Teks -- Galatians 6:1 (NET)

Support One Another

6:1 Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Gal 6:1 - If a man be overtaken

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.

Robertson: Gal 6:1 - Trespass

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.

Robertson: Gal 6:1 - Ye which are spiritual

Ye which are spiritual ( hoi pneumatikoi ).

See note on 1Co 3:1. The spiritually led (Gal 5:18), the spiritual experts in mending souls.

Robertson: Gal 6:1 - Restore

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.

Robertson: Gal 6:1 - Looking to thyself

Looking to thyself ( skopōn seauton ).

Keeping an eye on as in 2Co 4:18 like a runner on the goal.

Robertson: Gal 6:1 - Lest thou also be tempted

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.

Vincent: Gal 6:1 - Overtaken in a fault

Overtaken in a fault ( προλημφθῇ - ἔν τινι παραπτώματι )

The verb means lit. to take before ; to anticipate or forestall . Elsewhere only Mar 14:8; 1Co 11:21. lxx, Wisd. 18:17. Not, be detected in the act by some one else before he can escape , but surprised by the fault itself ; hurried into error. Thus πρὸ has the sense of before he is aware , and ἐν is instrumental, by . For fault or trespass , see on Mat 6:14.

Vincent: Gal 6:1 - Spiritual

Spiritual ( πνευματικοὶ )

Comp. 1Co 3:1. Mostly in Paul. See 1Pe 2:5. Those who have received the Spirit and are led by him. See Gal 3:2, Gal 3:3, Gal 3:5, Gal 3:14; Gal 4:6; Gal 5:5, Gal 5:16, Gal 5:18, Gal 5:25. He leaves it to the readers' own conscience whether or not they answer to this designation.

Vincent: Gal 6:1 - Restore

Restore ( καταρτίζετε )

See on Mat 4:21; see on Mat 21:16; see on Luk 6:40; see on 1Pe 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mar 1:19; of equipping or preparing, Rom 9:22, Heb 10:5; Heb 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line . Comp. 2Co 13:11; 1Co 1:10.

Vincent: Gal 6:1 - Spirit of meekness

Spirit of meekness

Comp. 1Co 4:21. Led by the Spirit of God, whose fruit is meekness (Gal 5:23). For the combinations of πνεῦμα with genitives, see on Rom 8:4, p. 87.

Vincent: Gal 6:1 - Considering

Considering ( σκοπῶν )

Only in Paul, except Luk 11:35. The verb means to look attentively ; to fix the attention upon a thing with an interest in it. See Rom 16:17; 2Co 4:18; Phi 2:4; Phi 3:17. Hence, often, to aim at (comp. σκοπὸν mark , Phi 3:14). Schmidt ( Syn .) defines: " To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment." Notice the passing to the singular number - " considering thyself ." The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact.

Wesley: Gal 6:1 - Brethren, if a man be overtaken in any fault

By surprise, ignorance, or stress of temptation.

Wesley: Gal 6:1 - Ye who are spiritual

Who continue to live and walk by the Spirit.

Wesley: Gal 6:1 - Restore such an one

By reproof, instruction, or exhortation. Every one who can, ought to help herein; only in the spirit of meekness - This is essential to a spiritual man; and in this lies the whole force of the cure.

Wesley: Gal 6:1 - Considering thyself

The plural is beautifully changed into the singular. Let each take heed to himself.

Wesley: Gal 6:1 - Lest thou also be tempted

Temptation easily and swiftly passes from one to another; especially if a man endeavours to cure another without preserving his own meekness.

JFB: Gal 6:1 - Brethren

An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [ALFORD and ELLICOTT]: BEFORE he expects: unexpectedly). BENGEL explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.

JFB: Gal 6:1 - a fault

Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (Gal 5:26), but forbearing to such (Rom 15:1).

JFB: Gal 6:1 - restore

The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.

JFB: Gal 6:1 - the spirit of meekness

The meekness which is the gift of the Holy Spirit working in our spirit (Gal 5:22, Gal 5:25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [TRENCH].

JFB: Gal 6:1 - considering thyself

Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.

JFB: Gal 6:1 - thou also be tempted

As is likely to happen to those who reprove others without meekness (compare Mat 7:2-5; 2Ti 2:25; Jam 2:13).

Clarke: Gal 6:1 - Brethren, if a man be overtaken

Brethren, if a man be overtaken - Εαν προληφθη· If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, αν μη προληφθη τῃ προβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavors to rip up the elephant’ s belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke

Clarke: Gal 6:1 - Ye which are spiritual

Ye which are spiritual - Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things

Clarke: Gal 6:1 - Restore such a one

Restore such a one - Καταρτιζετε τον τοιουτον· Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skillful and tender surgeon into its place

Clarke: Gal 6:1 - In the spirit of meekness

In the spirit of meekness - Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having Walked in the counsel of the Ungodly, or Stood in the way of Sinners

Clarke: Gal 6:1 - Considering thyself

Considering thyself - Σκοπων σεαυτον· Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; As he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out

Clarke: Gal 6:1 - Lest thou also be tempted

Lest thou also be tempted - And having had this warning, thou wilt have less to plead in extenuation of thy offense. It is no wonder if a harsh and cruel censurer of a weak, backsliding brother, should be taught moderation and mercy by an awful proof of his own frailty. Such a one may justly dread the most violent attacks from the arch enemy; he will disgrace him if he can, and if he can overtake him he will have no small triumph. Consider the possibility of such a case, and show the mercy and feeling which thou wouldst then wish to receive from another. From the consideration of what we are, what we have been, or what we may be, we should learn to be compassionate. The poet Mantuanus has set this in a fine light in his Eclogue, De honesto Amore: -

Id commune malum; semel insanivimus omnes

Aut sumus, aut fuimus, aut possemus omne quod hic est

"This is a common evil; at one time or other we have all done wrong

Either we are, or have been, or may be, as bad as he whom we condemn."

Calvin: Gal 6:1 - Brethren, if a man be overtaken in any fault // Ye who are spiritual // Considering thyself

1.Brethren, if a man be overtaken in any fault ⁹⁴ Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.

We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit. ⁹⁵

Another argument for gentleness in correcting brethren is contained in the expression, “if a man be overtaken. ” If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, (ἐὰν καὶ,) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. “Whoever thou art that takest upon thee the office of reproving others, look to thyself.” Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, “the wallet that hangs behind our own back;” ⁹⁶ and therefore, to arouse us to greater activity, he employs the singular number.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: “Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.” ⁹⁷ But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

Defender: Gal 6:1 - fault

The "fault" here is actually a "transgression" - that is, a willful sin. Assuming that the man involved is a Christian brother, those of his brethren who are walking in the Spirit should seek to "restore" him. This word was used in secular writings to describe the resetting of broken bones. It should be done carefully and gently, as led by the Spirit (1Co 12:26). Even those who are "spiritual," when dealing with fellow believers who are "carnal" Christians (1Co 3:1), are in danger either of becoming tempted into similar sin or into self-righteous judgmentalism. "Let him that thinketh he standeth take heed lest he fall" (1Co 10:12)."

TSK: Gal 6:1 - if // overtaken // spiritual // restore // in the // considering

if : or, although

overtaken : Gal 2:11-13; Gen 9:20-24, Gen 12:11-13; Num 20:10-13; 2Sam. 11:2-27; Mat 26:69, Mat 26:75; Rom 14:1, Rom 15:1; Heb 12:13; Jam 5:19

spiritual : Rom 8:6, Rom 15:1; 1Co 2:15, 1Co 3:1, 1Co 14:37

restore : 2Sa 12:1-15; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; Eze 34:16; Mat 9:13, Mat 18:12-15; Luk 15:4-7, Luk 15:22-32; Heb 12:13; Jam 5:19, Jam 5:20; 1Jo 5:16; Jud 1:22, Jud 1:23

in the : Gal 5:23; Mat 11:29; 1Co 4:21; 2Co 10:1; 2Th 3:15; 2Ti 2:25; Jam 3:13; 1Pe 3:15

considering : 1Co 7:5, 1Co 10:12; Heb 13:3; Jam 3:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gal 6:1 - brethren // overtaken in a fault // that are spiritual // Restore such an one in the spirit of meekness // Considering thyself, lest thou also be tempted

Gal 6:1 Paul adviseth them to reform the faulty with gentleness,

Gal 6:2 and to bear one another’ s burdens.

Gal 6:3-5 A caution against vanity.

Gal 6:6-8 He exhorteth to be liberal toward spiritual instructors,

Gal 6:9-11 and not to be weary in doing good,

Gal 6:12,13 He showeth the carnal views of those who preached

circumcision,

Gal 6:14-17 and his own professed dependence on Christ only,

regardless of the world.

Gal 6:18 He concludeth with a prayer.

In the term

brethren there is a secret argument persuading the duty which he is pressing, because Christians, particularly members of the same church, are all brethren. By persons

overtaken in a fault he means such as do not make a trade of open and scandalous sinning, (for such must be rebuked sharply), but such as may be sometimes through infirmity overborne, and run down with a temptation to sin. By those

that are spiritual he means not only the pastors and governors of the church, (though this care and duty is much incumbent upon them), but such as have received the Spirit of Christ; more especially such as were more knowing in the ways of God, and had spiritual habits more confirmed in them; in which sense spiritual is used in 1Co 3:1 .

Restore such an one in the spirit of meekness: the word translated restore, signifies to put again into joint, or into right order and place. Sin is an inordinate action, and putteth the soul that committeth it out of its due order and place. He willeth the brethren that are spiritual to use all due means to put such a member in joint again, but not to do this roughly, and with passion, and severe correption, but meekly, so as may be most probable to win the sinner’ s soul.

Considering thyself, lest thou also be tempted having an eye and respect to themselves, as neither being free from sin, nor from temptations to sin, dealing with others as they would have others deal by them.

Gill: Gal 6:1 - Brethren, if a man be overtaken in a fault // Ye that are spiritual // restore such an one // in the spirit of meekness // considering thyself, lest thou also be tempted

Brethren, if a man be overtaken in a fault,.... Or "be taken before" in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor before the conversion of the man, because sins before conversion do not come under the notice and cognizance of a church, or are liable to its reproofs and censures; but before the man is aware, through negligence and imprudence, for want of caution and circumspection, and so is carried away, either through the treachery of his own heart, and the power of corruption; or through the temptations of Satan, who goes about, and comes on the back of them, lays snares for them, and attacks them unawares, and takes all advantages of them; or by the ill examples of others, whereby they are drawn aside, and into sin. The apostle has no particular respect by a "fault" to schisms in the church, or to any errors or heresies in doctrine, though the restoration of such in meekness should be endeavoured; but rather to immorality in life and conversation, and indeed to any of the works of the flesh mentioned in the preceding chapter; and especially he means any "fall" of professors, as the word used signifies, into sin, through inadvertency and want of care and watchfulness, in distinction from a wilful, obstinate, and continued course of sinning; and intends not any man in the world, for those that are without, churches and members of churches have nothing to do with in a church way; but any man that is a brother, a church member, that stands in such a relation to them, when he falls into sin, is to be taken notice of by them. And so the Syriac version reads, "any one of you"; as does one of Stephens's copies.

Ye that are spiritual; meaning not such who had greater spiritual gifts than others, their ministers, pastors, and ecclesiastical governors, though these may be so called; and to them it belongs to reprove and rebuke, recover and restore backsliders, which they should do in gentleness and meekness; but the apostle here addresses the brethren in general, the several members of the church, even all but those that were fallen: nor does he mean such as have more spiritual knowledge than others, in opposition to babes; nor regenerate persons, and such as had the Spirit of God, in distinction from carnal men; but such as live and walk in the Spirit, and are strong, and stand by the power and grace of the Spirit of God, as opposed to the weak, and who were fallen through the prevalency of the flesh, and force of temptation; whose duty it is, and on whom it lies, to

restore such an one, that is overtaken and fallen. The allusion is to the setting of bones that are broken, or out of joint, which is done with great care and tenderness. Professors fallen into sin are like broken and dislocated bones; they are out of their place, and lose both their comfort and usefulness, and are to be restored by gently telling them of their faults, and mildly reproving them for them; and when sensible of them, and troubled for them, by speaking comfortably to them, and by bringing them again, and resettling them in their former place in the church, and restoring them to their former usefulness and good conduct: and which is to be done

in the spirit of meekness: in the exercise of that grace which is a gift and fruit of the Spirit of God; or with a meek and humble spirit, not bearing hard upon them, and treating them in a supercilious and haughty manner, upbraiding them with their faults, aggravating them, and using them roughly, and with sharpness, which in some cases is necessary, but not in this:

considering thyself, lest thou also be tempted: a spiritual man should consider himself as in the body, and as carrying about with him a body of sin, a corrupt and treacherous heart, that is full of deceitful lusts, by which he may be tempted also, and drawn away and enticed; and as being liable to the temptations of Satan, and of being overcome by; them, against which he should watch and pray; and should think with himself what he would choose, and should desire to be done to him in such a case, and do the like to others that are in it. This is a reason enforcing the exhortation; and indeed almost every word in the text carries an argument engaging to it. The relation the saints stand in to one another, as "brethren", should excite them to seek each other's welfare, and to restore any that are fallen, and to abstain from all roughness and severity. The persons addressed are "spiritual", and therefore should behave as such as have the fruits of the Spirit, and, among the rest that of meekness; and, since they are strong, should help the weak, and raise up the fallen: the persons recommended to them, as the objects of their pity, care, and concern, are not such who have given up themselves to sin, but are circumvented by it, and "overtaken" in it, suddenly, and at unawares. And besides, are men, frail sinful men, liable to sin, encompassed with infirmities, and exposed to snares and temptations, which are common to human nature, and therefore should be used gently and tenderly: The apostle having given an enumeration in the foregoing chapter, of the works of the flesh, and fruits of the Spirit, directs such as are in the exercise of the latter, how to behave towards those that fall into the commission of any of the former, which may be expected, since there is flesh as well as spirit in the best.