Albert Barnes Commentary Galatians 6:1

"Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted." — Galatians 6:1 (ASV)

GALATIANS Chapter 6

This chapter is composed entirely of affectionate exhortation and the expression of the apostle's earnest solicitude for the Christians in Galatia. He exhorts them (Galatians 6:1) to bring back to the ways of virtue anyone who, through the strength of strong temptation, has been led astray.

He entreats them (Galatians 6:2) to bear one another's burdens and thus to show that they were true friends of Christ and governed by His laws. He entreats them not to be lifted up with pride and not to place an inordinate estimate on anything that they possessed, assuring them that their true estimate was to be formed from the character of their own works (Galatians 6:3–5).

He exhorts them to provide for the needs of their public teachers, the preachers of the gospel (Galatians 6:6). In Galatians 6:7-10, he reminds them of the solemn day of judgment, when all will be tried; assures them that men will be judged and rewarded according to their works; and entreats them not to be weary in doing good, but to labor on patiently in doing good, with the assurance that they will reap in due season.

In Galatians 6:11, he shows them the interest which he felt in them by his having done what was unusual for him, and what perhaps he had done in no other instance—writing an entire letter in his own hand. He then states the true reason why others wished them to be circumcised.

It was the dread of persecution, and not any real love for the cause of religion. They did not themselves keep the law, and they only desired to glory in the number of converts to their views (Galatians 6:12–13). But Paul says that he would glory in nothing but in the cross of Christ.

By that he had been crucified to the world, and the world had been crucified to him (Galatians 6:14); and he repeats the solemn assurance that in the Christian religion neither circumcision nor uncircumcision was of any importance whatever (Galatians 6:15). This was the true rule of life; and on as many as walked according to this principle, he invokes the blessing of God (Galatians 6:16).

He closes the epistle by entreating them to give him no more trouble. He bore in his body already the marks or sufferings which he had received in the cause of the Lord Jesus. His trials already were sufficient, and he entreats them to spare him from future disturbance (Galatians 6:17), and closes with the benediction (Galatians 6:18).

Brethren, if a man be overtaken. The margin says, although. It is a case which the apostle supposes might happen. Christians were not perfect, and it was possible that those who were true Christians might be surprised by temptation and fall into sin. The word rendered be overtaken (prolēphthē, from prolambanō) means, properly, to take before another, to anticipate (1 Corinthians 11:21); then to be previously taken or caught. It 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 is the true sense here, meaning if a man is found to be overtaken by any sin, if his passions or temptation get the better of him. Tyndale renders it, If any man be fallen by chance into any fault. This refers to cases of surprise or sudden temptation.

Christians do not commit sin deliberately and as a part of the plan of life; rather, they may be surprised by sudden temptation or urged on by impetuous and 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. This means those who are under the influences of the Holy Spirit (see notes on Galatians 5:22, 23).

The apostle, in this verse, evidently refers to those who have fallen into some sensual indulgence (Galatians 5:19–21), and says that those 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 men. Men who exercise discipline in the church should be spiritual men—men in whom implicit confidence may be properly reposed.

Restore such an one. On the meaning of the word used here, see the note on 2 Corinthians 13:11.

Here it means not to restore him to the church after he has been excluded, but to set him right, bring him back, and recover him from his errors and 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, faithful instruction, and prayer. Discipline or punishment should not be resorted to until the other methods have been tried in vain (Matthew 18:15–17).

In the spirit of meekness. This means with a kind, forbearing, and forgiving spirit (see note on Matthew 5:5).

It should not be with anger; not with a lordly and overbearing mind; not with a love of finding others at fault, nor with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper. Instead, it should be with love, gentleness, humility, 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 one should engage in any way in the work of reform who does not have such a temper of mind.

Considering thyself, etc. This means remembering how liable you yourself are 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 (Epistles 8.22) 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. Proinde 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 endeavours 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. Every person who has any proper feelings, when attempting 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."