Commentary on 1 Corinthians
He says, therefore, who serves as a soldier, as though to say: we have indeed power of accepting means of living, and rightly, for who serves as a soldier at his own expense? As though to say: no one, ever, for stipends from the republic were given soldiers. Hence John the Baptist says: be content with your stipends (Luke 3:14). Thus preachers and prelates can accept means of living from their subjects: that you wage in them a good war (1 Tim 1:18). For who plants a vineyard and eats not of the fruit thereof? The Lord’s vineyard is the Church: the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). For the apostles were planters of this vineyard: I planted, Apollos watered (1 Cor 3:6). Who feeds the flock and eats not of the milk? As though to say: no one. The Lord’s flock is the Church’s faithful: you are the flocks of my pasture (Ezek 24:31). The shepherds of this flock are prelates and preachers. Hence it is first said to a prelate: feed my sheep (John 21:17). Such can be fed by the milk of the flock, because they can accept means of living from their subjects.
Therefore if we defend, plant, and feed in the manner of a good soldier, a good farmer, a good shepherd, we are allowed to accept means of living. But because today there are many who accept stipends, and do not fight, who eat the fruit of the vine, and do not plant, who drink milk, and do not feed the flock, it is said: you ate the milk, but my flock you did not feed (Ezek 34:3).
463. It should be noted on the saying have I not seen Christ Jesus our Lord?, that we understand many kinds of vision of the Lord. One is a bodily vision, which passes away, about which it is said: afterwards he was seen upon earth, and conversed with men (Bar 3:38). In a second way as a spiritual vision, which is dealt with at present: be still and see that I am God (Ps 46:10). In a third way as an eternal vision, which is to come, about which we read: I will that where I am, they also may be with me, that they may see my glory (John 17:24); in my flesh I shall see God (Job 19:26). In a fourth way as a momentary vision that is also future, about which it is said: then they shall see the Son of man coming on a cloud with great power (Luke 21:27).
The first was in the world, the second in the soul, the third shall be in heaven, the fourth shall be in the judgment.
The first vision gives the example of living; the second, help of progressing; the third, desire of attaining; the fourth, hatred of sinning.
The first gives the example of living in three ways, because he seemed poor and tattered, so that the lust for riches might be curbed. I am poor and sorrowful (Ps 69:29); let the poor see and rejoice (Ps 69:29). And it was in this way that the shepherds saw him (Luke 2:16). He seemed common and lowly, so that the ambition for honors might be curbed: we saw him, and there was no comeliness, and we desired him a man despised (Isa 53:2). Hence it is said: learn from me, for I am meek and humble (Matt 11:29). He seemed afflicted and suffering, so that the concupiscence of sensual pleasures might be curbed: O see, all you who pass by the way (Lam 1:12).
The second vision gives help of progressing in three ways, for it gives strength to the penitent, by displaying faults and punishments, just as the sun displays atoms: Balthasar saw the hand of the one writing (Dan 5:5). Now my eye sees you (Job 42:5). It gives hope to the struggling, by showing the reward, like a master shows to his worker: behold, I see the heavens (Acts 7:55). It gives joy to those who contemplate, by offering a foretaste, like a bartender offers a taste of wine: taste and see how sweet the Lord is (Ps 34:8). I saw the Lord face to face (Gen 32:30), like Paul here.
The third vision, the eternal one, gives the desire of attaining because of three things, namely, because of true delight. Isaiah, further: you will see, and your heart will rejoice (Isa 66:14), because the light is sweet and delightful. This is the meaning of the passage: the disciples rejoiced to see the Lord (John 20:20). Because of the multiplication or plurality of delightfulness. Then you will see and abound (Isa 60:5), naturally because we will see him as he is, and he will be all in all. For there will be the fullness of light for our reason, the multitude of peace for the will, the continuation of eternity for the memory. On account of eternity of purity. His servants will serve him, and they will see his face, and they will reign forever (Rev 22:3–5). And in the psalms: you will fill me with gladness.
The fourth vision gives hatred or terror of sinning because of three things, namely, because of hidden crimes being displayed before the watching judge: behold he shall come, and who shall stand to see him? For he is like a refining fire (Mal 3:2). Because of the severe retribution of evil deeds. For the thief, seeing his partner strung up, fears to steal anymore. Go to my place in Silo, and see what I have done there (Jer 7:12). Silo is interpreted as ‘ripped away.’ I saw a figure like a son of man (Rev 1:13), and out of his mouth came a sharp, two-edged sword (Rev 1:16). Because of the rewarding of the good being seen; for a clergyman who sees another receive a prebend because he is good, is wary of evil. The just shall see, and rejoice, and all iniquity shall stop up their mouth (Ps 107:42).
464. Next, when he says do I speak these things according to man, here he proves the third, that it is allowed to accept expenses by the authority of divine law. There he first proposes that it is because the law says these things; second, he sets forth the word of the law, at for it is written; third, he shows how it is to be understood, at does God take care for oxen.
465. Therefore he says do I speak, as though to say, I have proved by reason of human custom, that we are permitted to receive our expenses; but according to man, that is, according to human custom or likeness alone, do I speak these things? Or does not the divinely promulgated law of Moses also say these things? As though he were saying, it says the contrary. For it is written in the law of Moses, namely, in both Deuteronomy and 1 Timothy: you shall not muzzle the ox that treads out the corn (Deut 25:4; 1 Tim 5:18), so that it can live from its own labor, that is, you shall not prevent a preacher from living by the Gospel. For to tread out the corn is to separate the grain from the chaff, which the preacher does by drawing souls away from earthly things, by distinguishing virtues from vices, by separating useful things from vain ones: if you will separate the precious from the vile, you shall be as my mouth (Jer 15:19).
466. Next when he says does God take care for oxen, here he shows how the authorities cited are to be understood. And first, that concerning the oxen it is to be understood literally; second, that not only literally about the oxen, but spiritually about preachers, at or does he say this; third, he reiterates that it is permitted to accept the means of living, at for these things are written for our sakes.
Therefore he says, does God, as if he were saying, this authority is understood concerning spiritual oxen, that is, preachers. Does God take care for material oxen, such that he makes commands concerning them in the law? Or does he say this indeed for our sakes? As though he were saying: he does indeed say this for our sake. For these things are written for our sakes, and other things like this: whatever things were written, were written for our instruction (Rom 15:4). For our sakes, I say; on that account so that the preacher, who opens hearts to the faith, should plow in hope of temporal pay, but not for the sake of this hope. For he must first seek the kingdom of God. And he who threshes, that is, the good from the bad, like wheat from chaff, discerns by preaching, namely, for morals, he should do this in the hope to receive fruit: the farmer who labors must partake of the fruits first (2 Tim 2:6). He who plows and sows comes to her, and receives of her good fruits (Sir 6:19).
Lecture 2
Ministers may live by the Gospel
9:11 If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? [n. 467]
9:12 If others are partakers of this power over you, why not we more? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the Gospel of Christ. [n. 469]
9:13 Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar? [n. 471]
9:14 So also the Lord ordained that they who preach the Gospel should live by the Gospel.
467. Above he proved by authority that it is permitted to accept the means of living, and here he proves the same thing by reason.
First he proves this from their duty; second, from comparing what pseudo-apostles received from them, at if others are partakers of this power over you; third, he says that nevertheless he has not wished to use this power, at nevertheless, we have not used this power.