MAINTENANCE OF THE MINISTRY

IN the preceding chapter Paul has disposed of the question put to him regarding meats offered in sacrifice to idols. He has taken occasion to point out that in matters morally indifferent Christian men will consider the scruples of weak, and prejudiced, and superstitious people. He has inculcated the duty of accommodating ourselves to the consciences of less enlightened persons, if we can do so without violating our own. For his own part, he is prepared, while the world standeth, to abridge his Christian liberty, if by his using that liberty he may imperil the conscience of any weak brother. But keeping pace, as Paul always does, with the thought of those he writes to, he no sooner makes this emphatic statement than it occurs to him that those in Corinth who are ill-affected towards him will make a handle even of his self-denial, and will whisper or boldly declare that it is all very fine for Paul to use this language, but that, in point of fact, the precarious position he holds in the Church makes it incumbent on him to deny himself and become all things to all men. His apostleship stands on so insecure a basis that he has no option in the matter, but must curry favour with all parties. He is not on the same platform as the original Apostles, who may reasonably stand upon their apostleship, and claim exemption from manual labour, and demand maintenance both for themselves and their wives. Paul remains unmarried, and works with his hands to support himself, and makes himself weak among the weak, because he has no claim to maintenance and is aware that his apostleship is doubtful. He proceeds, therefore, with some pardonable warmth and righteous indignation, to assert his freedom and apostleship (vv. 1, 2), and to prove his right to the same privileges and maintenance as the other Apostles (3-14); and then from the fifteenth to the eighteenth verse he gives the true reason for his foregoing his rightful claim; and in vv. 19-22 he reaffirms the principle on which he uniformly acted, becoming "all things to all men," suiting himself to the innocent prejudices and weaknesses of all, "that he might by all means save some."

Paul then had certain rights which he was resolved should be acknowledged, although he waived them. He maintains that if he saw fit, he might require the Church to maintain him, and to maintain him not merely in the bare way in which he was content to live, but to furnish him with the ordinary comforts of life. He might, for example, he says, require the Church to enable him to keep a wife and to pay not only his own, but her, travelling expenses. The other Apostles apparently took their wives with them on their apostolic journeys, and may have found them useful in gaining access for the Gospel to the secluded women of Eastern and Greek cities. He might also, he says, "forbear working"; might cease, that is to say. from his tent making and look to his converts for support. He is indignant at the sordid, or malicious, or mistaken spirit which could deny him such support.

This claim to support and privilege Paul rests on several grounds. 1. He is an apostle, and the other Apostles enjoyed these privileges. "Have we not power to take with us a Christian woman as a wife, as well as other Apostles? Or I only and Barnabas, have not we power to forbear working?" His proof of his apostleship is summary: "Have I not seen Jesus Christ our Lord? are not ye my work in the Lord?" No one could be an apostle who had not seen Jesus Christ after His resurrection. The Apostles were to be witnesses to the Resurrection, and were qualified to be so by seeing the Lord alive after death. But it seems to have been commonly urged against Paul that he had not been among those to whom Christ showed Himself after He rose from the dead. Paul therefore both in his reported speeches and in his letters insists upon the fact that on the way to Damascus he had seen the risen Lord.

But not everyone who had seen the Lord after His resurrection was an apostle, but those only who by Him were commissioned to witness to it; and that Paul had been thus commissioned he thinks the Corinthians may conclude from the results among themselves of his preaching. The Church at Corinth was the seal of his apostleship. What was the use of quibbling about the time and manner of his ordination, when the reality and success of his apostolic work were so apparent? The Lord had acknowledged his work. In presence of the finished structure that draws the world to gaze, it is too late to ask if he who built it is an architect. Would that every minister could so prove the validity of his orders!

2. Paul maintains his right to support on the principle of remuneration everywhere observed in human affairs. The soldier does not go to war at his own expense, but expects to be equipped and maintained in efficiency by those for whom he fights. The vine dresser, the shepherd, every labourer, expects, and is certainly warranted in expecting, that the toil he expends will at least have the result of keeping him comfortably in life.

However difficult it is to lay down an absolute law of wages, this may at least be affirmed as a natural principle: that labour of all kinds must be so paid as to maintain the labourer in life and efficiency; and it may be added that there are certain inalienable human rights, such as the right to bring up a family the members of which shall be useful and not burdensome to society, the right to some reserve of leisure and of strength which the labourer may use for his own enjoyment and advantage, which rights will be admitted and provided for when out of the confused war of theories, and strikes, and competition a just law of wages has been won. Happily no one now needs to be told that one of the most striking results of our modern civilisation is that the nineteenth-century labourer has less of the joy of life than the ancient slave, and that we have forgotten the fundamental law that the husbandman that laboureth must be first partaker of the fruits.

And lest anyone should sanctimoniously or ignorantly say, "These secular principles have no application to sacred things," Paul anticipates the objection, and dismisses it: "Say I these things as a man? or saith not the Law the same also?" I am not introducing into a sacred religion principles which rule only in secular matters. Does not the Law say, "Thou shalt not muzzle the ox that treadeth out the corn"? It must be allowed to live by its labour. As it threshes out the wheat, it must be allowed to feed itself, mouthful, by mouthful, as it goes on with its work. And this was not said in the Law because God had any special care for oxen, but in order to give expression to the law which must regulate the connection between all labourers and their work that he that plougheth may plough in hope, may have a personal interest in his work, and may give himself ungrudgingly to it, assured that he himself will be the first to benefit by it.

This law that a man shall live by his labour is a two-edged law. If a man produce what the community needs, he should himself profit by the production; but, on the other hand, if a man will not work, neither should he eat. Only the man who produces what other men need, only the man who by his industry or capability contributes to the good of the community, has any right to profits. Quick and easy manipulations of money, shrewd and risky dexterities which yield no real benefit to the community, deserve no remuneration. It is a blind, sordid, and contemptible spirit that hastes to be rich by one or two successful transactions that profit no one. A man should be content to live on what he is worth to the community. Here also our minds are often confused by the complexities of business; but on that account it is all the more necessary that we firmly adhere to the few essential canons, such as that "trading ceases to be just when it ceases to benefit both parties," or that a man’s wealth should truly represent his value to society. Conscience enlightened by allegiance to the Spirit of Christ is a much more satisfactory guide for the individual in trade, speculation, and investment than any trade customs or economic theories.

3. A third ground on which Paul rests his claim to be supported by the Church is ordinary gratitude: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" Some of the Churches founded by Paul spontaneously acknowledged this claim, and wished to free him from the necessity of labouring for his own support. They felt that the benefit they had derived from him could not be stated in terms of money; but prompted by irrepressible gratitude, they could not but seek to relieve him from manual labour and set him free for higher work. This method of gauging the amount of spiritual benefit absorbed, by its overflow in material aid given to the propagation of the Gospel would, I dare say, scarcely be relished by that monstrous development the niggardly Christian.

4. Lastly, Paul argues from the Levitical usage to the Christian. Both in heathen countries and among the Jews it was customary that they who ministered in holy things should live by the offerings of the people to the Temple. Levites and priests alike had been thus maintained among the Jews. "Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel." Were there no recorded command of the Lord to this effect, we might suppose Paul merely argued that this was the Lord’s will; but among the original instructions given to the seventy who were first sent to preach the kingdom of heaven, we find this: "Into whatsoever house ye enter, there remain, eating and drinking such things as they give, for the labourer is worthy of his hire."

That evils may result from the existence of a paid ministry no one will be disposed to deny. Some of the most disastrous abuses in the Church of Christ, as well as some of the gravest political troubles, could never have arisen had there been no desirable benefices. Lucrative ecclesiastical posts and offices have necessarily excited the avarice of unworthy aspirants, and have weakened instead of strengthening the Church’s influence. Many wealthy ecclesiastics have done nothing for the benefit of the people, whereas many laymen by their unpaid devotedness have done much. In view of these and other evils, it cannot surprise us to find that again and again it has occurred to good men to suppose that on the whole Christianity might be more effectively propagated were there no separate class of men set apart to this work as their sole occupation. But this idea is reactionary and extreme, and is condemned both by common sense and by the express declarations of our Lord and His Apostles. If the work of the ministry is to be thoroughly done, men must give their whole time to it. Like every other professional work, it will often be done inadequately; and I dare say there is much in our methods which is unwise and susceptible of improvement: but the ministry keeps pace with the general intelligence of the country, and may be trusted to adapt its methods, even though too tardily for some ardent spirits, to the actual necessities. And if men give their whole time to the work, they must be paid for it, a circumstance which is not likely to lead to much evil in our own country so long as the great mass of ministers are paid as they presently are. It is hardly the profession which is likely to be chosen by anyone who is anxious to coin his life into money. If the laity consider that covetousness is more unseemly in a Christian minister than in a Christian man, they have taken an effectual means of barring out that vice.

Paul felt himself the more free to urge these claims because his custom was to forego them all in his own case. "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." Here again we come upon the sound judgment and honest heart that are never biassed by his own personal circumstances or insist that what is fit for him is fit for everyone. How apt are self-denying men to spoil their self-denial by dropping a sneer at the weaker souls that cannot follow their heroic example. How ready are men who can live on little and accomplish much to leave the less robust Christians to justify on their own account their need of human comforts. Not so Paul. He first fights the battle of the weak for them, and then disclaims all participation in the spoils. What a nobility and sagacity in the man who himself would accept no remuneration for his work, and who yet, so far from thinking slightingly of those who did or even being indifferent to them, argues their case for them with an authoritative force they did not themselves possess.

Nor does he consider that his self-denial is at all meritorious. He has no desire to signalise himself as more disinterested than other men. On the contrary, he strives to make it appear as if this course were compulsory and as if no choice were left to him. His fear was that if he took remuneration, he "should hinder the Gospel of Christ." Some of the best incomes in Greece in Paul’s day were made by clever lecturers and talkers, who attracted disciples, and initiated them into their doctrines and methods.

Paul was resolved he should never be mistaken for one of these. And no doubt his success was partly due to the fact that men recognised that his teaching was a labour of love, and that he was impelled by the truth and importance of his message. Every man finds an audience who is inwardly impelled to speak; who speaks, not because he is paid for doing so, but because there is that in him which must find utterance.

This, says Paul, was his case. "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!" His call to the ministry had been so exceptional, and had so distinctly and emphatically declared the grace and purpose of Christ, that he felt bound by all that can constrain a man to the devotedness of a lifetime. Paul felt what we now so clearly see: that on him lay the gravest responsibilities. Had he declined to preach, had he complained of bad usage, and stipulated for higher terms, and withdrawn from the active propagation of Christianity, who would or could have taken up the task he laid down? But while Paul could not but be conscious of his importance to the cause of Christ, he would arrogate to himself no credit on account of his arduous toil, for from this, he says, he could not escape; necessity was laid upon him. Whether he does his work willingly or unwillingly, still he must do it. He dare not flinch. If he does it willingly, he has a reward; if he does it unwillingly, still he is entrusted with a stewardship he dare not neglect. What then is the reward he has, giving himself, as he certainly does, willingly to the work? His reward is that "when he preaches the Gospel he makes the Gospel of Christ without charge." The deep satisfaction he felt in dissociating the Gospel of self-sacrifice from every thought of money or remuneration and in offering it freely to the poorest as His Master’s fit representative was sufficient reward for him and incalculably greater than any other he ever got or could conceive.

In other words, Paul saw that however it might be with other men, with him there was no alternative but to preach the Gospel; the only alternative was—was he to do it as a slave entrusted with a stewardship, and who was compelled, however reluctant he might be, to be faithful, or was he to do it as a free man, with his whole will and heart? The reluctant slave could expect no reward; he was but fulfilling an obligatory, inevitable duty. The free man might, however, expect a reward; and the reward Paul chose was that he should have none—none in the ordinary sense, but really the deepest and most abiding of all: the satisfaction of knowing that, having freely received, he had freely given, and had lifted the Gospel into a region quite undimmed by the suspicion of self-seeking or any mists of worldliness.

In declining pecuniary remuneration, Paul was acting on his general principle of making himself the servant of all and of living entirely and exclusively for the good of others. "Though I be free from all men, yet have 1 made myself servant unto all, that I might gain the more." It was from Paul that Luther derived his two propositions which he uttered as the keynote of the resonant blast "on Christian Liberty" with which he stirred all Europe into new life: "A Christian man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to everyone." So Paul’s independence of all men was assumed and maintained for the very purpose of making himself the more effectually the servant of all. To the Jew and to those under the Law he became as a Jew, observing the seventh day, circumcising Timothy, abstaining from blood, accommodating himself to all their scruples. To those who were without the Law, and who had been brought up in Greece, he also conformed himself, freely entering into their innocent customs, calling no meats unclean, appealing, not to the law of Moses, but to conscience, to common sense, to their own poets. "I am made all things to all men, that I might by all means save some"—a course which none but a man of wide sympathy and charity, clear intellect, and thorough integrity can adopt.

For Paul was no mere latitudinarian. While accommodating himself to the practice of those around him in all matters of mere outward observance, and which did not touch the essentials of morality and faith, he at the same time held very definite opinions on the chief articles of the Christian creed. No amount of liberality of sentiment can ever induce a thoughtful man to discourage the formation of opinion on all matters of importance. On the contrary, the only escape from mere traditionalism or the tyranny of authority in matters of religion is in individual inquiry, and ascertainment of the truth. Free inquiry is the one instrument we possess for the discovery of truth; and by pursuing such inquiry men may be expected to come to some agreement in religious belief, as in other things. No doubt righteousness of life is better than soundness of creed. But is it not possible to have both? It is better to live in the Spirit, to be meek, chaste, temperate, just, loving, than to understand the relation of the Spirit to God and to ourselves; but the human mind can never cease to seek satisfaction: and truth, the more clearly it is seen, will the more effectually nourish righteousness.

Again, Paul had an end in view which preserved his liberality from degenerating. He sought to recommend himself to men, not for his sake, but for theirs. He saw that conscientious scruples were not to be confounded with malignant hatred of truth, and that if we are to be helpful to others, we must begin by appreciating the good they already possess. Hostile criticism or argument for the sake of victory produces no results worth having. Vain exultation in the victors, obstinacy and bitterness in the vanquished—these are worse than useless, the retrograde results of unsympathetic argument. In order to remove a man’s difficulties, you must look at them from his point of view and feel the pressure he feels. "The greatest orator save one of antiquity has left it on record that he always studied his adversary’s case with as great, if not still greater, intensity than even his own"; and certainly those who have not entered into the point of view of those who differ from them are not likely to have anything of importance to say to them. In order to "gain" men, you must credit them with some desire to see the truth, and you must have sympathy enough to see with their eyes. Parents sometimes weaken their influence with their children by inability to look at things with the eyes of youth, and by an insistence upon the outward expressions of religion which are distasteful to children and suitable only for adults. Children have a high esteem for justice and courage, and can respond to exhibitions of self-sacrifice and truth, and purity; that is to say, they have a capacity for admiring and adopting the essentials of the Christian character, but if we insist upon them exhibiting feelings which are alien to their nature and practices necessarily distasteful and futile, we are more likely to drive them from religion than to attract them to it. Let us beware of insisting on alterations in conduct where these are not absolutely necessary. Let us beware of identifying religion in the minds of the young with a rigid conformity in outward things, and not with an inward spirit of love and goodness. Are you striving to gain some? Then let these words of the Apostle warn you not to seek for the wrong thing, not to begin at the wrong end, not to measure the hold which truth has over those you seek to win, by the exactness with which all your ideas are carried out and all your customs observed. Human nature is an infinitely various thing, and often there is the truest regard for what is holy and Divine disguised under a violent departure from all ordinary ways of manifesting reverence and piety. Put yourself in the place of the inquiring, perplexed, embittered soul, find out the good that is in it, patiently accommodate yourself to its ways so far as you legitimately may, and you will be rewarded by "gaining some."