Nevertheless
This word serves as a transition, indicating a continuation or contrast from the previous thoughts. In the context of Galatians, Paul has been discussing the principles of sowing and reaping, and the importance of living by the Spirit. "Nevertheless" signals a shift to a practical application of these principles, emphasizing the importance of community and mutual support within the body of Christ.

the one who receives instruction
The Greek word for "receives instruction" is "κατηχούμενος" (katēchoumenos), which implies being taught or informed, particularly in a systematic or oral manner. This reflects the early Christian practice of catechesis, where new believers were instructed in the faith. It underscores the importance of being grounded in sound doctrine and the responsibility of learners to be active participants in their spiritual education.

in the word
The term "word" here is "λόγος" (logos) in Greek, which can refer to the message of the Gospel or the teachings of Scripture. This highlights the centrality of the Bible in Christian instruction. The "word" is not just any teaching but the divine revelation given to humanity, which is foundational for faith and practice. It is through the "word" that believers are equipped for every good work.

must share
The phrase "must share" comes from the Greek "κοινωνείτω" (koinōneitō), which means to have fellowship or to participate in something together. This implies a mutual relationship and responsibility. In the context of this verse, it suggests that those who benefit from spiritual teaching have a duty to support their teachers, fostering a community of generosity and reciprocity.

in all good things
"All good things" encompasses both material and spiritual blessings. The Greek word "ἀγαθός" (agathos) for "good" suggests that these are beneficial and wholesome. This phrase encourages believers to be generous and supportive, recognizing that the work of ministry is sustained through the shared resources and encouragement of the community.

with his instructor
The "instructor" is the one who imparts knowledge and guidance in the faith. The Greek term "διδάσκοντι" (didaskonti) refers to a teacher or one who provides instruction. This highlights the role of teachers in the church, who are entrusted with the responsibility of nurturing believers in their spiritual growth. The relationship between the instructor and the learner is one of mutual respect and support, reflecting the interconnectedness of the body of Christ.

(6-10) Special exhortation to liberality in the support of teachers, grounded upon the fact that we shall all receive, in the harvest at the end of the world, according as we have sown during the time of our probation here. The self-indulgent will find the flesh that he has indulged fall to dissolution, and there will be an end. On the other hand, he who in all his actions has sought the approval of the Spirit shall be rewarded with everlasting life. The same rule holds good for every kind of beneficence. Let us do what good we can, whenever an opportunity is given us, especially towards our fellow Christians.

(6) Him that is taught in the word.--He who receives instruction in the truths of the gospel. Even at this early date there seems to have been a more or less organised system of instruction in the Church. Teaching was regarded as a separate function, though those who took part in it do not seem as yet to have formed a separate class. See Acts 13:1; Romans 12:7; 1Corinthians 12:28-29; Ephesians 4:11; James 3:1 ("masters" should be rather "teachers"). The teacher was dependent on the alms of his scholars. . . .

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, stingy 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.

Parallel Commentaries ...


However,
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the one who
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

receives instruction
κατηχούμενος (katēchoumenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 2727: To instruct orally, teach, inform. From kata and echos; to sound down into the ears, i.e. to indoctrinate or to apprise of.

in the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

word
λόγον (logon)
Noun - Accusative Masculine Singular
Strong's 3056: From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.

must share
Κοινωνείτω (Koinōneitō)
Verb - Present Imperative Active - 3rd Person Singular
Strong's 2841: From koinonos; to share with others.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

all
πᾶσιν (pasin)
Adjective - Dative Neuter Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

good things
ἀγαθοῖς (agathois)
Adjective - Dative Neuter Plural
Strong's 18: A primary word; 'good'.

with [his]
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

instructor.
κατηχοῦντι (katēchounti)
Verb - Present Participle Active - Dative Masculine Singular
Strong's 2727: To instruct orally, teach, inform. From kata and echos; to sound down into the ears, i.e. to indoctrinate or to apprise of.


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NT Letters: Galatians 6:6 But let him who is taught (Gal. Ga)