We have no good works which God rewards but those which we derive from his grace.

Footnotes

1 - "In the original it is en tini paraptomati, in any fault.' The expression is general, though it seems to refer to those works of the flesh of which he had made mention in the 19th and following verses of the foregoing chapter. If in any of these faults any person should happen to be overtaken;' the last word seems to denote somewhat of a surprise, by which a man might be drawn into a sin, without any previous deliberate purpose or design; a sin committed through some extraordinary and sudden temptation. The last words of the verse, lest thou also be tempted,' seem plainly to intimate that this was the apostle's meaning." -- Chandler.

2 - "I observe an agreement in a somewhat peculiar rule of Christian conduct, as laid down in this epistle, and as exemplified in the Second Epistle to the Corinthians. It is not the repetition of the same general precept, which would have been a coincidence of little value; but it is the general precept in one place, and the application of that precept to an actual occurrence in the other. (See 2-Corinthians 2:6-8.) I have little doubt but that it was the same mind which dictated these two passages." Paley's Horae Paulinae.

3 - Catullus.

4 - "Even in those who do not need forbearance, nothing is more becoming than gentleness; and I reckon him to be the best and most blameless man who pardons others, as if he were daily sinning, and yet abstains from sin, as if he pardoned nobody." -- Plin. Ep.

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; 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. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence 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. 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.
In the spirit of meekness - With a kind, forbearing, and forgiving spirit; see the note at 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."

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. Mark. 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 skillful 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 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."

Brethren, (1) if a man be (a) overtaken in a fault, ye which are (b) spiritual, (c) restore such an one in the (d) spirit of meekness; (2) considering thyself, lest thou also be tempted.
(1) He condemns persistent and pressing harshness, because brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.
(a) Through the malice of the flesh and the devil.
(b) Who are upheld by the power of God's Spirit.
(c) Labour to fill up that which is lacking in him.
(d) This is a metaphor which the Hebrews use, showing by this that all good gifts come from God. (2) He touches the problem, for they are commonly the most severe judges who forget their own weaknesses.

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.

We are to bear one another's burdens. So we shall fulfil the law of Christ. This obliges to mutual forbearance and compassion towards each other, agreeably to his example. It becomes us to bear one another's burdens, as fellow-travellers. It is very common for a man to look upon himself as wiser and better than other men, and as fit to dictate to them. Such a one deceives himself; by pretending to what he has not, he puts a cheat upon himself, and sooner or later will find the sad effects. This will never gain esteem, either with God or men. Every one is advised to prove his own work. The better we know our own hearts and ways, the less shall we despise others, and the more be disposed to help them under infirmities and afflictions. How light soever men's sins seem to them when committed, yet they will be found a heavy burden, when they come to reckon with God about them. No man can pay a ransom for his brother; and sin is a burden to the soul. It is a spiritual burden; and the less a man feels it to be such, the more cause has he to suspect himself. Most men are dead in their sins, and therefore have no sight or sense of the spiritual burden of sin. Feeling the weight and burden of our sins, we must seek to be eased thereof by the Saviour, and be warned against every sin.

EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Galatians. 6:1-18)
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.
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" (Galatians 5:26), but forbearing to such (Romans 15:1).
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.
the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit (Galatians 5:22, Galatians 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].
considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.
thou also be tempted--as is likely to happen to those who reprove others without meekness (compare Matthew 7:2-5; 2-Timothy 2:25; James 2:13).

If a man be overtaken in a fault. Not gone into sin as a result of sinful premeditation, but surprised by it. Those intending well are sometimes caught unawares.
Ye which are spiritual. Who have continued to walk in the Spirit.
Restore such an one. Instead of judging severely and seeking to cut them off, seek lovingly to lead them back from their error.
Considering thyself. We ourselves may be caught by temptation and sin. Let us bear in mind that we are not infallible, and judge others gently.
Bear ye one another's burdens. Help each other, sustain each other; if you see one about to stumble under his burden, hold him up.
So fulfill the law of Christ. The law of love. See John 13:34.

Brethren, if a man be overtaken in any fault - By surprise, ignorance, or stress of temptation. Ye who are spiritual - Who continue to live and walk by the Spirit. 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. Considering thyself - The plural is beautifully changed into the singular. Let each take heed to himself. 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.