TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
Brothers, suppose someone is caught doing something wrong. You who have the Spirit should set him right, but in a spirit of humility, keeping an eye on yourselves so that you won’t be tempted too.
Berean Standard Bible
Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.
American Standard Version
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.
World English Bible Messianic
Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren’t tempted.
Geneva Bible (1599)
Brethren, if a man be suddenly taken in any offence, ye which are spirituall, restore such one with the spirit of meekenes, considering thy selfe, least thou also be tempted.
Young's Literal Translation
Brethren, if a man also may be overtaken in any trespass, ye who are spiritual restore such a one in a spirit of meekness, considering thyself--lest thou also may be tempted;
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In the KJVVerse 29,190 of 31,102
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Commentary on Galatians 6 verses 1–10
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.
2 Bear ye one another's burdens, and so fulfil the law of Christ.
3 For if a man think himself to be something, when he is nothing, he deceiveth himself.
4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
5 For every man shall bear his own burden.
6 Let him that is taught in the word communicate unto him that teacheth in all good things.
7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.
10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
I. II. Main points1. 2. Sub-points
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Callistus I of RomeAD 223
But if any one has fallen in anything, let us not consign him to ruin; but let us reprove him with brotherly affection, as the blessed apostle says: "If a man be overtaken in any fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, test thou also be tempted. Bear ye one another's burden, and so will ye fulfil the law of Christ."
CyprianAD 258
Epistle LI
Moreover, we do not prejudge when the Lord is to be the judge; save that if He shall find the repentance of the sinners full and sound, He will then ratify what shall have been here determined by us. If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man's heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, "A brother that helpeth a brother shall be exalted; " and that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; " also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; " and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand." John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins." And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."
CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
That brethren ought to support one another. To the Galatians: "Each one having others in consideration, lest ye also should be tempted. Bear ye one another's burdens, and so ye shah fulfil the law of Christ."
AmbrosiasterAD 384
EPISTLE TO THE GALATIANS 6.2.1-2
Now Paul speaks to those who were spiritually stronger, lest by becoming proud in their own good life they should think it right to despise and reject one who had perhaps been overtaken by sin. And so they must be told that people struggling with sin are to be spurred toward reform with kindness. If they were to be more harshly punished with coercive authority, they would not accept reproof. They would begin to defend themselves against seeming to be base and worse. If you protect a person from strife and arrogance, he will become meek in relation to you, since humility tends to make even the proud humble.
John ChrysostomAD 407
Homily on Galatians 6
Forasmuch as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, "Brethren, if a man be overtaken." He said not if a man commit but if he be "overtaken" that is, if he be carried away.
"Ye which are spiritual restore such a one,"
He says not "chastise" nor "judge," but "set right." Nor does he stop here, but in order to show that it behoved them to be very gentle towards those who had lost their footing, he subjoins,
"In a spirit of meekness."
He says not, "in meekness," but, "in a spirit of meekness," signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying,
"Looking to thyself, lest thou also be tempted."
For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, "looking to thyself, lest thou also be tempted." He apologizes for the offender, first, by saying "if ye be overtaken;" next, by employing a term indicative of great infirmity; lastly, by the words "lest thou also be tempted," thus arraigning the malice of the devil rather than the remissness of the soul.
JeromeAD 420
EPISTLE TO THE GALATIANS 3.6.1
The Spirit-led person should correct a sinner gently and meekly. He must not be inflexible, angry or aggrieved in his desire to correct him. He should stir him up with the promise of salvation, promising remission and bringing forth the testimony of Christ.
JeromeAD 420
LETTER 116.29.2
Maybe Paul is saying that you should identify with the sinner in order to do him good. This is not to imply, of course, that one should seemingly commit the same wrong and pretend that one is also subject to it. No, in another’s wrongdoing one should think of what might befall oneself. Help the other with the same compassion that one would hope to receive from another.
JeromeAD 420
EPISTLE TO THE GALATIANS 3.6.1
It is reasonable to ask why one should instruct the sinner in a spirit of gentleness. It is good to reflect that one might oneself be tempted. Would the righteous person, who is certain of his own resolve and confident that he cannot fall, therefore have no duty to instruct the sinner in the spirit of gentleness? To this we reply that even if the righteous one has prevailed, knowing with what difficulty he prevailed over his own temptations he should rather be ready to extend pardon to the sinner.… Overcoming or not overcoming is sometimes in our own power. But being tempted is in the power of the tempter. The Savior himself was tempted. So who of us can be sure that he might cross this sea of life without any temptation?
JeromeAD 420
Commentary on Galatians
(Chapter VI - Verse 1) Brothers, even if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Knowing that Paul was a servant of God, who did not desire the death of a sinner but their repentance (Ezekiel 18:23, 33). And except for the Trinity, every creature, though it may not sin, is still capable of sinning. Therefore, he also encourages those who are spiritual to reach out a helping hand to one who is falling, being mindful of their own fear of sin. And beautifully preoccupying in the offense, he calls him a man who can die: showing the fragility of his condition from his very name; so that he may be worthy of forgiveness, who, like a man deceived by error and immersed in a whirlpool, is unable to lift himself up without help and assistance. However, a man is not added to the spiritual realm, but he is commanded as if by God, to instruct a man preoccupied in the offense: or (as is better expressed in Greek) to perfect in the spirit of gentleness. However, the one who is being perfected does not lack everything, but something. In fact, if he has not erred with many sins, but has been preoccupied with some fault, let him apply the spirit of gentleness and meekness in correcting the spiritual sinner, so that he does not desire to correct the wandering one in a rigid, angry, and sad manner; but let him provoke him, promising salvation and forgiveness. Let him bring forth the testimony of Christ: that he invites those burdened by the weight of the law and sins to his gentle and light yoke, so that they may learn that he is humble and meek, and find rest for their souls (Matthew 11). Let us use this testimony against heretics: who, inventing various nature myths, say that a spiritual tree is good and never produces bad fruits. Behold the Apostle, whose authority they themselves also follow, says that those who are spiritual can sin if they are puffed up with the pride of their heart and fall. This we also confess; and that earthly beings can become spiritual if they turn to better things. Can what is written to the Corinthians be opposed to us: What do you want? Shall I come to you with a rod, or in charity, and the spirit of meekness (I Cor. IV, 21)? For if there, he says that he comes to sinners not in the spirit of meekness, but with a rod: how does he here not employ a rod, but the spirit of meekness, with those who have been prevented from sinning in any way? But there, it is said to those who, after sinning, not feeling their own error, were unwilling to be subject to their superiors and corrected by penance. But when the understanding sinner acknowledges his wound and gives himself to the physician to be healed, there the rod is not necessary, but the spirit of gentleness. And it may be questioned whether someone should instruct the sinner in the spirit of gentleness for this reason: that he should consider himself so as not to be tempted. Therefore, the righteous person, who is sure in his own mind and knows that he cannot stumble, should not instruct the sinner in the spirit of gentleness? To this, we will say that even if the righteous person has overcome, knowing how great a struggle he has won, he will offer more forgiveness to the one who sins. For even the Savior was tempted, in all things like us, without sin: so that he can sympathize and commiserate with our weaknesses, having experienced them himself, and to show how difficult it is to achieve victory in the flesh. If a virgin remains until old age, forgive those who were once deceived by the heat of youth, knowing the difficulties they have overcome. If someone, for the confession of Christ's name, witnessed another denying him in torment, let them sympathize with the wounds of the denier, and marvel not so much at their defeat, but at their own victory. Also, pay attention to the caution of the writer, for he did not say, 'Considering yourself, lest you fall,' but rather, 'lest you be tempted also.' To conquer or to be conquered is sometimes within our power; however, to be tempted is within the power of the one tempting. For if the Savior was tempted, who can be confident that they will pass through the storms of this life without being tempted? Those who believe that Paul spoke according to humility, and not truly, say this not out of ignorance of the language but rather of the knowledge of this matter. For he should have spoken in order, saying: You, who are spiritual, instruct such in the spirit of gentleness, considering yourselves, lest you also be tempted; and not to place the plural number into the singular. Therefore, the Hebrew among the Hebrews, and one who was very learned in the vernacular language, was unable to express profound meanings in a foreign language; nor did he greatly care about the words, since he had the meaning in safety. These things according to simple understanding. Furthermore, in order to continue the order of the second exposition, this passage about the end of the Epistle to the Romans must be explained. For there, when he was writing about the food and observances of the Jews, and those who despised the precepts of the Law according to the letter, he described the strong and perfect: but he also recounted the weak and little ones who were still being led by old customs, and saw that there was a dispute between the spiritual and the carnal. He warned the spiritual not to despise the carnal, and said: Receive the weak in faith, not for the purpose of argumentation of opinions. For another believes he may eat all things: but he that is weak, let him eat herbs. Let not him that eateth, despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him. Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand. And another judgeth every day a day: let every man abound in his own sense. He that regardeth the day, regardeth it unto the Lord. And he that eateth, eateth unto the Lord: for he giveth thanks to God. And he that eateth not, eateth not unto the Lord and giveth thanks to God. For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's. For unto this end Christ died and rose again: that he might be Lord both of the dead and of the living. But thou, why dost thou judge thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ. For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God. Therefore, every one of us shall render account to God for himself. And again: But we must bear the weaknesses of the weak, and not please ourselves. Let each one of you please his neighbor for his good, to build him up. (Romans 15:1-2).
Augustine of HippoAD 430
Against Lying 22
One is overtaken on those occasions either when one sins without seeing at the time that it is a sin or when one sees this and is still overcome. One sins either in ignorance of truth or under the limitations of infirmity.
Augustine of HippoAD 430
EPISTLE TO THE GALATIANS 56 [1B.6.1]
There is no surer test of the spiritual person than his treatment of another’s sin. Note how he takes care to deliver the sinner rather than triumph over him, to help him rather than punish him and, so far as lies in his capacity, to support him.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Macarius said also, ‘If you are stirred to anger when you want to reprove someone, you are gratifying your own passions. Do not lose yourself in order to save another.’
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Hyperichius said, ‘Snatch your neighbour from his sins, so far as you can, and refrain from condemning him, for God does not reject those who turn to him. Let no evil word about your brother stay in your mind, so that you can say, “Forgive us our debts, as we also forgive our debtors” (Mt. 7:12).’
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Poemen said, ‘If a man sins and denies it, saying, “I have not sinned,” do not correct him, or you will destroy any intention he might have of changing. If you say, “Do not be cast down, my brother, but be careful about that in future,” you will move his heart to repent.’
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
There was once a brother who was very eager to seek goodness. Being very disturbed by the demon of lust, he came to a hermit and told him about his thoughts. The hermit was inexperienced and when he heard all this, he was shocked, and said he was a wicked brother, unworthy of his monk’s habit because he had thoughts like that. When the brother heard this, he despaired, left his cell and started on his way back to the world. But by God’s providence, Apollo met him. Seeing he was so upset and sad, he said to him, ‘Son, why are you so unhappy?’ The brother was very embarrassed, and at first said nothing. But when Apollo pressed him to say what was happening to him, he admitted everything and said, ‘It is because lustful thoughts trouble me. I confessed them to that hermit, and he says I now have no hope of salvation. So I have despaired, and am on my way back to the world.’ When Apollo heard this, he went on asking questions like a wise doctor, and gave him this counsel, ‘Do not be cast down, son, nor despair of yourself. Even at my age and with my experience of the spiritual life, I am still troubled by thoughts like yours. Do not fail now; this trouble cannot be cured by our efforts, but only by God’s mercy. Do as I say and go back to your cell.’ The brother did so. Then Apollo went to the cell of the hermit who had made the brother despair. He stood outside the cell, and prayed to the Lord with tears, saying, ‘Lord, you permit men to be tempted for their good; transfer the war that brother is suffering to this hermit: let him learn by experience in his old age what many years have not taught him, and so let him find out how to sympathize with people undergoing this kind of temptation.’ As soon as he ended his prayer he saw a black man standing by the cell firing arrows at the hermit. As though he had been wounded, the hermit began to totter and lurch like a drunken man. When he could bear it no longer, he came out of his cell, and set out on the same road by which the young man started to return to the world. Apollo understood what had happened, and went to meet him. He came up to him and said, ‘Where are you going? Why are you so upset?’ When the hermit saw that the holy Apollo understood what had happened, he was ashamed and said nothing. Apollo said to him, ‘Go back to your cell and see in others your own weakness and keep your own heart in order. For either you were ignorant of the devil in spite of your age, or you were contemptuous, and did not deserve to gain strength by struggling with the devil as all other men must. But struggle is not the right word, when you could not stand up to his attack for one day. This has happened to you because of the young monk. He came to you because he was being attacked by the common enemy of us all. You ought to have given him words of consolation to help him against the devil’s attack but instead you drove him to despair. You did not remember the wise man’s saying, which orders us to deliver the men who are drawn towards death, and not to cease to redeem men ready to be killed. You did not remember our Saviour’s parable, “You should not break the bruised reed, nor quench the smoking flax” (Matt. 12:20). No one can endure the enemy’s clever attacks, nor quench, nor control the leaping fire natural to the body, unless God’s grace preserves us in our weakness. In all our prayers we should ask for his mercy to save us, so that he may turn aside this scourge which is aimed even at you. For he makes a man to grieve, and then lifts him up to salvation; he strikes, and his hand heals; he humbles and exalts; he gives death and then life; he leads to hell and brings back from hell (1 Sam. 2:6). So Apollo prayed again, and at once the hermit was set free from his inner war. Apollo urged him to ask God to give him a wise heart, in order to know how best to speak.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Galatians 6:1 provides essential guidance for Christian community life, instructing believers who are spiritually mature to gently and humbly restore a fellow believer who has been caught in a sin or transgression. This restorative action is to be undertaken with self-awareness and humility, recognizing one's own vulnerability to temptation, thereby fostering a spirit of grace, empathy, and mutual accountability within the body of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several effective literary devices in Galatians 6:1. The use of Admonition is clear, as Paul directly instructs the Galatian believers on how to act. The phrase "ye which are spiritual, restore such an one" functions as a direct command, albeit softened by the preceding conditional clause. The Metaphor of "restoring" (Greek katartízō) is particularly potent, drawing on the imagery of mending something broken, like a fishing net or a dislocated limb. This metaphor vividly conveys the gentle, careful, and healing nature of the process, contrasting sharply with punitive or destructive actions. Furthermore, Paul uses Ethos by appealing to the "spiritual" among them, implying that those who genuinely walk in the Spirit are uniquely qualified and obligated to perform this act of restoration. Finally, the concluding warning, "considering thyself, lest thou also be tempted," serves as a powerful Prolepsis or Anticipation, addressing a potential pitfall (pride, judgmentalism) before it arises, thereby reinforcing the necessity of humility and self-awareness in the act of restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 6:1 is a profound theological statement on the nature of Christian fellowship and the practical outworking of grace. It underscores that the Christian life is not merely individualistic but deeply communal, demanding active participation in the spiritual well-being of others. The command to "restore" rather than condemn reflects God's own character of patient love and redemptive grace towards His erring children. It is a call to embody the very spirit of Christ, who came not to condemn the world but to save it, and who consistently extended mercy to sinners. The emphasis on meekness and self-awareness highlights that true spiritual maturity is characterized by humility and empathy, recognizing our shared fallenness and dependence on God's grace. This verse challenges believers to create church environments where stumbling is met with compassionate support and a pathway back to wholeness, rather than with harsh judgment or isolation, thus demonstrating the transforming power of the Gospel in community.
REFLECTION AND APPLICATION
Galatians 6:1 presents a challenging yet beautiful vision for how believers should interact when sin occurs within the community. It calls us away from self-righteous judgment and towards compassionate, humble restoration. For those who are "spiritual," this means taking proactive, gentle steps to help a brother or sister caught in a fault, remembering that our ultimate goal is their spiritual healing and reintegration, not their condemnation or public shaming. This requires discernment, patience, and a deep well of grace. For all believers, the verse serves as a powerful reminder of our shared human frailty. We are all susceptible to temptation and sin, and therefore, we should approach others with the same mercy and understanding we hope to receive. This fosters a church culture where vulnerability is met with support, where repentance leads to reconciliation, and where love truly covers a multitude of sins, building up the body of Christ in unity and grace.
Questions for Reflection
FAQ
What does it mean to be "overtaken in a fault"?
Answer: To be "overtaken in a fault" (Greek: prolambánō in a paráptōma) suggests that a person has been caught off guard, surprised, or ensnared by a transgression rather than having deliberately and willfully planned to sin. It implies a stumble or a lapse due to weakness, temptation, or an unexpected circumstance. This nuance encourages a compassionate and understanding response, recognizing the human propensity to fall even when one's heart is generally inclined towards God. It contrasts with a defiant, unrepentant rebellion, which might require a different approach (though still rooted in a desire for restoration, as seen in 2 Thessalonians 3:14-15).
Who are "ye which are spiritual" and why are they given this responsibility?
Answer: "Ye which are spiritual" (Greek: pneumatikós) refers to believers who are walking in step with the Holy Spirit, demonstrating spiritual maturity, discernment, and the fruit of the Spirit (as outlined in Galatians 5:22-23). They are not necessarily a special class of super-Christians, but rather those who are consistently submitting to the Spirit's leading, allowing His character to be formed in them. They are given this responsibility because they possess the spiritual wisdom, humility, and love necessary to approach an erring brother or sister with the right attitude and method—one of restoration, not condemnation—and to avoid the pitfalls of pride or self-righteousness. Their spiritual maturity equips them to be instruments of God's grace.
CHRIST-CENTERED FULFILLMENT
Galatians 6:1 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of one who came not to condemn the world but to restore it (John 3:17). Jesus consistently demonstrated a spirit of meekness and humility, even while possessing all divine authority (Matthew 11:29). He sought out the lost, ate with sinners, and extended grace to those "overtaken in a fault," such as the woman caught in adultery (John 8:1-11), offering forgiveness and a call to new life rather than harsh judgment. His entire ministry was one of "restoration" (Greek katartízō), not just mending broken lives but reconciling humanity to God through His sacrificial death and resurrection (2 Corinthians 5:18-19). Moreover, Jesus' warning about "considering thyself, lest thou also be tempted" resonates with His teaching on removing the plank from one's own eye before attempting to remove the speck from another's (Matthew 7:3-5), underscoring the universal need for humility and self-awareness in all acts of service and discipline. Thus, Galatians 6:1 calls believers to imitate Christ, embodying His restorative love, meekness, and humble self-awareness in their interactions within the community of faith.