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 right in the gospel.
All Commentaries on 1 Corinthians 9:18 Go To 1 Corinthians 9
Cornelius a Lapide
AD 1637
What is my reward then? That glorious and supreme reward spoken of.
Observe that reward is put by metonymy for merit, or for a heroic and meritorious work, that calls for a great reward. This work, he goes of to say, is to preach the Gospel without charge.
From these words it is evident that not all good works are matters of precept, but that some are works of counsel and supererogation, and that such merit with God an illustrious crown of glory. So S. Chrysostom, Ambrose, S. Augustine (de Opere Monach. c5), and Bellarmine (de Monach. lib. ii. c9).
The other Apostles, being full of zeal for God, would as well as Paul have preached the Gospel freely, if they might thence have hoped for a greater harvest of souls, and greater glory before God. But this they might not hope for, for the faithful were generous to them, and the Jews devoted to them, and of their own accord they supplied their needs. Cf. Acts iv34. But Paul, as one outside the order and number of the twelve apostles, called to the apostolate after the death of Christ, had to gain a recognition of his authority, and he judged it useful to that end that he should preach the Gospel without charge. Moreover, the Corinthians, though rich, were covetous; and, therefore, Paul preached freely to prevent them from supposing that he sought their goods instead of themselves; but from the more generous Thessalonians and Philippians he accepted support. In short, Paul wished by this course of action to shut the mouth of the Jews, who hated him, and of the false Apostles. He says this indeed in 2 Corinthians 11:12.
That I abuse not my power in the Gospel. That I may not use my undoubted right and liberty to the detriment of the Gospel. Not that it really is an abuse to receive money for preaching he Gospel, but that it is the employment of a lesser good. Abuse is used here for use to the full, as it is in chap. vii31. Cf. a similar use of the word in S. Paulinus (Ep. ii.).
It may be said that Ambrose here understands the word to mean literal abuse, which is sin, when he says: "They who use their right, when it is inexpedient to do Song of Solomon , or when another suffers loss, are guilty, and therefore sin." I reply that this is true when they can easily give up their right, and when others suffer great loss by their not yielding; for charity then bids us give way. These conditions, the Ambrosian commentary seems to think, existed with Paul and the Corinthians.
But the opposite is far more true. It was a very difficult matter for the Apostle to yield his right of maintenance at the hands of the Corinthians, because by so yielding he has to spend nights without sleep, while he laboured with his hands to procure food for himself and his companions; while the Corinthians, who were numerous and rich, might easily have maintained him. Nor ought they to have taken offence at this, for the other Apostles were maintained by their flocks, and all law and reason say that he who labours for another should be maintained by him. The Apostle, therefore, wished to set a noble example of poverty, sincerity, and zeal, for the greater commendation and spread of the faith among those who were young in it, and the avaricious rich. But such a heroic work as this is not a precept, but a counsel of charity. Therefore, on the next verse, he says that in such matters he is free.
