1 Corinthians 9:13–18

First Corinthians nine: Do you not know that those who work in the sanctuary eat what belongs to the sanctuary, and those who serve at the altar share with the altar? The Gloss: "Natural reason dictates that one should live from where he labors." If therefore the faithful person who is intent upon spiritual occupations is worthy of being sustained, and such a person is not idle: therefore neither for the sake of avoiding idleness nor even for acquiring sustenance is he bound to work manually.

He takes great care to show that the receiving was not forbidden. Whereupon having said so much before, he was not content but proceeds also to the Law, furnishing an example closer to the point than the former. For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests.

But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give it dignity. For he did not say, "They which minister about sacred things receive of those who offer them." But what? "They eat of the temple:" so that neither they who receive may be blamed nor they who give may be lifted up. Wherefore also what follows he hath set down in the same way.

For neither did he say, "They which wait upon the altar receive of them which sacrifice," but, "have their portion with the altar." For the things offered now no longer belonged to those who offered them, but to the temple and the altar. And he said not, "They receive the holy things," but, they "eat of the temple," indicating again their moderation, and that it behoves them not to make money nor to be rich. And though he say that they have their portion "with the altar," he doth not speak of equal distribution but of relief given them as their due. And yet the case of the Apostles was much stronger. For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths. Wherefore all the other examples together did not come up to the saying, "If we sowed unto you spiritual things:" since in saying, "we sowed," he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching. Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from the dangers, but from the greatness of the gift. For he said not, "if we have jeoparded ourselves" or "exposed ourselves to snares" but "if we sowed unto you spiritual things."

And the part of the priests, as far as possible, he exalts, saying, "They which minister about sacred things," and "they that wait upon the altar," thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he hath expressed each of the orders, both the inferior and the superior; the one by saying, "they which minister about sacred things," and the other by saying, "they which wait upon the altar." For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, "why talk to us of the old law? knowest thou not that ours is the time of more perfect commandments?" after all those topics he placed that which is strongest of all, saying, "Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel."

When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.

Not satisfied with the above example, he brings another passage from the Law to prove that he had the right to receive from his disciples. Since the commandment about oxen had been explained by him in a figurative sense, he says that the Law literally commands that those who perform sacred rites should be fed from the sanctuary, that is, the Levites, who are lower in rank than the priests. And he did not say "they are fed by those who offer," but "from the sanctuary," so that neither would those who receive be ashamed, as being fed by people, nor would those who give become puffed up.

That is, priests and bishops. By the word "attending" he indicates constant service and abiding. And he did not say that they take what is sacred, pointing to moderation and to the fact that one should not accumulate money. Nor did he say that they take from those who offer sacrifices, but "take a share from the altar." For what was offered belonged not to those who brought it, but to the temple and the altar. He said "take a share," because the blood of the animals slain in sacrifice was poured out upon the altar, the fat was burned, and the remaining certain portions of meat, such as the breast, the right shoulder, and certain entrails, the priest took for himself (Lev. 10:14). But the burnt offerings belonged to the altar alone (Lev. 9:12–14).

It was not by the law of Moses that God followed the practice of the Gentiles, but natural reason itself decrees that a person should live from his labor.

The apostle says this [here and in Timothy :-] so that Timothy might understand that what he took from those for whom he was, as it were, fighting, and whom he was cultivating as a vine, or feeding as a flock, was not a sign of begging but an acknowledgment of a right.

"Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel."

Nor doth he even here say that they are supported by men, but as in the case of the priests, of "the temple" and "of the altar," so likewise here, "of the Gospel;" and as there he saith, "eat," so here, "live," not make merchandize nor lay up treasures. "For the laborer," saith He, "is worthy of his hire."

Those who preach the Gospel should live from the Gospel. He named the strongest proof of all at the end. Why, he says, do I present now one thing, now another? The Lord so commanded, having given a law in agreement with the Old Testament (Luke 10:7). As he said above: to be nourished "from the sanctuary," so here too: not from those being instructed, but "from the Gospel," so that those who provide nourishment would not become proud. It is not you, he says, who nourishes him, but his work — the Gospel. And he said "to live," not to trade, nor to accumulate wealth.

Paul says he would rather die because he knew it would be better from the standpoint of his future salvation.

"For the laborer deserves his hire." He showed that this practice was permitted, though not commanded, lest perhaps a disciple who took some compensation for his personal needs from those to whom he was preaching might think he was doing wrong. That it was more commendable to omit this practice is shown clearly in the life of the apostle … [who] declared: "Nevertheless I have not used this right." … He possessed the right, but he did not bind his followers by a command. Since we are, then, unable to comprehend many passages, we gather from the deeds of the saints how to understand those passages which may easily be misinterpreted if reference is not made to the example set by the saints.

"The Lord directed that those who preach the gospel should have their living from the gospel. But I for my part have appealed to none of these rights." … What is clearer than this? What is more definite? My only fear is that, when I discuss the passage in an attempt to explain it, I may obscure that which is of itself patent and forceful. For, they who do not understand these words, or pretend that they do not understand them, understand mine much less.

"But I have used none of these things:"

What then if thou hast not used them now, saith one, but intendest to use them at a future time, and on this account sayest these things. Far from it; for he speedily corrected the notion, thus saying; "And I write not these things that it may be so done in my case."

And see with what vehemence he disavows and repels the thing: "For it were good for me rather to die, than that any man should make my glorying void."

And not once nor twice, but many times he uses this expression. For above he said, "We did not use this right:" and after this again, "that I abuse not my right:" and here, "but I have used none of these things." "These things;" what things? The many examples. That is to say, many things giving me license; the soldier, the husbandman, the shepherd, the Apostles, the law, the things done by us unto you, the things done by you unto the others, the priests, the ordinance of Christ; by none of these have I been induced to abolish my own law, and to receive. And speak not to me of the past: (although I could say, that I have endured much even in past times on this account,) nevertheless I do not rest on it alone, but likewise concerning the future I pledge myself, that I would choose rather to die of hunger than be deprived of these crowns.

"For it were good for me rather to die," saith he, "than that any man should make my glorying void."

He said not, "that any man should abolish my law," but, "my glorying." For lest any should say, "he doth it indeed but not cheerfully, but with lamentation and grief," willing to show the excess of his joy and the abundance of his zeal, he even calls the matter "glorying." So far was he from vexing himself that he even glories, and chooses rather to die than to fall from this "glorying." So much dearer to him even than life itself was that proceeding of his.

"It is better that I die" than that they ravish and plunder some of my brothers and by sly verbal deception lead captive the "little children" and sucklings in Christ.

Of this he boasted, and suffered no man to rob him of such glory -certainly with no view of destroying the law, which he proved that another man might use.

And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? " With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty." "Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.

That is, I did not make use of any of the above-mentioned Old Testament examples, nor of the commandment of Christ, in order to eat and drink at your expense.

So that no one would say to him: "What then? If you have not made use of this right until now, you wish to make use of it in the future, which is why you are saying this," he hastens to correct such an opinion, saying: I did not write these things so that it would be so for me, that is, so that I might receive from you.

I, he says, would rather agree to die of hunger than allow anyone to destroy my boast, that is, to declare it vain and empty. He said "boast" in order to show the abundance of his joy. Someone else might perhaps say: "he indeed did not take, but did this with grief and pain." But he says: I am so far from sorrow that I even boast of this.

The servant sent by the Lord does what he has to do even if he is not willing, because if he does not do it he will suffer for it. Moses preached to Pharaoh even though he did not want to, and Jonah was forced to preach to the Ninevites.8.

"For if I preach the Gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the Gospel! For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge, so as not to use to the full my right in the Gospel."

What sayest thou? tell me. "If thou preach the Gospel, it is nothing for thee to glory of, but it is, if thou make the Gospel of Christ without charge?" Is this therefore greater than that? By no means; but in another point of view it hath some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done beyond the commandment, have a great reward in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other; not in the very nature of the thing. For what is equal to preaching; since it maketh men vie even with the angels themselves. Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that. Wherefore he saith, explaining the same, what I just now mentioned:

"For if I do this of mine own will, I have a reward, but if not of mine own will, a stewardship is entrusted to me;" taking the words of mine own "will" and "not of mine own will," of its being committed or not committed to him. And thus we must understand the expression, "for necessity is laid upon me;" not as though he did aught of these things against his will, God forbid, but as though he were bound by the things commanded, and for contradistinction to the liberty in receiving before mentioned. Wherefore also Christ said to the disciples, "When ye have done all, say, We are unprofitable servants; for we have done that which was our duty to do."

"What then is my reward? That when I preach the Gospel, I may make the Gospel without charge." What then, tell me, hath Peter no reward? Nay, who can ever have so great an one as he? And what shall we say of the other Apostles? How then said he, "If I do this of mine own will I have a reward, but if not of mine own will, a stewardship is entrusted to me?" Seest thou here also his wisdom? For he said not, "But if not of mine own will," I have no reward, but, "a stewardship is committed unto me:" implying that even thus he hath a reward, but such as he obtains who hath performed what was commanded, not such as belongs to him who hath of his own resources been generous and exceeded the commandment.

"What then is the reward? That, when I preach the Gospel," saith he, "I may make the Gospel without charge, so as not to use to the full my right in the Gospel." See how throughout he uses the term "right," intimating this, as I have often observed; that neither are they who receive worthy of blame. But he added, "in the Gospel," partly to show the reasonableness of it, partly also to forbid our carrying the matter out into every case. For the teacher ought to receive, but not the mere drone also.

And so there is incumbent on us a necessity binding us, since we have premised that a new law was predicted by the prophets, and that not such as had been already given to their fathers at the time when He led them forth from the land of Egypt, to show and prove, on the one hand, that that old Law has ceased, and on the other, that the promised new law is now in operation.

What are you saying? Your praise is not in preaching the Gospel, but in preaching without charge? Is the latter better than the former? No, he says; but preaching the Gospel has been commanded to me, it is my duty, and if I fulfill it, there is no perfection in that, but if I do not fulfill it, woe to me, for I will be beaten much, as one who does not do the will of his Master (Luke 12:47). But to preach without charge is a matter of free choice, and therefore a praiseworthy matter. The words "a necessity is laid upon me" are said not to take away free will, but to distinguish it from the freedom to receive and from the fear of punishment for failure to fulfill one's duty.

Surely it is better to merit a reward than to serve as a steward. Let us not be bound by the yoke of slavery, but let us serve in charity of spirit.

Up to now I am so far restored in that glory that I confess I am ignorant not only how near I come to it but even whether I shall come to it at all. It is true I am a dispenser of eternal salvation along with my other innumerable fellow servants. "For if I do this thing willingly, I have a reward." To be a dispenser of that salvation by word and sacrament is not at all the same as to be a partaker of it. Letter , To Audax.

To that which is objected, that such men are imitators of Gehazi, who minister spiritual things for temporal ones: to this the Gloss responds sufficiently enough on that passage of 1 Corinthians 9: A dispensation is entrusted to me: "We ought not to preach the Gospel in order that we may eat, but rather to eat in order that we may preach the Gospel, so that food is not a good which is sought after, but a necessity which is added; so that that saying may be fulfilled: Seek first the kingdom of God and his justice, and all these things shall be added unto you." Hence if someone were to make a temporal thing the end in preaching the word of God, without doubt he would be perverse, because he would make the means into the end, and he would be like Gehazi and Balaam, who loved the reward of iniquity. But if they seek sustenance as a means ordered to the preaching of the Gospel, then they proceed rightly and imitate the Apostles, nor do they depart from the path of truth in any respect.

What then shall I do, to whom the dispensation of the Word is committed? Although I am an "unprofitable servant," I have, nevertheless, received from the Lord the commission "to distribute the measure of wheat to the master's servants.".

If the work of preaching had not been entrusted to me, but I were performing it of my own accord, then I would have a great and abundant reward. But if it has been entrusted to me, clearly I am performing it not of my own accord, but am acting according to the will of the Master. This is what "unwillingly" means. Therefore this work does not merit honor, for I am merely fulfilling the ministry entrusted to me. Note also the following. He did not say: if I do this "unwillingly," then I will have no reward — in order to show that he will receive a reward even for preaching, although in this case he acts according to the will of the Master; for it would be contrary to justice if all the apostles received no reward for preaching — only not such a reward as the one who preaches without charge will receive.

That is: for me, the great and praiseworthy reward is in not using my right to take, not using it at all. For the word κατάχρησις (which in other cases means misuse) he used here in the sense of use (χρήσις) in general. He everywhere calls the taking "right," in order to show that even those who took were not sinning in the least. He said "in the gospel" in order to show that whoever preaches the gospel and labors should take, but whoever does not, should not.