Brethren, if (or, although) a man be overtaken in a fault ( ἀδελφοί ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτέματι); brethren', if even a man hath been overtaken in some trespass. "Brethren;" the compellation so introduced betokens a somewhat pathetic urgency: el.
above, Galatians 3:15; Galatians 4:31; Galatians 5:11. But Philippians 3:13, Philippians 3:17 suffice to show that its occurrence at the beginning of a sentence does not necessarily indicate the commencement of a new section of discourse—to which notion we, perhaps.
owe the division of chapters here made. In fact, this paragraph is most closely connected with the preceding; the apostle's object being to point out that not even a moral delinquency into which a brother has fallen should lead us to indulge ourselves in any feeling of superiority in dealing with him, or to vaunt even to our own selves (see Philippians 3:4) our greater consistency.
In short, he is enforcing by a strong instance the exhortation in verse 26, "Let us not be vain-glorious." "If even a man hath been overtaken." The apostle supposes the case as one which might very well present itself; the form of expression ( ἐὰν, not ει)), however, not pointing to such a case having already occurred.
How possible the supposed case was, was plain enough from the enumeration of the "works of the flesh" above given, so many and so multiform. Some critics have embarrassed themselves by supposing that the καὶ ("even") must, Of course, emphasize the first succeeding word προληφθῇ, "hath been overtaken."
But it may just as probably be meant to emphasize the whole clause, "a man hath been overtaken in some trespass." This is proved by a number of other instances: thus: Luke 11:8, "if ( καὶ) even he will not give them unto him because he is a friend;" 1 Corinthians 7:21.
"but if even thou art able to become free;" 2 Corinthians 4:3; 2 Corinthians 11:6. The verb προλαμβάνω occurs besides in the New Testament in Mark 14:8, "she hath come beforehand to anoint ['or, 'she hath anticipated the anointing of "my body;" and 1 Corinthians 11:21, "taketh before other his own supper."
A more helpful illustration, however, is furnished by Wis. 17:17, where, speaking of the horrible darkness falling quite suddenly upon the Egyptians, the writer says, "Whether he were husbandman or shepherd or labourer in the field, he was overtaken and endured ( προληφθεὶς ἔμενεν) the ill-avoidable necessity;" the πρὸ in the compound verb meaning before he could help himself in any way.
So here, προληφθῇ means be surprised, overtaken, before he' is well aware what it really is that he is doing. "Surprised;'' but by whom or what? Not by a person detecting the offender in the very act; as if it were equivalent to καταληφθῇ ἐπαυτοφώρῳ (John 8:4); for the apostle is not at all concerned with the evidence for the delinquency, which is the important consideration in John 8:4, but simply with the fact.
Rather, overtaken by the force of temptation; as the verb "taken" is used with "temptation" in 1 Corinthians 10:13; hence the words which follow," lest thou also be tempted." The writer thus commends the delinquent to sympathetic commiseration.
But there is no palliation indicated by the word "fault" or "trespass." Not once in the fifteen other passages in the New Testament in which the noun παράπτωμα occurs is there any token of such palliation being intended.
The petition, "forgive us our trespasses," is sufficient to exemplify this statement. The trespass may be nothing less than one of the works of the flesh before specified. The preposition ἐν—"in," not "by"—points to the unhappy condition in which the delinquent is supposed to be, out of which it is the business of Christian charity to extricate him.
Compare the expressions, "die in your sins;" "dead in trespasses;" and the imagery of a "snare of the devil," in 2 Timothy 2:26. Ye which are spiritual, restore such a one ( ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον).
The apostle intimates that the business of recovering a fallen brother is one which those Christians are not qualified to undertake who, by reason of the strong tincture of the flesh still existing in their moral character, may themselves be justly styled "carnal" not to stand aloof, as if it were not their concern, or as ff the delinquent were to be treated as an enemy or outcast, far less to indulge themselves in taking pleasure in his inconsistency as illustrating their own spirituality, but to come forward to his assistance.
Others, who might justly feel less qualified to act in the case themselves, might, however, take from the apostle's direction the hint that at least they should lend their sympathy to the work of their more capable brethren, desire and pray for their erring brother's recovery, and not exult over his fault.
The verb καταρτίζειν, "to make a thing fit, even, just that which it properly should be," is used in Matthew 4:21 of repairing nets; 1 Corinthians 1:10 of a Christian community restored to its proper condition of unanimity; 1 Thessalonians 3:10 of making good any lacking of faith.
It is used also (Liddel; and Scott) of setting a broken limb. But there is nothing to show that the apostle has any one particular image of disorder in view. The present tense of the imperative seems to mean, "apply yourselves to restore him;" the actual achievement ( καταρτίσατε) may not be in their power, In the spirit of meekness ( ἐν πνεύματι πρᾳότητος); in a spirit of meekness.
We have the same phrase in 1 Corinthians 4:21, "Shall I come to you with a rod, or in love and a spirit of meekness?' The term "spirit" seems as it were to hover between the sense of the Holy Spirit and of that particular condition of our own spirit which is produced by his influence (compare "spirit of adoption," Romans 8:15).
But the latter seems here the one more immediately intended. It is not identical, however, with the phrase, "meek spirit," which we have in 1 Peter 3:4. The meekness or tenderness meant is that of one who, humbly conscious of human infirmity in general, his own infirmity included, is prepared to be very considerate and gentle towards the ignorant and those out of the way; loth to use the "rod."
Considering thyself, lest thou also be tempted ( σκοπῶν σεαυτόν μὴ καὶ σὺ πειρασθῇς); looking to thine own self, lest thou also be tempted. The change from the plural to the singular makes the warning more impressive and searching.
The verb σκοπεῖν in the New Testament always denotes looking intently: sometimes on something to be guarded against, as Luke 11:35 and Romans 16:17; at other times, at something to be aimed at or imitated (2 Corinthians 4:18; Philippians 2:4; Philippians 3:17).
The former is meant here. The Christian is to be on his guard against his own weak and corrupt nature; lest he withhold help, or adequate help; lest in helping he get betrayed into the sin of Pharisaic self-righteousness—the sin of harshness, censoriousness.
The clause is to be viewed in conjunction with the thought of the unceasing conflict between the flesh and the Spirit mentioned in Romans 5:17. "Tempted," so as to fall (1 Corinthians 7:5; 1 Thessalonians 3:5; Matthew 6:13).