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.

Galatians 6:2-3 are a sort of repetition, with some expansion, of Galatians 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 2Corinthians 2:6-8).

(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 (Galatians 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 Matthew 4:21; Mark 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. Galatians 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.

Verse 1. - Brethren, if (or, although) a man be overtaken in a fault (ἀδελφοί ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτέματι); brethren, if even a man hath been overtaken in some trespass. "Brethren;" the compellation so introduced betokens a somewhat pathetic urgency: el. above, Galatians 3:15; Galatians 4:31; Galatians 5:11. But Philippians 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. In fact, 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 (ἐὰν, not εἰ), 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 καὶ ("even") must, Of course, emphasize the first succeeding word προληφθῇ, "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: Luke 11:8, "if (καὶ) even he will not give them unto him because he is a friend;" 1 Corinthians 7:21. "but if even thou art able to become free;" 2 Corinthians 4:3; 2 Corinthians 11:6. The verb προλαμβάνω occurs besides in the New Testament in Mark 14:8, "she hath come beforehand to anoint ['or, 'she hath anticipated the anointing of "my body;" and 1 Corinthians 11:21, "taketh before other his own supper." A more helpful illustration, however, is furnished by Wisd. 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 (προληφθεὶς ἔμενεν) the ill-avoidable necessity;" the πρὸ in the compound verb meaning before he could help himself in any way. So here, προληφθ῀ι 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 καταληφθῇ ἐπαυτοφώρῳ (John 8:4); for the apostle is not at all concerned with the evidence for the delinquency, which is the important consideration in John 8:4, but simply with the fact. Rather, overtaken by the force of temptation; as the verb "taken" is used with "temptation" in 1 Corinthians 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 παράπτωμα 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 ἐν - "in," 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 2 Timothy 2:26. Ye which are spiritual, restore such a one (ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον). 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. 1 Corinthians 3. D. Putting as it were such persons on one side, the apostle summons to the work 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. 2 Thessalonians 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 καταρτίζειν, "to make a thing fit, even, just that which it properly should be," is used in Matthew 4:21 of repairing nets; 1 Corinthians 1:10 of a Christian community restored to its proper condition of unanimity; 1 Thessalonians 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 (καταρτίσατε) may not be in their power, In the spirit of meekness (ἐν πνεύματι πρᾳότητος); in a spirit of meekness. We have the same phrase in 1 Corinthians 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," Romans 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 1 Peter 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 (σκοπῶν σεαυτόν μὴ καὶ σὺ πειρασθῇς); 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 σκοπεῖν in the New Testament always denotes looking intently: sometimes on something to be guarded against, as Luke 11:35 and Romans 16:17; at other times, at something to be aimed at or imitated (2 Corinthians 4:18; Philippians 2:4; Philippians 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 ch. 5:17. "Tempted," so as to fall (1 Corinthians 7:5; 1 Thessalonians 3:5; Matthew 6:13).

6:1-5 We are to bear one another's burdens. So we shall fulfil the law of Christ. This obliges to mutual forbearance and compassion towards each other, agreeably to his example. It becomes us to bear one another's burdens, as fellow-travellers. It is very common for a man to look upon himself as wiser and better than other men, and as fit to dictate to them. Such a one deceives himself; by pretending to what he has not, he puts a cheat upon himself, and sooner or later will find the sad effects. This will never gain esteem, either with God or men. Every one is advised to prove his own work. The better we know our own hearts and ways, the less shall we despise others, and the more be disposed to help them under infirmities and afflictions. How light soever men's sins seem to them when committed, yet they will be found a heavy burden, when they come to reckon with God about them. No man can pay a ransom for his brother; and sin is a burden to the soul. It is a spiritual burden; and the less a man feels it to be such, the more cause has he to suspect himself. Most men are dead in their sins, and therefore have no sight or sense of the spiritual burden of sin. Feeling the weight and burden of our sins, we must seek to be eased thereof by the Saviour, and be warned against every sin.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.