---
title: "Galatians 6 - Study King James Bible with barnes notes on the whole bible"
description: "Read Galatians 6 with barnes notes on the whole bible commentary. 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 b"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/barnes-notes-on-the-whole-bible/galatians/6"
---

[ Read](/kjv/galatians/6)[ Commentary](/study/galatians/6)[ Interlinear](/interlinear/galatians/6) Audio

 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.

 11 Ye see how large a letter I have written unto you with mine own hand.

 12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

 13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

 16 And as many as walk according to this rule, peace *be* on them, and mercy, and upon the Israel of God.

 17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

 18 Brethren, the grace of our Lord Jesus Christ *be* with your spirit. Amen.
 
[Galatians 5](/study/galatians/5) [Ephesians 1](/study/ephesians/1)

## Commentary

 To verse 1
 
**Brethren, if a man be overtaken -**Margin, “Although.” It is a case which the apostle supposes might happen. Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered “be overtaken” (προλημφθῃ prolēmphthē from προλαμβάνω prolambanō), means properly “to take before another, to anticipate” [1 Corinthians 11:21](/kjv/1-corinthians/11/21); then “to be before taken or caught”; and may here mean either that one had been formerly guilty of sin or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tyndale renders it: “If any man be fallen by chance into any fault.” It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous or headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man. 

**Ye which are spiritual -**Who are under the influences of the Holy Spirit; see the note at [Galatians 5:22-23](/kjv/galatians/5/22-23). The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence [Galatians 5:19-21](/kjv/galatians/5/19-21), and says that they who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin, that they should not be guilty of the same sin themselves. Reformers should be holy persons; people who exercise discipline in the church should be “spiritual” men - people in whom implicit confidence may be properly reposed. 

**Restore such an one -**On the meaning of the word used here, see the note at [2 Corinthians 13:11](/kjv/2-corinthians/13/11). Here it means, not to restore him to the church after he has been excluded, but set him right, bring him back, recover him from his errors and his faults. The apostle does not say in what manner this is to be done; but it is usually to be done doubtless by affectionate admonition, by faithful instruction, and by prayer. Discipline or punishment should not be resorted to until the other methods are tried in vain; [Matthew 18:15-17](/kjv/matthew/18/15-17). 

**In the spirit of meekness -**With a kind, forbearing, and forgiving spirit; see the note at [Matthew 5:5](/kjv/matthew/5/5). Not with anger; not with a lordly and overbearing mind; not with a love of finding others in fault, and with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper, but with love, and gentleness, and humility, and patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No one should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no man should engage in any way in the work of reform who has not such a temper of mind. 

**Considering thyself ... -**Remembering how liable you are yourself to err; and how much kindness and indulgence should therefore be shown to others. You are to act as if you felt it possible that you might also be overtaken with a fault; and you should act as you would wish that others should do toward you. Pliny (Epis. viii. 22) has expressed a similar sentiment in the following beautiful language. “Atque ego optimum et emendatissimum existimo, qui caeteris ita ignoscit, tanquam ipse quotidie peccet; ita peccatis abstinet, tanquam nemini ignoscat. Prolade hoc domi, hoc foris, hoc in omni vitae genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi nesciunt.” The doctrine taught by Paul is, that such is human infirmity, and such the strength of human depravity, that no one knows into what sins he may himself fall. He may be tempted to commit; the same sins which he endeavors to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender while we are firm; forgiving while we set our faces against evil; prayerful while we rebuke; and compassionate when we are compelled to inflict on others the discipline of the church. Everyone who has any proper feelings, when he attempts to recover an erring brother should pray for him and for himself also; and will regard his duty as only half done, and that very imperfectly, if he does not “consider also that he himself may be tempted.”

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