That is taught (ὁ κατηχουμενος [ho katēchoumenos]). For this late and rare verb κατηχεω [katēcheō], see on Luke 1:4; Acts 18:25; 1 Cor. 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active (τῳ κατηχουντι [tōi katēchounti]) joined with the passive is interesting as showing how early we find paid teachers in the churches. Those who receive instruction are called on to “contribute” (better than “communicate” for κοινωνειτω [koinōneitō]) for the time of the teacher (Burton). There was a teaching class thus early (1 Thess. 5:12; 1 Cor. 12:28; Eph. 4:11; 1 Thess. 5:17).

I spoke of bearing one another’s burdens. There is one special application I would make of this rule. Provide for the temporal wants of your teachers in Christ.’ Δὲ arrests a former topic before it passes out of sight; see the note 4:20. Otherwise it might be taken as qualifying the clause which immediately precedes: ‘Each man must bear his own burden; but this law does not exempt you from supporting your spiritual teachers.’ Such a turn of the sentence however, inasmuch as it is not obvious, might be expected to be marked in some more decided way than by the very faint opposition implied by δέ.

6. κοινωνείτω] ‘let him impart to’; literally ‘let him go shares with.’ The word is properly intransitive and equivalent to κοινωνὸς εἶναι ‘to be a partner with.’ It may be construed with all three cases: (1) The genitive of the thing which is participated in: once only in the New Testament, Heb. 2:14 κεκοινώνηκεν αἵματος καὶ σαρκός; comp. Prov. 1:11, 2 Macc. 14:25. In this case the verb may denote either the person who gives or the person who receives. (2) The accusative of the thing imparted, as Æsch. c. Ctes. p. 63 οἱ ἀποδόμενοι καὶ κατακοινωνήσαντες τὰ τῆς πόλεως ἰσχυρά, a rare construction not found perhaps with the simple verb, and due in the passage quoted to the preposition. (3) The dative, which is explained by the idea of partnership implied in κοινωνός, and expresses the person or thing with which the other makes common cause. He who κοινωνεῖ in this case may be either the receiver, as Rom. 15:27 τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, or the giver, as Rom. 12:13 ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες. Here the latter is intended.

κατηχούμενος] ‘instructed.’ The word in this sense is not peculiar to biblical Greek. κατήχησις ‘oral instruction’ occurs as early as Hippocrates p. 28. 25 κατηχήσιος ἰδιωτέων, and probably κατηχεῖν ‘to instruct’ was in common use in the other dialects, though it would seem to have been banished from the Attic of the classical period. See the remarks on ἀπόστολος, p. 92 note 3.

ἐν πᾶσιν ἀγαθοῖς] ‘in all good things.’ The obligation of the hearers of the word to support the ministers of the word is again and again insisted upon by St Paul, though he seldom asserted his own claims; see 1 Thess. 2:6, 9, 2 Cor. 11:7 sq, Phil. 4:10 sq, 1 Tim. 5:17, 18, and especially 1 Cor. 9:11. The resemblance of language in this last passage leaves no doubt that St Paul is here speaking of imparting temporal goods. The metaphor of sowing and reaping both there and in the very close parallel, 2 Cor. 9:6, has reference to liberality in almsgiving. The more general sense which has been assigned to this passage, ‘let the taught sympathize with the teacher in all good things,’ is not recommended either by the context or by St Paul’s language elsewhere. For ἀγαθοῖς, ‘temporal blessings,’ see Luke 1:53, 12:18, 19, 16:25. Compare Barnabas § 19 κοινωνήσεις ἐν πᾶσι τῷ πλησίον σου.