24. xvi. 1 Cor. And particularly to be maintained by his ministry ; 6 Or I only and Barnabas, have not we 7 Who goeth a warfare any time at his charges? who planteth a vineyard, fruit thereof or who SECT. and the brethren of the Lord do, and Peter as the brethren of the in particular; and to expect, that she likewise, Lord and Cephas? as well as ourselves, should be provided for by Ix. 5. those to whom we have done such important services, as nothing of this kind can ever requite? 6 Or can it be thought there is any thing singular in my case, or in that of my present compa- power to forbear worknions, that it should rob me of the liberties others ing? have; so that I only, and Barnabas a, should not have power to decline working with our own hands for a maintenance, while we are preach7ing the gospel? I might here insist indeed on the natural equity of the thing, that they who devote themselves to the service of the public, should be supported by the public whom and cafeth not of the they serve. Who, for instance, ever goes to war feedeth a flock, and at his own charge? The community furnishes eateth not of the milk out provision for those who guard it, and fight of the flock? its battles. And if the services of a soldier deserve that maintenance, which, while engaged in the defence of their country, men cannot earn, how much more may it be expected by us, who daily hazard our lives, as well as wear them out, for men's everlasting happiness? Who planteth a vineyard, and doth not expect to eat of its fruit? Or who feedeth a flock, and doth not think he hath a right to eat of the milk of the flock? And if it be judged reasonable, that men should have an equivalent for their labours about natural things, and the accommodations of the body, is it not more evidently so, when the felicity of immortal souls is concerned? 8 8 Say I these things But do I speak these things merely as a man, as a man? or saith not upon principles of human reason alone. And doth the law the same also? 9 not the Jewish law speak also the same? For 9 For it is written there is a passage in the sacred volume, on which in the like argument may be built, (I mean, Deut. xxv. 4,) where it is written, even in the law of nations, a woman to whom he was not mar- c. And Peter.] This is an important d I only, and Barnabas.] From this Moses the law of Moses, Thou shalt not muzzle the expression one would indeed think, that the Judazing Christians, who were the main cause of St. Paul's uneasiness in this respect, had a peculiar spleen against those two apostles of the uncircumcision; who were so instrumental in procuring and publishing the Jerusalem decree, which determined the controversy so directly in favour of the believing Gentiles.-It seems probable from the 12th verse, that Earnabas supported himself by the labour of his hands, when at Corinth, as well as St. Paul. e That Which he argues from scripture and equity: corn. Doth God take care for oxen? 10 Or saith he italtogether for our sakes? this is written: That be that ploweth, should plow in hope; and that hope, should be par taker of his hope. for our sakes, no doubt, he that thresheth in xvi. 25 1 Cor. the mouth of the ox Moses itself, for which some have so distinguish- SECT. that treadeth out the ing a regard, "Thou shalt not muzzle the or that treadeth out the corne," but shalt allow the poor animal to feed, while it is labouring for IX. 9. thee, in the midst of food: a circumstance in which its hunger would be peculiarly painful. Now is God so solicitous about oxen, that he in- 10 tended this precept merely for their relief? Or doth he say [this] with a farther view, and on the whole, for our sakes? Surely, we may conclude, he intended such precepts as these, rela ting to compassion to the brutes, in some measure at least for our sakes, to humanize the heart with generous and compassionate sentiments, and to make men much more tender to each other, where their various interests are con➡ cerned. I may therefore apply it to the case before us, as entirely comprehended in his extensive universal views; and say, for us indeed was [it] written, that the necessary offices of life might be more cheerfully performed, in the expectation of such due acknowledgments; that he, who ploweth, might plow in hope of success, and that he who thresheth in such hope, should not be disappointed, but should in proper time partake of his hope, and possess the good for which he has laboured. And surely, admits his care for others who are in meaner offices of life, God could not intend, that the ministers of the gospel alone should be sunk under continual discouragement, neglect, and ill-usage. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? And indeed when we consider what great be- 11 nefactors these persons are to the souls amongst whom they labour with success, the reasonableness of the conclusion will appear beyond all contradiction. For if we, by our incessant diligence in preaching to you the gospel of the blessed God, have sown unto you spiritual things, which may spring up in a harvest of eternal blessings, [is it] any great matter that we should reap your carnal things? Is there the least proportion between any thing which your liberality can impart to us, and that which we have been the happy instruments of imparting to you? This e That treadeth out the corn.] It is well known that this was the custom in Judea, and other eastern nations. It is still retained by many of them, and particularly in Ceylon. Raphelius has produced passages from Xenophon, which something illustrates it. f On the whole.] It cannot be thought vlws, on the whole, than entirely or al- 26 SECT. xvi. 1 Cor. Yet he had waved this right in condescension to them. takers of this power things, lest we should This is the privilege of ministers in general, 12 If others be parand it is a privilege which you well know over you, are not we some of them have exerted. And if others are rather? Nevertheless, IX. 12. so readily allowed to partake of [this] power we have not used this over you, [shall] not we rather claim it, with power; but suffer all yet inore evident and apparent reason, who have hinder the gospel of been the means, not only of edifying and in- Christ. structing you, but likewise of calling you into the profession of Christianity? But we have not made use of this power, though founded in such evident and various principles of equity. But we rather choose to endure all things, the fatigues of labour, and inconveniences of frequent necessity, that we may not occasion any hindrance to the gospel of Christ, from the cavils of illdisposed people, who are always watchful for opportunities to misrepresent and censure our conduct. 13 are partakers with the But though I do not now ask any thing of 13 Do ye not know, this kind for myself, yet I will not give up the that they which minister about holy things, justice of the demand. And I might farther live of the things of the support it, from the provision which God made temple? for the priests and Levites, under the Mosaic which wait at the altar, law. Know ye not therefore, that they who are altar? employed about holy things, are fed out of the provisions which belong to the temple, and [that] they who wait upon the service of the altar, are partakers with the altar, in a part of the victims offered on it, particularly the vows and 14 the sacrifices of peace-offerings: And it is farther to be considered, that so also, that is, on Partake of [this] power, &c.] Mr. Pyle thinks this refers to the other apostles of Christ; but I rather think St. Paul intended to glance on the false teachers who carried their claims of this right to such an exhorbitant height, though their services had been by no means comparable to those of the apostle. Compare 2 Cor, xi. 20.-Mr. Locke would here read solas upar, of your substance; but Matt. x. 1; John xvii. 2; and many other places, prove that is upwv, may properly be rendered, power over you. h Hindrance to the gospel.] From the conduct of the other apostles, and of St, Paul at other places, particularly among the Macedonian churches, we may conclude, that he might see some circum know 14 Even so hath the Lord ordained, that they which preach the gospel should live of the gospel. stances at Corinth, (not necessary for us exactly to know,) which determined him to decline accepting of any subsistence from them while he resided there. i Live upon the gospel.] Mr. Mede understands vayyidov here, of the reward given for bringing a good message, (see Diatrib. in loc.) and shews, that the word sometimes has that meaning in heathen authors but it is a very uncommon signification in the sacred, and therefore not to be admitted, without farther proof,That man might be said to live on the gos pel, who was maintained for preaching it; as he might be said to live on the temple, who was supported out of its income, for ministering there, though the word temple has the usual siguification. Reflections on the right ministers have to be maintained. know more than one of the evangelists assures 27 SECT. xvi. 1 Cor. IX. 14. IMPROVEMENT. MAY the disciples of Christ learn from these instructions, to Ver. honour the Lord with their substance, and the first-fruits of all 1-7 their increase! And may they feel those happy effects attending the ministration of the gospel, and reap such an abundant harvest of spiritual blessings, that the imparting temporal subsistence 11 and accommodation, to those who are the instruments of conveying them, may not be matter of constraint, but of free and affectionate choice! May the ministers of Christ, while they thankfully accept of that subsistence, which Providence, by the instrumentality of their brethren, sends them, ever act a moderate and generous part, and maintain such a visible superiority to all secular views, as may do an honour to the gospel, and command veneration to themselves! May the secular advantages of the office never invite bad men into it; nor its discouragements deter good men from undertaking it. And whatever censures a malignant world, who themselves know not any higher motives than self-interest, shall pass, may the ministers of Jesus ever have a testimony in their consciences, that they seek not the properties, but the souls, of their bearers! Let us attend to the humane genius of the Mosaic law, mani- 8-10 fested in the precepts which relate even to the brutes. And remember, that it is the character, and should be the care of a merciful man, to extend mercy to his beast. Much more then let us shew compassion to our fellow-men. Let us not desire to enjoy the benefit of their labours, even in the lowest employments of life, without giving them some valuable equivalent. Let us bear towards all, the hearts of equitable and generous brethren, and constantly wish the prosperity and happiness of the human family. On the whole, may there be between the teachers, and those who are taught by them, a continual intercourse of benevolent affections, and friendly actions; as becomes those who stand in such an endearing relation to each other, and have, as Christians, the honour of being intimately related to that blessed Redeemer, who sought not his own things, but ours, and hath thereby laid the strongest engagement upon us, if we have any spark of gratitude and honour, not to seek our own things, but his? VOL. IX. D SECT 28 He did not mention this, to resume the right he had waved. SECT. xvii. 1 Cor. SECT. XVII. The apostle illustrates the condescension and tenderness of his conduct towards the Corinthians, in declining to accept of their contributions; and speaks of his self-denial under a very expressive simile, taken from those who contended in those Grecian games with which they were familiarly acquainted. 1 Cor. IX. 15, to the end. I 1 CORINTHIANS IX. 15. 1 COR. IX. 15. BUT I have used none Neither have I written these things that it of these things. should be so done unto me: for it were better HAVE thought it my duty, in the foregoing discourse, to plead the natural and the evanIX. 15. gelical rights which the ministers of the gospel have to be maintained by the people, to whose spiritual edification they give their time for me to die, than that and labours. But you well know that I myself any man should make during my abode among you, have used none of my glorying void. these things; nor have I written thus, that if, according to my purpose and hope, I ever should visit you again, it should hereafter be so done unto me. I think of the generous and self-denying part, which I have acted among you, in declining, for some particular reasons, to take a maintenance, with a pleasure so great, that I may even say, [it were] better for me to die for want of the necessary supplies of life, than that any man among you should make this my boasting void, by having it to say, that I have eaten his bread, and been supported at his ex16 pence. For if I preach the gospel, after what hath happened in my singular case, I have no [matter of] boasting in that, for, having received such a commission, how could I refuse! I may say, a kind of invincible necessity lieth upon me, and woe to me indeed, If I preach not the gospel. To decline a work, assigned to me by so condescending an appearance of Christ, when with malicious rage I was attempting to destroy his church, would be an instance of ingratitude and obstinacy, deserving the most 17 dreadful and insupportable condemnation If 17 For if I do this indeed I do this voluntarily, and shew upon eve- thing willingly, I have ry occasion a cordial willingness to do it, I have against my will, a disindeed some room to expect a reward, but if I pensation of the gospel do it unwillingly, as I said before, a dispensa- is committed unto me, tion is intrusted to me, and I must of necessity 18 fulfil it. What then is that circumstance in my conduct, for which I may expect a reward of when I preach the gos praise 16 For though I preach the gospel, I of: for necessity is laid upon me; yea, woe unto me if I preach have nothing to glory is not the gospel! a reward: but if 18 What is my reward then? verily that pel, |