Galatians 6:6. In contrast to the referring of every one to himself (Galatians 6:4-5), there is now, by the κοινωνείτω δέ, which is therefore placed emphatically (in opposition to Hofmann) at the beginning, presented a fellowship of special importance to a man’s own perfection, which he must maintain: Fellowship, on the other hand, let him who is being instructed in the doctrine (κατʼ ἐξοχήν, in the gospel; comp. 1 Thessalonians 1:6; Php 1:14) have with the instructor[252] in all good (Galatians 6:10), that is, let the disciple make common cause (endeavour and action) with his teacher in everything that is morally good. So, following Marcion (?) (in Jerome) and Lyra, in modern times Aug. Herm. Franke (in Wolf), who, however, improperly connects ἐν πᾶσιν ἀγαθοῖς with ΚΑΤΗΧΟῦΝΤΙ, Hennicke, de nexu loci Gal. vi. 1–10, Lips. 1788; Mynster, kl. theol. Schr. p. 70, Matthies, Schott, Keerl, Diss. de Gal. vi. 1–10, Heidelb. 1834, Trana, Jatho, Vömel, Matthias; also not disapproved by Winer. Usually, however (as by Winer, Rückert, Usteri, Olshausen, Baumgarten-Crusius, de Wette, Hilgenfeld, Ewald, Wieseler, Hofmann, Reithmayr, and others), there is found in the words a summons to liberality towards the teachers, so that ἐν πᾶσιν ἀγαθοῖς is taken as referring to the communication of everything good (Ewald), or more definitely, of all earthly good things (“in omni facultatum genere, ut usu venit,” Bengel), or of good things of every hind (Ellicott, Hofmann); and κοινωνείτω is taken either transitively (so usually, also by Ewald), as if the word were equivalent to κοινοῦν (as to the distinction between the two, see especially Thuc. i. 39. 3): communicet (which, however, cannot be conclusively established in the N.T., not even in Romans 12:13; and in the passages from Greek authors in Fritzsche, ad Rom. III. p. 81, and Bremi, ad Aeschin. p. 317, Goth, it is to be referred to the idea: “to share with any one”), or intransitively (so Usteri, de Wette, Wieseler): “let him stand in fellowship,” namely by communication, or in the sense of the participation in the teacher, which is perfected ἐν πᾶσιν ἀγ. (Hofmann, comparing Romans 15:27). But against the whole of this interpretation may be urged: (1) the singular want of connection of such a summons, not merely with what goes before,[253] but also with what follows,[254] wherein Paul inculcates Christian morality generally. (2) Since in Galatians 6:1-5 moral faultiness was the point in question, the reference which most naturally suggests itself for ἐν πᾶσιν ἀγαθοῖς is a reference to moral good. (3) At the conclusion of this whole section in Galatians 6:10, ἐργαζώμεθα τὸ ἀγαθὸν κ.τ.λ., τὸ ἀγαθόν is nothing else than the morally good. (4) The requirement itself, to communicate with the teacher in all good things, would, without more precise definition (Luther, 1538: Paul desires simply, “ut liberaliter eos alant, quantum satis est ad vitam commode tuendam,”—an idea which is not suggested in the passage), be so indeterminate and, even under the point of view of the possession as common property, Acts 4:32 (de Wette), which we do not meet with in Paul’s writings, so little to be justified, that we cannot venture to attribute it—thus thrown out without any defining limitation—to the apostle, least of all in a letter addressed to churches in which misinterpretations and misuse on the part of antagonistic teachers were to he apprehended. Through the stress laid by Wieseler on the spiritual counter-service of the teacher (comp. also Hofmann), the expression ἐν πᾶσιν ἀγαθοῖς, seeing that it must always involve that which is to be given by the disciples to their teacher, is by no means reduced to its just measure (the bodily maintenance as recompense for the ΠΝΕΥΜΆΤΙΚΑ received, 1 Corinthians 9:11; Php 4:15); whilst Ewald’s interpretation, “communication in all good things,”[255] cannot be linguistically vindicated either for κοινων. or for ἘΝ (= ב, according to Sprachl. p. 484 f.). Paul would have said perhaps: κοινὰ ποιείτω ὁ κ.τ.λ. τῷ κ. πάντα ἀγαθά, or something similar in correct Greek. The objection raised against our interpretation (see Rückert, Usteri, Hilgenfeld, Wieseler), that it is difficult to see why this particular relation of disciple and teacher should be brought into prominence, is obviated by the consideration that this very relation had been much disturbed among the Galatians by the influence of the pseudo-apostles (Galatians 4:17), and this disturbance could not but be in the highest degree an obstacle to the success of their common moral effort and life. But in reference to de Wette’s objection that κοινωνεῖν, instead of μιμεῖσθαι, is a strange expression, it must be observed that Paul wished to express not at all the idea of μιμεῖσθαι, but only that of the Christian κοινωνία between disciple and teacher. The disciple is not to leave the sphere of the morally good to the teacher alone, and on his own part to busy himself in other interests and follow other ways; but he is to strive and work in common with his teacher in the same sphere. In this view, the expression is (in opposition to Hofmann’s objection) neither too wide nor too narrow. Not too wide, because the sphere of moral good is one and the same for teachers and learners, and it is only the concrete application which is different. Not too narrow, because moral fellowship in Christian church-life finds its most effective lever in the fact that learner and teacher go hand in hand in all that is good.

ὁ κατηχούμενος τὸν λόγον] Comp. Acts 18:25. It is self-evident that Paul means only the relation to true, Pauline teachers.

ἘΝ ΠᾶΣΙΝ ἈΓΑΘΟῖς] the sphere, in which common cause is made. Comp. Matthew 23:30. A classical writer would say, πάντων ἀγαθῶν (Hebrews 2:14; Plat. Rep. p. 464 A; Soph. Trach. 543), or εἰς πάντα ἀγαθά (Plat. Rep. p. 453 A), or even ΠΕΡῚ ΠΆΝΤΩΝ ἈΓ. (Polyb. xxxi. 26. 6). On the plural τὰ ἀγαθά, as applied to moral good, comp. John 5:29; Matthew 12:35; Sir 11:31; Sir 17:7; Sir 39:4; Sir 13:25; and frequently in Greek authors. Paul might also have written ἐν παντὶ ἔργῳ ἀγαθῷ (Colossians 1:10); but ἐν πᾶσιν ἀγαθοῖς is more comprehensive. The dative τῷ κατηχ. is the dativus communionis everywhere common (Dem. 142, ult. 789. 2).

[252] The question, whether the persons here meant were permanent teachers of the church, or itinerant evangelists, is to be answered by saying that neither of these two kinds of teachers is excluded. For although at that time there were no διδάσκαλοι specially instituted except the presbyters (see on Ephesians 4:11), there were nevertheless members of the church endowed with the χάρισμα διδασκαλίας, who devoted themselves to the function of continuous instruction in their churches. Romans 12:7.

[253] The connection with what goes before might be dispensed with, for Paul might (through δέ) have passed on to a fresh subject. Winer, indeed, conceives the connection to be: “cum vv. 4, 5 ea tetigisset, quae priva sibi quisque habere debeat, nunc ad haec descendere, quae cum aliis communicanda sunt” (comp. Erasmus, Paraphr.). But, with the precept of liberality towards teachers, so entirely alien to what goes before, this connection appears forced; and it would be better to forego any connecting link with what precedes (Rückert) than to bring out an illogical relation of the contrast. De Wette discovers a satisfactory connection with vv. 1–5 in the circumstance that there, as here, the apostle has in view defects of Christian social life. This, however, is to specify not a connection, but merely a logical category. According to Ewald, the previous counsels are to be conceived as for the most part addressed to the Pauline teachers of the Galatians, and Paul therefore now adds a word as to the correct behaviour of the non-teachers also. But the former idea is assumed without ground in the text, which speaks quite generally. According to Wieseler the conception is, that the care for worldly maintenance was a species of the βάρη (ver. 2), which the readers were to relieve them of in return for their being instructed in the word. But those βάρη are necessarily of a moral nature, burdens of guilt. According to Hofmann, Paul has previously exhorted every one to serve his neighbour with that which he is, and now exhorts every one to employ that which he possesses, as his Christian position requires. A scheme of thought purely artificial, and gratuitously introduced.

[254] The sequel down to ver. 10 is indeed referred by Luther (most consistently in 1538) and others, including Olshausen and de Wette, with more or with less (Koppe, de Wette, Hilgenfeld) consistency, to the behaviour towards the teachers, by the despising of whom God is mocked, the support of whom is a sowing of seed for spiritual objects, etc. But looking at the general nature of the following instructions, which there is not a word to limit, how arbitrary and forced is this view! Not less far-fetched and forced is the explanation of Hofmann, who considers that, because by means of the κοινωνεῖν κ.τ.λ. the teacher is enabled to attend to his own business, Paul in vv. 7 ff. warns against the erroneous opinion that people might, without danger to the soul, deal lightly with that κοινωνεῖν κ.τ.λ.; that by means of this κοινωνεῖν people devote that which they possess to the Spirit, etc.

[255] Comp. Grotius: “per omnes res bonas, i. e. non per alimenta tantum, sed et alia obsequia et officia.”

Galatians 6:6. Let him that is taught share with him that teacheth. The word κοινωνεῖν contains the key to the true meaning of this verse. Our versions understand it here, and in Romans 12:13, Php 4:15, in the sense of communicating to others; but I can find no warrant for this in Greek usage. In Romans 15:27 it signifies distinctly to receive a share, and elsewhere to become a partner (κοινωνὸς γενέσθαι) and share in common with others (1 Timothy 5:22, 1 Peter 4:13, 2 John 1:11, Hebrews 2:14). Here in like manner it enjoins upon the leaders of the Churches the duty of admitting all the members to participation in any spiritual blessings they enjoy. It continues, in fact, the protest against the arrogant pretensions and selfish exclusiveness of Judaising leaders.—ἀγαθοῖς. It is impossible to restrict this word to mere worldly goods, except where the language of the context suggests or warrants such a restriction, as is the case in Luke 12:18; Luke 16:25. The language here points to the blessings of Christian faith and doctrine.—κατηχούμενος. Oral teaching is specified because it was the only form of instruction then existing in the Churches.

6. him that is taught] Lit. ‘the catechumen’; one who is undergoing instruction. When we consider that most of the instruction in the Word (i.e. the Gospel revelation) was oral, and that it was not limited to preaching in the assemblies of the Church, but extended to households and individuals, the work of the teacher must have been very arduous, demanding all his time and energies. Hence the necessity of proper provision being made for his maintenance. Exhortations to this effect are found in the ‘Teaching of the Twelve Apostles,’ a document of the sub-Apostolic age.

in all good things] Those earthly things which men generally covet are designated ‘goods’ or ‘good things’, Luke 12:18-19; Luke 16:25. In all of these, whether money, or food, or clothing or the like, the taught is to ‘communicate’ with the teacher, share them with him.

6–10. These verses, which are an exhortation to the exercise of liberality towards the Teachers of the Church, do not seem to have any obvious connexion with what has gone before. They may have been suggested as a particular application of the general principle, ‘bear ye one another’s burdens’. But we so often meet with a number of disconnected injunctions at the end of St Paul’s Epistles, that this abrupt introduction of this paragraph need cause no difficulty. The connecting particle, ‘but’ or ‘moreover’, omitted in A.V. is restored in R.V. The duty here enjoined is frequently insisted upon by St Paul, 1 Corinthians 9:11-14; Php 4:10; Php 4:17; 1 Timothy 5:17-18. He had already urged it upon the Galatian converts, as we learn from 1 Corinthians 16:1. That he insists upon it again in such forcible terms would seem to shew that they were not prone to the exercise of liberality.

Galatians 6:6. Κοινωνείτω δὲ, but let him communicate) [The connection is this:] Paul means to say, When I said [Every man shall bear] his own burden, that should not be turned to an argument for the diminution of your liberality. κοινωνέω, just in the same way as the Latin participo, includes the idea both of receiving and giving a share; here, the idea is of giving, as in Php 4:15, very elegantly.—ἐν πᾶσιν ἀγαθοῖς, in all good things) in every kind of resources, as the occasion may require [as the case may be].

Verse 6. - Let him that is taught in the word communicate unto him that teacheth in all good things (κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς); let him that is receiving instruction in the Word share with him that instructeth in all good things. The Authorized Version appears to have exercised sound discretion in leaving the particle δὲ untranslated. It is, in fact, here merely a conjunction of transition: not in any degree adversative; for the exhortation to liberality towards our teachers is perfectly germane to the preceding topics of carrying one another's loads, and so carrying our own pack. The verb κατηχεῖν, etymologically "to fill with sound," thence signifies "to din a thing into another person's mind with inculcation or constant repetition," in which sense it occurs in Acts 21:21, 24, of the persistent repetition of a slanderous report. So early as in Hippocrates (Liddell and Scott) the verbal substantive κατήχησις is used for "instruction;" and the verb, though not occurring in Attic writers, seems to have continued in use in other dialects, to reappear at length in the Common Dialect of Greek. Accordingly, it is found in the sense of "instruct" in Luke 1:4; Acts 18:25; Romans 2:18; 1 Corinthians 14:19. It does not denote instruction by question and answer in particular, but simply the inculcating of knowledge. Recently as the Galatian Churches had been founded, it appears from this passage that there were already persons among them whose particular business it was to give religious instruction to their fellow-Christians; so much their business, that they were on this ground entitled to receive from those they taught liberal help in temporal things. Such persons were doubtless included among the "elders" whom Paul and Barnabas appointed in the several Churches which they planted (Acts 14:23). It is noticeable, further, that the order of men alone singled out as entitled to such secular assistance is characterized as a teaching order; so characterized, per-hops, because teaching religious truth was the most prominent and characteristic of their functions. In his First Epistle to Timothy (1 Timothy 5:17), written, probably, some years later, "the elders who labour in Word and teaching (διδασκαλία)" are particularized as those among the "presiding elders" who are the "most especially" entitled to liberal payment; the form of expression, however, implying that elders whose function lay in other duties than that of teaching were likewise entitled to liberal consideration. The teaching elders would require, more than other Church officers, leisure from worldly avocations for the study of God's Word and his truth, and for the actual discharge of their especial work in private as well as in public (comp. Acts 6:4; Acts 20:20). The direction here given would apply, as to the case of resident teachers, so also to that of persons who travelled about in the dissemination of the faith; as we learn from 1 Corinthians 9:4-14; 2 Corinthians 11:7-12. In 1 Thessalonians 5:12, 13 the apostle commends to the "high estimation" of the disciples "those who laboured among them, and were ever them in the Lord, and admonished them (κοπιῶντας προι'σταμένους νουθετοῦντας); The expression "the Word" is used without any further qualification to designate the Christian doctrine, as in Mark 2:2; Mark 4:14; Acts 8:4; Acts 11:19; Philippians 1:14. So the Christian religion is styled "the Way" in Acts 9:2; Acts 19:9. "Share;' the verb κοινωνεῖν and its derivatives are frequently used with reference to that kind of "fellowship" or "partnership" which is evinced by our liberally sharing with the object of it in our worldly means. If we "count a minister our partner (κοινενόν)," as St. Paul writes to Philemon (ver. 17), we shall not begrudge him frank and generous help in any direction. Thus Romans 12:13, "Communicating to the necessities of saints," is properly "sharing with them in generous sympathy." So Philippians 4:14, "had fellowship with (συγκοιήσαντες) my affliction" points to liberal temporal assistance. Similarly, generous sympathy embodied in money gifts is styled "communion," or "partnership," in Romans 15:26; 2 Corinthians 9:13; Philippians 1:5; Hebrews 13:16; as also κοινωνικός, "ready to communicate," expresses one ready to show such sympathy, in 1 Timothy 6:18. The apostle regards, and would have others regard, such offices of kindness with a fine delicate feeling, not as giving as if from a higher level of condition, but as sharing with brothers, with whom all things are held in common. Chrysostom and others consider the word to point to an interchange or barter of goods, spiritual and temporal, referring to 1 Corinthians 9:11. "In all good things;" in all good things of this life which he himself possesses. "Good things" as in Luke 12:18, 19 ("my goods"); Luke 16:25; the preposition "in," as in Matthew 23:30, "partakers in the blood of the prophets." The exact import of this clause, which has been variously interpreted, is best appreciated by our taking account of the warmth of indignant feeling with which the apostle is writing. This clearly transpires both from the words, "be not deceived," and from the assurance, "God is not mocked." The apostle had evidently in his eye a certain course of conduct which he indignantly denounces as a "sneering at God." This feeling prompts him to accentuate his exhortation addressed to the cold-hearted, stubborn Christians whom he has in view, by adding this clause, which is in effect, "in every possible way;" namely, by giving them respect and good will as well as maintenance. To no other Church does he address such direct admonition respecting the liberal treatment of its teachers, though, perhaps, indirect admonition may be detected in 1 Corinthians 9:7-11. No doubt the news he had just heard from Galatia made him feel the necessity of dealing with them roundly on this point. Galatians 6:6But, although each man is thus individualized as regards his burdens, Christian fellowship in all morally good things is to be maintained between the teacher and the taught. The passage is often explained as an injunction to provide for the temporal wants of Christian teachers. But this is entirely foreign to the course of thought, and isolates the verse from the context on both sides of it. As Galatians 6:1-5 refer to moral errors, in all good things has naturally the same reference, as do good in Galatians 6:10 certainly has. The exhortation therefore is, that the disciple should make common cause with the teacher in everything that is morally good and that promotes salvation. The introduction at this point of the relation of disciple and teacher may be explained by the fact that this relation in the Galatian community had been disturbed by the efforts of the Judaising teachers, notably in the case of Paul himself; and this disturbance could not but interfere with their common moral effort and life.

Him that is taught (ὁ κατηχούμενος)

See on Luke 1:4.

In the word (τὸν λόγον)

The gospel. Usually in Paul with some qualifying word, as of God. Comp. Acts 4:4; Acts 8:4; Acts 11:19; Acts 14:25; Acts 16:6; 1 Thessalonians 1:6; Colossians 4:3.

Communicate (κοινωνείτω)

Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philippians 4:15): of moral or spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13).

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