Paul described what those who “walk by the Spirit” look like in Gal 5:22-26. In the first part of chapter 6 Paul gives another example of walking in the Spirit from Galatians 5. There is a contrast between bearing the burden of the Law (Acts 15:10, 28) and bearing one another’s burdens. These burdens may be spiritual, but there are real physical burdens in mind here as well. The household of God is called to do good to all people, beginning with those in the household who cannot carry their own burdens.
Those who live by the Spirit will restore one another when they are “caught in sin.” What does this mean? To be “caught in sin” sounds like the person is caught red-handed, in the act of a sin. Sometimes people think that if they are not caught, it does not count against them (like speed limits, for example). But the word Paul uses (προλαμβάνω) translated “overtake” in the aorist passive, as in hunting down an animal (T.Judah 2:5, for example).
If a person is caught, they are to be restored (καταρτίζω), returned to their former condition. The verb is used for folding and mending nets in Matt 4:21, or to complete what is lacking in 1 Thessalonians 3:10. The restoration is to be done gently (πραΰτης), the same word Paul used as part of the fruit of the Spirit in Gal 5:23. This means that the church is not arrogant or inconsiderate when dealing with a public sin, they seek to restore the person to fellowship without humiliating the person who was caught by a sin. The goal of any correction in this verse is a restoration of the brother who has sinned. Paul is not creating some sort of inquisition here.
But Paul also warns the reader not to think too much of themselves. His main concern is conceit and self-deception. Like Gal 5:26, Paul is concerned that the one who “walks by the Spirit” will be tempted, thinking that they are spiritual when they are not. By helping another believer deal with their own burden of sin, someone might become conceited, thinking that they are better than the one caught in sin. There is a balance between confronting a brother or sister in Christ who has a problem and meddling in things that are not your business.
Self-examination is therefore critical for a community of believers. While Paul has encouraged restoring a brother caught in sin, he is not inviting the congregation to investigate the private lives of members of the church looking for potential sins. This verse does not call for an inquisition which investigates church members looking for potential sins.
On the contrary, the first (and only) person that a believer ought to investigate is himself! In verse 1 he says that the spiritual ones who are trying to restore a person caught in sin ought to examine themselves first (σκοπέω). In verse 4 he says that each believer ought to test (δοκιμάζω) their own work. Both words have the sense of critical examination.
Contrary to popular belief (and practice), Christians are not called to a life of critical examination of the lives of other people. After carefully examining their own loves they may be able to restore a brother or a sister in Christ who struggles with sin, but there is no warrant in the New Testament for the sort of judgmental attitude associated with Christianity. If this balance between self-examination and gentle restoration were practiced regularly, how would it transform the church?