God, who for good and wise ends has made us, and has made us responsible. Now, what does God require of us? It is, in New Testament language, "Believe on the Lord Jesus Christ, and thou shalt be saved." Apart from the graciousness of this, there is its imperativeness. We have not been consulted as to the making of this command; but it has been imposed in virtue of God"s sovereign prerogative to lay commands on us. Is there any question as to the desirability of salvation? It is enough that God wishes to see us saved. Is there any objection to the particular way of being saved? It is enough to say that this is God"s way. Having appointed it, there is no question of preference, but simply of obedience. Is there any discretion as to time? t is said, "Behold, now is the accepted time, behold, now is the day of salvation." If God says now, then it is at our peril if we delay for an hour. It is well to have the command laid upon us in all its imperativeness, that we may feel driven, as by weight of authority, to Christ for salvation. There is responsibility connected with our whole life. We have not really the disposal of anything, apart from God"s way of disposing of it. God"s will must rule our disposal of our time, of our talents, of our property.

(2) It is a burden which we cannot devolve upon another. This is its incommunicableness, which weights it so much. We must act for ourselves in the matter of our salvation. If we wait until others save us we shall never be saved at all. They may give us their sympathy, and by their prayers and appeals influence us; but they cannot act in our soul"s stead, and accept of Christ for us. Why have we been so nobly gifted? Is it not that we may act for ourselves, and not need to hold on to another? We are to act out our convictions of what is right, as those that will have to stand before the judgment-seat and give an account of all our acts. And surely we can never see our way as responsible beings to reject salvation. It will be found that all among whom our lot is cast will not be on the side of our best interests. There will be some who would lead us to ruin, as though our souls were only to be played with. But if others choose to go to ruin, that is no reason why we should go with them. And yet it is to be feared that many ruin their souls merely to please or not to displease their friend. But no one can be excused for this. For what is that but thinking more of our friend than el God? It is at our peril if we can be influenced by a fellow-man when he asks us to sin, and not be influenced by God when he asks us to be saved. If those who seek to lead us away could take our responsibility and relieve us from the consequences of our acts, then we might have some inducement to go with them. But that is what none of them can do, be he ever so great. "Wherefore should I fear i.e. to say, slavishly when the iniquity of my heels shall compass me about? They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him (for the redemption of their soul is precious, and it ceaseth i.e. there is a time when it ceaseth for ever), that he should still live for ever, and not see corruption." If no one, however great, can do this, then we must act for ourselves and refuse to be influenced for evil. Oh that men, when asked to take a wrong step, would only consider before God how they are alone as responsible beings, standing or falling by themselves

(3) It is a burden which we are always free to bear. We mean all who have the use of reason. We can never be forced to sin. If we could be forced, then sin would be no more sin. We sometimes hear of one being a martyr to circumstances. That is not altogether true. What God requires of us varies, indeed, according to circumstances. And there are those who have been placed under great disadvantages compared with others. But, however badly placed we have been, we cannot say that we have been necessitated to refuse salvation. With the offer of Christ in the gospel we have the power of rising above circumstances. Whatever the difficulties in our way, let Christ be glorified in our triumphing over them. At the last day it will be no valid excuse that our difficulties were great. The testing question will be Could we have surmounted them? did we ever sincerely try to surmount them? If Christ shall ask if we tried his strength, what shall we be able to answer? Let us not lay the blame upon circumstances; let us lay the blame on our own evil hearts.

(4) It is a burden which may be borne lightly or irksomely. One bears the burden of daily toil with alight cheerful heart; another with a heavy heart. So is it with the burden of responsibility. We have reason to thank God that it can be borne lightly. Christ took over our heavy responsibilities. That was, not each bearing his own burden, but One bearing the burden of all. He has taken the weight of guilt out of our burden, and by his grace he can make us move freely in the groove of his purpose. There is resting upon every square inch of our bodies a weight of atmosphere equal to fifteen pounds; and yet it does not oppress us. We move freely under all that weight; we never think of it being there. With as little feeling of oppression do we bear, in Christ, the burden of our responsibilty. But if we stand out of relation to Christ, then it is as though we had two or three atmospheres upon us which would crush us. R.F.

HOMILIES BY W.F. ADENEY

Ver. 1.

Restoring the erring.

In all the writings of St. Paul there is no more Christ-like utterance than this. It breathes the very spirit of him who came to seek and to save the lost. It seems to be addressed in particular to the more spiritual members of the Galatian Churches to those who had not been carried away in the tide of fashionable Judaizing. There was a danger lest the severe rebuke administered by the apostle to their erroneous brethren should provoke a vain and censorious spirit in these men. St. Paul warns them of that danger, (Gal_5:26) and points out the right course that is open to them. Instead of judging they were to help to restore the fallen in all gentleness and humility.

I THE DUTY OF RESTORING THE ERRING. Too often they are harshly judged, condemned, despised, crushed, so that if they are strong they are confirmed in their errors by pride and motives of sheer self-defence, and if they are weak they become reckless and despairing and a ready prey for greater evils. The censorious will have to answer for the terrible responsibility of confirming guilt and checking repentance. In no case is it ours to judge. But to brand and ostracize the guilty is to incur the heavy guilt of those who make others to sin. How different would the history of the Church have been if, instead of the controversy which aims only at silencing opponents, there had been the counsel that seeks at restoring brethren! But it is important to see that there should be no aim short of restoring the erring. That is a false charity which ignores sins in others. They must be faithfully pointed out and earnestly opposed. The great end must not be mere punishment nor easy indifference, but restoration.

II THE PERSONS CHARGED WITH THIS DUTY. The spiritual. It requires such, for it is a delicate duty. We are not all fit for it. Spirituality should produce charity. The spiritual are not to withdraw from their weaker brethren in Pharisaic pride. Such pride, indeed, is a proof of utter unspirituality. No nobler mission can be open to the purest souls than that of restoring the erring. It was Christ"s great work, and he does not liberate his people from the duty of taking their share in it. The more a man has of the spirit of Christ the better will he be able to succeed in this beautiful labour of love.

III THE SPIRIT IN WHICH THE DUTY IS TO BE CARRIED OUT.

1. Charity. Consider that the unfortunate man has been "overtaken" in a trespass. Make due allowance for the peculiar form of the temptation under which he fell and for the surprise with which it came upon him,

2. Meekness. The duty is not to scold, but to heal. The healer of souls must show the utmost possible gentleness, consideration for wounded pride, and respect for natural reserve, and should do all he can not to humiliate the offender more than is necessary, nor to injure his self-respect.

3. Humility. "Looking to thyself, lest thou also be tempted." It is not necessary to appear immaculate in order to restore another. The pride of assumed superiority will be the worst possible hindrance in such a work. It is well to remember that, if we had met the same temptation, we might have had even a more grievous fall. And some day our time may come, and then the present offender may be our restorer. Let the work be done, then, as by a brother to a brother. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Brethren, if a man be overtaken in any fault - By surprise, ignorance, or stress of temptation. Ye who are spiritual - Who continue to live and walk by the Spirit. Restore such an one - By reproof, instruction, or exhortation. Everyone who can, ought to help herein; only in the spirit of meekness - This is essential to a spiritual man; and in this lies the whole force of the cure. Considering thyself - The plural is beautifully changed into the singular. Let each take heed to himself. Lest thou also be tempted - Temptation easily and swiftly passes from one to another; especially if a man endeavours to cure another without preserving his own meekness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

VERSE 1. Brethren, if a man be overtaken in a fault ye which are spiritual, restore such an one in the spirit of meekness.

If we carefully weigh the words of the Apostle we perceive that he does not speak of doctrinal faults and errors, but of much lesser faults by which a person is overtaken through the weakness of his flesh. This explains why the Apostle chooses the softer term "fault." To minimize the offense still more, as if he meant to excuse it altogether and to take the whole blame away from the person who has committed the fault, he speaks of him as having been "overtaken," seduced by the devil and of the flesh. As if he meant to say, "What is more human than for a human being to fall, to be deceived and to err?" This comforting sentence at one time saved my life. Because Satan always assails both the purity of doctrine which he endeavors to take away by schisms and the purity of life which he spoils with his continual temptations to sin, Paul explains how the fallen should be treated. Those who are strong are to raise up the fallen in the spirit of meekness.

This ought to be borne in mind particularly by the ministers of the Word in order that they may not forget the parental attitude which Paul here requires of those who have the keeping of souls. Pastors and ministers must, of course, rebuke the fallen, but when they see that the fallen are sorry they are to comfort them by excusing the fault as well as they can. As unyielding as the Holy Spirit is in the matter of maintaining and defending the doctrine of faith, so mild and merciful is He toward men for their sins as long as sinners repent.

The Pope’s synagogue teaches the exact opposite of what the Apostle commands. The clerics are tyrants and butchers of men’s conscience. Every small offense is closely scrutinized. To justify the cruel inquisitiveness they quote the statement of Pope Gregory: "It is the property of good lives to be afraid of a fault where there is no fault." "Our censors must be feared, even if they are unjust and wrong." On these pronouncements the papists base their doctrine of excommunication. Rather than terrify and condemn men’s consciences, they ought to raise them up and comfort them with the truth.

Let the ministers of the Gospel learn from Paul how to deal with those who have sinned. "Brethren," he says, "if any man be overtaken with a fault, do not aggravate his grief, do not scold him, do not condemn him, but lift him up and gently restore his faith. If you see a brother despondent over a sin he has committed, run up to him, reach out your hand to him, comfort him with the Gospel and embrace him like a mother. When you meet a willful sinner who does not care, go after him and rebuke him sharply." But this is not the treatment for one who has been overtaken by a sin and is sorry. He must be dealt with in the spirit of meekness and not in the spirit of severity. A repentant sinner is not to be given gall and vinegar to drink.

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 entitled "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." (1Co 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 lust 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 God should convince us that of all things God hates pride.

Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.

fault

i.e. sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Admonition to Serve One’s Neighbor in Love.

A warning against self-exaltation:

v. 1. Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

v. 2. Bear ye one another’s burdens, and so fulfill the law of Christ.

v. 3. For if a man think himself to be something when he is nothing, he deceiveth himself.

v. 4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

v. 5. For every man shall bear his own burden.

The apostle here carries out in greater detail the admonition at the end of the preceding chapter, not to provoke and envy one another. With appealing kindliness he addresses the Galatian Christians as "brethren," thus conveying the conviction which he has voiced, chap. 5:10, that they are still, at least at heart, true to the message which he brought to them. He writes in a very general way: If a man, a person, be overtaken in any fault, you that are spiritual restore such a one in the spirit of meekness. With wise tact Paul says: A man, and not: A brother, for they should remember that the person that has fallen is a weak, sinful human being. "What fact is so obvious in the case of a human being as that he may fall, be seduced, and err?" Before a person is aware of it, before he realizes the danger of his position, he is detected and caught, as one that suddenly stumbles. The fault is there, without a doubt, but the apostle purposely brings out the idea: To err is human. For his admonition to those that are spiritual, to those that live and walk in the Spirit and bring forth the fruits of the Spirit, is that they should not become angry with the brother whom the cunning malice of the devil and the weakness of his own flesh have led into sin, but help to restore him to the normal Christian state, bring him back into order as a member of the body of Christ, see to it that he reenters into the right relation with God. This is done by reminding the brother (or sister) of the great danger which is threatening his soul, that he may become terrified, cease from sinning, and be saved from eternal death. All this should be done, not in the spirit of supercilious superiority, but in the spirit of meekness, with cordial kindness. There is nothing more disgusting and repulsive than the patronizing airs assumed by people that consider themselves pillars in the Christian Church, when dealing with a fallen brother. The reproof must be so administered, with such kindly seriousness, that the brother at once feels that the only interest we have in the matter is to save his soul.

The necessity of performing this task in the spirit of meekness is emphasized by the apostle: And look to thyself lest thou also be tempted. The example of Peter and of David ought to be sufficient to serve as a warning for all times. The very people that indulge in overestimation of self, in self-exaltation, are most likely to be overtaken in a fault and to yield to a temptation. The proper relation that should obtain between Christians is therefore described by the apostle: One another’s burdens bear, and thus you shall properly fulfill the law of Christ. The believers have burdens to bear, manifold temptations to sin, moral faults and frailties especially coming into consideration here. These the Christians should bear mutually; they should beware of acting uncharitably in case a brother has offended them, for the brother is also obliged to be patient with many of their own faults and peculiarities. Thus the Christians help one another in the miseries of this present sinful world; thus they help one another to overcome the specific transgressions with which they are battling; thus they fulfill the law of Christ properly. "The law of Christ is the law of love. Christ having redeemed us, renewed us, and made us His Church, has given us no law but that we should love one another, Joh 13:34. " True, cordial brotherly love will not look down upon the stumbling brother and boast of its own holiness, but will come to his aid, shrinking back neither on account of inconvenience nor because of misconstruction of motives.

This lesson Paul proceeds to impress upon his readers: For if a man is of the opinion that he is something, when he is nothing, he is deceiving himself. The apostle’s first reason for opposing self-exaltation was that it is contrary to the law of love. He here adds the thought that it is also very foolish. For he that gets the idea concerning himself that he is something great and extraordinary thereby exalts himself above his neighbors. But in doing so such people are acting under a rain delusion, since in the eyes of God’s holiness and wisdom they are neither perfect nor wise. "They have the opinion that they are something, that is, inflated by their foolish illusion and their vain dreams, they have a wonderfully high opinion of their wisdom and sanctification, whereas in truth they are nothing and merely deceive themselves. For it is a manifest deception if someone is convinced that he is something and yet is nothing. Such people are described in the Revelation of John, chap. 3:17, in these words: "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked"

Instead of being found engaged in such a foolish undertaking, therefore, Paul advises every Christian: But his own work let every man test; then shall he have reason for boasting only in what concerns himself, and not in what concerns the other. For each man shall bear his own pack, or load, his daily burden. Instead of indulging in vain imaginations and opinions, Christians will take care to test their own case, inquiring very earnestly how matters stand with them. The result will be that they will find so many things in need of improvement in their own heart and life that they will not find time to criticize their brother or sister. And all self-congratulation will not be the result of invidious comparison, but of actual merit, without any reference to the neighbor; and any improvement in his own case the Christian will ascribe all the more readily to the sanctifying power of the Spirit of God. At the same time, each man will find that he has his own burden, his own load, to carry, just as every soldier bears his own kit. His own self-examination will reveal as much, and the judgment of God on the last day will emphasize this still more strongly, 1Co 3:8 Luther writes of this testing of self which every Christian should practice: "’Let him test his own work,’ that means, let him not concern himself about the work of another, let him not attempt to find out how bad the other is, but how good he himself is, and strive to be found approved in good works for his own person, lest he by reason of the work of another become secure and drowsy, as though he must be considered good by God, since he is better than that evil person, as a result of which he, on account of malice toward the other, ascribes more to himself than his own work justifies without malice toward the other. Your works will not become better through malice toward another. Therefore live so, act so, that you test your work, how much you may boast of yourself in your own conscience, as it is said 2Co 1:12: For our rejoicing is this, the testimony of our conscience. But he tests his work when he marks how diligent he is in love to bear the frailty of others; and surely he that would pay attention to this would easily beware of malicious judgments and evil reports."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The first exhortation here given, is, how they should carry themselves one towards another, upon supposition of their scandalous falling either into error, or into sin, namely, not with rigour and severity, but with mildness and lenity; If any be overtaken in a fault, &c.

Here note, 1. An evil supposed, namely, that the wisest, the holiest, and the best of men, may be overtaken in a fault, and surprised by a temptation: If any man be overtaken: implying that any man may be so: that sin, or that misery, which befalls some men, may befall others, any others, yea, all others; for all are partakers of the same frail nature, subject to the working of the same corruption, and liable to the danger of the same temptation.

Note, 2. The duty directed to, with relation to these persons, who trip and fall either into sin, or into error; Restore him, set him right, put him in joint again; a metaphor taken from bone-setters, who place dislocated bones, and set broken bones with great tenderness.

Those three things, which we say are necessary in a bone-setter, are absolutely needful in a repriver: namely, an eagle’s eye, to discern where the fault lies; a lion’s heart, to deal faithfully and freely with the faults; and a lady’s hand to use them gently and tenderly.

Note, 3. The persons particularly named, who are and ought to manage this duty of brotherly reproof, Ye that are spiritual: you that are the governors of the church, say some; you that are endowed with spiritual gifts, say others; the prophets among you, who perform all spiritual offices for you, let them rebuke offenders.

Others, by spiritual, understand such as had received larger measures of the gifts and graces of the Spirit than others: Let such as are strong bear with the infirmities of the weak.

Note, 4. The manner how this duty of fraternal correction, or brotherly reproof, is and ought to be managed, namely, with patience and meekness, not with severity and roughness: Ye that are spiritual, restore him in the spirit of meekness; if the reproofs you give others be imbittered with your own passions, they will spit them out of their mouths; yea, spit them back upon your very faces.

Note, 5. The argument to excite to all this namely, the consideration of our own personal frailty, and great liableness to fall into temptation ourselves, Considering thyself, lest thou also be tempted. Who knows what a feather the strongest saint and stoutest Christian may prove in the wind of temptation? Therefore let him that thinketh he standeth, take heed lest he fall, and exercise great candour and Christian tenderness towards them that are fallen before him. Hodie mihi, cras tibi.

From the whole learn, 1. That fraternal correction, or brotherly reproof, is a great duty which Christians mutually owe one to another, when they either run into error, or fall into sin: If any of you be overtaken, restore him.

Learn, 2. That although it be the duty of private Christians to admonish and reprove one another, as being members one of another, yet those that are spiritual, Christ’s ministers, the guides of his church, the stewards of his household, ought in special to look upon it as their obliged duty to reprove and rebuke with all long-suffering and gentleness.

Learn, 3. That rigour and severity, expressed towards the failings and escapes of others, will rather exasperate than reclaim them: we must deal as gently with a fallen brother as with a broken bone; if we do not temper our reproofs with meekness, they will certainly prove successless.

Learn, 4. That the holiest saint or most spiritual man here on earth, is within the reach of temptation, and may possibly fall himself; therefore he ought to treat a fallen brother with great tenderness and regard.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Brethren, even if a man be overtaken [literally, caught] in any trespass, ye who are spiritual, restore [a surgical term] such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. [Brethren, if a man be surprised, or caught unaware by temptation, and so fall into sin, ye who have not so done, but have walked according to the guidance of the Spirit, deal gently with such a sinner. Do not amputate him, as a piece of gangrene flesh, from the church body, but so handle him as to restore him. Also do not do this in a proud, Pharisaical spirit, but in the spirit of gentleness, bearing in mind that thou thyself art not beyond the reach of temptation.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Galatians Chapter 6

Here is the answer to those who then sought, and now seek, to bring in law for sanctification and as a guide: the strength and the rule for holiness are in the Spirit. The law does not give the Spirit. Moreover (for it is evident that these pretensions of observing the law had given liberty to the pride of the flesh) the Christian was not to be desirous of vain-glory, provoking one another, envying one another. If any one, through carelessness, committed some fault, the Christian’s part was to restore this member of Christ, dear to Christ and to the Christian, according to the love of Christ, in a spirit of meekness, remembering that he himself mig ht fall. If they wished for a law, here was one: to bear each other’s burdens, and so fulfil the law of Christ (that is, the rule of all His own life here below). It is not by boasting, when one is nothing, that true glory was acquired. It is but deceiving oneself, says the apostle, in language which, by its simplicity, pours unspeakable contempt on those who did so. These legalists boasted much of themselves, imposed burdens on others; and investing themselves with their Judaic glory-that which was a burden to others, and one which they did not help them to bear, was vain-glory to themselves-they gloried in their Judaism, and in making others subject to it. But what was their work? Had they laboured really for the Lord? In no wise. Let them prove their own work; then they would have reason to glory in what they had done themselves, if there was any Christian work of which they had been the instruments. It certainly would not be in what they were doing then, for it was another who had done the work of Christ in Galatia. And after all, every one should bear his own burden.

The apostle adds a few practical words. He who was taught should, in temporal things, succour those who taught him. Furthermore, although grace was perfect and redemption complete, so that the believer received the Holy Ghost as a seal thereof, God had attached infallible consequences to a man’s walk, be it after the flesh or after the Spirit. The effects followed the cause; and they could not mock God by making a profession of grace or Christianity, if they did not walk according to its spirit, as led, in a word, by the Holy Ghost, who is its practical power. Of the flesh they would reap corruption; of the Spirit, life everlasting. But, as Christians, they must have patience in order to reap, and not grow weary of well-doing: the harvest was sure. Let believers, then, do good to all, especially to those of the house of God.

Paul had written this letter with his own hand-an unusual thing for him. He generally employed others (as Tertius for the epistle to the Romans), dictating to them that which he wished to say, adding the benediction with his own hand, as certifying the correctness of that which was written (1Co 16:21-22 2Th 3:17): a remarkable proof of the importance that the apostle attached to his writings, and that he did not send them forth as ordinary letters from man to man, but as being furnished with an authority that required the use of such precautions. They were carefully invested with the apostolic authority. In this case, full of sorrow, and feeling that the foundations had been overthrown, he wrote the whole with his own hand. Accordingly, in saying this, he returns immediately to the subject which had caused him to do so.

Those who desired to make a fair show after the flesh constrained the Gentiles to be circumcised, in order to avoid the persecution that attached to the doctrine of the cross-to free salvation by Christ. The circumcised were Jews, of a religion known and received even in this world; but to become the disciples of a crucified man, a man who had been hung as a malefactor, and to confess Him as the only Saviour-how could the world be expected to receive it? But the reproach of the cross was the life of Christianity; the world was judged, it was dead in its sin; the prince of the world was judged, he had only the empire of death, he was (with his followers) the impotent enemy of God. In the presence of such a judgment, Judaism was honourable wisdom in the eyes of the world. Satan would make himself a partisan of the doctrine of one only God; and those who believed in it join themselves to their former adversaries, the worshippers of devils, in order to withstand this new enemy who cast reproach on the whole of fallen humanity, denouncing them as rebels against God, and as devoid of the life which was manifested in Jesus only. The cross was the sentence of death upon nature; and the Jew in the flesh was offended at it, even more than the Gentile, because he lost the glory with which he had been invested before others on account of his knowledge of the only true God.

The carnal heart did not like to suffer, and to lose the good opinion of the world, in which a certain measure of light was accepted or tolerated by people of sense (and by sincere persons when there was no greater light to be had), provided they did not set up pretensions that condemned everybody, and judged everything which the flesh desired and relied on for its importance. A compromise which more or less accepts the flesh-which does not judge it as dead and lost, which, in however small a degree, will acknowledge that the world and the flesh are its basis-the world will accept. It cannot hope to strive against the truth that judges the whole conscience, and it will accept a religion that tolerates its spirit and adapts itself to the flesh, which it desires to spare even when painful sacrifices must be made; provided only that the flesh itself be not entirely set aside. Man will make himself a fakeer-sacrifice his life-provided that it is self that does it, and that God shall not have done the whole in grace, condemning the flesh as incapable of well doing, having nothing good in itself.

The circumcised did not observe the law-that would have been too wearisome, but they desired to glory in proselytes to their religion. In the world the apostle has seen nothing but vanity and sin and death; the spirit of the world, of the carnal man, was morally degraded, corrupt, and guilty, boasting in self, because ignorant of God. Elsewhere he had seen grace, love, purity, obedience, devotedness to the Father’s glory and to the happiness of poor sinners. The cross declared the two things: it told what man was; it told what God was, and what holiness and love were. But it was the utmost degradation in the eyes of the world, and put down all its pride. It was another who had accomplished it at the cost of His own life, bearing all possible sufferings; so that the apostle could give free course to all the affections of his heart without boasting himself of anything; on the contrary, forgetting himself. It is not self that we glory in when we look at the cross of Christ: one is stript of self. It was He who hung upon that cross who was great in Paul’s eyes. The world which had crucified Him was thus seen by the apostle in its true character; the Christ who had suffered on the cross in His likewise. In that cross would the apostle glory, happy, by this means to be dead to the world, and to have the world ended, crucified, put to shame, as it deserved to be, for his heart. Faith in the crucified Son of God overcomes the world.

To the believer the world has its true character; for, in fact, in Christ Jesus neither circumcision nor uncircumcision has any value (all that has passed away with a dead Christ), but a new creature, according to which we estimate everything as God estimates it. It is to such, the true children of God, that the apostle wishes peace. It was not Israel circumcised after the flesh that was the Israel of God. If there were any of that people who were circumcised in heart, who gloried in the cross according to the sentiments of the new creature, those were the Israel of God. Moreover every true Christian was of them according to the spirit of his walk.

Finally, let no one trouble him with regard to his ministry. He bore the stigmata of the Lord. It is known that marks were printed on a slave with a hot iron to indicate the person to whom he belonged. The wounds which the apostle had received, fully shewed who was his Master. Let his right then to call himself the servant of Christ be no more questioned. Touching appeal from one whose heart was wounded at finding his service to the Master whom he had loved called in question! Moreover, Satan, who imprinted those marks, ought indeed to recognise them-those beautiful initials of Jesus.

The apostle desires that grace be with them (according to the divine love that animated him) as souls dear to Christ, whatever their state might be. But there is no outpouring of heart in greetings affectionately addressed to Christians. It was a duty-a duty of love-which he fulfilled; but for the rest, what bonds of affection could he have with persons who sought their glory in the flesh, and who accepted that which dishonoured Jesus and which weakened and even annulled the glory of His cross? Without any wish of his, the current of affection was checked. The heart turned to the dishonoured Christ, although loving those that were His in Him. This is the real feeling contained in the last verses of this epistle.

In Galatians we have indeed Christ living in us, in contrast with the flesh, or I still living in flesh. But, as systematic truth, we have neither the believer in Christ nor Christ in the believer. We have the Christian’s practical state at the end of chapter 2. Otherwise the whole epistle is a judgment of all return to Judaism, as identical with heathen idolatry. The law and man in the flesh were correlative; law came in between the promise and Christ, the Seed; was a most useful testing of man, but when really known putting him to death, and condemning him. Now this was fully met in grace in the cross, the end in death of man in flesh, of sin, in Christ made sin. All return to law was giving up both promise and the work of grace in Christ, and going back again to flesh proved to be sin and lost, as if there could be relationship with God in it, denying grace, and denying even the true effect of law, and denying man’s estate proved in the cross. It was heathenism. And days and years, etc., took man up as alive in flesh, was not the end of the old man in the cross in grace. We have Christ as our life thereupon, or death would leave us of course hopeless. But we have not the Christian condition, we in Christ and Christ in us. It is the discussion of the work that brings us there, and where man is, and of vital importance in this respect. Man in the flesh is wholly gone from all relationship with God, and none can be formed: there must be a new creation.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. If a man be overtaken in a fault. Not gone into sin as a result of sinful premeditation, but surprised by it. Those intending well are sometimes caught unawares. Ye which are spiritual. Who have continued to walk in the Spirit. Restore such an one. Instead of judging severely and seeking to cut them off, seek lovingly to lead them back from their error. Considering thyself. We ourselves may be caught by temptation and sin. Let us bear in mind that we are not infallible, and judge others gently.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul teaches believers how they should treat other believers and how God rewards.

Brothers

See how you translated this in Galatians 1:2.

if someone

"if anyone among you"

if someone is caught in any trespass

Possible meanings are 1) someone else found that person in the act. AT: "if someone is discovered in an act of sin" or 2) that person committed the sin without intending to do evil. AT: "if someone gave in and sinned"

you who are spiritual

"those of you who are guided by the Spirit" or "you who are living in the guidance of the Spirit"

restore him

"correct the person who sinned" or "exhort the person who sinned to return to a correct relationship with God"

in a spirit of gentleness

Possible meanings are 1) that the Spirit is directing the one who is offering correction or 2) "with an attitude of gentleness" or "in a kind way."

Be concerned about yourself

These words treat the Galatians as though they are all one person to emphasize that he is talking to each of them. AT: "Be concerned about yourselves" or "I say to each one of you, 'Be concerned about yourself'" (See: Forms of You)

so you also may not be tempted

This can be stated in active form. AT: "so that nothing will tempt you also to sin" (See: Active or Passive)

translationWords

brother

transgress

spirit

tempt

burden

fulfill

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Overtaken in a fault [προλημφθη - εν τινι παραπτωματι] . The verb means lit. to take before; to anticipate or forestall. Elsewhere only Mr 14:8; 1Co 11:21. LXX, Wisd. 18 17. Not, be detected in the act by some one else before he can escape, but surprised by the fault itself; hurried into error. Thus prohas the sense of before he is aware, and ejn is instrumental, by. 86 For fault or trespass, see on Mt 6:14. Spiritual [πνευματικοι] . Comp. 1Co 3:1. Mostly in Paul. See 1Pe 2:5. Those who have received the Spirit and are led by him. See ch. Gal 3:2, 3, 5, 14; Gal 4:6; Gal 5:5, 16, 18, 25. He leaves it to the readers' own conscience whether or not they answer to this designation.

Restore [καταρτιζετε] . See on Mt 4:21; Mt 21:16; Luk 6:40; 1Pe 5:10. The word is used of reconciling factions, as Hdt 5:28; of setting bones; of mending nets, Mr 1:19; of equipping or preparing, Rom 9:22, Heb 10:5; Heb 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent : set him to rights : bring him into line. Comp. 2Co 13:11; 1Co 1:10.

Spirit of meekness. Comp. 1Co 4:21. Led by the Spirit of God, whose fruit is meekness (v. 23). For the combinations of pneuma with genitives, see on Rom 8:4, p. 87.

Considering [σκοπων] . Only in Paul, except Luk 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Rom 16:17; 2Co 4:18; Phi 2:4; Phi 3:17. Hence, often, to aim at (comp. skopon mark, Phi 3:14). Schmidt (Syn.) defines : "To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment." Notice the passing to the singular number - "considering thyself." The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.