Commentary on 1 Corinthians
Lecture 3. Servant of the Gospel
9:15 But I have used none of these things. Neither have I written these things, that they should be so done unto me: for it is good for me to die rather than that any man should make my glory void. [n. 482]
9:16 For if I preach the Gospel, it is no glory to me: for a necessity lies upon me. For woe is unto me if I preach not the Gospel. [n. 486]
9:17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation is committed to me.
9:18 What is my reward then? That preaching the Gospel, I may deliver the Gospel without charge, that I abuse not my power in the Gospel. [n. 488]
482. Above he proved in many ways that he is allowed to accept the means of living, here he shows that nevertheless he does not wish to accept it, but to abstain for three reasons.
First, because of the aim of recompense; second, because of his love of the Gospel, at for whereas I was free to all (1 Cor 9:19); third, because of the running of his race, at know you not that they that run in the race (1 Cor 9:24).
In the first, he says first that he does not wish to accept, namely so that his glory will not be made void; second, he shows that by accepting it might be made void, at for if I preach the Gospel, it is no glory to me; third, that he will not be preserved by accepting means, at what is my reward then?
483. In the first, he shows first that he has not wished to make use of his power of receiving means of living; second that he does not intend to make use of it, at neither have I written these things.
Therefore he says, but I, as though he were saying: it is clear in so many ways that I am permitted to receive my living expenses, but nevertheless, I have used not one of these arguments by authority, by reason, or by example, in order to accept them. For either he was receiving his means from other churches, as is said: I have taken wages from other churches (2 Cor 11:8) or he was working by his own hands (Acts 20:34).
Neither have I, as though he said: I have used none of these things, nor do I wish to use. For neither have I written these things, namely, that it is permissible for me to accept means, that they should be so done unto me, as I have written—that is, that I should receive—since I do not seek gifts, but fruit.
484. Next when he says for it is good to me, here he shows why he did this, namely, so that his glory would not be made void. There he first lists his bodily afflictions; second, he supposes the diminution of his glory at rather than that any man.
Therefore he says, it is good, as though he were saying: I do not accept living expenses, for if I did accept them, I might make my glory void, which I would never do for any reason. It is good for me to die, not only afflicted with need for bodily sustenance, rather than that any man should make my glory, which I have from the free sincerity of my preaching, from the prize of supererogation, by abstaining from what is permitted; should make my glory void because of accepting what is grudgingly given, or because of the living expenses of evangelizers.
But many modern teachers make void this glory, either out of the design of making a good living, or on account of human favor, as in the saying: he leads away priests without glory and overthrows nobles (Job 12:19).
485. Here it should be noted that glory is lost in seven ways, because of seven vices.
First, the glory of the gluttonous is made void. Wherefore it is said here: for it is good for me to die rather;
The glory of the lustful is stained: you have bowed your thighs to women, you gave stain to your glory (Sir 47:21–22).
The glory of the proud is taken prisoner: the vessels of her glory are carried off as captives (1 Macc 2:9).
The glory of the wrathful is interrupted: if I have rendered back to them who have repaid me evils. . . let the enemy pursue my soul. . . and bring down my glory in the dust (Ps 7:5ff).
The glory of the envious is prevented: where is your boasting? (Rom 3:27)
The glory of the greedy is brought to nothing: do not fear when a man has become rich (Ps 49:16).
The glory of the slothful is condemned: let us die bravely for our brothers, and let us not bring a blot upon our glory (1 Macc 9:10). Be excellent in all your works, and do not cast a stain upon your glory (Sir 33:44).
Therefore, by gluttony the glory of sobriety is made void: by lust the glory of chastity is stained: by pride the glory of humility is taken captive: by wrathfulness the glory of meekness is interrupted: by envy the glory of charity is prevented: by greed the glory of generosity is destroyed: by slothfulness the glory of activity is turned to blame.
Concerning these things it is said: I will change their glory into shame (Hos 4:7).
We see an example of the first in Esau (Gen 25:29) and in Holofernes (Jdt 13:1); of the second, in Solomon (1 Kgs 2:13); of the third in Lucifer (Isa 14:12); of the fourth in Achitophel (2 Sam 16:21); of the fifth in Cain (Gen 4:3); of the sixth in Giezi (2 Kgs 5:20); of the seventh in the scouts (Num 13, 14).
486. For if I preach the Gospel. Here he shows that by accepting living expenses his glory might be made void, for he does not strive supererogatively. And his reason is as follows: the glory that is the prize of supererogation is not owed to the works of necessity, to which we are bound by divine command; but he was bound to preach the Gospel by divine command, therefore, from this fact he would not have the glory of supererogation, but rather from the fact that he did not accept the means of living.
Therefore, he first deals with the voiding of glory; second with the reason for this voiding, at for a necessity lies upon me; third, the declaration of this reason, at for woe is unto me; fourth, the reward for those who preach the Gospel rightly, at if I do this thing willingly.
Therefore he says for if I preach the Gospel, as though he had said: truly my glory would be voided, for if I preach the Gospel, such that I receive my living expenses, it is no glory to me, that is, the prize of supererogation; for a necessity lies upon me: go, for I will send you to the gentiles far away (Acts 22:21). And necessity indeed, for woe is unto me, that is, the punishment for transgressions remains for me, if I preach not the Gospel: woe is unto me because I have 632kept silent (Isa 6:5).
487. It can be read otherwise according to the Gloss. And this in two ways. In the first way, as if he were saying by for if I preach the Gospel, it is not glory to me: my heavenly glory would certainly be made void if I were preaching for the sake of receiving a living. For if I preach the Gospel alone, such that I do it not out of love of God and my neighbor, nor by free will, it is no glory to me before God; for a necessity of divine command lies upon me, which I dare not fail; wherefore if I preach out of servile fear alone, woe, that is eternal damnation, is unto me if I preach not the Gospel, as was enjoined upon me. But if I do this thing willingly, as though he were saying: if I do this out of necessity, it is no glory to me, but if I do this thing willingly, that is, if I join my own will to the necessity, I have an eternal reward; therefore it is said: I will freely sacrifice to you, and will confess (Psalm 54:8). But if against my will, that is, if I preach the Gospel only compelled by divine precept, a dispensation is committed to me, like a slave, so that I dispense matters for the convenience of others, not myself; as though he said: I profit others, not myself. For he understands this as a servile dispensing, not a filial dispensing; according to the Gloss of Augustine: no one does well unwillingly, even if it is good what he does. And below: if I have not charity, I am become as sounding brass (1 Cor 13:1).
In the second way, it can be read thus: for if I preach the Gospel for the sake of receiving living expenses, it is no glory to me of supererogation in preaching. For I seek against myself—freely you have received, freely give (Matt 10:8)—for the necessity of sustaining my life lies upon me; since I preach for the sake of the necessities of life. For woe is unto me, that is, the torture of starving, if I preach not the Gospel. But if I do this thing willingly, that is if not out of the necessity of provisions, but out of charity, I have an eternal reward: but if against my will, that is, compelled by my necessity, a dispensation is committed to me, just as to a slave.
488. Next when he says what is my reward then, here he shows that by not taking living expenses, his glory is preserved. Wherefore first he asks, and second he resolves it, at that preaching the Gospel.
Therefore he says what is my reward, that is, by doing what, will I receive a reward? For this is the merit of a reward, namely, that I, preaching the Gospel without charge, that is, I may establish the Gospel: he will put wheat in order (Isa 28:25). But he was doing this, according to the Gloss, so that the Gospel would not be thought to be for sale. Without charge, he says, and this that I abuse not my power, that is, committed to me in preaching the Gospel, which it would be if I accepted payment indiscriminately, for I would lose the authority to admonish freely: since presents and gifts blind the eyes of the judges, and he will turn away from censuring as though mute in his mouth (Sir 20:31).
Therefore, the welfare of the Church is involved in this solution, namely, strengthening of the good, since I am as one preaching the Gospel, and turning away from evil, since I abuse not my power.
489. And it should be noted that he has touched on four distinguishing characteristics of those who are bound to preach.
For some people are bound, but if they do not preach the Gospel, they deserve punishment.
Some people are bound to preach the Gospel as well, but since they are compelled, these do not merit a reward, but they do avoid punishment.
Certain people are also bound to preach the Gospel willingly, but they receive a living, and these merit a reward, and they avoid punishment, but they don’t have the glory of supererogation.
Some people also preach the Gospel willingly, and accept no living expenses, and these merit a reward, and avoid punishment, and have the glory of supererogation.
He refers to the first state at woe is unto me; the second at for if against my will; the third at but if. . . willingly; the fourth, at what is my reward then?