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, “But155 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 ex- presses 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 45 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, Ver. 9. “And let us not be weary in well doing.”156 And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, “Be not deceived157; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; 155 [Different views are held as to the connection of this with the preceding. Lightfoot says the connection is this: “I spoke of bearing one another’s burdens. There is one special application I would make of this rule; provide for the wants of your teachers. Δέ arrests a former topic before it passes out of sight.” (Compare 4: 20.) But Ellicott takes a different view and says: “The duty of sharing their temporal blessings with their teacher is placed in contrast with the foregoing declaration of individual responsibility in spiritual matter.” So also Meyer who, however, refers it to moral good.—G.A.] 156 [Dislocated by Chrysostom. This is a part of verse 9, and is an encouragement not to become weary in below sowing to the Spirit.— Meyer.—G.A.] 157 [Meyer, understanding “all good things” to mean every thing that is morally good, says, that this is a warning to the readers, in respect to this necessary moral fellowship not to allow themselves to be led astray (by the teachers of error or otherwise). Lightfoot and Schaff refer this warning to the consequences of failure to share their temporal blessings with their teachers. Ellicott says, “Verse 7 is a continuation of the subject in a more general and extended way but not without reference to the special command which immediately pre- cedes.”—G.A.] 88 Galatians 6:1