Bible Commentaries
Galatians 6

Verse 1

Gal 6:1

Galatians 6:1

The apostle having vindicated his apostleship, and shown the superiority of the gospel of Christ over the Jewish law, and the ruin that must come to those who turn back from the gospel to the law, and that the blessings of the Spirit are to be found in the gospel and not in the law, then the works of the flesh without the Spirit, and of the fruit of the Spirit; now he tells them how Christians under the guidance of the Spirit of God must conduct themselves toward one another; and in this section how to treat the weak and erring.

Brethren,—[This word, describing their mutual relation­ship in the Lord, provides the ground for the exhortation that follows, and is introduced here apparently with the purpose of reminding them that in all their dealings one with the other, of whatever kind, must be ruled by this fundamental fact. Those who were not brethren could not be dealt with by them at all (1 Corinthians 5:12); those who were, however grave the sin, must be dealt with as brethren, in love, or not at all.]

even if a man be overtaken in any trespass,—Trespass is used of breach of the law of God, whether that given to Adam (Romans 5:15), or that given through Moses (Romans 5:20), and of laws that regulate human intercourse (Matthew 6:14-15). The same things are here in view as are described as “the works of the flesh” (Galatians 5:17-21); the net is purposely cast very widely. God has so ordered it, that to sin against others or ourselves is to sin against him.

ye who are spiritual,—When the fleshly passions and lusts have overcome a man and led him into wrongdoing, those in whom the Spirit rules should restore him. [The spiritual man is one who walks by the Spirit (Galatians 5:16; Galatians 5:25), and who himself manifests the fruit of the Spirit in his own life. The spiritual state of the soul is normal for the believer, but to this state all believers do not attain, nor when it is attained is it always maintained. (1 Corinthians 3:1-3). The spiritual state is reached by a diligent study of the word of God and prayer, and it is maintained by obedience. Spirituality is not a fixed or absolute condition, for the evidence of true spirituality is: “Grow in the grace and knowledge of our Lord and Saviour Jesus Christ.” (2 Peter 3:18).]

restore such a one in a spirit of gentleness;—To restore is to win from evil, or induce him to turn from the wrong, re­pent of the sin, confess it, and pray to God to forgive it. Such work is not to be lightly undertaken, nor is it even to be under­taken by anyone lacking the qualification of spirituality, for it must be done in gentleness, and there is danger of falling into a sense of superiority—“I am better than thou” spirit. But it is to be done in an humble and unpretentious and gentle spirit.

looking to thyself, lest thou also be tempted.—Christians are frequently admonished to be meek and gentle in teaching, correcting, and dealing with others, especially with the erring. Paul says: “And the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness cor­recting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will.” (2 Timothy 2:24-26). There is danger, in the very act of correcting a wrong in another, that the Spirit of the Pharisee, thanking God that he is not as other men, may be excited, which is a great sin. Then we are frequently warned against overconfidence in our­selves: “Wherefore let him that thinketh he standeth take heed lest he fall.” (1 Corinthians 10:12). The meek, gentle, sympa­thizing spirit which recognizes the weakness of all will most likely reach the heart of the sinner and bring him to repent­ance.

Verse 2

Gal 6:2

Galatians 6:2

Bear ye one another’s burdens,—Here the burden is the sense of weakness and shame, the sense of dishonor done to the name of the Lord Jesus, which is the portion of a believer who has been overtaken in a trespass. It is not uncommon in such case that the rest should hasten to repudiate the fallen brother and dissociate themselves from him, lest the world should suppose they were indifferent about wrongdoing; yet it may be readily discerned that not concern for the name of the Lord, but self-righteousness prompts this course. Here, in marked contrast to the way of men, is the law of Christ, who was at once jealous for the honor of his Father and meek and lowly in heart. “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12), and with this sense of the community of danger let him seek the restoration of his fallen brother (2 Corinthians 11:29). When we see a brother over­taken in any trespass, weak and struggling to rise again, we should with genuine sympathy render him all the assistance possible. Sympathy with a man is to suffer with and for him.

and so fulfil the law of Christ.—To fulfill the law of Christ is to “love thy neighbor as thyself.” (Matthew 22:39). Help him as you would yourself. Jesus came to bear our burdens and sins, so we must help others.

Verse 3

Gal 6:3

Galatians 6:3

For if a man thinketh himself to be something when he is nothing, he deceiveth himself.—The one who approaches an erring brother should beware lest through an overconfident spirit he also falls. Within himself he has neither wisdom nor power, but is entirely dependent upon the grace of the Lord alike for his deliverance from sin, and for his maintenance in the way of holiness.

Verse 4

Gal 6:4

Galatians 6:4

But let each man prove his own work,—A man can prove his own work by bringing in the test of God’s word. Let every word and act be brought to this test. [Nothing is to be taken for granted in the Christian life; the scriptures provide the standard by which the believer is to test alike what he is, what he does, and what he allows. He is to prove himself (1 Corinthians 11:28), not with the hope of any worthiness in himself, but rather to reassure himself that he is in the faith (2 Corinthians 13:5). He is to find in the needs of the poor saints the oppor­tunity of proving the sincerity of his love. (2 Corinthians 8:8; 1 John 3:17). He is to avoid the way of darkness and to walk in the light and thus to learn by experience what is well-pleas­ing to the Lord as distinguished from his own liking (Ephesians 5:10) and as he increases in love he learns from God to judge all things by a spiritual standard in prospect of the day of all ac­counts when the Lord comes (Philippians 1:10).] and then shall he have his glorying in regard of himself alone,—Let him bring his character and work to the test of God’s word, then he will have rejoicing in himself, not in an­other. [Self-examination will lead to a true estimate of one­self, ascertained not by comparison with the attainments of others, but with the requirements of the law of Christ. It may result in humiliation and shame that would lead him to glory, not in himself, but in the mercy and love of God.]

and not of his neighbor.—[He will judge his own actions by the word of God, and will find as much ground for boasting as it will give him, and no more. His standard will be absolute and not relative, and the amount of his boasting will be pro­portioned accordingly. He will not seek to excuse himself by dwelling upon his neighbor’s weaknesses, for his exultation will frequently be turned into self-abatement.]

Verse 5

Gal 6:5

Galatians 6:5

For each man shall bear his own burden.—Every man is accountable to God. As said in verse 2, one may help another out of his difficulties and so assist him in bearing his burdens, but in the end he must give an account for himself. One can­not excuse himself before God because others failed to do their duty to help him. Another can help only as he en­ables one to bear his burdens.

Verse 6

Gal 6:6

Galatians 6:6

But let him that is taught in the word communicate unto him that teacheth in all good things.—Those who are taught are under obligations to help the teacher by sharing with him all good things. The necessity of helping those who teach is frequently taught in the Scriptures. Those earthly things men generally need are designated and are designated “goods” or “good things.” (Luke 12:19; Luke 16:25). In all these, whether money, or food, or clothing, and such necessary things, the taught are to communicate with faithful teachers, share with them, and share with their reward. [This does not exclude spiritual fellowship. The true teacher counts this far more sacred, and has this interest far more at heart than the temporal. He labors for the unity and spiritual development of the church; he strives to secure the mutual sympathy and cooperation of the church in every good word and deed. He must have the sympathy of the whole body in the work or his joy will be little and the success scant indeed. The teaching of the word of God is designed to awaken this sympathetic response, which takes expression in the rendering of whatever help the gifts and means of the taught and the needs for which occasion calls. When the sympathetic union that God requires is maintained between the taught and the teacher, the matter of the temporal support of the teacher comes in as a necessary detail to be generously and prudently arranged, but which will not be felt on either side as a burden or a difficulty. Everything depends on the fellowship of the Spirit, on the strength of the bond of love that knits together the members of the body of Christ.]

Verse 7

Gal 6:7

Galatians 6:7

Be not deceived;—Do not deceive yourselves with the idea that you sow one thing and reap another. The special aim is to enforce the duty of liberality to the cause of Christ, and to the wants of the poor; but while that is his special ob­ject, he draws the conclusion that such is our duty towards those who teach, and towards the poor, from the universal law governing our whole life here, that what we sow that shall we also reap. This he lays down as the universal law of God’s government over us.

God is not mocked:—If we should think that we can sow one thing and reap another we would be thinking that we had the power to mock God—that is, defy him by overriding his plans and arrangements.

for whatsoever a man soweth, that shall he also reap.—He who spends his means and time in gratifying the flesh sows to the flesh, and will of it reap corruption. [The present life is the seedtime, and the future the harvest. He who sows grain will reap grain, who sows tares will reap tares; who sows plentifully will reap plentifully; who sows sparingly will reap sparingly. Those who keep this great truth constantly before their eyes will redeem every hour and use every opportunity to do as God directs.]

Verse 8

Gal 6:8

Galatians 6:8

For he that soweth unto his own flesh shall of the flesh reap corruption;—He who spends his time and means in grat­ifying the flesh sows to the flesh and will of it reap corrup­tion. As used here the word corruption applies to the condi­tion of the soul. [But if a corrupted, decayed, putrefied body is a thing to be abhorred, what must be a putrefied, corrupted soul? He who sows the actions and thoughts and money and energies of his life to the flesh shall as his harvest reap a corrupted soul. The process of decay begins already on this side of the grave; and is often made visible by appalling signs. The bloated face, the restless, vicious eye, the sullen brow indicate what is going on within. The man’s soul is rotting in his body. Lust and greed are eating out of him the capacity for good. And if he passes on to the eternal harvest as he is, what can possibly await him but the awful words: “Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels.”]

but he that soweth unto the Spirit shall of the Spirit reap eternal life.—To give to those who preach the gospel, to help the sick, the poor, the needy, to use his time, talent, and means according to directions of the word of God is sowing to the Spirit, and the fruit will be life everlasting.

Men often deceive themselves, but God is never deceived as to man’s character or as to his ability or as to the motives that actuate him in anything he does. Self-deception is the most common phase of deception among men. This warning grows out of man’s tendency to deceive himself. Many while grati­fying the flesh imagine they are following the Spirit. Many preachers preach for money and ease, and imagine that they are preaching to save souls. Men often build costly houses to gratify their pride and persuade themselves that they are doing it to serve God. Most of life’s failures come from self-decep­tion. The divine warning is: “Be not wise in your own con­ceits.” (Romans 12:16). That is, he is to learn to distrust his own wisdom as folly, that he may learn the wisdom of God; for what the world esteems wise is foolishness with God. All the provisions of human wisdom for the advancement of the church of Christ result in evil, and not in good. The works that human wisdom devise for good bring evil to themselves and to the world.

There never was a time when there were so many human helps and so much money expended at home and abroad as at present to hold and convert the people, and yet the churches are growing relatively weaker and are losing ground. Which certainly shows that the Lord has taken the wise men of the churches in their own craftiness. They have thought that they could improve, by their wisdom and craft, on the ways of God, and he has shown them that they bring weakness to the churches and drive men away from God. The church of Christ, which is his temple, is defiled, and it is growing weaker under the addition of these human organizations and helps. They are parasites that sap the life from the church, while for a time seeming to add to its verdure and life.

Yet with all these warnings of God in the scriptures con­firmed by the example of the destructive effects of the human inventions, the churches and men claiming to be sensible and to believe in the Bible follow the same path of ruin. This is not an evil omen for the truth. There has drifted into the churches an amount of unbelief in the scriptures. All disposi­tion to bring human organizations into the work and worship of the church comes from a feeling of worldly wisdom which is foolishness with God. It is a manifestation of unbelief, and this must be thrust out of the churches before they can be blessed of God. It is not often that a church organization that starts wrong ever turns. They usually run the path of folly and ruin. Lack of confidence in the appointments of

God is lack of faith in God. The introduction of every new society is a new declaration of distrust in God. Be not de­ceived as to these; God is not mocked. When a man or a church turns from God’s appointed ways to man’s he turns from God to man. But this falling away is no new experience in the church.

Verse 9

Gal 6:9

Galatians 6:9

And let us not be weary in well-doing;—Well-doing is to do the will of God. To obey the will of God and do right in­volves us in fewer difficulties and troubles, but is more diffi­cult, requiring self-denial, more than to gratify the flesh. [This suggests a happy alternative to the selfishness, which is sowing to the flesh, and presents in concrete form the idea un­derlying the metaphor of sowing unto the Spirit. The warn­ing is against discouragement, the tendency to lose hope­fulness.]

for in due season we shall reap,—The season is the time of God’s appointment, and is neither to be hastened nor delayed by the act of any of his creatures. The reference is to the re­lation between the seedtime and harvest; it carries on the idea of sowing. The reaping is related to the sowing, not only in the quality of the seed, but also in regard to the quantity sown. (2 Corinthians 9:6). The reaping may in some cases, but not invari­ably, and then only in a limited way, be anticipated in this life, but the promise will be completely and finally fulfilled only at the coming of the Lord. (Revelation 22:12).

if we faint not.—This warning is against the relaxation of the effort. This requires us to keep our hearts and spirits alive to our responsibility to God, and to keep before us the promise that we shall reap lest we faint and give up before we reach the end.

Verse 10

Gal 6:10

Galatians 6:10

So then, as we have opportunity,—[In view of the har­vest and of the fact that the nature of the seed sown, and of the ground in which it is sown, determine the character of the harvest, the present life affords to the believer the one “due season” for sowing; as the opportunity presents itself, let it be seized and used, for opportunities do not return.]

let us work that which is good toward all men,—As the oc­casions to do good come before the believer, he should be ready to take advantage of them. In the parable of the good Samaritan, Jesus teaches that he who is in need, with whom we come in contact, is our neighbor. In perfect harmony with this Paul gives this instruction—give counsel, sympathy, help of whatever kind is needed. Jesus went about doing good; as his servants we must follow his example.

and especially toward them that are of the household of the faith.—The believer is debtor to all men to do them good by word and deed. But in Christ he is brought into a new rela­tionship, not indeed to all men, but with those who hold the same faith and share the same salvation, and who owe alle­giance to the same Lord; to these his obligation is empha­sized. He is not, however, to relax his efforts in behalf of all; he is to increase them in behalf of those who are in Christ.

Verse 11

Gal 6:11

Galatians 6:11

See with how large letters I write unto you with mine own hands.—At this point the apostle, who usually employed an amanuensis for the writing of his epistles (Romans 16:23), and had doubtless done so in the case of this epistle, also took the pen in hand to authenticate the epistle (1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17) and write the concluding words. [This led him to write larger characters than his amanuensis had employed; the size of the letters would have somewhat the ef­fect of bold-face type in a modern book, and since Paul him­self called attention to it, it would impress not only the one person who might be reading the epistle to a congregation, but the listeners also. Precisely how far he continued to use the large characters we have no certain means of ascertaining, but probably to the close.]

Verse 12

Gal 6:12

Galatians 6:12

As many as desire to make a fair show in the flesh,—This gives the key to the character of the Judaizers. Their aim was to get so many Gentiles circumcised, to win prose­lytes through the church to Judaism. Every Christian brother persuaded to submit himself to this rite was another trophy for them. His circumcision, apart from any moral or spiritual considerations involved in the matter, was of itself enough to fill these proselyters with joy. They aimed not at the glory of God, nor at the welfare of the Galatian Christians, but solely at securing their own glory and safety. Inevitably their self­ishness must bring its own retribution; they also of the flesh would reap corruption.

they compel you to be circumcised;—This suggests the pur­pose in view, but not that success would necessarily attend their efforts. The question as yet undecided was: Would the Judaizers succeed in the Galatian churches where they had failed in the case of Titus? (Galatians 2:3).

only that they may not be persecuted for the cross of Christ.—They cared nothing for circumcision in itself; their zeal was that they themselves might escape the consequences inseparable from the preaching of the cross, which not only pronounces man the sinner, the lawbreaker, but the religious law-keeper as well. The cross is thus an offense to the Jew and Gentile alike. [The addition of something as a means to, or a condition of, salvation, such as circumcision, to the free unmerited grace of God manifested through faith, has proved the most effective way of avoiding that offense. But to preach a gospel without the cross is to preach what is not a gospel at all.]

Verse 13

Gal 6:13

Galatians 6:13

For not even they who receive circumcision do them­selves keep the law;—He condemns them because they did not even attempt to keep the law. He impugns their sincer­ity; they demanded an acknowledgment of the obligation to keep the law without themselves showing any corresponding zeal in their own ways. This obvious insincerity could result only in intensified and extended hypocrisy.

but they desire to have you circumcised, that they may glory in your flesh.—They desired them to be circumcised that they might glory in their fleshly adherence to the family of Abraham—converts to the Jewish nation. [There were two reasons for this advocacy which he so strenuously op­posed. The first was they thereby avoided persecution at the hands of the bigoted Jews; the second was that they could boast of their success in proselyting the Gentiles. Thus we see that the motive which actuated them was not to further their growth in the Christian life, but that they themselves might gain some advantage out of them in the sight of men.]

[The policy of the Judaizers were dishonorable both in spirit and in aim. They were false to Christ in whom they professed to believe; and to the law which they pretended to keep. They were facing both ways, studying the safest, not the infallible way, anxious in truth to be friends at once with the world and Christ. Their conduct has found many imitators in men who make godliness a way of gain, whose religious course is dictated by considerations of worldly self-interest. A little persecution, or social pressure, is enough to turn them out of the way. They cast off their allegiance to Christ as they change their clothes to suit the fashion. Business pa­tronage, professional advancement, a tempting family alliance, the entrance into some select and envied circle—such are the things for which loyalty to Christ are bartered, for which men put their souls and children in great peril.]

Verse 14

Gal 6:14

Galatians 6:14

But far be it from me to glory, save in the cross of our Lord Jesus Christ,—Christ and him crucified are placed in contrast with the circumcision of the Jewish law, just as faith and the law of Moses are placed in contrast. (Galatians 3:23-25). Before Paul received the gospel and had seen the cross in the light of revelation like other Jews he regarded it with horror. Its existence covered the cause of Jesus with ignominy. It marked him out as an object of divine abhorrence. But now this disgraceful cross in his eyes is the most glorious thing in the universe; and for this reason he gloried in it because it was the salvation of men. His love for men made him boast of it, no less than his zeal for God. The gospel burning in his heart and on his lips was “the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Romans 1:16). [He said this by the testimony of his constant experience. It was bringing men from darkness to light, raising them from the degradation of hideous vices and guilty despair, taming the fiercest passions, breaking the strongest chains of evil, driving out of the human hearts the demons of lust and hate. This message, wherever it went, was saving men, as nothing had done before, as nothing else has done since.]

through which the world hath been crucified unto me,—Through the gospel he had lost interest in worldly things. Paul and the world are dead to each other. The cross stands between them. [He had said: “I have been crucified with Christ” (Galatians 2:20), and that “they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof” (Galatians 5:24). The whole world was crucified for Paul when his Lord died upon the cross. The world that slew his Master put an end to itself so far as he was concerned. He can never take pride in it, nor do homage to it any more. It was stripped of its glory, robbed of its power to charm or govern him. The death of shame that old “evil world” inflicted upon Jesus has in Paul’s mind reverted to itself; while for the Savior it was changed into a life of heavenly glory and dominion. Paul’s life was withdrawn from it, to be “hid with Christ in God.” (Colossians 3:3).]

and I unto the world.—[The crucifixion was therefore mu­tual. Saul the Pharisee was a reputable, religious man of the world, recognized by it, alive to it, taking his place in its af­fairs. But that “old man” has been crucified with Christ. Paul the Apostle is in the world’s regard another person alto­gether—“the filth of the world,” “the off-scouring of all things” (1 Corinthians 4:13), no better than his crucified Lord and worthy to share his punishment. He is dead—crucified to it. Faith in Jesus Christ placed a chasm, wide as that which sepa­rates the dead and the living, between the apostle and the church of God on the one side and the wicked world on the other. The cross parted two worlds wholly different. He who wants to go back into that other world, the world of self- pleasing and fleshly idolatry, must trample under his feet the cross of Christ to do it.]

Verse 15

Gal 6:15

Galatians 6:15

For neither is circumcision anything, nor uncircumcision,—Being a Jew or Gentile does not affect a man’s relationship to Christ. [With the Judaizers circumcision was everything. “The circumcision” and “the people of God” were synony­mous terms with them. The Mosaic polity made the status of its subjects, their relation to the divine covenant, to depend on the rite. In virtue of this mark stamped upon their bodies they were members of the congregation of the Lord, bound to all its duties, and partakers in all its privileges. The constitu­tion of the Mosaic system—its ordinances of worship, its dis­cipline, its methods of administration, and the type of charac­ter which it formed—rested on circumcision and took its com­plexion therefrom. The Judaizers therefore made it their first object to enforce circumcision. If they secured this, they could carry everything; and the complete Judaizing of the Gentile Christians was only a question of time. This founda­tion laid, the entire system of legal obligation could be built upon it. (Galatians 5:3). To resist the imposition of this yoke was for the churches a matter of life and death. They could not af­ford to yield “in the way of subjection, no, not for an hour.” (Galatians 2:3-5). Paul stands forth as the champion of their freedom and casts the pretensions of the Judaizers to “the moles and to the bats,” when he says: “Neither is circumcision any­thing.”]

but a new creature.—Every man, whether Jew or Gentile, having died to sin, and been raised in Christ, is a new crea­ture. He is changed in faith, in heart, and in life. He has new ends and new purposes. His whole being is consecrated to the life in Christ Jesus. Paul says: “We who died to sin, how shall we any longer live therein? Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.” “Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.” (Romans 6:2-4; Romans 6:11). “If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God.” (Colossians 3:1-3). This is all ef­fected by obedience to the gospel of Christ.

Verse 16

Gal 6:16

Galatians 6:16

And as many as shall walk by this rule,—This rule is the rule that is to govern the new creature in Christ. [This rule is the principle just stated (verse 15) that everything depends on a new creation in Christ Jesus; and the necessity of abid­ing in the truth and acting in harmony with it, and continue to the end in such a course.]

peace be upon them,—Peace with God and with themselves, the precious fruit of being in Christ, which the world can nei­ther give nor take away. (John 14:27).

and mercy, and upon the Israel of God.—This expression sums up “as many as” in a phrase which is closely identified with the whole argument of the epistle: If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. These are the Israel of God, whether Jews or Gentiles, for “he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.” (Romans 2:29). So that the blessing is in­voked on all who walked according to the rule enunciated, and so, in fact, on the true Israel, not on Israel after the flesh, but the Israel of the promise and of God.

Verse 17

Gal 6:17

Galatians 6:17

Henceforth let no man trouble me;—The Judaizers had troubled him by calling in question his apostolic authority, and by perverting his teaching. He had vindicated these, and set forth the true teaching of God. [He was often oppressed by the care of all the churches, and especially when any of them were rent by factions, or were in danger of being led away from the truth by false teachers. Such conditions im­posed heavy burdens upon him, filled his spirit with anxiety, and would have been insuperable but for the strength which Christ imparted to him. (Philippians 4:13).]

for I bear branded on my body the marks of Jesus.—Marks made upon his body when he was scourged, stoned, and drawn out of the city for dead. (Acts 14:19). Of himself he says: “Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, in details oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered ship­wreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in per­ils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and na­kedness.” (2 Corinthians 11:23-27). No doubt he had marks and brands upon him made because of his fidelity to Christ.

Verse 18

Gal 6:18

Galatians 6:18

The grace of our Lord Jesus Christ be with your spirit,—He has exalted the spirit as above the body, the flesh, and emphasizes that he prays that God’s favor may be with their spirit. [The grace of our Lord Jesus Christ is the distinctive blessing of the new covenant. It is to the Christian the su­preme good of life, including or carrying with it every other spiritual gift. What this grace of God in Christ designs, what it accomplishes in believing hearts, what are the things that contradict it and make it void, Paul has clearly taught in this epistle. Of this life-giving stream the Galatians had already tasted. From this grace they were “removing” (Galatians 1:6); he hopes and prays that it may abide with them.]

brethren.—[This takes the sting out of the severity of the epistle. With all their faults, he loved them still, and the very rebuke was dictated by his deep concern and anxiety for their welfare.]

Amen.—So be it, may it be fulfilled. [It was a custom, which passed from the synagogues into the Christian assem­blies, that when he who had read or had offered up a solemn prayer to God, the others in the assembly responded, Amen, thus making the substance of what was uttered their own. (1 Corinthians 14:16).]