Galatians 6:1

King James Version (KJV)

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.

Adam Clarke
Bible Commentary

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 endeavors 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 skillful 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 offense. 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."

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Albert Barnes
Notes on the Whole Bible

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 prolēmphthēfrom προλαμβάνω prolambanō), means properly “to take before another, to anticipate” 1 Corinthians 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 Galatians 5:22-23. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence Galatians 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 2 Corinthians 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; Matthew 18:15-17.

In the spirit of meekness - With a kind, forbearing, and forgiving spirit; see the note at Matthew 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.”

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Matthew Henry
Concise Bible Commentary

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.

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SDA Bible Commentary (limited)
Volume 1-7

1. Overtaken. That is, by the force of the temptation. The line of thought in ch. 5 continues without interruption. Paul here refers to the fact that a Christian may, in a moment of weakness, or spiritual sloth, be taken off his guard (see on ch. 5:24). He is not an obstinate hypocrite. His purpose was to “walk in the Spirit” (v. 25), but he was tripped up by temptation. He had intended that the “fruit of the Spirit” (vs. 22, 23) should be evident in his life, but found to his distress some of the old “works of the flesh” (vs. 19-21). He had received the Spirit (ch. 3:2), “begun in the Spirit” (v. 3), and set out under the guidance of the Spirit (ch. 5:18) to bear the “fruit of the Spirit” (vs. 22, 23). His intentions had been good, but like Paul (see Rom. 7:19-24), he had discovered to his dismay that the flesh is weak.

Spiritual. That is, those who are being “led of the Spirit” (ch. 5:18). Apparently there was a representative group in the Galatian churches who had not given up Paul’s gospel for the teachings of the Judaizers. Paul would hardly have called those who were apostatizing, “spiritual,” for such persons were renouncing the guidance of the Spirit (ch. 3:3).

Restore. Gr. katartizÅÂ, “to mend,” “to render fit,” “to restore,” “to put in shape.” Greek medical writers used the term of setting a bone or a dislocated joint. Those who remained “spiritual” were not to take a conceited attitude toward the brother who had fallen before the onslaughts of temptation. They were not to discourage him or, by criticism and censure, to provoke him to further indulgence in the “works of the flesh” (see on ch. 5:19, 26). He stood in dire need of a sympathetic hand to help him out of the pit of sin into which he had fallen. In his disappointment and disillusionment he needed someone to approach him with patience, kindness, and gentleness (vs. 22, 23), someone who realized that he might himself someday be overcome by temptation and be in need of similar help.

In dealing with those who have gone astray we should, more than under any other circumstances, practice the golden rule (see on Matt. 7:12). This is the duty and privilege of those who are themselves controlled by the Spirit and who are walking in ways of righteousness. Others are not qualified for so delicate a task. God calls upon those who are “spiritual” to guide wandering sheep back into the green pastures of truth and righteousness. Paul dealt resolutely and fearlessly with those who persisted in open sin (see 1 Cor 3:3-5) but tenderly and patiently with those who gave evidence of a desire to be restored (2 Cor. 2:5-11). Church discipline calls for a skillful blend of firmness and kindness. Paul never relaxed the high standards of the gospel, but his object was ever the salvation of men and women and their restoration to Christ when they went astray. See on Matt. 6:14, 15; 7:1-5; 18:10-35.

Meekness. See on Matt. 5:5; Gal. 5:23. Jesus was an example of meekness (see Matt. 11:29), and those who follow His example will be kind and forbearing in dealing with their brethren. They will not be critical and faultfinding, nor will they make haste to bring down upon one who errs the discipline of the church. Their zeal for justice will be seasoned with mercy. Their primary objective will be the restoration of the offender. Their proposals and decisions will be remedial, not punitive. The maintenance of church authority will be a secondary consideration.

Considering thyself. We cannot restore others unless we are right ourselves; we cannot know whether we are right ourselves unless we constantly check our lives by the divine standard and partake daily of the life of Jesus. As we seek to remedy the defects of others we are to keep an eye on ourselves. Those who would rescue others from the swift current of sin must have their own feet planted on firm ground. A concern for our own spiritual standing before God is prerequisite to a concern for that of one who needs our help. We should also realize that we ourselves are prone to fall, and that realization will keep us from displaying a holier-than-thou attitude as we seek to help a brother who has fallen.

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Ellen G. White
Christ's Object Lessons, 249

Too often when wrongs are committed again and again, and the wrongdoer confesses his fault, the injured one becomes weary, and thinks he has forgiven quite enough. But the Saviour has plainly told us how to deal with the erring: “If thy brother trespass against thee, rebuke him; and if he repent, forgive him.” Luke 17:3. Do not hold him off as unworthy of your confidence. Consider “thyself, lest thou also be tempted.” Galatians 6:1. COL 249.1

If your brethren err, you are to forgive them. When they come to you with confession, you should not say, I do not think they are humble enough. I do not think they feel their confession. What right have you to judge them, as if you could read the heart? The word of God says, “If he repent, forgive him. And if he trespasses against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” Luke 17:3, 4. And not only seven times, but seventy times seven—just as often as God forgives you. COL 249.2

We ourselves owe everything to God's free grace. Grace in the covenant ordained our adoption. Grace in the Saviour effected our redemption, our regeneration, and our exaltation to heirship with Christ. Let this grace be revealed to others. COL 250.1

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Ellen G. White
The Desire of Ages, 440

“We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” Romans 15:1. No soul who believes in Christ, though his faith may be weak, and his steps wavering as those of a little child, is to be lightly esteemed. By all that has given us advantage over another,—be it education and refinement, nobility of character, Christian training, religious experience,—we are in debt to those less favored; and, so far as lies in our power, we are to minister unto them. If we are strong, we are to stay up the hands of the weak. Angels of glory, that do always behold the face of the Father in heaven, joy in ministering to His little ones. Trembling souls, who have many objectionable traits of character, are their special charge. Angels are ever present where they are most needed, with those who have the hardest battle with self to fight, and whose surroundings are the most discouraging. And in this ministry Christ's true followers will co-operate. DA 440.1

If one of these little ones shall be overcome, and commit a wrong against you, then it is your work to seek his restoration. Do not wait for him to make the first effort for reconciliation. “How think ye?” said Jesus; “if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” DA 440.2

In the spirit of meekness, “considering thyself, lest thou also be tempted,” (Galatians 6:1), go to the erring one, and “tell him his fault between thee and him alone.” Do not put him to shame by exposing his fault to others, nor bring dishonor upon Christ by making public the sin or error of one who bears His name. Often the truth must be plainly spoken to the erring; he must be led to see his error, that he may reform. But you are not to judge or to condemn. Make no attempt at self-justification. Let all your effort be for his recovery. In treating the wounds of the soul, there is need of the most delicate touch, the finest sensibility. Only the love that flows from the Suffering One of Calvary can avail here. With pitying tenderness, let brother deal with brother, knowing that if you succeed, you will “save a soul from death,” and “hide a multitude of sins.” James 5:20. DA 440.3

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Ellen G. White
The Desire of Ages, 504

The lawyer's question to Jesus had been, “What shall I do?” And Jesus, recognizing love to God and man as the sum of righteousness, had said, “This do, and thou shalt live.” The Samaritan had obeyed the dictates of a kind and loving heart, and in this had proved himself a doer of the law. Christ bade the lawyer, “Go, and do thou likewise.” Doing, and not saying merely, is expected of the children of God. “He that saith he abideth in Him ought himself also so to walk, even as He walked.” 1 John 2:6. DA 504.1

The lesson is no less needed in the world today than when it fell from the lips of Jesus. Selfishness and cold formality have well-nigh extinguished the fire of love, and dispelled the graces that should make fragrant the character. Many who profess His name have lost sight of the fact that Christians are to represent Christ. Unless there is practical self-sacrifice for the good of others, in the family circle, in the neighborhood, in the church, and wherever we may be, then whatever our profession, we are not Christians. DA 504.2

Christ has linked His interest with that of humanity, and He asks us to become one with Him for the saving of humanity. “Freely ye have received,” He says, “freely give.” Matthew 10:8. Sin is the greatest of all evils, and it is ours to pity and help the sinner. There are many who err, and who feel their shame and their folly. They are hungry for words of encouragement. They look upon their mistakes and errors, until they are driven almost to desperation. These souls we are not to neglect. If we are Christians, we shall not pass by on the other side, keeping as far as possible from the very ones who most need our help. When we see human beings in distress, whether through affliction or through sin, we shall never say, This does not concern me. DA 504.3

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Ellen G. White
Education, 113-4

“Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.”

God's healing power runs all through nature. If a tree is cut, if a human being is wounded or breaks a bone, nature begins at once to repair the injury. Even before the need exists, the healing agencies are in readiness; and as soon as a part is wounded, every energy is bent to the work of restoration. So it is in the spiritual realm. Before sin created the need, God had provided the remedy. Every soul that yields to temptation is wounded, bruised, by the adversary; but whenever there is sin, there is the Saviour. It is Christ's work “to heal the brokenhearted, to preach deliverance to the captives, ... to set at liberty them that are bruised.” Luke 4:18. Ed 113.1

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