Eighth, 1 Corinthians 9: The apostle did more than he had been commanded.
Eighth, 1 Corinthians 9: The apostle did more than he had been commanded.
§ 100. (VIII) The eighth testimony is taken from 1 Corinthians 9 where the apostle shows that “he did more than he had been commanded and also that he deserved a special glory before God because he preferred to preach the Gospel without compensation rather than to make his living from the Gospel, and thus was doing a work of supererogation.”
We respond. Far be it from an apostle of Christ to reach such a point that he would boast before God’s judgment that he had done more works and works more excellent than God has prescribed in His Law and thus earned special glory before God. In fact, he says instead that “all boasting has been excluded by the law of faith” (Rom. 3:27). He shows that a matter for boasting was left not even to Abraham (Rom. 4:2). He complains: “The Law is spiritual, but I am carnal, sold under sin; sin dwells within me; I see in my members another law at war with the law of my mind” (Rom. 7:14, 17, 23). In the testimony of a good conscience, he denies that he is looking for praise for a righteousness which avails before God (1 Cor. 4:4). In the article of justification he declares clearly that he thinks that all his works are filth before God, so that he is found in Christ not having his own righteousness which is of the Law but which is through faith in Christ (Phil. 3:8–9). In what way can all these testimonies be reconciled with the idea of works of supererogation?
Therefore it must not be thought that the apostle is placing his work above and beyond God’s Commandments. Instead, he has listed the commandments of his vocation which are: do not abuse your power; do not obstruct the course of the Gospel; do not place a stumbling block to the Gospel; be all things to all people, that many may be won for Christ; etc. Then he adds that he has not taken compensation from the Corinthians, lest he do something against the rules of his vocation. By taking compensation from the Corinthians, he would have placed a stumbling block to the Gospel such that fewer would be won for Christ. “This I do and will do to cut off the occasion of those who are seeking an occasion” (2 Cor. 11:12). Ministers of the church are free to take compensation or not to take it. The reason why Paul was unwilling to use his power was not so that he might perform a work of supererogation by which he would be able to boast before God and earn a special glory in eternal life. (What sort of boasting of supererogation would this be, not to take compensation from the Corinthians to whom he was ministering and to “rob” other churches in which he was not then preaching, as he himself says, 2 Cor. 11:8?) Rather, he took no pay so that he might not place a stumbling block against the progress of the Gospel and so that he might cut off the boasting of the false apostles. “I do this so that wherein they glory they may be found even as we” (2 Cor. 11:12). “For I was not at all inferior to those who are above-measure apostles, even though I am nothing. For what is there that you have had less than the other churches, except that I myself did not burden you? Behold, now, the third time I am ready to come to you, and I will not be burdensome to you, for I seek not what is yours but you. Be it so: I did not burden you; but being crafty, I caught you by guile” (2 Cor. 12:11, 13–14, 16). “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. Whereas I was free from all, I made myself the servant of all, that I might gain the more” (1 Cor. 9:18–19).
Ambrose (on 2 Corinthians 11): “He refused the offered compensation for two reasons: that he not be found similar to the false apostles who were preaching not for the glory of God but for their own profit; and that they might not have an opportunity to rob. For if one does not take compensation, the other cannot demand much, and thus the vigor of the Gospel’s power will not weaken. Whoever takes from sinners loses the authority to rebuke them.” And later: “Just as he was not going to take from the Corinthians, lest he lead them into offense, so then he was going to take from the Macedonians, lest those who were sowing well lose their fruit.”
Bellarmine counters this explanation: (1) “By the ‘glory’ which the apostle attributes to himself, the boasting before God but not before men is meant.”
We respond. On the contrary, in the article of justification all boasting before God is excluded (Rom. 3:27). “Not of works, lest anyone should boast” (Eph. 2:9). “That no flesh should boast in the sight of God” (1 Cor. 1:[29]). The boasting of a good conscience is something else. About this it is said: “For our boast is this: the testimony of our conscience” (2 Cor. 1:12) and “I endeavor to have always a conscience without offense toward God and toward men” (Acts 24:16). Therefore the apostle is speaking about the boasting of a good conscience, not about the boasting of merits or of works of supererogation. “I am not conscious of anything against myself, yet I am not hereby justified” (1 Cor. 4:4).
(2) “The apostle expects a reward from God because of this work, which was not owed [indebito].”
We respond. There is a reward according to grace and a reward according to debt (Rom. 4:4). God will repay the apostle with a very generous reward, to be sure, but it will be out of His grace, not out of debt or merit.
(3) “A minister is permitted to live from the contribution of the people. Therefore by refusing it Paul is performing a work of supererogation.”
We respond. By [doing the former,] in this way, he would have laid a stumbling block to the Gospel and would have given the false apostles an opportunity to boast. Therefore he did not wish to use this right but rather had greater respect for the upbuilding of the church. “All things are lawful for me, but not all things are expedient” (1 Cor. 10:[23]). “We have not used this power, but we bear all things rather than put any stumbling block to the Gospel of Christ” (1 Cor. 9:12).
Ambrose (on this passage): “He has presented a meaning which has long been hidden, for he reveals that he is unwilling to take compensation, though he has the right, lest he cause the vigor of the Gospel’s authority to weaken. For in wanting to take compensation, the false apostles flatter sinners so that they do not see those sinning who are subject to them. But since this situation was against the discipline of the Gospel, Paul is unwilling to accept payment, that he may be able to rebuke such sin, lest he be found in their number. That the right of the Christian rule might continue, he made the lawful unlawful because they were giving offense through their lawfulness.”
(4) “Paul did not refuse to accept compensation because of the false apostles but that he might not overburden the people.”
Response. Subordinate ideas must not be put in opposition to each other. He first bears witness in these clear words: “This I do, that I may cut off the occasion from those who desire an occasion, that wherein they glory, they may be found even as we” (2 Cor. 11:12).
(5) “To abuse is to use a right forcefully. To place a stumbling block to the Gospel is to slow the course of the Gospel. The apostle could have done either of these without sin. Therefore by avoiding this he performs a work of supererogation.”
Response. On the contrary, everyone is bound to serve God according to all the powers and abilities which God has bestowed on him (Matt. 25:14; Luke 12:48). Therefore if the apostle had used his right while causing the course of the Gospel to stumble and slowing it, he would not yet have been serving God with all his powers.
Ambrose (on 1 Corinthians 9): “He shows that it is lawful for him to accept compensation but that it was not expedient because of the salvation of the brethren, that they might be corrected. Therefore he wants to establish a pattern for the rest so that when they see that it is not expedient, they also will not use their rights. If this were not to happen, they would become guilty over what is lawful, because they are being compensated in such a way that they obtain it to the detriment [of the brethren].”