9. For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10. Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12. If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. God has sanctioned the principle, that the labourer should be maintained; that one who supplies others, should be himself supplied. The ox that treadeth out the corn, provides the food which the body needs and meanwhile his own wants are provided for: he himself is fed. The apostles furnished the "true bread from heaven:"7 that which nourishes not the perishing body, but the imperishable soul: "the bread which cometh down from heaven, that a man might eat thereof and not die."8 Was it much that he should receive "the bread that perisheth,” in return for that which giveth everlasting life? Should not the principle which made provision for the labourer in the field, avail for those who laboured in the Gospel? The sower who soweth the word of God, the spiritual seed,' should plow in hope and thresh in hope, that the maintenance which he required would be returned to him: and at last should be partaker of his hope: his just expectation should not disappoint him. 7 John vi. 32. 8 John vi. 50. 9 Mark iv. 14. It is the covetous part of human nature, which grudges carnal things to those who impart spiritual things. And the bent of the heart is thus shown. When men are earnest to gain an object, they think little of the cost. When Balak believed that he might prevail against the Israelites, if the prophet Balaam should denounce a curse upon them, a "house full of silver and gold" did not seem too much to offer: "I will promote thee (he said) unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people." Had he offered the same rewards, and his message been, Come, show me the way of everlasting life, he would have proved that everlasting life had real value in his eyes. The Shunamite lady did prove this, in her conduct towards the prophet Elisha. Elisha was in the habit of passing by her house and "she constrained him, as he passed by, to turn in and eat bread. And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. Let us make a little chamber, I pray thee, in the wall: and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be when he cometh to us, that he shall turn in hither." She received his spiritual things, and thought it not great that he should reap her carnal things. And if a different spirit is shown, it either proves that we value carnal things too much, or spiritual things too little that the care of the soul is very differently estimated from the care of the body. For the Syrian Naaman, when he set out to seek from the pro1 Numb. xxii. 16, 17. 22 Kings iv. phet of Israel a remedy for his leprosy, "took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment." And when he had received his cure, Now," he said, 66 I pray thee take a blessing of thy servant. And he urged him to take it." 66 If a like feeling is not shown towards the man who offers not health only, but life, and not to the body, but the soul, there is convincing proof that we understand more of temporal than eternal things, and think more of laying up treasure upon earth than in heaven. Paul, however, thus argues with the Corinthians for truth's sake and religion's sake, and not with a view to his own interest. For himself, he used not this power. He had more claim than any others could be but instructors, he was their father in the faith: if others be partakers of this power over you, should not we rather? But he preferred to show, that he sought not theirs, but them: and would suffer all things, rather than cause any impediment to the progress of the Gospel. That might be hindered, if he enforced even his just claim. For though as many as loved the Lord, would receive a prophet of the Lord for his Lord's sake; there were others either without faith, or with weak faith, who might be turned aside if he were charged, though unjustly charged, with selfinterest or covetousness: and so an ignorant fellow creature, for whom Christ died, might perish in his sins. 32 Kings v. 5-16. 4 Ch. viii. 11. LECTURE LXIX. PAUL ASSERTS HIS DISINTERESTEDNESS. 1 COR. ix. 13-23. 13. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14. Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 15. But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17. For if I do this thing willingly, I have a reward; but if against my will, a dispensation of the gospel is committed unto me. 18. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. Paul here separates his own case from that of others, who might be employed like himself in preaching the Gospel. His companion Barnabas, for example; who being "a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the apostles' feet." This is 1 1 Acts iv. 36. come. . the case of one who of his own choice and free-will devotes himself to the cause of Christ: deliberately gives up this world for the sake of that which is to He does this willingly, and has a reward. Paul's own case was different. Instead of surrendering himself to God, as Barnabas; he was arrested of God. He was made "a chosen vessel," "to know his will, and be his witness unto all men of what he had seen and heard." Necessity was laid upon him: yea, woe be to him, if he preached not the gospel. But though in this sense no choice was left him, when a dispensation of the gospel was committed to him, and he was ordained a steward of its mysteries; yet he resolved to show himself a willing minister. As we may suppose a slave-the property of his master, and therefore under necessity:-but proving his ready service, by refusing privileges which he might claim. So with the apostle. What is my reward? he asks. What entitles me to the everlasting recompense promised to the good and faithful servant? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. He might claim the right given him by the Lord Jesus; they which preach the gospel should live of the gospel. He might claim that maintenance under the gospel, which was enjoyed by the Levites under the law: when they which ministered about holy things lived of the things of the temple; and they which waited at the altar were partakers with the altar: had their regular provision assigned 2 Acts ix. 14; xxii. 15. 4 Numbers xviii. |