Commentary on 1 Corinthians
468. The first argument goes as follows: it is greater to give spiritual things than to receive temporal things; therefore, if the Apostle gives spiritual things, he is permitted to receive temporal things.
Therefore, first, he explains the benefit doled out; second, he explains the payment furnished, at is it a great matter if we.
Therefore he says, if we, as though to say: we certainly have the power of receiving our expenses from you; for if we have sown unto you spiritual things, namely, the faith and the sacraments nourishing the spirit, administered by the Holy Spirit, is it a great matter if we reap your carnal things for our sustenance? That is, those permitted for the sustenance of the flesh. As though he were saying: it is not a great matter. For if the gentiles have been made partakers in their spiritual things, they should administer to them in carnal things (Rom 15:27).
469. Next, when he says if others. Here the second argument for the same thing goes as follows: true apostles may partake more freely of the goods of their subjects than false apostles, but false apostles do partake of them, therefore, much more should true apostles partake of them. Therefore first he sets forth the premises; second, the conclusion, at why not we more.
Therefore he says if others, that is, false ones, whom he does not mention by name, lest they be confused; he calls them others as though strangers to the community of the Church. For all Catholics are one: that they may be one (John 17:11). He says, if others are partakers of this power over you, that is, they take advantage of your goods so arrogantly, why not we apostles more, who labor for the sake of your salvation? Give to the good man and do not receive the sinner (Sir 12:5).
470. Next when he says nevertheless, we have not used, here he shows that he does not wish to use this power. He says first that he has not accepted the means of living; second he says that he nevertheless was needful, at but we bear all things; third he assigns the reason for both, at lest we should give any hindrance.
Therefore he says, nevertheless, we have not, as though to say: look, it is clear that we are allowed to accept our expenses, but nevertheless, we have not used this power. As above: all things are lawful to me: but all things are not expedient (1 Cor 6:12). He says, we have not used, not because we have no need; but we bear all things, because if we also suffer want; nevertheless we endure it patiently. When I was present with you, and was needful, I made myself burdensome to no man (2 Cor 11:9).
And so I have done this, lest we should give a hindrance to the Gospel of Christ. But this could have happened, either because he might have given the example of receiving expenses to the false apostles; or because the Corinthians were greedy and were scandalized if he accepted means from them, or perhaps they thought they had bought the permission to sin and the authority of admonishing was diminished in the Apostle, and in these ways he might have hampered the Gospel of Christ. The way of the just is without offense (Prov 15:19).
471. Next he says know you not that they who work in the holy place. He has proved that it is permitted to accept living expenses, first by authority, second by reason, and third he proves the same thing here by a multitude of examples. Now he first brings forth the similar case of those who repair temples; second, of those who minister in the temple, at and they that serve the altar; third, he adapts the similarity to these, the ones who preach at also the Lord ordained that they.
As though he were saying: I am also allowed to accept the means of living: know you not that they who work, as craftsmen, in the holy place, that is, the temple of the Jews, or gentiles, eat the things that are of the holy place? For they were allowing silversmiths of the coins that were being offered in the treasury of the temple, as is clear at the time of Joas (2 Kings 12:4ff). And they that serve, that is, serve faithfully—for one of the twelve crimes that cry out to heaven is irreverence before the altar—the altar of the temple in Jerusalem, or even for this very temple, as priests do; partake with the altar? For they have a part of those things, which are offered on the altar, as is clear in the whole book of Leviticus, and especially in chapters six and seven, and in the same way it happens here. So also the Lord ordained, that is, reasonably arranged, that they who preach the Gospel should live by the Gospel. He ordained this, saying, the laborer is worthy of his hire (Matt 10:10; Luke 10:7).
472. This should be noted, that the Apostle here refers to the preacher with the names of many offices, for he calls him first soldier because of his duty of defending the Church against foes. For the weapons of our warfare (2 Cor 10:4). Labor as good soldiers of Christ (2 Tim 2:3).
Second, he calls him a vineyard worker, because of the duty of pruning the excess branches, which are the wicked. I will give her vine-dressers out of the same place (Hos 2:15). But alas it is said: my vineyard I have not kept (Song 1:5).
Third, he calls him pastor, because of the duty of feeding those committed to him by his good example. Feed the flock of God which is among you (1 Pet 5:2). But alas, for today what is said in Zechariah is fulfilled: O shepherd, and idol, that forsakes his flock (Zech 11:17).
Fourth, he calls him an ox, on account of the duty of advancing in ripeness of all things. Where there are no oxen, the corncrib is empty (Prov 14:4). The oxen were plowing, and the donkeys feeding beside them (Job 1:14).
Fifth, he calls him a plow, on account of the duty of opening hearts to the faith and to repentance. Judah will plow, Jacob will break up the furrows for himself (Hos 10:11).
Sixth, he calls him a thresher, because of the duty of discerning the bad from the good. I placed you like a new threshing cart, having an iron beak, and you will thresh the mountains (Isa 41:15).
Seventh, he calls him a sower, because of his duty of preaching frequently and effectively. The sower went out to sow his seed (Luke 8:5). Going, they went and wept, casting their seed (Ps 126:6).
Eighth, he calls him an architect of the temple, because of his duty of building and repairing the Church. As he says above, as a wise architect, I have laid a foundation (1 Cor 3:10).
Ninth, he calls him a minister of the altar, because of the office of dedicating one’s devotion to God. As said above, let a man so account of us as of the ministers of Christ (1 Cor 4:1).
473. Here it should be asked concerning the Gloss on am I not free (1 Cor 9:1): for he, possessing this power by his apostolic dignity, does not do manual labor, but lives by the Gospel.
Against this: therefore, those who preach but do not possess the dignity of apostles cannot live by the Gospel without the work of their hands.
Answer: the Gloss is speaking of the power by which one can compel the reluctant to this, not about voluntary giving, by which he can ask and receive from those giving willingly.
474. Again, from the Gloss mentioned, it seems that prelates are not bound to work with their hands.
Against this: by the sweat of your brow you will earn your bread (Gen 3:19). They are not exempt from this curse, therefore, etc.
Answer: they are bound to spiritual labor, not physical, but even so they would do well if they busied themselves in honest work sooner than allowing themselves to be idle.
475. Again, concerning are you not my work?, the Gloss has: perfect. Against this: they were imperfect.
Answer: they were called a perfect work, because the Apostle had preached to them, or because he had taught them perfectly as he was in himself.
476. Again, concerning have not we power to eat? (1 Cor 9:5).
Against this: freely you have received, freely give (Matt 10:8).
Answer: freely means without price, but not without the means of living.
477. Again, concerning who feeds the flock (1 Cor 9:7), the Gloss has: living by the Gospel, they were eating free bread.
Against this: subjects are bound to give.
Answer: it was free on the part of the one receiving, because they were receiving it humbly, not officiously, although it was due on the part of the ones giving.
478. Again: does God take care for oxen? As though he said, no. Against this: he has care of all (Wis 6:8).
Answer: there it is speaking of general care, which is the care of providence; here it is about special care, which is the care of instruction.
479. Again, he who plows should plow in hope (1 Cor 9:10). Against this: hope is not concerning visible things, but eternal.
Answer: hope is taken equivocally.
480. Again, in hope to receive fruit (1 Cor 9:10). Against: the lamp of preaching should not be placed under the bushel-basket of temporal things.
Answer: to preach in the hope of temporal goods is not to place one’s lamp under a bushel-basket, but to preach on account of that hope would be.
481. Again, if we have sown unto you spiritual things. Against this: whatever a man has sown, these things shall he reap (Gal 6:6); therefore, whoever sows spiritual things, should reap spiritual things, not carnal things, etc.
Answer: there it is speaking about the harvest of heavenly rewards, here about the reaping of payment.