Thomas Aquinas Commentary Galatians 6:6-10

"But let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; 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; but he that soweth unto the Spirit shall of the Spirit reap eternal life. And let us not be weary in well-doing: for in due season we shall reap, if we faint not. So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith." — Galatians 6:6-10 (ASV)

After showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle now shows how those who are lesser should serve and revere those who are over them. He addresses this in three points:

1. He advises that they serve readily.
2. He advises that they serve with perseverance (verse 9).
3. He advises that they serve everyone (verse 10).

Regarding the first point, he does two things:

1. He lays down the admonition to serve.
2. He forestalls an excuse (verse 7).

He says, therefore: We have indicated above how those who are greater should act toward those who are below them, namely, by correcting and instructing them in a gentle manner. Now, however, it remains to be seen how the lesser should conduct themselves toward those who are higher. Therefore, he says that the one who is instructed in the word—that is, taught the word of God—should communicate to the one who instructs him. In other words, the one who is taught should share with his teacher in all good things.

It should be noted that a disciple can "communicate" or share with his teacher in two ways. First, he can receive good things from the teacher. In this sense, the one instructed in the word "communicates" by making what belongs to the teacher common to himself, by imitating him: Be imitators of me, as I also am of Christ (1 Corinthians 11:1). But because teachers might sometimes fail to do what is good, they are not to be imitated in this. Hence, the Apostle adds, in all good things, as the Lord said: Whatsoever they shall say to you, observe and do: but according to their works, do ye not (Matthew 23:3).

Secondly, a disciple can communicate his own goods to the teacher. This is commanded by the Lord: They who preach the gospel should live by the gospel (1 Corinthians 9:14); The workman is worthy of his meat (Matthew 10:10); and The laborer is worthy of his hire (Luke 10:7). The Apostle also says, If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? (1 Corinthians 9:11). Therefore, he says here that the one taught should communicate to the teacher in all the good things he possesses. For even temporal things are called "goods": If you be willing and will hearken to me, you shall eat the good things of the land (Isaiah 1:19); and If you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them that ask him? (Matthew 7:11).

He says in all good things because one should not share only with those who are in dire need. Rather, whatever one has, he ought to share universally with his neighbor, including knowledge, advice, and influence: As every man hath received grace, administering the same one to another (1 Peter 4:10). Of this sharing, it is said in Romans 12:13, Communicating to the necessities of the saints, and in Sirach 14:15, In dividing by lot give and take.

Then, when he says, Be not deceived; God is not mocked, he forestalls an excuse. He does this in two steps:

1. He first states the warning.
2. He then gives a reason for it (verse 8).

He says, therefore, Be not deceived; God is not mocked. This can be understood in two ways, corresponding to the two explanations of "communicating" given above. According to the first, it addresses this excuse: "You say that we ought to imitate our teachers in good things, but I can only imitate what they do, and I only observe evil in them. Therefore, I ought to imitate them in evil." But the Apostle dismisses this, saying, Be not deceived; God is not mocked. It is as if to say: This is an error, for the evils of church leaders do not excuse us. They are an example to their flock only in those matters where they imitate Christ, who is the shepherd without sin. Hence, He expressly says in John 10:11, I am the good shepherd. The Apostle also says, Be imitators of me, as I also am of Christ (1 Corinthians 4:16; 1 Corinthians 11:1), as if to say, "Imitate me in those things in which I imitate Christ." And although you may excuse yourself before men because of the evil acts of church leaders, yet God is not mocked, for He cannot be deceived: Shall he be deceived as a man, with your deceitful dealings? (Job 13:9). As it is said in Proverbs 3:34, He shall scorn the scorners.

According to the second explanation, the phrase is understood in this way. People could say, "We are poor and have nothing to share." But he rejects this, saying, Be not deceived. This means, do not think you can excuse yourself in vain by pretending to be poor. God is not mocked, for He cannot be deceived. He knows our hearts and is not unaware of our possessions. A plausible excuse may deceive a person and satisfy them, but it cannot deceive God.

He gives the reason for this, saying, For what things a man shall sow, those also shall he reap. He explains this in two steps:

1. First, in a general way.
2. Second, in a specific way (verse 8).

With respect to the first explanation (imitating evil leaders), he says you surely err in believing this, because God will render to each person according to their own merits. For what things a man shall sow, those also shall he reap means that he will be rewarded or punished according to his works, whether they are good or evil, great or small.

According to the second explanation (giving material support), what things a man shall sow, those also shall he reap means he will be rewarded according to his good deeds, great or small, regarding both the quality of the works and the quantity of the good deeds: He that soweth sparingly, shall also reap sparingly; and he who soweth in blessings, shall also reap blessings (2 Corinthians 9:6).

Then he gives a specific reason, saying, For he that soweth in his flesh, of the flesh also shall reap corruption. This reason has two parts, corresponding to the two kinds of sowing: in the flesh and in the spirit.

First, he discusses sowing in the flesh, where we must consider two things:

1. What it means to sow in the flesh.
2. What it means "of the flesh to reap corruption."

To sow in the flesh is to work for the body and for the flesh. This is like saying, "I have spent much on that man," meaning, "I have done many things for him." Therefore, he who sows in the flesh is the one who, in all that he does—even in things that seem good—acts to favor and benefit the flesh.

Regarding reaping corruption from the flesh, the author infers that just as a seed's fruitfulness depends on the condition of the soil, we see that in some soils wheat seeds degenerate into a lesser grain or something else. The condition of the flesh is that it is corruptible. Therefore, the one who sows in his flesh—that is, who directs his works and interests to the flesh—must expect those works to corrupt and perish: Every work that is corruptible shall fail in the end ; For if you live according to the flesh, you shall die (Romans 8:13).

Secondly, he discusses sowing in the spirit, saying, But he that soweth in the spirit—that is, who directs his interest to the service of the spirit by pursuing justice through faith and charity—shall reap from the spirit according to its condition. The condition of the spirit is that it is the principle of life: It is the spirit that giveth life (John 6:64). And this is not just any life, but eternal life, since the spirit is immortal. Therefore, from the spirit he shall reap life everlasting: To him that soweth justice there is a faithful reward, because it never withers (Proverbs 11:18).

Note that when he discusses sowing in the flesh, he says, in his flesh, because the flesh is ours, as part of our nature. But when he speaks of sowing in the spirit, he does not say "his own," because the spirit in us is not from ourselves but from God.

Then, when he says, And in doing good, let us not fail, he counsels perseverance in service, because we should do good not just for a time, but always. This can be applied to all those already mentioned: superiors, equals, and those who are lower. It is as if to say: Whatever our station—whether church leaders toward their flock, equals toward equals, or the flock toward their leaders—in doing good, let us not fail. That is, we should not fail in doing good works, because in reaping we shall not fail: Whatsoever thy hand is able to do, do it earnestly (Ecclesiastes 9:10); Be ye steadfast and unmovable (1 Corinthians 15:58).

It is important that we do not fail, because we hope for an eternal and unfailing reward. Hence he adds, for in due time we shall reap, not failing. As Augustine says, "If a man puts no limit on his works, God will put none on His reward." Note that he says, in due time, because a farmer does not immediately reap the fruit of what he sows, but waits for the proper time: Behold the husbandman waits for the precious fruit of the earth; patiently bearing till he receive the early and latter rain (James 5:7). Of this harvest it is said, Who soweth in blessings shall also reap of the blessings, eternal life (2 Corinthians 9:6).

When he says, Whilst we have time, let us work good to all men, he advises everyone to serve. Since we shall reap without fail, then whilst we have time—that is, in this life, which is the time for sowing—we must act. As Jesus said, I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work (John 9:4). And as it is written, Whatsoever thy hand is able to do, do it earnestly; for neither work nor reason nor wisdom nor knowledge shall be in hell whither thou art hastening (Ecclesiastes 9:10). As long as we have time, I say, let us do good to all people, who are bound to us through a divine likeness, as all of us have been made in the image of God.

But this seems to contradict Sirach 12:5: Give to the good and receive not the sinner. Are we, therefore, not obliged to do good to everyone? I answer that in the sinner there are two things: his nature and his guilt. The nature in everyone, including an enemy, must be loved and supported: Love your enemies (Matthew 5:44). But their guilt is to be shunned. Therefore, when it says, Give to the just and receive not the sinner, the meaning is that you ought not to do good to the sinner precisely because he is a sinner, but because he is a human being. As Augustine says, "Be not remiss in judging, or inhuman in helping. Therefore, in evil men let us attack their sin, but show mercy to our common condition."

But because we cannot do good to everyone, he presents the proper order for doing so when he adds, but especially to those who are of the household of the faith. These are people who are not only related to us by nature but are also united to us by faith and grace: You are no more strangers and foreigners: but you are fellow citizens of the saints and the domestics of God (Ephesians 2:19). Therefore, mercy must be extended to everyone, but preferably to the just who share in the faith, because it is said, But if any man have not care of his own and especially those of his house, he hath denied the faith and is worse than an infidel (1 Timothy 5:8).

Here it might be asked whether it is lawful to love one person more than another. To answer this, it should be noted that love can be considered greater or lesser in two ways: from the standpoint of its object, and from the standpoint of the intensity of the act. To love someone is to will good for them. Accordingly, one can love one person more than another either by willing a greater good for them (the object of love) or by willing good for them more intensely (with a more intense love).

With respect to the first, we ought to love everyone equally, because we ought to desire the good of eternal life for everyone. With respect to the second, however, it is not necessary that we love all equally. Since the intensity of an act results from its source, and the source of love is union and similarity, we ought to love more deeply and intensely those who are more like us and more closely united to us.