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1 COR. IX. 13, 14.
Know ye not that they which minister about
sacred things eat of the temple? and they which
wait upon the altar have their portion with the
altar? Even so did the Lord ordain that they
which proclaim the Gospel should live of the
Gospel.
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, Ver. 14. "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."
Ver. 15. "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.
Next, he exalts it from another consideration
also, and signifies that it was a great thing,
not that he might show himself famous, (for far
was he from that disposition,) but to signify
that he rejoices, and with a view more
abundantly to take away all suspicion. For on
this account, as I before said, he also called
it a glorying: and what saith he?
Ver. 16, 17, 18. "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, (St. Luke xvii. 10.)
"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.
Ver. 19. "For though I was free from all
men, I brought myself under bondage to all,
that I might gain the more."
Here again he introduces another high step in
advance. For a great thing it is even not to
receive, but this which he is about to mention
is much more than that. What then is it that he
says? "Not only have I not received," saith
he," not only have I not used this right, but
I have even made myself a slave, and in a
slavery manifold and universal. For not in
money alone, but, which was much more than
money, in employments many and various have I
made good this same rule: and I have made
myself a slave when I was subject to none,
having no necessity in any respect, (for this
is the meaning of, "though I was free from all
men;") and not to any single person have I
been a slave, but to the whole world." brought
Wherefore also he subjoined, "I myself under
bondage to all." That is, "To preach the
Gospel I was commanded, and to proclaim the
things committed to my trust; but the contriving
and devising numberless things beside, all that
was of my own zeal. For I was only under
obligation to invest the money, whereas I did
every thing in order to get a return for it,
attempting more than was commanded." Thus
doing as he did all things of free choice and
zeal and love to Christ, he had an insatiable
desire for the salvation of mankind. Wherefore
also he used to overpass by a very great deal the
lines marked out, in every way springing higher
than the very heaven.
Next, having mentioned his servitude, be
describes in what follows the various modes of
it.. And what are these?
Ver. 20. "And I became," says he, "to
the Jews as a Jew, that I might gain
Jews." And how did this take place? When he
circumcised that he might abolish circumcision.
Wherefore he said not, "a Jew," but, "as
a Jew," which was a wise arrangement. What
sayest thou? The herald of the world and he who
touched the very heavens and shone so bright in
grace, doth he all at once descend so low?
Yea. For this is to ascend. For you are not
to look to the fact only of his descending, but
also to his raising up him that was bowed down
and bringing him up to himself.
"To them that are under the law, as under the
law, not being myself under the law, that I
might gain them that are under the law."
Either it is the explanation of what went
before, or he hints at some other thing besides
the former: calling those Jews, who were such
originally and from the first: but "under the
law," the proselytes, or those who became
believers and yet adhered to the law. For they
were no longer as Jews, yet 'under the law.'
And when was he under the law? When he shaved
his head; when he offered sacrifice. Now these
things were done, not because his mind changed,
(since such conduct would have been
wickedness,) but because his love
condescended. For that he might bring over to
this faith those who were really Jews, he
became such himself not really, showing himself
such only, but not such in fact nor doing these
things from a mind so disposed. Indeed, how
could he, zealous as he was to convert others
also, and doing these things only in order that
he might free others who did them from that
degradation?
Vet. 21. "To them that are without law,
as without law." These were neither Jews,
nor Christians, nor Greeks; but 'outside of
the Law,' as was Cornelius, and if there
were any others like him. For among these also
making his appearance, he used to assume many of
their ways. But some say that he hints at his
discourse with the Athenians from the
inscription on the altar, and that so he saith,
"to them that are without law, as without
law."
Then, lest any should think that the matter was
a change of mind, he added, "not being without
law to God, but under law to Christ;"
i.e., "so far from being without law, I am
not simply under the Law, but I have that law
which is much more exalted than the older one,
viz. that of the Spirit and of grace."
Wherefore also he adds, "to Christ." Then
again, having made them confident of his
judgment, he states also the gain of such
condescension, saying, "that I might gain
them that are without law." And every where he
brings forward the cause of his condescension,
and stops not even here, but says, Ver.
22. "To the weak became I weak, that I
might gain the weak:" in this part coming to
their case, with a view to which also all these
things have been spoken. However, those were
much greater things, but this more to the
purpose; whence also he hath placed it after
them. Indeed he did the same thing likewise in
his Epistle to the Romans, when he was finding
fault about meats; and so in many other places.
Next, not to waste time by naming all
severally, he saith, "I am become all things
to all men, that I may by all means save
some."
Seest thou how far it is carried? "I am
become all things to all men," not expecting,
however, to save all, but that I may save
though it be but a few.
And so great care and service have I
undergone, as one naturally would who was about
saving all, far however from hoping to gain
all: which was truly magnanimous
and a proof of burning zeal. Since likewise the
sower sowed every where, and saved not all the
seed, notwithstanding he did his part. And
having mentioned the fewness of those who are
saved, again, adding, "by all means," he
consoled those to whom this was a grief. For
though it be not possible that all the seed
should be saved, nevertheless it cannot be that
all should perish. Wherefore he said, "by all
means," because one so ardently zealous must
certainly have some success.
Ver. 23. "And I do all things for the
Gospel's sake, that I may be a joint partaker
thereof."
"That is, that I may seem also myself to have
added some contribution of mine own, and may
partake of the crowns laid up for the faithful.
For as he spake of "living of the Gospel,"
i.e, of the believers; so also here, "that
I may be a joint partaker in the Gospel, that
I may be able to partake with them that have
believed in the Gospel." Do you perceive his
humility, how in the recompense of rewards he
places himself as one of the many, though he had
exceeded all in his labors? whence it is evident
that he would in his reward also.
Nevertheless, he claims not to enjoy the first
prize, but is content if so be he may partake
with the others in the crowns laid up for them.
But these things he said, not because he did
this for any reward, but that hereby at least he
might draw them on, and by these hopes might
induce them to do all things for their
brethren's sake. Seest thou his wisdom!
Seest thou the excellency of his perfection?
how he wrought beyond the things commanded, not
receiving when it was lawful to receive. Seest
thou the exceeding greatness of his
condescension? how he that was "under law to
Christ," and kept that highest law, "to them
that were without law," was "as one without
law," to the Jews, as a Jew, in either kind
showing himself preeminent, and surpassing all.
This also do thou, and think not being
eminent, that thou lowerest thyself, when for
thy brother's sake thou submittest to some
abasement. For this is not to fall, but to
descend. For he who falls, lies prostrate,
hardly to be raised up again; but he who
descends shall also rise again with much
advantage. As also Paul descended indeed
alone, but ascended with the whole world: not
acting a part, for he would not have sought the
gain of them that are saved had he been acting.
Since the hypocrite seeks men's perdition, and
feigns, that he may receive, not that he may
give. But the apostle not so: as a physician
rather, as a teacher, as a father, the one to
the sick, the other to the disciple, the third
to the son, condescends for his correction, not
for his hurt; so likewise did he.
To show that the things which have been stated
were not pretence; in a case where he is not
compelled to do or say any such thing but means
to express his affection and his confidence;
hear him saying, (Rom. viii. 39.)
"neither life, nor death, nor angels, nor
principalities, nor powers, nor things
present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to
separate us from the love of God which is in
Christ Jesus our Lord." Seest thou a love
more ardent than fire? So let us also love
Christ. For indeed it is easy, if we will.
For neither was the Apostle such by nature.
On this account, you see, his former life was
recorded, so contrary to this, that we may
learn that the work is one of choice, and that
to the willing all things are easy.
Let us not then despair, but even though thou
be a reviler, or covetous, or whatsoever thou
art, consider that Paul was (1 Tim. i.
13, 16.) "a blasphemer, and persecutor,
and injurious, and the chief of sinners," and
suddenly rose to the very summit of virtue, and
his former life proved no hindrance to him. And
yet none with so great frenzy clings to vice as
he did to the war against the Church. For at
that time he put his very life into it; and
because he had not ten thousand hands that he
might stone Stephen with all of them, he was
vexed. Notwithstanding, even thus he found how
he might stone him with more hands, to wit,
those of the false witnesses whose clothes he
kept. And again, when he entered into houses
like a wild beast and no otherwise did he rush
in, haling, tearing men and women, filling all
things with tumult and confusion and innumerable
conflicts. For instance, so terrible was he
that the Apostles, (Acts ix. 26.) even
after his most glorious change, did not yet
venture to join themselves to him.
Nevertheless, after all those things he became
such as he was: for I need not say more.
Where now are they who build up the necessity of
fate against the freedom of the will? Let them
hear these things, and let their mouths be
stopped. For there is nothing to hinder him
that willeth to become good, even though before
he should be one of the vilest. And in fact we
are more aptly disposed that way, inasmuch as
virtue is agreeable to our nature, and vice
contrary to it, even as sickness and health.
For God hath given us eyes, not that we may
look wantonly, but that, admiring his
handi-work, we may worship the Creator. And
that this is the use of our eyes is evident from
the things which are seen. For the lustre of
the sun and of the sky we see from an
immeasurable distance, but a woman's beauty one
cannot discern so far off. Seest thou that for
this end our eye was chiefly given? Again, he
made the ear that we should entertain not
blasphemous words, but saving doctrines.
Wherefore you see, when it receives any thing
dissonant, both our soul shudders and our very
body also. "For," saith one, (Ecclus.
xxvii. 5.) "the talk of him that sweareth
much maketh the hair stand upright." And if we
hear any thing cruel or merciless, again our
flesh creeps; but if any thing decorous and
kind, we even exult and rejoice. Again, if
our mouth utter base words, it causes us to be
ashamed and hide ourselves, but if grave words,
it utters them with ease and all freedom. Now
for those things which are according to nature no
one would blush, but for those which are against
nature. And the hands when they steal hide
themselves, and seek excuses; but if they give
alms, they even glory. So that if we will, we
have from every side a great inclination towards
virtue. But if thou talk to me of the pleasure
which arises from vice, consider that this also
is a thing which we reap more of from virtue.
For to have a good conscience and to be looked
up to by all and to entertain good hopes, is of
all things most pleasant to him that hath seen
into the nature of pleasure, even as the reverse
is of all things the most grievous to him that
knows the nature of pain; such as to be
reproached by all, to be accused by our own
conscience, to tremble and fear both at the
future and the present.
And that what I say may become more evident,
let us suppose for argument's sake one man
having a wife, yet defiling the marriage-bed of
his neighbor and taking pleasure in this wicked
robbery, enjoying his paramour. Then let us
again oppose to him another who loves his own
spouse. And that the victory may be greater and
more evident, let the man who enjoys his own
wife only, have a fancy also for the other, the
adulteress, but restrain his passion and do
nothing evil: (although neither is this pure
chastity.) However, granting more than is
necessary, that you may convince yourself how
great is the pleasure of virtue, for this cause
have we so framed our story.
Now then, having brought them together, let us
ask them accordingly, whose is the pleasanter
life: and you will hear the one glorying and
exulting in the conquest over his lust: but the
other--or rather, there is no need to wait to
be informed of any thing by him. For thou shalt
see him, though he deny it times without
number, more wretched than men in a prison.
For he fears and suspects all, both his own
wife and the husband of the adulteress and the
adulteress herself, and domestics, and
friends, and kinsmen, and walls, and shadows,
and himself, and what is worst of all, he hath
his conscience crying out against him, barking
aloud every day. But if he should also bring to
mind the judgment-seat of God, he will not be
able even to stand. And the pleasure is short:
but the pain from it unceasing. For both at
even, and in the night, in the desert and the
city and every where, the accuser haunts him,
pointing to a sharpened sword and the intolerable
punishment, and with that terror consuming and
wasting him. But the other, the chaste
person, is free from all these things, and is
at liberty, and with comfort looks upon his
wife, his children, his friends, and meets all
with unembarrassed eyes. Now if he that is
enamored but is master of himself enjoy so great
pleasure, he that indulges no such passion but
is truly chaste, what harbor, what calm will be
so sweet and serene as the mind which he will
attain? And on this account you may see few
adulterers but many chaste persons. But if the
former were the pleasanter, it would be
preferred by the greater number. And tell me
not of the terror of the laws. For this is not
that which restrains them, but the excessive
unreasonableness, and the fact that the pains of
it are more than the pleasures, and the sentence
of conscience.
Such then is the adulterer. Now, if you
please, let us bring before you the covetous,
laying bare again another lawless passion. For
him too we shall see afraid of the same things
and unable to enjoy real pleasure: in that
calling to mind both those whom he hath wronged,
and those who sympathize with them, and the
public sentence of all concerning himself, he
hath ten thousand agitations.
And this is not his only vexation, but not even
his beloved object can he enjoy. For such is
the way of the covetous; not that they may enjoy
do they possess, but that they may not enjoy.
But if this seem to thee a riddle, hear next
what is yet worse than this and more perplexing;
that not in this way only are they deprived of
the pleasure of their goods, by their not
venturing to use them as they would, but also by
their never being filled with them but living in
a continual thirst: than which what can be more
grievous? But the just man is not so, but is
delivered both from trembling and hatred and fear
and this incurable thirst: and as all men curse
the one, even so do all men conspire to bless
the other: and as the one hath no friend, so
hath the other no enemy.
What now, these things being so acknowledged,
can be more unpleasing than vice or more pleasant
than virtue? Nay, rather, though we should
speak for ever, no one shall be able to
represent in discourse either the pain of this,
or the pleasure of the other, until we shall
experience it. For then shall we find vice more
bitter than gall, when we shall have fully
tasted the honey of virtue. Not but vice is
even now unpleasant, and disgusting, and
burdensome, and this not even her very votaries
gainsay; but when we withdraw from her, then do
we more clearly discern the bitterness of her
commands. But if the multitude run to her, it
is no marvel; since children also oftentimes,
choosing things less pleasant, despise those
which are more delightful and the sick for a
momentary gratification lose the perpetual and
more certain joy. But this comes of the
weakness and folly of those who are possessed
with any fondness, not of the nature of the
things. For it is the virtuous man who lives in
pleasure; he who is rich indeed and free
indeed.
But if any one would grant the rest to
virtue,--liberty, security freedom from
cares, the fearing no man, the suspecting no
man,--but would not grant it pleasure; to
laugh, and that heartily, occurs to me, I
confess, as the only course to be taken. For
what else is pleasure, but freedom from care and
fear and despondency, and the not being under
the power of any? And who is in pleasure, tell
me, the man in frenzy and convulsion, who is
goaded by divers lusts, and is not even
himself; or he who is freed from all these
waves, and is settled in the love of wisdom, as
it were in a harbor? Is it not evident, the
latter? But this would seem to be a thing
peculiar to virtue. So that vice hath merely
the name of pleasure, but of the substance it is
destitute. And before the enjoyment, it is
madness, not pleasure: but after the
enjoyment, straightway this also is
extinguished. Now then if neither at the
beginning nor afterwards can one discern the
pleasure of it, when will it appear, and
where?
And that thou mayest more clearly understand
what I say, let us try the force of the
argument in an example. Now consider. One is
enamored of a fair and lovely woman: this man as
long as he cannot obtain his desire is like unto
men beside themselves and frantic; but after
that he hath obtained it, he hath quenched his
appetite. If therefore neither at the beginning
doth he feel pleasure, (for the affair is
madness,) nor in the end, (for by the
indulgence of his lust he cools down his wild
fancy,) where after all are we to find it?
But our doings are not such, but both at the
beginning they are freed from all disturbance,
and to the end the pleasure remains in its
bloom: nay rather there is no end of our
pleasure, nor have our good things a limit, nor
is this pleasure ever done away.
Upon all these considerations, then, if we
love pleasure, let us lay hold on virtue that we
may win good things both now and hereafter: unto
which may we all attain, through the grace and
mercy,
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