Galatians 6:1

Brethren, if a man be overtaken in a fault, you who are spiritual, restore such a one in the spirit of meekness; considering yourself, lest you also be tempted.

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Ambrosiaster

AD 400

Now Paul speaks to those who were spiritually stronger, lest by becoming proud in their own good life they should think it right to despise and reject one who had perhaps been overtaken by sin. And so they must be told that people struggling with sin are to be spurred toward reform with kindness. If they were to be more harshly punished with coercive authority, they would not accept reproof. They would begin to defend themselves against seeming to be base and worse. If you protect a person from strife and arrogance, he will become meek in relation to you, since humility tends to make even the proud humble. –.

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Augustine of Hippo

AD 430

One is overtaken on those occasions either when one sins without seeing at the time that it is a sin or when one sees this and is still overcome. One sins either in ignorance of truth or under the limitations of infirmity.

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Augustine of Hippo

AD 430

There is no surer test of the spiritual person than his treatment of another’s sin. Note how he takes care to deliver the sinner rather than triumph over him, to help him rather than punish him and, so far as lies in his capacity, to support him.

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Callistus I of Rome

AD 222

But if any one has fallen in anything, let us not consign him to ruin; but let us reprove him with brotherly affection, as the blessed apostle says: "If a man be overtaken in any fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, test thou also be tempted. Bear ye one another's burden, and so will ye fulfil the law of Christ."

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Cornelius a Lapide

AD 1637

Brethren, if a man be overtaken in a fault, &c. The Apostle enjoins here the brotherly correction of any fault, but with a special reference to sins committed through the eyes, as Jerome correctly observes—the sin of Judaism, against which the whole Epistle is directed, being of that character. He bids them correct the Judaisers, but in a brotherly manner. There is a parallel to this passage in Rom. xiv1 , where a man overtaken in a fault isdescribed as weak in the faith. There he is to be received, here he is to be instructed. This is another instance of the close connection between these two Epistles, which I have so often pointed out. In the earlier chapters of both Epistles he vigorously attacks the tenets of the Judaisers, and in the latter he moderates his tone. S. Paul is not speaking here of those who are obstinate in their evil doing. These, as S. Gregory insists, because they sin deliberately, are to be rebuked sternly. Their hard hearts, as Tertullian says, must be broken, ... Read More

6 mins5/14

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Cornelius a Lapide

AD 1637

But let every man prove his own work. Let no one treat his neighbour as the Pharisee the publican, but rather take heed to his own works, and see whether the motive of them be pure. He will probably find many faults, and so will not think himself to be something. But even if he finds none, or very few, then shall he have rejoicing in himself alone—that Isaiah , in his own conscience—and this will be in the Lord, who gave him the power to do all his good deeds. He will not rejoice because he finds himself good by comparison with others, i.e, he will not have rejoicing in another, as S. Paul expresses it. So Chrysostom, Theophylact, Anselm. S. Jerome says well: "The meaning is this: You who think yourself spiritual, and superior to another"s weakness, ought to consider, not his weakness, but your own strength; for he does not make you a perfect Christian by any inability of his to pass from Judaism to Christianity. If indeed your own conscience does not reprove you, you have whereof to ... Read More

1 min6/14

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Cornelius a Lapide

AD 1637

SYNOPSIS OF THE CHAPTER i. He exhorts the Galatians to good works, especially works of mercy towards Christians, particularly doctors and catechists. He bids them not to seek for the praise of men, but to study to sow seeds of good works, from which they may reap eternal life. ii. He opposes (ver12) his own glorying in the Cross of Christ to that of the Jews in circumcision.

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Cyprian of Carthage

AD 258

And that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; ". To the Galatians: "Each one having others in consideration, lest ye also should be tempted. Bear ye one another's burdens, and so ye shah fulfil the law of Christ."

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Jerome

AD 420

It is reasonable to ask why one should instruct the sinner in a spirit of gentleness. It is good to reflect that one might oneself be tempted. Would the righteous person, who is certain of his own resolve and confident that he cannot fall, therefore have no duty to instruct the sinner in the spirit of gentleness? To this we reply that even if the righteous one has prevailed, knowing with what difficulty he prevailed over his own temptations he should rather be ready to extend pardon to the sinner…. Overcoming or not overcoming is sometimes in our own power. But being tempted is in the power of the tempter. The Savior himself was tempted. So who of us can be sure that he might cross this sea of life without any temptation? Epistle to the Galatians.

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Jerome

AD 420

Maybe Paul is saying that you should identify with the sinner in order to do him good. This is not to imply, of course, that one should seemingly commit the same wrong and pretend that one is also subject to it. No, in another’s wrongdoing one should think of what might befall oneself. Help the other with the same compassion that one would hope to receive from another. .

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Jerome

AD 420

The Spiritled person should correct a sinner gently and meekly. He must not be inflexible, angry or aggrieved in his desire to correct him. He should stir him up with the promise of salvation, promising remission and bringing forth the testimony of Christ. .

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John Chrysostom

AD 407

The Galatians were gratifying their private feelings under pretext of rebuke. They appeared to be doing this to correct the sins of others. Paul wanted to put a stop to their love of being first. He says, “Brothers, if someone is overtaken in any trespass.” Note that he does not say “if he trespasses” but “if he is overtaken,” that is, if he is caught off guard.

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John Chrysostom

AD 407

Paul does not say “punish” or “pass judgment” but “restore.” Nor did he even stop there, but showing that he strongly desired them to be patient with those who stumbled he adds “in a spirit of gentleness.” He does not say “in gentleness” but “in a spirit of gentleness,” showing that this also is the will of the Spirit and that the capacity to correct another’s faults is a spiritual gift.

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John Chrysostom

AD 407

Brethren, even if a man be overtaken in any trespass. Forasmuch as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, Brethren, if a man be overtaken. He said not if a man commit but if he be overtaken that is, if he be carried away. You which are spiritual restore such a one, He says not chastise nor judge, but set right. Nor does he stop here, but in order to show that it behooved them to be very gentle towards those who had lost their footing, he subjoins, In a spirit of meekness. He says not, in meekness, but, in a spirit of meekness, signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying, Looking to yourself, lest you also be tempted. For as rich men conv... Read More

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