Galatians 6:1

CHAPTER VI.

The apostle teaches them to be tender and affectionate towards

any who, through surprise and the violence of temptation, had

fallen into sin; and to bear each other's burdens, 1, 2.

To think humbly of themselves, and to conclude concerning their

own character rather from the evidence of their works than from

any thing else, 3-5.

To minister to the support of those who instruct them in

righteousness, 6.

He warns them against self-deception, because whatever a man

soweth that he shall reap, 7, 8.

Exhorts them not to be weary in well doing, and to embrace every

opportunity to do good, 9, 10.

Intimates that his love to them led him to write this whole

epistle with his own hand, 11.

Points out the object that those had in view who wished them to

be circumcised, 12, 13.

He exults in the cross of Christ, and asserts that a new

creation of the soul is essential to its salvation; and wishes

peace to them who act on this plan, 14-16.

States that he bears in his body the marks of the Lord Jesus,

17.

And concludes with his apostolical benediction, 18.

NOTES ON CHAP. VI.

Verse Galatians 6:1. 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 endeavours to rip up the elephant's belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke.

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

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

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

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

Lest thou also be tempted.] And having had this warning, thou wilt have less to plead in extenuation of thy offence. 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."