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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 6:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another (Gal 6:13), and also cautioned us (Gal 6:16) against a temper which, if indulged, would hinder us from showing the mutual love and serviceableness which he had recommended, in the beginning of this chapter he proceeds to give some further directions, which, if duly observed, would both promote the one and prevent the other of these, and render our behaviour both more agreeable to our Christian profession and more useful and comfortable to one another: particularly,
I.We are here taught to deal tenderly with those who are overtaken in a fault, Gal 6:1.
He puts a common case: If a man be overtaken in a fault, that is, be brought to sin by the surprise of temptation. It is one thing to overtake a fault by contrivance and deliberation, and a full resolution in sin, and another thing to be overtaken in a fault. The latter is the case here supposed, and herein the apostle shows that great tenderness should be used. Those who are spiritual, by whom is meant, not only the ministers (as if none but they were to be called spiritual persons), but other Christians too, especially those of the higher form in Christianity; these must restore such a one with the spirit of meekness. Here observe,
1.The duty we are directed to - to restore such; we should labour, by faithful reproofs, and pertinent and seasonable councils, to bring them to repentance. The original word, katartizete, signifies to set in joint, as a dislocated bone; accordingly we should endeavour to set them in joint again, to bring them to themselves, by convincing them of their sin and error, persuading them to return to their duty, comforting them in a sense of pardoning mercy thereupon, and having thus recovered them, confirming our love to them.
2.The manner wherein this is to be done: With the spirit of meekness; not in wrath and passion, as those who triumph in a brother's falls, but with meekness, as those who rather mourn for them. Many needful reproofs lose their efficacy by being given in wrath; but when they are managed with calmness and tenderness, and appear to proceed from sincere affection and concern for the welfare of those to whom they are given, they are likely to make a due impression.
3.A very good reason why this should be done with meekness: Considering thyself, lest thou also be tempted. We ought to deal very tenderly with those who are overtaken in sin, because we none of us know but it may some time or other be our own case. We also may be tempted, yea, and overcome by the temptation; and therefore, if we rightly consider ourselves, this will dispose us to do by others as we desire to be done by in such a case.
II.We are here directed to bear one another's burdens, Gal 6:2.
This may be considered either as referring to what goes before, and so may teach us to exercise forbearance and compassion towards one another, in the case of those weaknesses, and follies, and infirmities, which too often attend us - that, though we should not wholly connive at them, yet we should not be severe against one another on account of them; or as a more general precept, and so it directs us to sympathize with one another under the various trials and troubles that we may meet with, and to be ready to afford each other the comfort and counsel, the help and assistance, which our circumstances may require. To excite us hereunto, the apostle adds, by way of motive, that so we shall fulfil the law of Christ. This is to act agreeably to the law of his precept, which is the law of love, and obliges us to a mutual forbearance and forgiveness, to sympathy with and compassion towards each other; and it would also be agreeable to his pattern and example, which have the force of a law to us. He bears with us under our weaknesses and follies, he is touched with a fellow-feeling of our infirmities; and therefore there is good reason why we should maintain the same temper towards one another. Note, Though as Christians we are freed from the law of Moses, yet we are under the law of Christ; and therefore, instead of laying unnecessary burdens upon others (as those who urged the observance of Moses's law did), it much more becomes us to fulfil the law of Christ by bearing one another's burdens. The apostle being aware how great a hindrance pride would be to the mutual condescension and sympathy which he had been recommending, and that a conceit of ourselves would dispose us to censure and contemn our brethren, instead of bearing with their infirmities and endeavouring to restore them when overtaken with a fault, he therefore (Gal 6:3) takes care to caution us against this; he supposes it as a very possible thing (and it would be well if it were not too common) for a man to think himself to be something - to entertain a fond opinion of his own sufficiency, to look upon himself as wiser and better than other men, and as fit to dictate and prescribe to them - when in truth he is nothing, has nothing of substance or solidity in him, or that can be a ground of the confidence and superiority which he assumes. To dissuade us from giving way to this temper he tells us that such a one does but deceive himself; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to expect; he is neither the freer from mistakes nor will he be the more secure against temptations for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them; for he that thinks he stands has need to take heed lest he fall. Instead therefore of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-christians and also injurious to ourselves, it would much better become us to accept the apostle's exhortation (Phi 2:3), Do nothing through strife nor vain-glory; but in lowliness of mind let each esteem others better than himself. Note, Self-conceit is but self-deceit: as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, Co1 13:4), so it is a cheat upon ourselves; and there is not a more dangerous cheat in the world than self-deceit. As a means of preventing this evil,
III.We are advised every one to prove his own work, Gal 6:4.
By our own work is chiefly meant our own actions or behaviour. These the apostle directs us to prove, that is seriously and impartially to examine them by the rule of God's word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve. This he represents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, with ourselves than with other men, for what have we to do to judge another man's servant? From the connection of this exhortation with what goes before it appears that if Christians did duly employ themselves in this work they might easily discover those defects and failings in themselves which would soon convince them how little reason they have either to be conceited of themselves or severe in their censures of others; and so it gives us occasion to observe that the best way to keep us from being proud of ourselves is to prove our ownselves: the better we are acquainted with our own hearts and ways, the less liable shall we be to despise and the more disposed to compassionate and help others under their infirmities and afflictions. That we may be persuaded to this necessary and profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose: -
1.This is the way to have rejoicing in ourselves alone. If we set ourselves in good earnest to prove our own work, and, upon the trial, can approve ourselves to God, as to our sincerity and uprightness towards him, then may we expect to have comfort and peace in our own souls, having the testimony of our own consciences for us (as Co2 1:12), and this, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us or in having gained over others to our opinion, which the false teachers were wont to glory in (as we see Gal 6:13), or by comparing ourselves with others, as, it should seem, some did, who were ready to think well of themselves, because they were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that results thence is nothing to that which arises from an impartial trial of ourselves by the rule of God's word, and our being able thereupon to approve ourselves to him. Note,
(1.)Though we have nothing in ourselves to boast of, yet we may have the matter of rejoicing in ourselves: our works can merit nothing at the hand of God; but, if our consciences can witness for us that they are such as he for Christ's sake approves and accepts, we may upon good ground rejoice therein.
(2.)The true way to have rejoicing in ourselves is to be much in proving our own works, in examining ourselves by the unerring rule of God's word, and not by the false measures of what others are, or may think of us.
(3.)It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences that we are accepted of God, we need not much concern ourselves about what others think or say of us; and without this the good opinion of others will stand us in little stead.
2.The other argument which the apostle uses to press upon us this duty of proving our own work is that every man shall bear his own burden (Gal 6:5), the meaning of which is that at the great day every one shall be reckoned with according as his behaviour here has been. He supposes that there is a day coming when we must all give an account of ourselves to God; and he declares that then the judgment will proceed, and the sentence pass, not according to the sentiments of the world concerning us, or any ungrounded opinion we may have had of ourselves, or upon our having been better or worse than others, but according as our state and behaviour have really been in the sight of God. And, if there be such an awful time to be expected, when he will render to every one according to his works, surely there is the greatest reason why we should prove our own works now: if we must certainly be called to an account hereafter, surely we ought to be often calling ourselves to an account here, to see whether or no we are such as God will own and approve then: and, as this is our duty, so if it were more our practice we should entertain more becoming thoughts both of ourselves and our fellow-christians, and instead of bearing hard upon one another, on account of any mistakes or failings we may be guilty of, we should be more ready to fulfil that law of Christ by which we must be judged in bearing one another's burdens.
IV.Christians are here exhorted to be free and liberal in maintaining their ministers (Gal 6:6):
Let him that is taught in the word communicate to him that teacheth, in all good things. Here we may observe,
1.The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so.
2.It is the word of God wherein ministers are to teach and instruct others; that which they are to preach is the word, Ti2 4:2. That which they are to declare is the counsel of God, Act 20:27. They are not lords of our faith, but helpers of our joy, Co2 1:24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule.
3.It is the duty of those who are taught in the word to support those who are appointed to teach them; for they are to communicate to them in all good things, freely and cheerfully to contribute, of the good things with which God has blessed them, what is needful for their comfortable subsistence. Ministers are to give attendance to reading, to exhortation, to doctrine (Ti1 4:13); they are not to entangle themselves with the affairs of this life (Ti2 2:4), and therefore it is but fit and equitable that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of God himself; for as, under the law, those who ministered about holy things lived of the things of the temple, so hath the Lord ordained that those who preach the gospel should live of the gospel, Co1 9:11, Co1 9:13, Co1 9:14.
V.Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed upon by mere pretensions or professions (Gal 6:7): Be not deceived, God is not mocked. This may be considered as referring to the foregoing exhortation, and so the design of it is to convince those of their sin and folly who endeavoured by any plausible pretences to excuse themselves from doing their duty in supporting their ministers: or it may be taken in a more general view, as respecting the whole business of religion, and so as designed to take men off from entertaining any vain hopes of enjoying its rewards while they live in the neglect of its duties. The apostle here supposes that many are apt to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at the same time they may make a show and profession of it; but he assures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and, as he cannot be deceived, so he will not be mocked; and therefore, to prevent this, he directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he also reap; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time: in the other world there will be a great harvest; and, as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further informs us (Gal 6:8) that, as there are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If we sow the wind, we shall reap the whirlwind. Those who live a carnal sensual life, who instead of employing themselves to the honour of God and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corruption - a mean and short-lived satisfaction at present, and ruin and misery at the end of it. But, on the other hand, those who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and spiritual life, a life of devotedness to God and of usefulness and serviceableness to others, may depend upon it that of the Spirit they shall reap life everlasting - they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, Those who go about to mock God do but deceive themselves. Hypocrisy in religion is the greatest folly as well as wickedness, since the God we have to do with can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.
VI.Here is a further caution given us, not to be weary in well doing, Gal 6:9.
As we should not excuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness to this; we are very apt to flag and tire in duty, yea to fall off from it, particularly that part of it to which the apostle has here a special regard, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall reap, if we faint not, where he assures us that there is a recompence of reward in reserve for all who sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season - if not in this world, yet undoubtedly in the next; but then that it is upon supposition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as our duty, for to this only is the reward promised.
VII.Here is an exhortation to all Christians to do good in their places (Gal 6:10):
As we have therefore an opportunity, etc. It is not enough that we be good to others, if we would approve ourselves to be Christians indeed. The duty here recommended to us is the same that is spoken of in the foregoing verses; and, as there the apostle exhorts us to sincerity and perseverance in it, so here he directs us both as to the objects and rule of it.
1.The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it to all who partake of the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity: but yet therein a particular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants; and we must in doing good be followers of God as dear children.
2.The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretence of doing something of this nature then: for, as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions offer themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight, Ecc 11:2. Note, [1.] As God has made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. The poor we have always with us, Mat 26:11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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He says this so that hearers may share all their goods with their teachers. But if teachers practice otherwise than they teach, hearers should protest rather than share these goods. It may be clear thereby that the law is your guide rather than the person. For it will be his problem, not yours.
"But let him that is taught in the word communicate unto him that teacheth in all good things."
Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, "that they which preach the Gospel should live of the Gospel," (1 Cor. ix: 14.) is laid down in the New Testament; and likewise in the Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he hath given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, "But let him that is taught in the word communicate unto him that teacheth in all good things," that is, let him show to him all generosity; this he implies by the words, "in all good things." Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives - as much better as heavenly are better than earthly things. This he expresses in another place, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" (1 Cor. ix: 11.) Wherefore he gives the procedure the name of a "communication," showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, he proceeds to say,
The meaning is this: Since previously he has been speaking to those who are spiritual about ethics … he now on the contrary speaks to those who are still rather weak, who are disciples yet live according to the flesh. Just as they reap spiritual gifts from their teacher, so they are called to give material gifts in return.
(V. 6.) But let the one who is being catechized communicate the word to the one who catechizes in all good things. Marcion interpreted this passage in such a way that he thought believers and catechumens should pray together and the teacher should communicate with the disciples in prayer; he was especially delighted that it follows in all good things. Certainly, if the discussion had been about prayer, it should not have been instructed to the one who is being catechized, but to the one who catechizes, that is, not to the disciple, but to the teacher. Then, also, the other things that follow, do not agree with his explanation: Whatever a man sows, that he will also reap. And: But let us not tire of doing good: for in due season we will reap, not slacking off. Therefore, this is the sense: Because previously he had instructed them in spiritual matters, to instruct those who were preoccupied with some offense in the spirit of gentleness, and to bear one another's burdens, fulfilling the law of Christ: now, on the contrary, he instructs those who are still weaker, and disciples, and carnal, that just as they themselves harvest spiritual things from their teachers, they should also provide carnal things to their teachers: those who devote themselves entirely to the study of divine knowledge should be supported by the necessities of this life; and let what is written about the manna come to pass: He who gathered much had nothing left over, and he who gathered little had no lack (2 Corinthians 8:15). But in the present place, according to the custom of the common people, he called food and clothing, and other things that people count among goods, good. For we are content with having food and clothing (1 Timothy 6:8). And it is not surprising that Paul referred to those things that are necessary for the body as goods: since even our Savior said to those who had not yet reached the summit of virtue, but were still walking humbly and were asking for faith to be added to them: If therefore you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him (Matthew 7:11)! I think that Job, when he spoke to his wife, as if he were speaking to one of the foolish women, with regard to her, who thought in this way, spoke about material wealth: 'If we have received good things from the hand of the Lord (Job 2:10): and again about hardships and pressures, and temptations that bring victory: Why do we not endure evil? For surely, good and evil are not placed in wealth and pressures, but in virtues and vices, as the righteous man says in the psalm: 'Who is the man who desires life, who desires to see good days?' Restrain your tongue from evil, and your lips from speaking deceit. Turn away from evil and do good (Psalm 34:13-14 and 37:27). Properly, evil is said to be that which should be avoided, and good is said to be that which we should do. Also, in the Gospel, the rich man who did not have knowledge of good and evil rightly considered the abundance of his fields as good, saying: 'Soul, you have many goods laid up for many years; take your ease, eat, drink, and be merry' (Luke 12:19). And the one who was lying in purple and indulging in luxury heard in the underworld from Abraham: You received good things in your life (Luke 16:25). Also, we must pay attention to the fact that this could possibly be understood as the disciples being given the command to communicate the word to those who instruct them, to be obedient, docile, and accommodating. However, this applies only to those things that are good, spiritual, and not corrupted by heretical or Judaic perversity.
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Summary
Galatians 6:6 provides a clear apostolic directive concerning the reciprocal relationship between those who impart spiritual instruction and those who receive it. Paul mandates that individuals who are taught in the Word of God are to share "all good things" with their teachers, establishing a principle of mutual support that underscores the value of spiritual ministry and the responsibility of the community to sustain those dedicated to teaching divine truth. This verse transitions from broader exhortations on burden-bearing and personal responsibility to a specific instruction on the economic and practical support for spiritual leaders within the early Christian community.
Context
Literary Context
Galatians 6:6 is situated within the concluding section of Paul's letter, where he transitions from profound theological exposition on justification by faith to practical exhortations for Christian living. Following his robust defense of the gospel against legalistic distortions, Paul now outlines the ethical implications of living by the Spirit. The preceding verses establish principles of restoring fallen believers gently (Galatians 6:1), bearing one another's burdens as an act of fulfilling the "law of Christ" (Galatians 6:2), and the importance of individual accountability and self-examination (Galatians 6:4-5). Verse 6 then introduces a specific application of this communal responsibility, focusing on the support of spiritual teachers, which naturally flows into the broader principle of sowing and reaping in the Spirit found in Galatians 6:7-10.
Historical & Cultural Context
In the Greco-Roman world, philosophers and teachers often depended on the support of their students or patrons. While Paul famously worked to support himself (e.g., Acts 18:3), he also consistently affirmed the right of ministers to receive support from those they served, drawing parallels with Old Testament principles regarding priests and Levites (e.g., 1 Corinthians 9:1-14). The early Christian communities were nascent and often faced economic hardship, yet the value placed on the "word" (lógos) and its faithful proclamation was paramount. This instruction in Galatians reflects a nascent church structure where spiritual instruction was highly valued and a system of reciprocal support was essential for the sustainability of ministry, especially given the itinerant nature of many early apostles and teachers.
Key Themes
This verse contributes to several key themes within Galatians and Paul's broader theology. It underscores the theme of mutual responsibility and partnership within the body of Christ, where spiritual nourishment is reciprocated with material or practical provision. It highlights the value of faithful spiritual instruction, emphasizing that those who dedicate themselves to teaching the "word" are worthy of tangible support, thereby enabling their continued ministry. Furthermore, the verse implicitly touches on generosity and stewardship, encouraging believers to share their "good things" as an act of Christian love and a recognition of the spiritual blessings they receive. Finally, it reinforces the practical outworking of faith, demonstrating that genuine belief in Christ leads to concrete actions of support and communal care, moving beyond mere theological assent to lived obedience.
Exposition and Analysis
Key Word Analysis
This verb, translated "is taught" and "teacheth," literally means "to sound down into the ears," and by implication, "to indoctrinate" or "to apprise of." It is the root of the English word "catechize." In this context, it refers to systematic, oral instruction in Christian doctrine and principles. The verse establishes a clear distinction between the one who is actively receiving this instruction and the one who is actively imparting it.
Translated "word," this term is profound and multifaceted. While it can refer to a spoken word or a message, in a theological context, especially with the definite article ("the word"), it often signifies the divine revelation, the gospel message, or the body of Christian truth. Here, "the word" refers to the comprehensive instruction in Christian doctrine and the teachings of Christ, which is the substance of what is being taught.
This verb, translated "communicate," means "to share with others," "to have fellowship with," or "to be a partaker." It implies a mutual participation and a sharing of resources or experiences. It is closely related to the noun koinōnia, which signifies "fellowship" or "communion." The use of this word suggests more than a mere transaction; it implies a deep bond of partnership and shared life between the teacher and the taught, where resources are pooled for the common good and the advancement of the gospel.
Verse Breakdown
"Let him that is taught in the word"
This clause identifies the recipient of spiritual instruction. The phrase "in the word" specifies the content of the teaching, emphasizing that it is instruction grounded in divine revelation, the gospel, and Christian doctrine. The imperative "Let him" indicates a clear command or expectation from Paul, not merely a suggestion.
"communicate unto him that teacheth"
This is the core command. "Communicate" (from koinōnéō) signifies sharing, participating, or having fellowship, particularly in a material sense here. The directive is for the one receiving spiritual benefit to share with the one providing that benefit. This establishes a reciprocal relationship, highlighting the value of the teacher's labor.
"in all good things"
This phrase defines the scope of the sharing. "Good things" (agathós) is a broad term encompassing anything beneficial or valuable. While it certainly includes financial and material support necessary for the teacher's sustenance, it can also extend to practical help, hospitality, encouragement, prayer, and any other resource that contributes to the teacher's well-being and effectiveness in ministry. It implies a holistic approach to supporting those who minister the Word.
Literary Devices
Paul employs several literary devices in Galatians 6:6 to convey his instruction with clarity and emphasis. The primary device is an Imperative, though softened by the KJV's "Let him," which still carries the force of a command or strong exhortation. This directness underscores the importance of the action. There is also clear Parallelism established between "him that is taught" and "him that teacheth," highlighting the two parties involved in this reciprocal relationship. This creates a balanced structure that emphasizes the mutuality. Finally, Metonymy is present in the phrase "the word," which stands for the entire body of Christian teaching and doctrine, and "all good things," which represents the material and practical resources needed for life and ministry. These metonymic expressions allow for a concise yet comprehensive statement of the spiritual and material exchange.
Theological and Thematic Connections
Galatians 6:6 articulates a foundational principle for the support of ministry within the Christian community, deeply rooted in both Old Testament precedent and New Testament theology. It reflects the understanding that those who dedicate their lives to spiritual labor, particularly the teaching of God's Word, are worthy of tangible support from those who benefit from their ministry. This is not merely a charitable act but an ethical obligation, flowing from the recognition that spiritual blessings often come at a cost to the minister. The verse underscores the interconnectedness of the body of Christ, where spiritual and material resources are meant to flow freely in a symbiotic relationship, fostering the health and growth of the entire community. It highlights the principle that those who sow spiritual things have a right to reap material things, ensuring the sustainability of gospel proclamation and discipleship.
Reflection and Application
Galatians 6:6 calls believers to a profound reflection on the value they place on God's Word and the ministers who faithfully proclaim it. In an era where spiritual content is often consumed freely, this verse serves as a powerful reminder of the tangible cost of ministry and the reciprocal responsibility of the taught. It challenges us to consider how we are actively participating in the sustenance of those who pour their lives into our spiritual nourishment. Application extends beyond mere financial giving; it encompasses a holistic commitment to supporting our spiritual leaders through prayer, practical assistance, encouragement, and loyalty. This mutual sharing fosters a vibrant, healthy church community where the work of the gospel can flourish unhindered, and where both teachers and learners experience the blessings of partnership in "all good things." Our generosity in this area reflects our gratitude for the spiritual truths that shape our lives and our commitment to the ongoing mission of Christ.
Questions for Reflection
FAQ
Does Galatians 6:6 only apply to financial support for pastors?
While Galatians 6:6 certainly includes financial support, the phrase "all good things" (en pasin agathois) is intentionally broad and encompasses much more than just money. The Greek word agathos refers to anything that is beneficial, valuable, or good. Therefore, "all good things" can include practical help, hospitality, prayer, encouragement, loyalty, and any other resource that contributes to the well-being and effectiveness of those who teach the Word. The verse promotes a holistic partnership where the taught share generously from all their resources to sustain and empower their spiritual instructors, ensuring they are well-equipped to continue their vital ministry. This aligns with other New Testament passages that speak to the general support of those who minister, not exclusively financial (e.g., Philippians 4:14-19).
Christ-Centered Fulfillment
Galatians 6:6, while a practical instruction for church life, finds its ultimate fulfillment and deepest meaning in Christ. Jesus Himself is the supreme Teacher, the very Logos, the Word made flesh, who perfectly communicated the truth of God. His earthly ministry, though divine, was sustained by the "good things" provided by His disciples and followers, such as the women who supported Him out of their own means (Luke 8:1-3). More profoundly, Christ's entire life and sacrificial death represent the ultimate "good thing" given for our spiritual nourishment and salvation. He "communicated" to us the unsearchable riches of God's grace, bearing our burdens and fulfilling the law of love (Galatians 6:2). As we are taught in His Word, we are called to embody His spirit of generosity and sacrificial giving, not only by supporting those who minister His Word today but also by becoming living sacrifices ourselves, sharing "all good things" for the advancement of His kingdom, reflecting the self-giving love of the One who gave His very life for us (Ephesians 5:2). Thus, our obedience to Galatians 6:6 is an act of worship, mirroring the divine economy of grace initiated by Christ.