Galatians 6.1

GALATIANS PART TWENTY-ONE

Gal 6.1

^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:

Overtaken/Caught:

prolhfqh/| - Aorist Passive Subjunctive 3^rd 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) [1]

John Gill:

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.[2]

Fault:

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) [3]

Restore – this is an imperative katarti,zete, 2^nd 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)

John Gill:

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 [4]

Gentleness/Meekness:

22840 prauthj, htoj, h` (also prao,thj) as a quality of gentle friendliness gentleness, meekness (as strength that accommodates to another's weakness), consideration[5]

This word appears in Gal 5.23 (meekness)

Gal 5:23 Meekness, temperance: against such there is no law.

Also in Tit 3.2

^KJV Titus 3:2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

^NAU Titus 3:2 to malign no one, to be peaceable, gentle, showing every consideration for all men.

^NIV Titus 3:2 to slander no one, to be peaceable and considerate, and to show true humility toward all men.

^SCR Titus 3:2 mhde,na blasfhmei/n( avma,couj ei=nai( evpieikei/j( pa/san evndeiknume,nouj pra|o,thta pro.j pa,ntaj avnqrw,poujÅ

Esv Tit 3:1 Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,

Tit 3:2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.

^KJV 1 Corinthians 4:21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

^NAU 1 Corinthians 4:21 What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?

^NIV 1 Corinthians 4:21 What do you prefer? Shall I come to you with a whip, or in love and with a gentle spirit?

^SCR 1 Corinthians 4:21 ti, qe,leteÈ evn r`a,bdw| e;lqw pro.j u`ma/j( h' evn avga,ph| pneu,mati, te pra|o,thtojÈ

ESV 1Co 4:21 What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?

And again:

^KJV Ephesians 4:2 With all lowliness and meekness, with longsuffering, forbearing one another in love;

^NAU Ephesians 4:2 with all humility and gentleness, with patience, showing tolerance for one another in love,

^NIV Ephesians 4:2 Be completely humble and gentle; be patient, bearing with one another in love.

^SCR Ephesians 4:2 meta. pa,shj tapeinofrosu,nhj kai. pra|o,thtoj( meta. makroqumi,aj( avneco,menoi avllh,lwn evn avga,ph|(

Esv Eph 4:1 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,

Eph 4:2 with all humility and gentleness, with patience, bearing with one another in love,

Eph 4:3 eager to maintain the unity of the Spirit in the bond of peace.

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) [7]

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.

TEMPTED:

peirasqh/|j Aorist Passive Subjunctive – 2^nd 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) [8]

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) [9]

My Translation:

^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 prao

Brethren, if EVEN a man should be caught in some sin ye which are spirituals restore such a one (this kind) in a spirit of meekness while watching out for thyself not also thou should be tempted.

ROBERTSON’s WORD PICTURES:

Gal 6:1

If a man be overtaken (ean kai prolēmphthēi anthrōpos). Condition of third class, first aorist passive subjunctive of prolambanō, old verb to take beforehand, to surprise, to detect.

Trespass (paraptōmati). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné[28928]š word.

Ye which are spiritual (hoi pneumatikoi). See note on 1Co_3:1. The spiritually led (Gal_5:18), the spiritual experts in mending souls.

Restore (katartizete). Present active imperative of katartizō, the very word used in Mat_4:21 of mending nets, old word to make artios, fit, to equip thoroughly.

Looking to thyself (skopōn seauton). Keeping an eye on as in 2Co_4:18 like a runner on the goal.

Lest thou also be tempted (mē kai su peirasthēis). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.[10]

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.” [11] 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”.[12]

MEN CAN SIN – Remember I too. Consider the beam in my own eye.

^KJV Matthew 7:3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? ⁴ Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

^NAU Matthew 7:3 "Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? ⁴ "Or how can you say to your brother, 'Let me take the speck out of your eye,' and behold, the log is in your own eye?

^NIV Matthew 7:3 "Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? ⁴ How can you say to your brother, 'Let me take the speck out of your eye,' when all the time there is a plank in your own eye?

^SCR Matthew 7:3 ti, de. ble,peij to. ka,rfoj to. evn tw/| ovfqalmw/| tou/ avdelfou/ sou( th.n de. evn tw/| sw/| ovfqalmw/| doko.n ouv katanoei/jÈ ⁴ h' pw/j evrei/j tw/| avdelfw/| sou( :Afej evkba,lw to. ka,rfoj avpo. tou/ ovfqalmou/ sou( kai. ivdou. h` doko.j evn tw/| ovfqalmw/| sou/È

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

^KJV 1 John 5:16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. ¹⁷ All unrighteousness is sin: and there is a sin not unto death. ¹⁸ We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

^NAU 1 John 5:16 If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. ¹⁷ All unrighteousness is sin, and there is a sin not leading to death. ¹⁸ We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him.

^NIV 1 John 5:16 If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that he should pray about that. ¹⁷ All wrongdoing is sin, and there is sin that does not lead to death. ¹⁸ We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him.

^SCR 1 John 5:16 eva,n tij i;dh| to.n avdelfo.n auvtou/ a`marta,nonta a`marti,an mh. pro.j qa,naton( aivth,sei( kai. dw,sei auvtw/| zwh,n( toi/j a`marta,nousi mh. pro.j qa,natonÅ e;stin a`marti,a pro.j qa,naton\ ouv peri. evkei,nhj le,gw i[na evrwth,sh|Å ¹⁷ pa/sa avdiki,a a`marti,a evsti,\ kai. e;stin a`marti,a ouv pro.j qa,natonÅ ¹⁸ Oi;damen o[ti pa/j o` gegennhme,noj evk tou/ Qeou/ ouvc a`marta,nei\ avllV o` gennhqei.j evk tou/ Qeou/ threi/ evauto.n( kai. o` ponhro.j ouvc a[ptetai auvtou/Å

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.[13]

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?

1Co 12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

1Co 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

1Co 12:14 For the body is not one member, but many.

1Co 12:15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

1Co 12:16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

1Co 12:17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

1Co 12:18 But now hath God set the members every one of them in the body, as it hath pleased him.

1Co 12:19 And if they were all one member, where were the body?

1Co 12:20 But now are they many members, yet but one body.

1Co 12:21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

1Co 12:22 Nay, much more those members of the body, which seem to be more feeble, are necessary:

1Co 12:23 And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness.

1Co 12:24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked:

1Co 12:25 That there should be no schism in the body; but that the members should have the same care one for another.

1Co 12:26 And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.

1Co 12:27 Now ye are the body of Christ, and members in particular.

Have we not been forgiven much? So we ought to be forgiving much.

^KJV Ephesians 4:31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: ³² And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

^NAU Ephesians 4:31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. ³² Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.

^NIV Ephesians 4:31 Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. ³² Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

^SCR Ephesians 4:31 pa/sa pikri,a kai. qumo.j kai. ovrgh. kai. kraugh. kai. blasfhmi,a avrqh,tw avfV u`mw/n( su.n pa,sh| kaki,a|\ <sup>32</sup> gi,nesqe de. eivj avllh,louj crhstoi,( eu;splagcnoi( carizo,menoi e`autoi/j( kaqw.j kai. o` Qeo.j evn Cristw/| evcari,sato u`mi/nÅ

So also COL 3.12-17 is opposed to pride, shows dependence on the Spirit of God and teaches us to be forgiving, humble, meek/gentle as we teach and admonish one another.

^KJV Colossians 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; ¹³ Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. ¹⁴ And above all these things put on charity, which is the bond of perfectness. ¹⁵ And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. ¹⁶ Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. ¹⁷ And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

^NAU Colossians 3:12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; ¹³ bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. ¹⁴ Beyond all these things put on love, which is the perfect bond of unity. ¹⁵ Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. ¹⁶ Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. ¹⁷ Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.

^NIV Colossians 3:12 Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. ¹³ Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. ¹⁴ And over all these virtues put on love, which binds them all together in perfect unity. ¹⁵ Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. ¹⁶ Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. ¹⁷ And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

^SCR Colossians 3:12 VEndu,sasqe ou=n( w`j evklektoi. tou/ Qeou/( a[gioi kai. hvgaphme,noi( spla,gcna oivktirmw/n( crhsto,thta( tapeinofrosu,nhn( pra|o,thta( makroqumi,an\ <sup>13</sup> avneco,menoi avllh,lwn( kai. carizo,menoi e`autoi/j eva,n tij pro,j tina e;ch| momfh,n\ kaqw.j kai. o` Cristo.j evcari,sato u`mi/n( ou[tw kai. u`mei/j\ <sup>14</sup> evpi. pa/si de. tou,toij th.n avga,phn( h[tij evsti su,ndesmoj th/j teleio,thtojÅ <sup>15</sup> kai. h` eivrh,nh tou/ Qeou/ brabeue,tw evn tai/j kardi,aij u`mw/n( eivj h]n kai. evklh,qhte evn e`ni. sw,mati\ kai. euvca,ristoi gi,nesqeÅ ¹⁶ o` lo,goj tou/ Cristou/ evnoikei,tw evn u`mi/n plousi,wj evn pa,sh| sofi,a|\ dida,skontej kai. nouqetou/ntej e`autou.j( yalmoi/j( kai. u[mnoij( kai. wv|dai/j pneumatikai/j( evn ca,riti a;|dontej evn th/| kardi,a| u`mw/n tw/| Kuri,w|Å ¹⁷ kai. pa/n o[ ti a'n poih/te( evn lo,gw| h' evn e;rgw|( pa,nta evn ovno,mati Kuri,ou VIhsou/( euvcaristou/ntej tw/| Qew/| kai. patri. diV auvtou/Å

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.[14]

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.”[15]

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: Brethren….

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:”[16]

The 2^nd 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

thyself….thou

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.”[17]

^KJV 1 Thessalonians 3:5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

^NAU 1 Thessalonians 3:5 For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain.

^NIV 1 Thessalonians 3:5 For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless.

^SCR 1 Thessalonians 3:5 dia. tou/to kavgw. mhke,ti ste,gwn( e;pemya eivj to. gnw/nai th.n pi,stin u`mw/n( mh,pwj evpei,rasen u`ma/j o` peira,zwn( kai. eivj keno.n ge,nhtai o` ko,poj h`mw/nÅ

SO WE SEE OUR DUTY:

^KJV Hebrews 12:15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

^NAU Hebrews 12:15 See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled;

^NIV Hebrews 12:15 See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many.

^SCR Hebrews 12:15 evpiskopou/ntej mh, tij u`sterw/n avpo. th/j ca,ritoj tou/ Qeou/\ mh, tij r`i,za pikri,aj a;nw fu,ousa evnoclh/|( kai. dia. tauvth/j mianqw/si polloi,\

We have also some steps which even Jesus our Lord laid out:

Mat 18.15-17

^KJV Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. ¹⁶ But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. ¹⁷ And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

^NAU Matthew 18:15 "If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. ¹⁶ "But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. ¹⁷ "If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.

^NIV Matthew 18:15 "If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. ¹⁶ But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' ¹⁷ If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.

^SCR Matthew 18:15 VEa.n de. a`marth,sh| eivj se. o` avdelfo,j sou( u[page kai. e;legxon auvto.n metaxu. sou/ kai. auvtou/ mo,nouÅ eva,n sou avkou,sh|( evke,rdhsaj to.n avdelfo,n sou\ ¹⁶ eva.n de. mh. avkou,sh|( para,labe meta. sou/ e;ti e[na h' du,o( i[na evpi. sto,matoj du,o martu,rwn h' triw/n staqh/| pa/n r`h/ma\ <sup>17</sup> eva.n de. parakou,sh| auvtw/n( eivpe. th/| evkklhsi,a|\ eva.n de. kai. th/j evkklhsi,aj parakou,sh|( e;stw soi w[sper o` evqniko.j kai. o` telw,nhjÅ

CONCLUSION from JOHN BROWN:

It is of importance to recall to the mind that the paragraph we are illustrating commences with the 25^th 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.[18]

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[1] Friberg, Friberg Lexicon, Bibleworks 6.0, prolamba,nw.

[2] John Gill, John Gill's Exposition of the Entire Bible, e-sword, Gal 6.1.

[3] Friberg, Friberg Lexicon, Bibleworks 6.0, para,ptwma.

[4] John Gill, John Gill's Exposition of the Entire Bible, e-sword, Gal 6.1.

[5] Friberg, Friberg Lexicon, Bibleworks 6.0, prauthj.

[6] Bauer-Danker, Greek-English Lexicon of the NT BDAG, Bibleworks 6.0, prauthj

[7] Friberg, Friberg Lexicon, Bibleworks 6.0, skope,w.

[8] Friberg, Friberg Lexicon, Bibleworks 6.0, peira,zw.

[9] Bauer-Danker, Greek-English Lexicon of the NT BDAG, Bibleworks 6.0, peira,zw.

[10] A. T. Robertson, Word Pictures in the New Testament, e-sword, Gal 6.1.

[11] Martin Luther, Commentary on Galatians, Kregel Classics, 1979, Pg. 360.

[12] Martin Luther, Commentary on Galatians, quoting Augustine, Kregel Classics, 1979, Pg. 360.

[13] John Gill, John Gill's Exposition of the Entire Bible, e-sword, 1Jo 5.16.

[14] John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 317-318.

[15] Bauer-Danker, Greek-English Lexicon of the NT BDAG, Bibleworks 6.0, prauthj.

[16] John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 319.

[17] John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 320.

[18] John Brown, Galatians, Geneva Series of Commentaries, 2001, pg 322.