GALATIANS PART TWENTY-ONE
KJV Galatians 6:1 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.
NAU Galatians 6:1 Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.
NIV Galatians 6:1 Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted.
SCR Galatians 6:1 VAdelfoi,( eva.n kai. prolhfqh/| a;nqrwpoj e;n tini paraptw,mati( u`mei/j oi` pneumatikoi. katarti,zete to.n toiou/ton evn pneu,mati praothtos
ESV Gal 6:1 Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.
DEFINITIONS/LEXICAL INFORMATION and WORD STUDY:
prolhfqh/| - Aorist Passive Subjunctive 3rd person Singular
23105 prolamba,nw 2aor. proe,labon; 1aor. pass. proelh,mfqhn; take beforehand; (1) with the pro- prefix relating to time anticipate, do something beforehand (MK 14.8); (2) surprise, overtake, detect; passive be overtaken, be caught (unawares) (GA 6.1) 
Gal 6:1 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.
20745 para,ptwma, atoj, to, as a deviation from living according to what has been revealed as the right way to live false step, sin, transgression; used of serious offenses against both God (EP 1.7) and man (MT 6.15) 
Restore – this is an imperative katarti,zete, 2nd person plural.
15315 katarti,zw fut. katarti,sw; 1aor. kath,rtisa, mid. kathrtisa,mhn; pf. pass. kath,rtismai; with a basic meaning thoroughly prepare something to meet demands; (1) put in order, restore to a former condition, mend, repair (MT 4.21; GA 6.1); (2) prepare, make ready, complete (HE 13.21); (3) create, arrange, prepare (HE 11.3); (4) as thoroughly equipping and adjusting Christian character perfect, fully qualify, make fully adequate (1C 1.10)
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 
This word appears in Gal 5.23 (meekness)
Gal 5:23 Meekness, temperance: against such there is no law.
Considering, watch, look to:
skopw/n -- this is a Present Active Participle – “do this while watching out for thyself.”
24597 skope,w (1) keep a watchful eye on, notice carefully, watch out (RO 16.17); (2) of self-examination based on inspection of a model or example before one consider, be concerned about, keep thinking about (GA 6.1) 
This participle – “while watching” is connected to the next phrase in the subjunctive. Do this watching so that you will not also be tempted. In the act of restoring a brother be also at the same time “watching OUT for thyself.” ---- SO THAT your act of helping a brother does not lead to your own seduction into sin.
peirasqh/|j Aorist Passive Subjunctive – 2nd person singular
21254 peira,zw impf. evpei,razon; fut. peira,sw; 1aor. evpei,rasa, mid. evpeirasa,mhn; pf. pass. pepei,rasmai; 1aor. pass. evpeira,sqhn; (1) make an attempt, try, followed by an infinitive to indicate what is being attempted (AC 9.26); (2) put to the test, examine, try (RV 2.2); in a good sense of God's actions toward his people prove, put to the test, try (HE 11.17); in a bad sense of a person's hostile intent toward God or Christ test, try, prove (MT 16.1); also in a bad sense of enticement to sin tempt (GA 6.1); participle as a substantive o` peira,zwn the tempter, a descriptive title for the devil (MT 4.3) 
4. to entice to improper behavior, tempt Gal 6:1; Js 1:13a (s. avpo, 5eb) and b, 14 (Aeschin. 1, 190 the gods do not lead people to sin). Above all the devil works in this way; hence he is directly called o` peira,zwn the tempter Mt 4:3; 1 Th 3:5b. He tempts humans Ac 5:3 v.l.; 1 Cor 7:5; 1 Th 3:5a; Rv 2:10. But he also makes bold to tempt Jesus (Just.. D. 103, 6; Orig., C. Cels. 6, 43, 28) Mt 4:1; Mk 1:13; Lk 4:2 (cp. use of the pass. without ref. to the devil: evn tw/| peira,zesqai … kai. staurou/sqai Iren. 3, 19, 3 [Harv. II 104, 3].—Did., Gen. 225, 2). On the temptation of Jesus (s. also Hb 2:18a; 4:15; 2b above) 
CONSIDERING GAL 6.1:
This is a specific application of Gal 5.25 – If we live in the Spirit let us also walk in the Spirit. And is opposed to the PRIDE referred to in Gal 5.26 Let us not be vain glorious, provoking one another, envying one another.
As some encouragement in our consideration of this verse:
Martin Luther: “Wherefore this is a sentence full of comfort, which once in a terrible conflict delivered me from death.”  I believe the “wherefore” from Luther here is in reference to the understanding this verse conveys that we are men, men may be at some time or another overtaken in a fault, caught in a sin. Treat such with some compassion, knowing each one of us our own weakness.
Luther continues on in this by quoting also some church Fathers:
Augustine: “there is no sin which any man hath done, but another man may do the same.”
Also, “when it was told him that one of his brethren had fallen into whoredom, “He fell yesterday, and I may fall today”.
MEN CAN SIN – Remember I too. Consider the beam in my own eye.
Take heed – no sin but such as was common to man:
1Co 10:12 Wherefore let him that thinketh he standeth take heed lest he fall.
1Co 10:13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
This verse is speaking of a brother, someone in the church, it could easily be me, not me today, but maybe at some point. The man is overtaken, caught suddenly in some sin.
It is not speaking of an unbeliever – or a habitual sinner. This is counsel for how we hope we would be helped should we be overtaken in a sin, a fault. Not the situation in 1John 5.16ff
This is a difficult passage. For consideration I provide below John Gill’s explanation:
1Jn 5:16 If anyone see his brother sin,.... Those who have such an interest at the throne of grace, and such boldness and freedom there, should make use of it for others, as well as themselves, and particularly for fallen believers; for a "brother"; not in a natural or civil sense, but in a spiritual sense, one that is judged to be born again, and belongs to the family and household of God, and is a member of a Gospel church; and so is under the watch, inspection, and care of the saints; and is observed to sin, as the best of men are not without it, nor the commission of it, in thought, word, or deed: and this sin of his is
a sin which is not unto death; every sin, even the least sin, is in its own nature mortal, or deserving of death; the proper wages of sin is death, yea, death eternal; yet none of the sins of God's elect are unto death, or issue in death, in fact; which is owing not to any different nature there is in their sins, or to their good works which counterbalance them; but to the grace of God, and to the blood and righteousness of Christ, by which they are pardoned and justified, and freed from obligation to punishment, or eternal death, the just demerits of them: but how should another man know that a brother's sin is not unto death, when it is of the same nature and kind with another man's? it is known by this, that he does not continue in it; he does not live in the constant commission of it; his life is not a course of iniquity; that sin he sins is not a governing one in him; though he falls into it, he rises up out of it through divine grace, and abides not in it; and he has a sense of it, and is sorry for it, after a godly sort, loaths it, and himself for it; is ashamed of it, ingenuously confesses it, and mourns over it and forsakes it: now when any strong believer or spiritual man sees or knows that a brother has sinned, and this is his case,
he shall ask; he shall pray to God for him, that he would administer comfort to him, discover his love, and apply his pardoning grace to him, and indulge him with his presence and the light of his countenance:
and he shall give him life; that is, God shall give the sinning brother life; by which may be meant comfort, that which will revive his drooping spirits, and cause him to live cheerfully and comfortably, that so he may not be swallowed up with over much sorrow; or he shall grant a discovery of the pardon of his sin unto him, which will be as life from the dead, and will give him a comfortable hope of eternal life, of his right unto it, and meetness for it:
for them, or "to them"
that sin not unto death, as the Syriac and Arabic versions render it; for this phrase is only descriptive of the persons to whom life is given by God, upon the prayers of saints for them, and not that this life is given to him that prays, and by him to be given to the sinning person. The Vulgate Latin version renders the whole thus, "and life shall be given to him that sins not unto death"; which leaves the words without any difficulty: the Ethiopic version indeed renders it, "and he that prays shall quicken him that sins a sin not unto death"; and this sense some interpreters incline to, and would have with this text compared 1Ti_4:16.
There is a sin unto death; which is not only deserving of death, as every other sin is, but which certainly and inevitably issues in death in all that commit it, without exception; and that is the sin against the Holy Ghost, which is neither forgiven in this world nor in that to come, and therefore must be unto death; it is a sinning wilfully, not in a practical, but doctrinal way, after a man has received the knowledge of the truth; it is a wilful denial of the truth of the Gospel, particularly that peace, pardon, righteousness, eternal life, and salvation, are by Jesus Christ, contrary to the light of his mind, and this joined with malice and obstinacy; so that there is no more or other sacrifice for such a sin; there is nothing but a fearful looking for of wrath and fury to fall on such opposers of the way of life; and as the presumptuous sinners under Moses's law died without mercy, so must these despiteful ones under the Gospel; see Mat_12:31. Some think there is an allusion to one of the kinds of excommunication among the Jews, called "shammatha", the etymology of which, according to some Jewish writers, is שם מיתה, "there is death" (t).
I do not say that he shall pray for it; the apostle does not expressly forbid to pray for the forgiveness of this sin, yet what he says amounts unto it; he gives no encouragement to it, or any hopes of succeeding, but rather the reverse; and indeed where this sin is known, or can be known, it is not to be prayed for, because it is irremissible; but as it is a most difficult point to know when a man has sinned it, the apostle expresses himself with great caution.
(t) T. Bab. Moed Katon, fol. 17. 1.
RESTORE: The word here is not: “let’s give this guy the boot, let’s give him the cold shoulder, let’s freeze him out.” Rather restore. Every commentator made note that this word had originally sometime to do with putting in place a bone that is out of joint. (for example see John Gill above in the word study section under his comments on “Restore.”) Are we not all members one of another? Are we not all of one body?
Have we not been forgiven much? So we ought to be forgiving much.
JOHN BROWN describes this restoring as:
To “restore such an one,” is to use the appropriate means of convincing him of his error and sin, and bringing him back to the path of truth and righteousness. He was not to be immediately excommunicated – that is the last resort; but neither was he to be allowed to continue in a state dangerous both to himself and his fellow church members. When a member of the human body is dislocated, amputation is not immediately resorted to. But neither is it allowed to remain in a state of luxation. Means are immediately employed to have the dislocation reduced. Whenever a Christian man is “overtaken in a fault,” means should without delay be used to “restore” him. And what are these means? By faithful, but at the same time friendly, statements of the truth, let him be led to see that he is in error and in fault. Show him the inconsistency of his opinion or conduct with the doctrine and the law of Christ. Point out to him the bad consequences which are likely to result from it, bot to himself and others. And when he is thus brought to a just sense of his fault, and in danger of being swallowed up over much sorrow, turn his mind to the gracious promises made to the returning backslider, and receive him, as in that case there is reason to believe that Christ has received him.
SPIRIT OF MEEKNESS: not haughty, not vain glorious, not proud, but knowing HE IS A MAN so AM I. I to am subject to the same passions and temptations. Today it is him, tomorrow it might be me. I have done worse no doubt, if I but consider.
As the Bauer-Arndt-Gingrich-Danker (BADG) defines: “the quality of not being overly impressed by a sense of one’s self-importance, gentleness, humility, courtesy, considerateness, meekness in the older favorable sense.”
WHILE CONSIDERING, WHILE WATCHING OUT
skopw/n -- this is a Present Active Participle - NMS – “do this while watching out for thyself.”
A humble attitude also towards myself, will go a long way towards thinking too highly of my own stedfastness and will make me watchful when helping another.
Jud 1:22 And of some have compassion, making a difference:
Jud 1:23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.
1Co 15:33 Be not deceived: evil communications corrupt good manners.
Note: skopw/n seauto,n( mh. kai. su. peirasqh/|jÅ
While watching out to thyself, lest thou also be tempted. There is a switch here in the original language from the plural to the singular.
Plural: YE restore
But Now Singular: While thou (you singular) are watching out
And Singular: Lest thou (you singular) are tempted or seduced to sin also.
In the body and then in the footnotes of John Brown’s Galatian commentary:
“But the apostle changes the manner of his address from the plural to the singular, to give it more force and point, -- “each one” --- “considering thyself lest thou also be tempted.” [and then in the footnotes] Such changes from the plural to the singular sometimes occur in the apostle’s writings, as above , chap 4.7 and 1Cor 4.2. Jerome and Le Clerc note this change of persons as a soecism; Blackwell and Doddridge remark it as a beauty. Such changes are to be found in the best authors, e.g. Horace:”
The 2nd person singular pronoun appears twice in this phrase, First reflexively, then with emphasis, “thou be tempted.”
skopw/n seauto,n( mh. kai. su. peirasqh/|jÅ
while considering and watching with fear to thyself, lest also thou should be tempted.
John Brown comments on this:
Tempting “is here, plainly, not merely to be tempted, but to be seduced to sin, to succumb to temptation; for it answers to the words in the previous part of the verse – equivalent to, ‘lest thou also be overtaken in a fault.’ The word is used in the same way, 1 Thess. iii.5.”
SO WE SEE OUR DUTY:
We have also some steps which even Jesus our Lord laid out:
CONCLUSION from JOHN BROWN:
It is of importance to recall to the mind that the paragraph we are illustrating commences with the 25th verse of the preceding chapter. “If,” says he, “we live in the Spirit, let us also walk in the Spirit,” that is, “If we, through the knowledge and belief of Christian truth, are “renewed in the Spirit of our minds,” let us prove this by a corresponding mode of conduct. If we are spiritual men, let us act like spiritual men. This general exhortation is followed by a more particular one, which is indeed just the application of the more general one to the peculiar circumstances of the Galatians. ‘Let’ us act like spiritual men in guarding against that vain glorious spirit which finds its gratification in comparing our real, or supposed, excellence with the real, or supposed, deficiencies and faults of others, and which naturally leads to mutual provocation and mutual hatred. Instead of finding in the mistakes and faults of our brethren materials of self-glorification, let us do everything in our power to correct these in the spirit of true Christian affection recollecting our own weakness and liability to sin, which may soon call for a similar exercise of Christian affection on the part of our brethren towards us. Thus, instead of being the means of cherishing a vain glorious disposition, which is a carnal temper, the mistakes and faults of our brethren will be the means of calling forth and strengthening true Christian charity, which is the most precious fruit of the Spirit, and the leading duty enjoined by the law of Christ.’ We thus see how naturally the injunction comes in which follows in the 2d verse.
 Friberg, Friberg Lexicon, Bibleworks 6.0, prolamba,nw.
 John Gill, John Gill's Exposition of the Entire Bible, e-sword, Gal 6.1.
 Friberg, Friberg Lexicon, Bibleworks 6.0, para,ptwma.
 John Gill, John Gill's Exposition of the Entire Bible, e-sword, Gal 6.1.
 Friberg, Friberg Lexicon, Bibleworks 6.0, prauthj.
 Bauer-Danker, Greek-English Lexicon of the NT BDAG, Bibleworks 6.0, prauthj
 Friberg, Friberg Lexicon, Bibleworks 6.0, skope,w.
 Friberg, Friberg Lexicon, Bibleworks 6.0, peira,zw.
 Bauer-Danker, Greek-English Lexicon of the NT BDAG, Bibleworks 6.0, peira,zw.
 A. T. Robertson, Word Pictures in the New Testament, e-sword, Gal 6.1.
 Martin Luther, Commentary on Galatians, Kregel Classics, 1979, Pg. 360.
 Martin Luther, Commentary on Galatians, quoting Augustine, Kregel Classics, 1979, Pg. 360.
 John Gill, John Gill's Exposition of the Entire Bible, e-sword, 1Jo 5.16.
 John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 317-318.
 Bauer-Danker, Greek-English Lexicon of the NT BDAG, Bibleworks 6.0, prauthj.
 John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 319.
 John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 320.
 John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 322.