This he says, not as laying down a rule, but in the way of concession; and his meaning is this,152—Boasting is senseless, but if thou wilt boast, boast not against thy neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of “not in regard of his neighbor,” but becomes elated by examining himself by himself, will after- wards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, “let every man prove his own work,” and adding here, Ver. 5. “For each man shall bear his own burden.” He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, to that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.153 Ver. 6. “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 com- manded? 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 given154 means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gen- tleness 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 152 [“If any one wishes to find matter for boasting, let it be truly searched for in his own actions and not derived from a contrast of his own fancied virtues with the faults of others.”—Ellicott.—G.A.] 153 [Ellicott says, “The qualitative and humbling distinction of Chrysostom does not appear natural or probable, nor does it refer to that which will take place in every man after the examination (Meyer); but is ap- parently used ethically in reference to what according to the nature of things must be the case.”—G.A.] 154 [Those philosophers among the Greeks who received pay from their pupils were looked down upon, and called Sophists, vid. Xen. Mem. 1. 6. §. 13. 87 Galatians 6:1