[143] For this pregnant force of έν see the grammarians: Moulton's _Winer_, pp. 514, 5; _A. Buttmann_, pp. 328, 9. (Eng. Ver.).
The Apostle is supposing an instance--possibly an actual case--in which the sin committed was due to weakness and surprise, rather than deliberate intention; like that of Eve, when "the woman being beguiled fell into transgression."[144] Such a fall deserves commiseration. The attack was unlooked for; the man was off his guard. The Gallic nature is heedless and impulsive. Men of this temperament should make allowance for each other. An offence committed in a rash moment, under provocation, must not be visited with implacable severity, nor magnified until it become a fatal barrier between the evil-doer and society. And Paul says expressly, "If _a man_ be overtaken"--a delicate reminder of our human infirmity and common danger (comp. 1 Cor. x. 13). Let us remember that it is a man who has erred, of like passions with ourselves; and his trespass will excite pity for him, and apprehension for ourselves.
[144] 1 Tim. ii. 14: the expression is parallel in point of grammar, as well as sense; γέγονεν έν παραβάσει.
Such an effect the occurrence should have upon "the spiritual," on the men of love and peace, who "walk in the Spirit." The Apostle's appeal is qualified by this definition. Vain and self-seeking men, the irritable, the resentful, are otherwise affected by a neighbour's trespass. They will be angry with him, lavish in virtuous scorn; but it is not in them to "restore such a one." They are more likely to aggravate than heal the wound, to push the weak man down when he tries to rise, than to help him to his feet. The work of restoration needs a knowledge of the human heart, a self-restraint and patient skill, quite beyond their capability.
The _restoration_ here signified, denotes not only, or not so much, the man's inward, spiritual renewal, as his recovery for the Church, the mending of the rent caused by his removal. In 1 Cor. i. 10; 2 Cor. xiii. 11; 1 Thess. iii. 10, where, as in other places, the English verb "perfect" enters into the rendering of παταρτίζω, it gives the idea of re-adjustment, the right fitting of part to part, member to member, in some larger whole. Writing to the Corinthian Church at this time respecting a flagrant trespass committed there, for which the transgressor was now penitent, the Apostle bids its members "confirm their love" to him (2 Cor. ii. 5-11). So here "the spiritual" amongst the Galatians are urged to make it their business to _set right_ the lapsed brother, to bring him back as soon and safely as might be to the fold of Christ.
Of all the fruits of the Spirit, _meekness_ is most required for this office of restoration, the meekness of Christ the Good Shepherd--of Paul who was "gentle as a nurse" amongst his children, and even against the worst offenders preferred to "come in love and a spirit of meekness," rather than "with a rod" (1 Thess. ii. 7; 1 Cor. iv. 21). To reprove without pride or acrimony, to stoop to the fallen without the air of condescension, requires the "spirit of meekness" in a singular degree. Such a bearing lends peculiar grace to compassion. This "gentleness of Christ" is one of the finest and rarest marks of the spiritual man. The moroseness sometimes associated with religious zeal, the disposition to judge hardly the failings of weaker men is anything but according to Christ. It is written of Him, "A bruised reed shall He not break, and the smoking flax shall He not quench" (Isa. xlii. 3; Matt xii. 20).
Meekness becomes sinful men dealing with fellow-sinners. "Considering _thyself_," says the Apostle, "lest thou also be tempted." It is a noticeable thing that men morally weak in any given direction are apt to be the severest judges of those who err in the same respect, just as people who have risen out of poverty are often the harshest towards the poor. They wish to forget their own past, and hate to be reminded of a condition from which they have suffered. Or is the judge, in sentencing a kindred offender, seeking to reinforce his own conscience and to give a warning to himself? One is inclined sometimes to think so. But reflection on our own infirmities should counteract, instead of fostering censoriousness. Every man knows enough of himself to make him chary of denouncing others. "Look to _thyself_," cries the Apostle. "Thou hast considered thy brother's faults. Now turn thine eye inward, and contemplate thine own. Hast thou never aforetime committed the offence with which he stands charged; or haply yielded to the like temptation in a less degree? Or if not even that, it may be thou art guilty of sins of another kind, though hidden from human sight, in the eyes of God no less heinous." "Judge not," said the Judge of all the earth, "lest ye be judged. With what measure ye mete, it shall be measured unto you" (Matt. vii. 1-5).