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Teks -- 1 Corinthians 9:1-27 (NET)

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Konteks
The Rights of an Apostle
9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign of my apostleship in the Lord. 9:3 This is my defense to those who examine me. 9:4 Do we not have the right to financial support? 9:5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas? 9:6 Or do only Barnabas and I lack the right not to work? 9:7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? 9:8 Am I saying these things only on the basis of common sense, or does the law not say this as well? 9:9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” God is not concerned here about oxen, is he? 9:10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. 9:11 If we sowed spiritual blessings among you, is it too much to reap material things from you? 9:12 If others receive this right from you, are we not more deserving? But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ. 9:13 Don’t you know that those who serve in the temple eat food from the temple, and those who serve at the altar receive a part of the offerings? 9:14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel. 9:15 But I have not used any of these rights. And I am not writing these things so that something will be done for me. In fact, it would be better for me to die than– no one will deprive me of my reason for boasting! 9:16 For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel! 9:17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility. 9:18 What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel. 9:19 For since I am free from all I can make myself a slave to all, in order to gain even more people. 9:20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) to gain those under the law. 9:21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law. 9:22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some. 9:23 I do all these things because of the gospel, so that I can be a participant in it. 9:24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 9:25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one. 9:26 So I do not run uncertainly or box like one who hits only air. 9:27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Barnabas a man who was Paul's companion on several of his journeys
 · Cephas a nickname for Simon, son of John
 · Jews the people descended from Israel
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law


Topik/Tema Kamus: Minister | Evil | SCRIBES | Zeal | Games | Self-denial | Gospel | APOSTLE | Servanthood | Expediency | Unselfishness | Tact | BURDEN | CHURCH GOVERNMENT | Diplomacy | ESCHATOLOGY OF THE NEW TESTAMENT, VI-X | GALATIANS, EPISTLE TO THE | Crown | PAUL, THE APOSTLE, 4 | SPIRITUAL GIFTS | selebihnya
Daftar Isi

Catatan Kata/Frasa
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 9:1 - Am I not free? Am I not free? ( Ouk eimi eleutheros̱ ). Free as a Christian from Mosaic ceremonialism (cf. 1Co 9:19) as much as any Christian and yet he adapts his...

Am I not free? ( Ouk eimi eleutheros̱ ).

Free as a Christian from Mosaic ceremonialism (cf. 1Co 9:19) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in 1Co 8:13.

Robertson: 1Co 9:1 - Am I not an apostle? Am I not an apostle? ( ouk eimi apostolos̱ ). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these...

Am I not an apostle? ( ouk eimi apostolos̱ ).

He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these.

Robertson: 1Co 9:1 - Have I not seen Jesus our Lord? Have I not seen Jesus our Lord? ( ouchi Iēsoun ton Kurion hēmōn heoraka̱ ). Proof (1Co 15:8; Act 9:17, Act 9:27; Act 18:9; Act 22:14, Act 22:1...

Have I not seen Jesus our Lord? ( ouchi Iēsoun ton Kurion hēmōn heoraka̱ ).

Proof (1Co 15:8; Act 9:17, Act 9:27; Act 18:9; Act 22:14, Act 22:17.; 2Co 12:1.) that he has the qualification of an apostle (Act 1:22) though not one of the twelve. Note strong form of the negative ouchi here. All these questions expect an affirmative answer. The perfect active heoraka from horaō , to see, does not here have double reduplication as in Joh 1:18.

Robertson: 1Co 9:1 - Are not ye? Are not ye? ( ou humeis este̱ ). They were themselves proof of his apostleship.

Are not ye? ( ou humeis este̱ ).

They were themselves proof of his apostleship.

Robertson: 1Co 9:2 - Yet at least I am to you Yet at least I am to you ( alla ge humin eimi ). An argumentum ad hominem and a pointed appeal for their support. Note use of alla ge in the apo...

Yet at least I am to you ( alla ge humin eimi ).

An argumentum ad hominem and a pointed appeal for their support. Note use of alla ge in the apodosis (cf. 1Co 8:6).

Robertson: 1Co 9:3 - My defence My defence ( hē emē apologia ). Original sense, not idea of apologizing as we say. See note on Act 22:1; note on Act 25:16. Refers to what preced...

My defence ( hē emē apologia ).

Original sense, not idea of apologizing as we say. See note on Act 22:1; note on Act 25:16. Refers to what precedes and to what follows as illustration of 1Co 8:13.

Robertson: 1Co 9:3 - To them that examine me To them that examine me ( tois eme anakrinousin ). See note on 1Co 2:15; note on 1Co 4:3. The critics in Corinth were "investigating"Paul with sharp ...

To them that examine me ( tois eme anakrinousin ).

See note on 1Co 2:15; note on 1Co 4:3. The critics in Corinth were "investigating"Paul with sharp eyes to find faults. How often the pastor is under the critic’ s spy-glass.

Robertson: 1Co 9:4 - Have we no right? Have we no right? ( Mē ouk echomen exousiaṉ ). Literary plural here though singular in 1Co 9:1. The mē in this double negative expects the an...

Have we no right? ( Mē ouk echomen exousiaṉ ).

Literary plural here though singular in 1Co 9:1. The mē in this double negative expects the answer "No"while ouk goes with the verb echomen . "Do we fail to have the right?"Cf. Rom 10:18. (Robertson, Grammar , p. 1173).

Robertson: 1Co 9:5 - Have we no right? Have we no right? ( Mē ouk echomen exousiaṉ ). Same idiom.

Have we no right? ( Mē ouk echomen exousiaṉ ).

Same idiom.

Robertson: 1Co 9:5 - To lead about a wife that is a believer? To lead about a wife that is a believer? ( adelphēn gunaika periageiṉ ). Old verb periagō , intransitive in Act 13:11. Two substantives in appo...

To lead about a wife that is a believer? ( adelphēn gunaika periageiṉ ).

Old verb periagō , intransitive in Act 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher’ s wife and children. Plainly Paul has no wife at this time.

Robertson: 1Co 9:5 - And Cephas And Cephas ( kai Kēphās ). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions i...

And Cephas ( kai Kēphās ).

Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1Co 1:12). It was well known that Peter was married (Mat 8:14). Paul mentions James by name in Gal 1:19 as one of the Lord’ s brothers. All the other apostles were either married or had the right to be.

Robertson: 1Co 9:6 - Have we not a right to forbear working? Have we not a right to forbear working? ( ouk echomen exousian mē ergazesthai̱ ). By ē (or) Paul puts the other side about Barnabas (the only ...

Have we not a right to forbear working? ( ouk echomen exousian mē ergazesthai̱ ).

By (or) Paul puts the other side about Barnabas (the only allusion since the dispute in Act 15:39, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts 13; 14), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phi 4:15). Here both negatives have their full force. Literally, Do we not have (ouk echomen , expecting the affirmative reply) the right not (mē , negative of the infinitive ergazesthai ) to do manual labour (usual meaning of ergazomai as in 1Co 4:12)?"There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.

Robertson: 1Co 9:7 - What soldier ever serveth? What soldier ever serveth? ( tis strateuetai pote̱ ). "Who ever serves as a soldier?"serves in an army (stratos ). Present middle of old verb strat...

What soldier ever serveth? ( tis strateuetai pote̱ ).

"Who ever serves as a soldier?"serves in an army (stratos ). Present middle of old verb strateuō .

Robertson: 1Co 9:7 - At his own charges At his own charges ( idiois opsōniois ). This late word opsōnion (from opson , cooked meat or relish with bread, and ōneomai , to buy) found ...

At his own charges ( idiois opsōniois ).

This late word opsōnion (from opson , cooked meat or relish with bread, and ōneomai , to buy) found in Menander, Polybius, and very common in papyri and inscriptions in the sense of rations or food, then for the soldiers’ wages (often provisions) or the pay of any workman. So of the wages of sin (Rom 6:23). Paul uses labōn opsōnion (receiving wages, the regular idiom) in 2Co 11:8. See Moulton and Milligan, Vocabulary ; Deissmann, Bible Studies , pp. 148, 266; Light from the Ancient East , p. 168. To give proof of his right to receive pay for preaching Paul uses the illustrations of the soldier (1Co 9:7), the husbandman (1Co 9:7), the shepherd (1Co 9:7), the ox treading out the grain (1Co 9:8), the ploughman (1Co 9:10), the priests in the temple (1Co 9:13), proof enough in all conscience, and yet not enough for some churches who even today starve their pastors in the name of piety.

Robertson: 1Co 9:7 - Who planteth a vineyard? Who planteth a vineyard? ( tis phuteuei ampelōna̱ ). Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (ampelos ), m...

Who planteth a vineyard? ( tis phuteuei ampelōna̱ ).

Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (ampelos ), meaning of ending ̇ōn .

Robertson: 1Co 9:7 - Who feedeth a flock? Who feedeth a flock? ( tis poimainei poimnēṉ ). Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. H...

Who feedeth a flock? ( tis poimainei poimnēṉ ).

Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd’ s care over them (Vincent).

Robertson: 1Co 9:8 - Do I speak these things after the manner of men? Do I speak these things after the manner of men? ( Mē kata anthrōpon tauta lalō̱ ). Negative answer expected. Paul uses kata anthrōpon six...

Do I speak these things after the manner of men? ( Mē kata anthrōpon tauta lalō̱ ).

Negative answer expected. Paul uses kata anthrōpon six times (1Co 3:3; 1Co 9:8; 1Co 15:32; Gal 1:11; Gal 3:15; Rom 3:5). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture.

Robertson: 1Co 9:8 - The law also The law also ( kai ho nomos ). Perhaps objection was made that the Scripture does not support the practice of paying preachers. That objection is sti...

The law also ( kai ho nomos ).

Perhaps objection was made that the Scripture does not support the practice of paying preachers. That objection is still made by the stingy.

Robertson: 1Co 9:9 - Thou shalt not muzzle the ox when he treadeth out the corn Thou shalt not muzzle the ox when he treadeth out the corn ( ou phimōseis boun aloōnta ). Quotation from Deu 25:4. Prohibition by ou and the vo...

Thou shalt not muzzle the ox when he treadeth out the corn ( ou phimōseis boun aloōnta ).

Quotation from Deu 25:4. Prohibition by ou and the volitive future indicative. Phimoō , to muzzle (from phimos , a muzzle for dogs and oxen), appears first in Aristophanes ( Clouds , 592) and not again till lxx and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in Mat 22:12, Mat 22:34. Aloōnta is present active participle of the old verb aloaō , occurs in the N.T. only here (and 1Co 9:10) and 1Ti 5:18 where it is also quoted. It is probably derived from halos or halon , a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

Robertson: 1Co 9:9 - "Thresh ye yourselves, O oxen, Measures of grain for yourselves, Measures of grain for your masters." @@Note mē melei expects the negative answer, impersonal verb with dative and genitive cases (theoi , God, boōn , oxen). @@Altogether "Thresh ye yourselves, O oxen, Measures of grain for yourselves, Measures of grain for your masters." @@Note mē melei expects the negative answer,...

"Thresh ye yourselves, O oxen, Measures of grain for yourselves, Measures of grain for your masters." @@Note mē melei expects the negative answer, impersonal verb with dative and genitive cases (theoi , God, boōn , oxen). @@Altogether ( pantōs ).

But here probably with the notion of doubtless or assuredly. The editors differ in the verse divisions here. The Canterbury Version puts both these questions in 1Co 9:10, the American Standard the first in 1Co 9:9, the second in 1Co 9:10.

Robertson: 1Co 9:10 - He that plougheth He that plougheth ( ho arotriōn ). Late verb arotriaō , to plough, for the old aroō from arotron (plough), in lxx and rare in papyri.

He that plougheth ( ho arotriōn ).

Late verb arotriaō , to plough, for the old aroō from arotron (plough), in lxx and rare in papyri.

Robertson: 1Co 9:10 - In hope of partaking In hope of partaking ( ep' elpidi tou metechein ). The infinitive aloāin is not repeated nor is opheilei though it is understood, "He that thre...

In hope of partaking ( ep' elpidi tou metechein ).

The infinitive aloāin is not repeated nor is opheilei though it is understood, "He that thresheth ought to thresh in hope of partaking."He that ploughs hardly refers to the ox at the plough as he that threshes does. The point is that all the workers (beast or man) share in the fruit of the toil.

Robertson: 1Co 9:11 - Is it a great matter? Is it a great matter? ( mega̱ ). The copula estin has to be supplied. Note two conditions of first class with ei , both assumed to be true. On pne...

Is it a great matter? ( mega̱ ).

The copula estin has to be supplied. Note two conditions of first class with ei , both assumed to be true. On pneumatika and sarkika see note on 1Co 2:14 note on 1Co 3:3. This point comes out sharply also in Gal 6:6.

Robertson: 1Co 9:12 - Over you Over you ( humōn ). Objective genitive after exousian .

Over you ( humōn ).

Objective genitive after exousian .

Robertson: 1Co 9:12 - Do not we yet more? Do not we yet more? ( ou mallon hēmeis̱ ). Because of Paul’ s peculiar relation to that church as founder and apostle.

Do not we yet more? ( ou mallon hēmeis̱ ).

Because of Paul’ s peculiar relation to that church as founder and apostle.

Robertson: 1Co 9:12 - But we bear all things But we bear all things ( alla panta stegomen ). Old verb to cover (stegē , roof) and so to cover up, to conceal, to endure (1Co 13:7 of love). Paul...

But we bear all things ( alla panta stegomen ).

Old verb to cover (stegē , roof) and so to cover up, to conceal, to endure (1Co 13:7 of love). Paul deliberately declined to use (usual instrumental case with chraomai ) his right to pay in Corinth.

Robertson: 1Co 9:12 - That we may cause no hindrance That we may cause no hindrance ( hina mē tina enkopēn dōmen ). Late word enkopē , a cutting in (cf. radio or telephone) or hindrance from e...

That we may cause no hindrance ( hina mē tina enkopēn dōmen ).

Late word enkopē , a cutting in (cf. radio or telephone) or hindrance from enkoptō , to cut in, rare word (like ekkopē ) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ"(tōi euaggeliōi tou Christou , dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

Robertson: 1Co 9:13 - Sacred things Sacred things ( ta hiera ).

Sacred things ( ta hiera ).

Robertson: 1Co 9:13 - Of the temple Of the temple ( tou hierou ). Play on the same word hierou (sacred). See Num 18:8-20 for the details. This is a very pertinent illustration.

Of the temple ( tou hierou ).

Play on the same word hierou (sacred). See Num 18:8-20 for the details. This is a very pertinent illustration.

Robertson: 1Co 9:13 - They which wait upon the altar They which wait upon the altar ( hoi tōi thusiastēriōi paredreuontes ). Old word paredreuō , to sit beside, from paṙ̇edros , like Latin a...

They which wait upon the altar ( hoi tōi thusiastēriōi paredreuontes ).

Old word paredreuō , to sit beside, from paṙ̇edros , like Latin assidere , and so constant attendance. Only here in the N.T. Locative case thusiastēriōi , late word found so far only in lxx, Philo, Josephus, N.T., and ecclesiastical writers. See Mat 5:23.

Robertson: 1Co 9:14 - Even so did the Lord ordain Even so did the Lord ordain ( houtōs kai ho Kurios dietaxen ). Just as God gave orders about the priests in the temple, so did the Lord Jesus give ...

Even so did the Lord ordain ( houtōs kai ho Kurios dietaxen ).

Just as God gave orders about the priests in the temple, so did the Lord Jesus give orders for those who preach the gospel to live out of the gospel (ek tou euaggeliou zēin ). Evidently Paul was familiar with the words of Jesus in Mat 10:10; Luk 10:7. either in oral or written form. He has made his argument for the minister’ s salary complete for all time.

Robertson: 1Co 9:15 - For it were good for me to die, than that any man should make my glorying void For it were good for me to die, than that any man should make my glorying void ( kalon gar moi mallon apothanein ē to kauchēma mou oudeis kenōse...

For it were good for me to die, than that any man should make my glorying void ( kalon gar moi mallon apothanein ē to kauchēma mou oudeis kenōsei ).

The tangled syntax of this sentence reflects the intensity of Paul’ s feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (kechrēmai ). By the epistolary aorist (egrapsa ) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case"(en emoi ). Then he gives his reason in vigorous language without a copula (ēn , were): "For good for me to die rather than,"but here he changes the construction by a violent anacoluthon. Instead of another infinitive (kenōsai ) after (than) he changes to the future indicative without hoti or hina , "No one shall make my glorying void,"viz., his independence of help from them. Kenoō is an old verb, from kenos , empty, only in Paul in N.T. See note on 1Co 1:17.

Robertson: 1Co 9:16 - For if I preach For if I preach ( ean gar euaggelizōmai ). Third class condition, supposable case. Same construction in 1Co 9:16 (ean mē ).

For if I preach ( ean gar euaggelizōmai ).

Third class condition, supposable case. Same construction in 1Co 9:16 (ean mē ).

Robertson: 1Co 9:16 - For necessity is laid upon me For necessity is laid upon me ( anagkē gar moi epikeitai ). Old verb, lies upon me (dative case moi ). Jesus had called him (Act 9:6, Act 9:15; Ga...

For necessity is laid upon me ( anagkē gar moi epikeitai ).

Old verb, lies upon me (dative case moi ). Jesus had called him (Act 9:6, Act 9:15; Gal 1:15.; Rom 1:14). He could do no other and deserves no credit for doing it.

Robertson: 1Co 9:16 - Woe is me Woe is me ( ouai gar moi ). Explaining the anagkē (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the m...

Woe is me ( ouai gar moi ).

Explaining the anagkē (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher.

Robertson: 1Co 9:17 - Of mine own will Of mine own will ( hekōn ) - not of mine own will (akōn ). Both common adjectives, but only here in N.T. save hekōn , also in Rom 8:20. The...

Of mine own will ( hekōn )

- not of mine own will (akōn ). Both common adjectives, but only here in N.T. save hekōn , also in Rom 8:20. The argument is not wholly clear. Paul’ s call was so clear that he certainly did his work willingly and so had a reward (see Mat 6:1 for misthos ); but the only reward that he had for his willing work (Marcus Dods) was to make the gospel free of expense (adapanon , 1Co 9:18, rare word, here only in N.T., once in inscription at Priene). This was his misthos . It was glorying (kauchēma , to be able to say so as in Act 20:33.).

Robertson: 1Co 9:17 - I have a stewardship intrusted to me I have a stewardship intrusted to me ( oikonomian pepisteumai ). Perfect passive indicative with the accusative retained. I have been intrusted with ...

I have a stewardship intrusted to me ( oikonomian pepisteumai ).

Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any oikonomos (steward) even if akōn (unwilling).

Robertson: 1Co 9:18 - So as not to use to the full So as not to use to the full ( eis to mē katachrēsasthai ). Eis to for purpose with articular infinitive and perfective use of kata (as in 1C...

So as not to use to the full ( eis to mē katachrēsasthai ).

Eis to for purpose with articular infinitive and perfective use of kata (as in 1Co 7:31) with chrēsasthai (first aorist middle infinitive).

Robertson: 1Co 9:19 - I brought myself under bondage I brought myself under bondage ( emauton edoulōsa ). Voluntary bondage, I enslaved myself to all, though free. Causative verb in ̇oō (douloō...

I brought myself under bondage ( emauton edoulōsa ).

Voluntary bondage, I enslaved myself to all, though free. Causative verb in ̇oō (douloō , from doulos ). The more (tous pleionas ). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note kerdēsō (as in 1Co 9:20, 1Co 9:21, 1Co 9:22, but once hina kerdanō in 1Co 9:21, regular liquid future of kerdainō ) with hina is probably future active indicative (Jam 4:13), though Ionic aorist active subjunctive from kerdaō is possible (Mat 18:15). "He refuses payment in money that he may make the greater gain in souls"(Edwards).

Robertson: 1Co 9:20 - As a Jew As a Jew ( hōs Ioudaios ). He was a Jew and was not ashamed of it (Act 18:18; Act 21:26).

As a Jew ( hōs Ioudaios ).

He was a Jew and was not ashamed of it (Act 18:18; Act 21:26).

Robertson: 1Co 9:20 - Not being myself under the law Not being myself under the law ( mē ōn autos hupo nomon ). He was emancipated from the law as a means of salvation, yet he knew how to speak to t...

Not being myself under the law ( mē ōn autos hupo nomon ).

He was emancipated from the law as a means of salvation, yet he knew how to speak to them because of his former beliefs and life with them (Gal 4:21). He knew how to put the gospel to them without compromise and without offence.

Robertson: 1Co 9:21 - To them that are without law To them that are without law ( tois anomois ). The heathen, those outside the Mosaic law (Rom 2:14), not lawless (Luk 22:37; Act 2:23; 1Ti 1:9). See ...

To them that are without law ( tois anomois ).

The heathen, those outside the Mosaic law (Rom 2:14), not lawless (Luk 22:37; Act 2:23; 1Ti 1:9). See how Paul bore himself with the pagans (Act 14:15; Act 17:23; Act 24:25), and how he quoted heathen poets. "Not being an outlaw of God, but an inlaw of Christ"(Evans, Estius has it exlex, inlex , mē ōn anomos theou , all' ennomos Christou ). The genitive case of theou and Christou (specifying case) comes out better thus, for it seems unusual with anomos and ennomos , both old and regular adjectives.

Robertson: 1Co 9:22 - I became weak I became weak ( egenomēn asthenēs ). This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for...

I became weak ( egenomēn asthenēs ).

This is the chief point, the climax in his plea for the principle of love on the part of the enlightened for the benefit of the unenlightened (chapter 1Co 8:1-13). He thus brings home his conduct about renouncing pay for preaching as an illustration of love (1Co 8:13).

Robertson: 1Co 9:22 - All things All things ( panta ) to all men (tois pasin , the whole number) by all means (pantōs ). Pointed play on the word all, that I may save some (...

All things ( panta )

to all men (tois pasin , the whole number) by all means (pantōs ). Pointed play on the word all, that I may save some (hina tinas sōsō ). This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Gal 2:5). In matters of expediency as about Timothy (Act 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Rom 14:1; Rom 15:1; 1Th 5:14).

Robertson: 1Co 9:23 - That I may be a joint partaker thereof That I may be a joint partaker thereof ( hina sunKoinéōnos autou genōmai ). Literally, That I may become Corinthians-partner with others in the ...

That I may be a joint partaker thereof ( hina sunKoinéōnos autou genōmai ).

Literally, That I may become Corinthians-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. SunKoinéōnos is a compound word (sun , together with, Koinéōnos , partner or sharer). We have two genitives with it in Phi 1:7, though en and the locative is used in Rev 1:9. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

Robertson: 1Co 9:24 - In a race In a race ( en stadiōi ). Old word from histēmi , to place. A stated or fixed distance, 606 3/4 feet, both masculine stadioi (Mat 14:24; Luk 24...

In a race ( en stadiōi ).

Old word from histēmi , to place. A stated or fixed distance, 606 3/4 feet, both masculine stadioi (Mat 14:24; Luk 24:13) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia.

Robertson: 1Co 9:24 - The prize The prize ( to brabeion ). Late word, in inscriptions and papyri. Latin brabeum . In N. T. only here and Phi 3:14. The victor’ s prize which on...

The prize ( to brabeion ).

Late word, in inscriptions and papyri. Latin brabeum . In N. T. only here and Phi 3:14. The victor’ s prize which only one could receive.

Robertson: 1Co 9:24 - That ye may attain That ye may attain ( hina katalabēte ). Final use of hina and perfective use of katȧ with labēte (effective aorist active subjunctive, gr...

That ye may attain ( hina katalabēte ).

Final use of hina and perfective use of katȧ with labēte (effective aorist active subjunctive, grasp and hold). Old verb katalambanō and used in Phi 3:12.

Robertson: 1Co 9:25 - That striveth in the games That striveth in the games ( ho agōnizomenos ). Common verb for contest in the athletic games (agōn ), sometimes with the cognate accusative, ag...

That striveth in the games ( ho agōnizomenos ).

Common verb for contest in the athletic games (agōn ), sometimes with the cognate accusative, agōna agōnizomai as in 1Ti 6:12; 2Ti 4:7. Probably Paul often saw these athletic games.

Robertson: 1Co 9:25 - Is temperate in all things Is temperate in all things ( panta egkrateuetai ). Rare verb, once in Aristotle and in a late Christian inscription, and 1Co 7:9 and here, from egkra...

Is temperate in all things ( panta egkrateuetai ).

Rare verb, once in Aristotle and in a late Christian inscription, and 1Co 7:9 and here, from egkratēs , common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.

Robertson: 1Co 9:25 - A corruptible crown A corruptible crown ( phtharton stephanon ). Stephanos (crown) is from stephō , to put around the head, like the Latin corona , wreath or garla...

A corruptible crown ( phtharton stephanon ).

Stephanos (crown) is from stephō , to put around the head, like the Latin corona , wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. "Yet these were the most coveted honours in the whole Greek world"(Findlay). For the crown of thorns on Christ’ s head see note on Mat 27:29; Mar 15:17; Joh 19:2; and Joh 19:5. Diadēma (diadem) was for kings (Rev 12:3). Favourite metaphor in the N.T., the crown of righteousness (2Ti 4:8), the crown of life (Jam 1:12), the crown of glory (1Pe 5:4), the crown of rejoicing (1Th 2:9), description of the Philippians (Phi 4:1). Note contrast between phtharton (verbal adjective from phtheirō , to corrupt) like the garland of pine leaves, wild olive, or laurel, and aphtharton (same form with a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1Pe 5:4).

Robertson: 1Co 9:26 - So So ( houtōs ). Both with trechō (run) and pukteuō (fight).

So ( houtōs ).

Both with trechō (run) and pukteuō (fight).

Robertson: 1Co 9:26 - As not uncertainly As not uncertainly ( hōs ouk adēlōs ). Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains ho...

As not uncertainly ( hōs ouk adēlōs ).

Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains houtōs . Adēlōs old adverb, only here in N.T. His objective is clear, with Christ as the goal (Phi 3:14). He kept his eye on Christ as Christ watched him.

Robertson: 1Co 9:26 - Fight Fight ( pukteuō ). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from puktēs (pugilist) and that from pu...

Fight ( pukteuō ).

Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from puktēs (pugilist) and that from pugmē (fist). See note on Mar 7:3).

Robertson: 1Co 9:26 - As not beating the air As not beating the air ( hōs ouk aera derōn ). A boxer did this when practising without an adversary (cf. doing "the daily dozen") and this was c...

As not beating the air ( hōs ouk aera derōn ).

A boxer did this when practising without an adversary (cf. doing "the daily dozen") and this was called "shadow-fighting"(skiamachia ). He smote something more solid than air. Probably ou negatives aera , though it still occurs with the participle as a strong and positive negative.

Robertson: 1Co 9:27 - But I buffet my body But I buffet my body ( alla hupōpiazō mou to sōma ). In Aristophanes, Aristotle, Plutarch, from hupōpion , and that from hupo and ops (in...

But I buffet my body ( alla hupōpiazō mou to sōma ).

In Aristophanes, Aristotle, Plutarch, from hupōpion , and that from hupo and ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luk 18:5 which see. Paul does not, like the Gnostics, consider his sarx or his sōma sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured"(Robertson and Plummer). The boxers often used boxing gloves (cestus , of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Co 12:7; Rom 8:13; Col 2:23; Col 3:5).

Robertson: 1Co 9:27 - And bring it into bondage And bring it into bondage ( kai doulagōgō ). Late compound verb from doulagōgos , in Diodorus Siculus, Epictetus and substantive in papyri. It ...

And bring it into bondage ( kai doulagōgō ).

Late compound verb from doulagōgos , in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave.

Robertson: 1Co 9:27 - Lest by any means Lest by any means ( mē pōs ). Common conjunction for negative purpose with subjunctive as here (genōmai , second aorist middle).

Lest by any means ( mē pōs ).

Common conjunction for negative purpose with subjunctive as here (genōmai , second aorist middle).

Robertson: 1Co 9:27 - After that I have preached to others After that I have preached to others ( allois kērūxas ). First aorist active participle of kērussō (see note on 1Co 1:23), common verb to p...

After that I have preached to others ( allois kērūxas ).

First aorist active participle of kērussō (see note on 1Co 1:23), common verb to preach, from word kērux (herald) and that is probably the idea here. A kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also.

Robertson: 1Co 9:27 - I myself should be rejected I myself should be rejected ( autos adokimos genōmai ). Literally, "I myself should become rejected."Adokimos is an old adjective used of metals,...

I myself should be rejected ( autos adokimos genōmai ).

Literally, "I myself should become rejected."Adokimos is an old adjective used of metals, coin, soil (Heb 6:8) and in a moral sense only by Paul in N.T. (1Co 9:27; 2Co 13:5-7; Rom 1:28; Tit 1:16; 2Ti 3:8). It means not standing the test (dokimos from dokimazō ). Paul means rejected for the prize , not for the entrance to the race. He will fail to win if he breaks the rules of the game (Mat 7:22.). What is the prize before Paul? Is it that reward (misthos ) of which he spoke in 1Co 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phi 3:12) and so he presses on. At the end he has serene confidence (2Ti 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.

Vincent: 1Co 9:1 - Seen Jesus Seen Jesus See 1Co 15:8; Act 9:17; Act 18:9; Act 22:17, Act 22:18; 2Co 12:1 sqq. Compare Act 22:14.

Seen Jesus

See 1Co 15:8; Act 9:17; Act 18:9; Act 22:17, Act 22:18; 2Co 12:1 sqq. Compare Act 22:14.

Vincent: 1Co 9:2 - Seal Seal ( σφραγίς ) See on Rom 4:11; see on Joh 3:33; see on Rev 22:10.

Seal ( σφραγίς )

See on Rom 4:11; see on Joh 3:33; see on Rev 22:10.

Vincent: 1Co 9:3 - Answer Answer ( ἀπολογία ) See on 1Pe 3:15.

Answer ( ἀπολογία )

See on 1Pe 3:15.

Vincent: 1Co 9:3 - Examine Examine ( ἀνακρίνουσιν ) See on Luk 23:14.

Examine ( ἀνακρίνουσιν )

See on Luk 23:14.

Vincent: 1Co 9:4 - Eat - drink Eat - drink At the expense of the churches. Compare Luk 10:7.

Eat - drink

At the expense of the churches. Compare Luk 10:7.

Vincent: 1Co 9:5 - A sister, a wife A sister, a wife Wrong. Sister means a christian woman , a fellow-member of the Church, as Rom 16:1; 1Co 7:15; Jam 2:15. It is in appositi...

A sister, a wife

Wrong. Sister means a christian woman , a fellow-member of the Church, as Rom 16:1; 1Co 7:15; Jam 2:15. It is in apposition with wife : A wife that is a sister or believer . So Rev. Such an one has also the right, like her husband, to be maintained by the Church. Some of the fathers claimed that not a wife was meant, but a female attendant, serviens mantrona , who contributed to the maintenance of the apostles as certain women ministered to Christ. There is no foundation for this. It is contradicted by the example of Peter cited at the end of this verse; compare Mat 8:14; and besides, the point of the argument is that these companions should be maintained. Such a practice, however, did grow up in the Church, but was abolished by the Council of Nicaea on account of its abuses. Stanley remarks that the fact of these women accompanying their husbands, may be explained by the necessity of females to gain access to and to baptize the female converts in Greece and in oriental countries; the same necessity which gave rise to the order of deaconesses.

Vincent: 1Co 9:6 - Barnabas Barnabas The only mention of Barnabas along with Paul since the quarrel, Act 15:39.

Barnabas

The only mention of Barnabas along with Paul since the quarrel, Act 15:39.

Vincent: 1Co 9:6 - Forbear working Forbear working For their own support. Ἑργάζεσθαι to work , is the regular word for manual labor. See Mat 21:28; Act 18:3. See o...

Forbear working

For their own support. Ἑργάζεσθαι to work , is the regular word for manual labor. See Mat 21:28; Act 18:3. See on 3Jo 1:5; and see on trade , Rev 18:17.

Vincent: 1Co 9:7 - Goeth a warfare Goeth a warfare ( στρατεύεται ) The " a" in a warfare is the abbreviated preposition on or in , as a coming , afield , g...

Goeth a warfare ( στρατεύεται )

The " a" in a warfare is the abbreviated preposition on or in , as a coming , afield , going a pilgrimage . In the Geneva Bible, Deu 24:5 is rendered, " When a man taketh a newe wife, he shal not go a warfare ." So Froissart: " He was not in good poynt to ride a warfare ." The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called στρατευόμενοι , Luk 3:14. More correctly, who serveth as a soldier? or, as Rev., what soldier serveth? See on Luk 3:14; see on Jam 4:1.

Vincent: 1Co 9:7 - Charges Charges ( ὀψωνίοις ) See on Luk 3:14, and compare Rom 6:23; 2Co 11:8.

Charges ( ὀψωνίοις )

See on Luk 3:14, and compare Rom 6:23; 2Co 11:8.

Vincent: 1Co 9:7 - Feedeth Feedeth ( ποιμαίνει ) See on 1Pe 5:2. Bengel remarks: " The minister of the gospel is beautifully compared with the soldier, vine-dres...

Feedeth ( ποιμαίνει )

See on 1Pe 5:2. Bengel remarks: " The minister of the gospel is beautifully compared with the soldier, vine-dresser, shepherd." He goes forth to contend with the world, to plant churches, and to exercise pastoral care over them.

Vincent: 1Co 9:8 - As a man As a man ( κατὰ ἄνθρωπον ) Rev., after the manner of men . See on Rom 3:5. The formula occurs six times in Paul's epis...

As a man ( κατὰ ἄνθρωπον )

Rev., after the manner of men . See on Rom 3:5. The formula occurs six times in Paul's epistles. The question introduces another kind of evidence - that from Scripture. I will not confine myself to illustrations from human affairs. I will appeal to Scripture.

Vincent: 1Co 9:9 - Muzzle Muzzle ( φιμώσεις ) See on Mat 22:12, Mat 22:34; see on Mar 4:39. Some texts read κημώσεις a muzzle , from κημός a...

Muzzle ( φιμώσεις )

See on Mat 22:12, Mat 22:34; see on Mar 4:39. Some texts read κημώσεις a muzzle , from κημός a muzzle See Deu 25:4.

Vincent: 1Co 9:9 - Ox - treadeth Ox - treadeth The custom of driving the oxen over the corn strewed on the ground or on a paved area, was an Egyptian one. In later times the Jews...

Ox - treadeth

The custom of driving the oxen over the corn strewed on the ground or on a paved area, was an Egyptian one. In later times the Jews used threshing instruments, dragged by the beasts through the grain Herodotus says that pigs were employed for this purpose in Egypt, but the monuments always represent oxen, or, more rarely, asses. In Andalusia the process may still be seen, the animals pulling the drag in a circle through the heap of grain; and in Italy, the method of treading out by horses was in use up to a comparatively recent date.

The verb ἀλοάω to tread , occurring only here, Deu 25:10, and 1Ti 5:18, is etymologically related to ἅλων halon, threshing-floor (see on Mat 3:12), which also means the disk of the sun or moon, or a halo , thus implying the circular shape of the floor. Dr. Thomson says: " The command of Moses not to muzzle the ox that treadeth out the corn is literally obeyed to this day by most farmers, and you often see the oxen eating from the floor as they go round. There are niggardly peasants, however, who do muzzle the ox" (" The Land and the Book" ). This custom was in strong contrast with that of Gentile farmers, who treated their laboring animals cruelly, sometimes employing inhuman methods to prevent them from eating while threshing. All students of the Egyptian monuments are familiar with the hieroglyphic inscription in a tomb at Eileithyas, one of the oldest written poems extant:

" Thresh ye for yourselves,

Thresh ye for yourselves,

Thresh ye for yourselves, O oxen.

Measures of grain for yourselves,

Measures of grain for your masters."

Vincent: 1Co 9:9 - Doth God take care for oxen? Doth God take care for oxen? The A.V. misses the true point of the expression. Paul, of course, assumes that God cares for the brute creation; bu...

Doth God take care for oxen?

The A.V. misses the true point of the expression. Paul, of course, assumes that God cares for the brute creation; but he means that this precept of Moses was not primarily for the oxen's sake but for man's sake. He is emphasizing the typical and spiritual meaning of the command. Render, as Rev., Is it for the oxen that God careth?

Vincent: 1Co 9:10 - Altogether Altogether ( πάντως ) Better, as Rev., in margin, as He doubtless doth , or, as American Rev., assuredly .

Altogether ( πάντως )

Better, as Rev., in margin, as He doubtless doth , or, as American Rev., assuredly .

Vincent: 1Co 9:10 - In hope In hope ( ἐπ ' ἐλπίδι ) See on Rom 8:21. Resting on hope. Compare Aeschylus: " When hope has raised me up on strength (ἐπ...

In hope ( ἐπ ' ἐλπίδι )

See on Rom 8:21. Resting on hope. Compare Aeschylus: " When hope has raised me up on strength (ἐπ ' ἀλκᾶς ); i.e. elated me with confidence" (" Choephoroe," 407).

Vincent: 1Co 9:10 - He that thresheth in hope should be partaker of his hope He that thresheth in hope should be partaker of his hope The text is in error here. The true reading is ὁ ἀλοῶν ἐπ ' ἐλπί...

He that thresheth in hope should be partaker of his hope

The text is in error here. The true reading is ὁ ἀλοῶν ἐπ ' ἐλπίδι τοῦ μετέχειν and ; he that thresheth to thresh in hope of partaking .

Vincent: 1Co 9:12 - Power Power ( ἐξουσίας ) Rev., correctly, right . The right to claim maintenance.

Power ( ἐξουσίας )

Rev., correctly, right . The right to claim maintenance.

Vincent: 1Co 9:12 - Suffer Suffer ( στέγομεν ) Rev., bear . The primary meaning is to cover . So some render 1Co 13:7, covereth for beareth . Hence to pro...

Suffer ( στέγομεν )

Rev., bear . The primary meaning is to cover . So some render 1Co 13:7, covereth for beareth . Hence to protect by covering, as with a tight ship or roof. So Aesehylus, of a ship: " The wooden house with sails that keeps out (στέγων ) the sea" (" Suppliants," 126). " The tower keeps off (ἀποστέγει ) the multitude of the enemy" (" Seven against Thebes," 220). And so, to bear up against , endure . Compare 1Th 3:1, 1Th 3:5.

Vincent: 1Co 9:12 - Hinder Hinder ( ἐγκοπὴν δῶμεν ) Lit., give hindrance . Rev., cause hindrance . Ἑγκοπή hindrance , only here in the Ne...

Hinder ( ἐγκοπὴν δῶμεν )

Lit., give hindrance . Rev., cause hindrance . Ἑγκοπή hindrance , only here in the New Testament. Primarily, an incision , and so used by the physician Galen. Compare the kindred verb ἐγκόπτω to cut into , also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance . See Act 24:4; Rom 15:22; Gal 5:7; 1Th 2:18; 1Pe 3:7. Compare the Latin intercidere to divide , inter-rupt .

Vincent: 1Co 9:13 - Minister Minister ( ἐργαζόμενοι ) Lit, work or perform . Never in classical Greek of being engaged in sacred rites.

Minister ( ἐργαζόμενοι )

Lit, work or perform . Never in classical Greek of being engaged in sacred rites.

Vincent: 1Co 9:13 - Wait Wait ( παρεδρεύοντες ) Etymologically akin to πάρεδρος sitting beside . See on 1Co 7:35. Only here in the New Testame...

Wait ( παρεδρεύοντες )

Etymologically akin to πάρεδρος sitting beside . See on 1Co 7:35. Only here in the New Testament.

Vincent: 1Co 9:13 - Altar Altar ( θυσιαστηρίῳ ) See on Act 17:23.

Altar ( θυσιαστηρίῳ )

See on Act 17:23.

Vincent: 1Co 9:17 - For if I do this thing willingly, etc For if I do this thing willingly, etc. The exact line of Paul's thought is a matter of much discussion, and must be determined if we are to under...

For if I do this thing willingly, etc.

The exact line of Paul's thought is a matter of much discussion, and must be determined if we are to understand the force of the several words. It appears to be as follows: He has been speaking of the fact that he preaches at his own cost. He so glories in this that he would rather die than surrender this ground of boasting Compare 2Co 11:7-12; 2Co 12:13-16. For it is the only ground of boasting that is possible to him. The preaching of the Gospel in itself furnishes no such ground, for one cannot boast of what he needs must do; and the necessity to preach the Gospel is laid on him under penalty of a " woe" if he refuse. He goes on to show, in two propositions, why and how there is no cause for boasting in preaching under necessity. 1. Supposing there were no necessity, but that he preached of free will, like the twelve who freely accepted the apostleship at Christ's call, then he would rightfully have a reward, as a free man entering freely upon service; and so would have some ground of glorying. 2. But supposing I became an apostle under constraint, as was the fact, then I am not in the position of a free man who chooses at will, but of a slave who is made household steward by his master's will, without his own choice, and consequently I have no claim for reward and no ground of boasting. What, then, is my reward? What ground of boasting have I? Only this: to make the Gospel without charge. In this I may glory.

Vincent: 1Co 9:17 - Willingly - against my will Willingly - against my will ( ἑκὼν - ἄκων ) These words are not to be explained of the spirit in which Paul fulfilled his minis...

Willingly - against my will ( ἑκὼν - ἄκων )

These words are not to be explained of the spirit in which Paul fulfilled his ministry; but of his attitude toward the apostolic charge when it was committed to him. He was seized upon by Christ (Phi 2:12); constrained by His call on the way to Damascus. Rev., of mine own will - not of mine own will .

Vincent: 1Co 9:17 - Reward Reward Correlative with the second καύχημα something to glory of , in 1Co 9:16.

Reward

Correlative with the second καύχημα something to glory of , in 1Co 9:16.

Vincent: 1Co 9:17 - A dispensation is committed unto me A dispensation is committed unto me ( οἰκονομίαν πεπίστυμαι ) Lit., I am entrusted with a stewardship . For ...

A dispensation is committed unto me ( οἰκονομίαν πεπίστυμαι )

Lit., I am entrusted with a stewardship . For a similar construction see Rom 3:2. Stewards belonged to the class of slaves. See Luk 12:42, Luk 12:43, and note οἰκονόμος steward in Luk 12:42, and δοῦλος ἐκεῖνος that bond-servant in Luk 12:43. Paul is not degrading the gospel ministry to a servile office. He is only using the word to illustrate a single point - the manner of his appointment.

Vincent: 1Co 9:18 - Abuse Abuse ( καταχρήσασθαι ) See on 1Co 7:31. Rev., correctly, use to the full .

Abuse ( καταχρήσασθαι )

See on 1Co 7:31. Rev., correctly, use to the full .

Vincent: 1Co 9:19 - Made myself servant Made myself servant ( ἐδούλωσα ) Rev., brought myself under bondage ; better, as bringing out the force of δοῦλος bon...

Made myself servant ( ἐδούλωσα )

Rev., brought myself under bondage ; better, as bringing out the force of δοῦλος bond- servant, from which the word is derived, and thus according with stewardship , 1Co 9:17.

Vincent: 1Co 9:19 - Gain Gain ( κεδήσω ) Carrying out the thought of servant in 1Co 9:18. " He refuses payment in money that he may make the greater gain in sou...

Gain ( κεδήσω )

Carrying out the thought of servant in 1Co 9:18. " He refuses payment in money that he may make the greater gain in souls. But the gain is that which a faithful steward makes, not for himself, but for his master" (Edwards). The word is not, as Godet, to be limited to its purely natural meaning, but is used in the sense of Mat 18:15; 1Pe 3:1.

Vincent: 1Co 9:20 - Them that are under the law Them that are under the law The distinction between this class and Jews is differently explained. Some, Jews , viewed nationally ; under the...

Them that are under the law

The distinction between this class and Jews is differently explained. Some, Jews , viewed nationally ; under the law , viewed religiously . Others, Jews by origin , and Gentile proselytes. Others understand by those under the law , rigid Jews, Pharisees . The first explanation seems preferable.

Vincent: 1Co 9:21 - Without law Without law ( ἄνομος ) As one of the Gentiles. By intercourse with them, relinquishment of Jewish observances, and adapting his teachin...

Without law ( ἄνομος )

As one of the Gentiles. By intercourse with them, relinquishment of Jewish observances, and adapting his teaching to their modes of thought. See Acts 17.

Vincent: 1Co 9:21 - Under law Under law ( ἔννομος ) The expression differs from that in 1Co 9:20, ὑπὸ νόμον under law , though with only a shade of...

Under law ( ἔννομος )

The expression differs from that in 1Co 9:20, ὑπὸ νόμον under law , though with only a shade of difference in meaning. Ἔννομος means subject to the law , but in the sense of keeping within (ἐν ) the law.

Vincent: 1Co 9:22 - Weak Weak In faith and christian discernment. Compare 1Co 8:7 sqq.; Rom 14:1; Rom 15:1; 1Th 5:14.

Weak

In faith and christian discernment. Compare 1Co 8:7 sqq.; Rom 14:1; Rom 15:1; 1Th 5:14.

Vincent: 1Co 9:24 - In a race In a race ( ἐν σταδίῳ ) Or, better, in a race-course . From ἵστημι to place or establish . Hence a stated dist...

In a race ( ἐν σταδίῳ )

Or, better, in a race-course . From ἵστημι to place or establish . Hence a stated distance ; a standard of length . In all other New-Testament passages it is used of a measure of length, and is rendered furlong , representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel ; on the second, hasten ; on the third, turn , since the racers turned round the column to go back to the starting-point.

The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia , of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers , 1Co 9:24; boxers , 1Co 9:26, 1Co 9:27; gladiators fighting with beasts , 1Co 15:32; the judge awarding the prize , 2Ti 4:8; the goal and the prize , 1Co 9:24; Phi 3:14; the chaplet , 1Co 9:25; 2Ti 2:5; 2Ti 4:8, the training for the contest , 1Ti 4:7, 1Ti 4:8; the rules governing it , 2Ti 2:5; the chariot-race , Phi 3:14. These images never occur in the gospels. See on of life , Rev 2:10.

Vincent: 1Co 9:24 - Prize Prize ( βραβεῖον ) Only here and Phi 3:14. The kindred verb βραβεύω to be umpire , occurs once, Col 3:15. See note.

Prize ( βραβεῖον )

Only here and Phi 3:14. The kindred verb βραβεύω to be umpire , occurs once, Col 3:15. See note.

Vincent: 1Co 9:24 - Obtain Obtain ( καταλάβητε ) Lit., lay hold of . Rev., attain . See on comprehended , Joh 1:5; see on come upon you , Joh 12:35;...

Obtain ( καταλάβητε )

Lit., lay hold of . Rev., attain . See on comprehended , Joh 1:5; see on come upon you , Joh 12:35; and see on perceived , Act 4:13. Compare Phi 3:12.

Vincent: 1Co 9:25 - Striveth for the mastery Striveth for the mastery ( ἀγωνιζόμενος ) Better, Rev., striveth in the games , thus preserving the metaphor. The word was...

Striveth for the mastery ( ἀγωνιζόμενος )

Better, Rev., striveth in the games , thus preserving the metaphor. The word was the regular term for contending in the arena or on the stage.

Vincent: 1Co 9:25 - Is temperate Is temperate ( ἐγκρατεύεται ) Only here and 1Co 7:9. The candidate for the races was required to be ten months in training, and t...

Is temperate ( ἐγκρατεύεται )

Only here and 1Co 7:9. The candidate for the races was required to be ten months in training, and to practice in the gymnasium immediately before the games, under the direction of judges who had themselves been instructed for ten months in the details of the games. The training was largely dietary. Epictetus says: " Thou must be orderly, living on spare food; abstain from confections; make a point of exercising at the appointed time, in heat and in cold; nor drink cold water nor wine at hazard." Horace says: " The youth who would win in the race hath borne and done much; he hath sweat and been cold; he hath abstained from love and wine" (" Ars Poetica," 412). Tertullian, commending the example of the athletes to persecuted Christians, says: " Coguntur, cruciantur, fatigantur." " They are constrained, harassed, wearied" (" Ad Martyres," 3). Compare 2Ti 2:5.

Vincent: 1Co 9:25 - Crown Crown ( στέφανον ) Chaplet of pine-leaves. See on Rev 4:4.

Crown ( στέφανον )

Chaplet of pine-leaves. See on Rev 4:4.

Vincent: 1Co 9:26 - Uncertainly Uncertainly ( ἀδήλως ) Only here in the New Testament. The kindred adjective ἄδηλος not manifest , occurs Luk 11:44 (see n...

Uncertainly ( ἀδήλως )

Only here in the New Testament. The kindred adjective ἄδηλος not manifest , occurs Luk 11:44 (see note) and 1Co 14:8. Compare also ἀδηλότης uncertainty , 1Ti 6:17. He runs with a clear perception of his object, and of the true manner and result of his striving.

Vincent: 1Co 9:26 - Fight I Fight I ( πυκτεύω ) Only here in the New Testament. Distinctively of fighting with the fists , and evidently in allusion to the boxin...

Fight I ( πυκτεύω )

Only here in the New Testament. Distinctively of fighting with the fists , and evidently in allusion to the boxing-match. Rev., in margin, box . Etymologically akin to πυγμή the fist ; see on oft , Mar 7:3.

Vincent: 1Co 9:26 - Beateth the air Beateth the air A boxer might be said to beat the air when practicing without an adversary. This was called σκιαμαχία shadow-fighting...

Beateth the air

A boxer might be said to beat the air when practicing without an adversary. This was called σκιαμαχία shadow-fighting . Or he might purposely strike into the air in order to spare his adversary; or the adversary might evade his blow, and thus cause him to spend his strength on the air. The two latter may well be combined in Paul's metaphor. He strikes straight and does not spare. Compare Virgil, in the description of a boxing-match:

" Entellus, rising to the work, his right hand now doth show

Upreared, but he, the nimble one, foresaw the falling blow

Above him, and his body swift writhed skew-wise from the fall.

Entellus spends his stroke on air."

" Aeneid ," v ., 443 . Morris' Translation .

Vincent: 1Co 9:27 - I keep under I keep under ( ὑπωπιάζω ) A feeble translation, and missing the metaphor. The word means to strike under the eye ; to giv...

I keep under ( ὑπωπιάζω )

A feeble translation, and missing the metaphor. The word means to strike under the eye ; to give one a black eye . It occurs elsewhere in the New Testament but once, Luk 18:5 (see note). Rev., I buffet . The blow of the trained boxer was the more formidable from the use of the cestus , consisting of ox-hide bands covered with knots and nails, and loaded with lead and iron. So Entellus throws his boxing-gloves into the ring, formed of seven bulls' hides with lead and iron sewed into them (Virgil, " Aeneid," v., 405). They were sometimes called γυιοτόροι limb-breakers . A most interesting account is given by Rodolfo Lanziani, " Ancient Rome in the Light of Recent Discoveries," of the exhuming at the foundation of the Temple of the Sun, erected by Aurelian, of a sitting bronze statue of a boxer. The accompanying photograph shows the construction of the fur-lined boxing-gloves secured by thongs wound round the forearm half-way to the elbow. The gloves cover the thumb and the hand to the first finger-joints. The writer says; " The nose is swollen from the effects of the last blow received; the ears resemble a flat and shapeless piece of leather; the neck, the shoulders, the breast, are seamed with scars.... The details of the fur-lined boxing-gloves are also interesting, and one wonders how any human being, no matter how strong and powerful, could stand the blows from such weapons as these gloves, made of four or five thicknesses of leather, and fortified with brass knuckles."

Vincent: 1Co 9:27 - Bring it into subjection Bring it into subjection ( δουλαγωγῶ ) Rev., bring in into bondage . Metaphor of captives after battle. Not of leading the vanq...

Bring it into subjection ( δουλαγωγῶ )

Rev., bring in into bondage . Metaphor of captives after battle. Not of leading the vanquished round the arena (so Godet), a custom of which there is no trace, and which, in most cases, the condition of the vanquished would render impossible. It is rather one of those sudden changes and mixtures of metaphor so frequent in Paul's writings. See, for instance, 2Co 5:1, 2Co 5:2.

Vincent: 1Co 9:27 - Having preached Having preached ( κηρύξας ) See on 2Pe 2:5. Some find in the word an allusion to the herald (κῆρυξ ) who summoned the contestan...

Having preached ( κηρύξας )

See on 2Pe 2:5. Some find in the word an allusion to the herald (κῆρυξ ) who summoned the contestants and proclaimed the prizes.

Vincent: 1Co 9:27 - Castaway Castaway ( ἀδόκιμος ) See on Rom 1:28. Better, as Rev., rejected , as unworthy of the prize.

Castaway ( ἀδόκιμος )

See on Rom 1:28. Better, as Rev., rejected , as unworthy of the prize.

Wesley: 1Co 9:1 - Am I not free? am I not an apostle? That is, Have not I the liberty of a common Christian? yea, that of an apostle? He vindicates his apostleship, 1Co 9:1-3: his apostolical liberty, 1Co...

That is, Have not I the liberty of a common Christian? yea, that of an apostle? He vindicates his apostleship, 1Co 9:1-3: his apostolical liberty, 1Co 9:4-19.

Wesley: 1Co 9:1 - Have I not seen Jesus Christ? Without this he could not have been one of those first grand witnesses.

Without this he could not have been one of those first grand witnesses.

Wesley: 1Co 9:1 - Are not ye my work in the Lord A full evidence that God hath sent me? And yet some, it seems, objected to his being an apostle, because he had not asserted his privilege in demandin...

A full evidence that God hath sent me? And yet some, it seems, objected to his being an apostle, because he had not asserted his privilege in demanding and receiving such maintenance from the churches as was due to that office.

Wesley: 1Co 9:2 - Ye are the seal of my apostleship Who have received not only faith by my mouth, but all the gifts of the Spirit by my hands.

Who have received not only faith by my mouth, but all the gifts of the Spirit by my hands.

Wesley: 1Co 9:3 - My answer to them who examine me Concerning my apostleship.

Concerning my apostleship.

Wesley: 1Co 9:3 - Is this Which I have now given.

Which I have now given.

Wesley: 1Co 9:4 - Have we not power I and my fellowlabourers.

I and my fellowlabourers.

Wesley: 1Co 9:4 - To eat and to drink At the expense of those among whom we labour.

At the expense of those among whom we labour.

Wesley: 1Co 9:5 - Have we not power to lead about with us a sister, a wife And to demand sustenance for her also? As well as the other apostles - Who therefore, it is plain, did this.

And to demand sustenance for her also? As well as the other apostles - Who therefore, it is plain, did this.

Wesley: 1Co 9:5 - And Peter Hence we learn, That St. Peter continued to live with his wife after he became an apostle: That he had no rights as an apostle which were not common t...

Hence we learn, That St. Peter continued to live with his wife after he became an apostle: That he had no rights as an apostle which were not common to St. Paul.

Wesley: 1Co 9:6 - To forbear working With our hands.

With our hands.

Wesley: 1Co 9:8 - Do I speak as a man Barely on the authority of human reason? Does not God also say, in effect, the same thing? The ox that treadeth out the corn - This was the custom in ...

Barely on the authority of human reason? Does not God also say, in effect, the same thing? The ox that treadeth out the corn - This was the custom in Judea, and many eastern nations. In several of them it is retained still. And at this day, horses tread out the corn in some parts of Germany.

Wesley: 1Co 9:9 - Doth God In this direction.

In this direction.

Wesley: 1Co 9:9 - Take care for oxen Only? Hath he not a farther meaning? And so undoubtedly he hath in all the other Mosaic laws of this kind.

Only? Hath he not a farther meaning? And so undoubtedly he hath in all the other Mosaic laws of this kind.

Wesley: 1Co 9:10 - He who ploweth ought to plow in hope Of reaping. This seems to be a proverbial expression.

Of reaping. This seems to be a proverbial expression.

Wesley: 1Co 9:10 - And he that thresheth in hope Ought not to be disappointed, ought to eat the fruit of his labours. And ought they who labour in God's husbandry. Deu 25:4

Ought not to be disappointed, ought to eat the fruit of his labours. And ought they who labour in God's husbandry. Deu 25:4

Wesley: 1Co 9:11 - Is it a great matter if we shall reap as much of your carnal things As is needful for our sustenance? Do you give us things of greater value than those you receive from us?

As is needful for our sustenance? Do you give us things of greater value than those you receive from us?

Wesley: 1Co 9:12 - If others Whether true or false apostles.

Whether true or false apostles.

Wesley: 1Co 9:12 - Partake of this power Have a right to be maintained.

Have a right to be maintained.

Wesley: 1Co 9:12 - Do not we rather On account of our having laboured so much more? Lest we should give any hinderance to the gospel - By giving an occasion of cavil or reproach.

On account of our having laboured so much more? Lest we should give any hinderance to the gospel - By giving an occasion of cavil or reproach.

Wesley: 1Co 9:14 - -- Mat 10:10

Wesley: 1Co 9:15 - It were better for me to die than To give occasion to them that seek occasion against me, 2Co 11:12.

To give occasion to them that seek occasion against me, 2Co 11:12.

Wesley: 1Co 9:17 - Willingly He seems to mean, without receiving anything. St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, and yet hav...

He seems to mean, without receiving anything. St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, and yet have received a maintenance from the Corinthians. But if he had received anything from them, he would have termed it preaching unwillingly. And so, in the next verse, another might have used that power without abusing it. But his own using it at all, he would have termed abusing it.

Wesley: 1Co 9:17 - A dispensation is intrusted to me Therefore I dare not refrain.

Therefore I dare not refrain.

Wesley: 1Co 9:18 - What then is my reward That circumstance in my conduct for which I expect a peculiar reward from my great Master? That I abuse not - Make not an unseasonable use of my power...

That circumstance in my conduct for which I expect a peculiar reward from my great Master? That I abuse not - Make not an unseasonable use of my power which I have in preaching the gospel.

Wesley: 1Co 9:19 - I made myself the servant of all I acted with as self - denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. ...

I acted with as self - denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. Where is the preacher of the gospel who treads in the same steps?

Wesley: 1Co 9:20 - To the Jews I became as a Jew Conforming myself in all things to their manner of thinking and living, so far as; I could with innocence.

Conforming myself in all things to their manner of thinking and living, so far as; I could with innocence.

Wesley: 1Co 9:20 - To them that are under the law Who apprehend themselves to be still bound by the Mosaic law.

Who apprehend themselves to be still bound by the Mosaic law.

Wesley: 1Co 9:20 - As under the law Observing it myself, while I am among them. Not that he declared this to be necessary, or refused to converse with those who did not observe it. This ...

Observing it myself, while I am among them. Not that he declared this to be necessary, or refused to converse with those who did not observe it. This was the very thing which he condemned in St. Peter, Gal 2:14.

Wesley: 1Co 9:21 - To them that are without the law The heathens.

The heathens.

Wesley: 1Co 9:21 - As without the law Neglecting its ceremonies.

Neglecting its ceremonies.

Wesley: 1Co 9:21 - Being not without the law to God But as much as ever under its moral precepts.

But as much as ever under its moral precepts.

Wesley: 1Co 9:21 - Under the law to Christ And in this sense all Christians will be under the law for ever.

And in this sense all Christians will be under the law for ever.

Wesley: 1Co 9:22 - I became as weak As if I had been scrupulous too.

As if I had been scrupulous too.

Wesley: 1Co 9:22 - I became all things to all men Accommodating myself to all, so far as I could consistent with truth and sincerity.

Accommodating myself to all, so far as I could consistent with truth and sincerity.

Wesley: 1Co 9:24 - Know ye not that In those famous games which are kept at the isthmus, near your city. They who run in the foot race all run, though but one receiveth the prize - How m...

In those famous games which are kept at the isthmus, near your city. They who run in the foot race all run, though but one receiveth the prize - How much greater encouragement have you to run; since ye may all receive the prize of your high calling!

Wesley: 1Co 9:25 - And every one that there contendeth is temperate in all things To an almost incredible degree; using the most rigorous self denial in food, sleep, and every other sensual indulgence.

To an almost incredible degree; using the most rigorous self denial in food, sleep, and every other sensual indulgence.

Wesley: 1Co 9:25 - A corruptible crown A garland of leaves, which must soon wither. The moderns only have discovered that it is "legal" to do all this and more for an eternal crown than the...

A garland of leaves, which must soon wither. The moderns only have discovered that it is "legal" to do all this and more for an eternal crown than they did for a corruptible!

Wesley: 1Co 9:26 - I so run, not as uncertainly I look straight to the goal; I run straight toward it. I cast away every weight, regard not any that stand by.

I look straight to the goal; I run straight toward it. I cast away every weight, regard not any that stand by.

Wesley: 1Co 9:26 - I fight not as one that beateth the air This is a proverbial expression for a man's missing his blow, and spending his strength, not on his enemy, but on empty air.

This is a proverbial expression for a man's missing his blow, and spending his strength, not on his enemy, but on empty air.

Wesley: 1Co 9:27 - But I keep under my body By all kinds of self denial.

By all kinds of self denial.

Wesley: 1Co 9:27 - And bring it into subjection To my spirit and to God. The words are strongly figurative, and signify the mortification of the body of sin, "by an allusion to the natural bodies of...

To my spirit and to God. The words are strongly figurative, and signify the mortification of the body of sin, "by an allusion to the natural bodies of those who were bruised or subdued in combat.

Wesley: 1Co 9:27 - Lest by any means after having preached The Greek word means, after having discharged the office of an herald, (still carrying on the allusion,) whose office it was to proclaim the condition...

The Greek word means, after having discharged the office of an herald, (still carrying on the allusion,) whose office it was to proclaim the conditions, and to display the prizes.

Wesley: 1Co 9:27 - I myself should become a reprobate Disapproved by the Judge, and so falling short of the prize. This single text may give us a just notion of the scriptural doctrine of election and rep...

Disapproved by the Judge, and so falling short of the prize. This single text may give us a just notion of the scriptural doctrine of election and reprobation; and clearly shows us, that particular persons are not in holy writ represented as elected absolutely and unconditionally to eternal life, or predestinated absolutely and unconditionally to eternal death; but that believers in general are elected to enjoy the Christian privileges on earth; which if they abuse, those very elect persons will become reprobate. St. Paul was certainly an elect person, if ever there was one; and yet he declares it was possible he himself might become a reprobate. Nay, he actually would have become such, if he had not thus kept his body under, even though he had been so long an elect person, a Christian, and an apostle.

JFB: 1Co 9:1 - Am I not an apostle? am I not free? The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 8:9, "this liberty of yours": If you claim it, I a...

The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 8:9, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty.

JFB: 1Co 9:1 - have I not seen Jesus Corporeally, not in a mere vision: compare 1Co 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an act...

Corporeally, not in a mere vision: compare 1Co 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Act 9:7, Act 9:17 the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (Act 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Act 1:22). The best manuscripts omit "Christ."

JFB: 1Co 9:1 - ye my work in the Lord Your conversion is His workmanship (Eph 2:10) through my instrumentality: the "seal of mine apostleship" (1Co 9:2).

Your conversion is His workmanship (Eph 2:10) through my instrumentality: the "seal of mine apostleship" (1Co 9:2).

JFB: 1Co 9:2 - yet doubtless Yet at least I am such to you.

Yet at least I am such to you.

JFB: 1Co 9:2 - seal of mine apostleship Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Rom 15:18-19; 2Co 12:12), and your gifts conferred by me (1Co 1...

Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Rom 15:18-19; 2Co 12:12), and your gifts conferred by me (1Co 1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Joh 3:33; Rom 4:11).

JFB: 1Co 9:3 - to them that . . . examine me That is, who call in question mine apostleship.

That is, who call in question mine apostleship.

JFB: 1Co 9:3 - is this Namely, that you are the seal of mine apostleship.

Namely, that you are the seal of mine apostleship.

JFB: 1Co 9:4 - Have we not power Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Co 8:9). The "we" includes with himself his colleagues in the ap...

Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Co 8:9). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c.

JFB: 1Co 9:4 - eat and drink Without laboring with our hands (1Co 9:11, 1Co 9:13-14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was...

Without laboring with our hands (1Co 9:11, 1Co 9:13-14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2Co 12:13-16).

JFB: 1Co 9:5 - lead about a sister, a wife That is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage cove...

That is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (1Co 7:26, 1Co 7:32, 1Co 7:35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (1Co 8:9, Margin; 1Co 8:10-13).

JFB: 1Co 9:5 - as other apostles Implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mat 8:14, that Cephas (Peter) was a marri...

Implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mat 8:14, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. CLEMENT OF ALEXANDRIA [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare EUSEBIUS [Eccleiastical History, 3.30].

JFB: 1Co 9:5 - brethren of the Lord Held in especial esteem on account of their relationship to Jesus (Act 1:14; Gal 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as c...

Held in especial esteem on account of their relationship to Jesus (Act 1:14; Gal 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." ALFORD makes them literally brothers of Jesus by Joseph and Mary.

JFB: 1Co 9:5 - Cephas Probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (1Co 1:1...

Probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (1Co 1:12; 1Co 3:22).

JFB: 1Co 9:6 - Barnabas Long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul sup...

Long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (Act 18:3; Act 20:34; 1Th 2:9; 2Th 3:8).

JFB: 1Co 9:7 - -- The minister is spiritually a soldier (2Ti 2:3), a vine-dresser (1Co 3:6-8; Son 1:6), and a shepherd (1Pe 5:2, 1Pe 5:4).

The minister is spiritually a soldier (2Ti 2:3), a vine-dresser (1Co 3:6-8; Son 1:6), and a shepherd (1Pe 5:2, 1Pe 5:4).

JFB: 1Co 9:7 - of the fruit The oldest manuscripts omit "of."

The oldest manuscripts omit "of."

JFB: 1Co 9:8 - as a man I speak thus not merely according to human judgment, but with the sanction of the divine law also.

I speak thus not merely according to human judgment, but with the sanction of the divine law also.

JFB: 1Co 9:9 - ox . . . treadeth . . . corn (Deu 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the ope...

(Deu 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Mic 4:13).

JFB: 1Co 9:9 - Doth God . . . care for oxen? Rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower ani...

Rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Psa 36:6; Mat 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.

JFB: 1Co 9:10 - altogether Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the se...

Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. GROTIUS, however, translates, "mainly" or "especially," instead of altogether.

JFB: 1Co 9:10 - that "meaning that" [ALFORD]; literally, "because."

"meaning that" [ALFORD]; literally, "because."

JFB: 1Co 9:10 - should plough Ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration.

Ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration.

JFB: 1Co 9:10 - he that thresheth in hope should be partaker of his hope The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his...

The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare 1Co 3:6, 1Co 3:9); "he that thresheth," the minister who tends a church already planted.

JFB: 1Co 9:11 - we . . . we Emphatical in the Greek. WE, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return ...

Emphatical in the Greek. WE, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").

JFB: 1Co 9:12 - others Whether true apostles (1Co 9:5) or false ones (2Co 11:20).

Whether true apostles (1Co 9:5) or false ones (2Co 11:20).

JFB: 1Co 9:12 - we rather Considering our greater labors for you (2Co 11:23).

Considering our greater labors for you (2Co 11:23).

JFB: 1Co 9:12 - suffer all things Without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The ...

Without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in 1Co 13:7.

JFB: 1Co 9:12 - lest we . . . hinder . . . gospel Not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of inc...

Not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (2Ti 2:4).

JFB: 1Co 9:13 - minister about holy things The Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices.

The Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices.

JFB: 1Co 9:13 - partakers with the altar A part of the victims going to the service of the altar, and the rest being shared by the priests (Lev 7:6; Num 18:6, &c.; Deu 18:1, &c.).

A part of the victims going to the service of the altar, and the rest being shared by the priests (Lev 7:6; Num 18:6, &c.; Deu 18:1, &c.).

JFB: 1Co 9:14 - Even so The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simpl...

The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [TERTULLIAN, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [CYPRIAN, c. 4, ep. 6].

JFB: 1Co 9:14 - preach . . . gospel Plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish p...

Plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co 9:13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1Co 9:13. Note the same Lord Christ "ordains" the ordinances in the Old and in the New Testaments (Mat 10:10; Luk 10:7).

JFB: 1Co 9:15 - -- Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ...

Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support.

JFB: 1Co 9:15 - I have used none of these things None of these "powers" or rights which I might have used (1Co 9:4-6, 1Co 9:12).

None of these "powers" or rights which I might have used (1Co 9:4-6, 1Co 9:12).

JFB: 1Co 9:15 - neither Rather, "Yet I have not written."

Rather, "Yet I have not written."

JFB: 1Co 9:15 - so done unto me Literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Co 9:7, 1Co 9:10, 1Co 9:1...

Literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Co 9:7, 1Co 9:10, 1Co 9:13).

JFB: 1Co 9:15 - make my glorying void Deprive me of my privilege of preaching the Gospel without remuneration (2Co 11:7-10). Rather than hinder the progress of the Gospel by giving any pre...

Deprive me of my privilege of preaching the Gospel without remuneration (2Co 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2Co 12:17-18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Gen 14:22-23).

JFB: 1Co 9:16 - though I preach . . . I have nothing to glory of That is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compar...

That is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare Jer 20:9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching without charge (1Co 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.

JFB: 1Co 9:17 - -- Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey ...

Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (Act 9:15; Act 22:15; Act 26:16); not of my own natural will, but by the constraining grace of God; (Rom 9:16; 1Ti 1:13-16), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to do," Luk 17:10, but incur the "woe," 1Co 9:16, if I fail in it).

JFB: 1Co 9:18 - What is my reward? The answer is in 1Co 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more....

The answer is in 1Co 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more."

JFB: 1Co 9:18 - of Christ The oldest manuscripts and versions omit these words.

The oldest manuscripts and versions omit these words.

JFB: 1Co 9:18 - abuse Rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Co 9:19...

Rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Co 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.

JFB: 1Co 9:19 - free from all men That is, from the power of all men.

That is, from the power of all men.

JFB: 1Co 9:19 - gain the more That is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19-20); he therefore repeats it...

That is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19-20); he therefore repeats it frequently (1Co 9:20-22).

JFB: 1Co 9:20 - I became as a Jew In things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare...

In things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Act 16:3; Act 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness.

JFB: 1Co 9:20 - to them that are under the law, as under the law In things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former ...

In things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."

JFB: 1Co 9:21 - To them . . . without law That is, without revealed law: the heathen (compare Rom 2:12 with 1Co 9:15).

That is, without revealed law: the heathen (compare Rom 2:12 with 1Co 9:15).

JFB: 1Co 9:21 - as without law Not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Gal 3:2). Also discoursing in their own manner, as at Athens, wi...

Not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Gal 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Act 17:28).

JFB: 1Co 9:21 - being not without law to God "While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN ...

"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in 1Co 9:20) to Christ"; but uses the milder term, "in . . . law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Gal 3:13, Gal 3:24), but to Him, as the members to the Head (1Co 7:22; Rom 8:1-4; 1Pe 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Rom 7:4-6. To Christ, as man's Head, the Father has properly delegated His authority (Joh 5:22, Joh 5:27); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (Gal 6:2; compare Gal 5:13).

JFB: 1Co 9:22 - gain the weak That is, establish, instead of being a stumbling-block to inexperienced Christians (1Co 8:7) Rom 14:1, "Weak in the faith." ALFORD thinks the "weak" a...

That is, establish, instead of being a stumbling-block to inexperienced Christians (1Co 8:7) Rom 14:1, "Weak in the faith." ALFORD thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Rom 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.

JFB: 1Co 9:22 - by all means . . . some The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them...

The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

JFB: 1Co 9:23 - partaker thereof Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those th...

Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.

JFB: 1Co 9:24 - Know ye not The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who live...

The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness.

JFB: 1Co 9:24 - in a race Greek, "in a race course."

Greek, "in a race course."

JFB: 1Co 9:24 - all . . . one Although we knew that one alone could be saved, still it Would be well worth our while to run [BENGEL]. Even in the Christian race not "all" who enter...

Although we knew that one alone could be saved, still it Would be well worth our while to run [BENGEL]. Even in the Christian race not "all" who enter on the race win (1Co 10:1-5).

JFB: 1Co 9:24 - So run, that ye may obtain Said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race cour...

Said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (2Ti 2:5; compare 1Ti 4:7-8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mat 10:22; Mat 24:13; Rev 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.

JFB: 1Co 9:25 - striveth In wrestling: a still more severe contest than the foot race.

In wrestling: a still more severe contest than the foot race.

JFB: 1Co 9:25 - is temperate So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18-19).

So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18-19).

JFB: 1Co 9:25 - corruptible Soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.

Soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.

JFB: 1Co 9:25 - incorruptible (1Pe 1:4; 1Pe 5:4; Rev 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or ga...

(1Pe 1:4; 1Pe 5:4; Rev 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.

JFB: 1Co 9:26 - I Paul returns to his main subject, his own self-denial, and his motive in it.

Paul returns to his main subject, his own self-denial, and his motive in it.

JFB: 1Co 9:26 - run, not as uncertainly Not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my ac...

Not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (Heb 12:1-2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [BENGEL].

JFB: 1Co 9:26 - not as one that beateth the air Instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1Co 14:9), wherein they struck out into ...

Instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1Co 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.

JFB: 1Co 9:27 - keep under Literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds...

Literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Rom 8:13; also 1Pe 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work.

JFB: 1Co 9:27 - my body The old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [ESTIUS] (Gal 5:17). Men may be severe to ...

The old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [ESTIUS] (Gal 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master.

JFB: 1Co 9:27 - bring it into subjection Or bondage, as a slave or servant led away captive; so the Greek.

Or bondage, as a slave or servant led away captive; so the Greek.

JFB: 1Co 9:27 - preached Literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [PLATO, Laws, ...

Literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [PLATO, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [BENGEL]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [ALFORD]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.

JFB: 1Co 9:27 - a castaway Failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding m...

Failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jer 6:30; 2Co 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.

Clarke: 1Co 9:1 - Am I not an apostle? Am I not an apostle? - It is sufficiently evident that there were persons at Corinth who questioned the apostleship of St. Paul; and he was obliged ...

Am I not an apostle? - It is sufficiently evident that there were persons at Corinth who questioned the apostleship of St. Paul; and he was obliged to walk very circumspectly that they might not find any occasion against him. It appears also that he had given them all his apostolical labors gratis; and even this, which was the highest proof of his disinterested benevolence, was produced by his opposers as an argument against him. "Prophets, and all divinely commissioned men, have a right to their secular support; you take nothing: - is not this from a conviction that you have no apostolical right?"On this point the apostle immediately enters on his own defense

Clarke: 1Co 9:1 - Am I not an apostle? Am I not free? Am I not an apostle? Am I not free? - These questions are all designed as assertions of the affirmative: I am an apostle; and I am free - possessed ...

Am I not an apostle? Am I not free? - These questions are all designed as assertions of the affirmative: I am an apostle; and I am free - possessed of all the rights and privileges of an apostle

Clarke: 1Co 9:1 - Have I not seen Jesus Christ Have I not seen Jesus Christ - From whom in his personal appearance to me, I have received my apostolic commission. This was judged essentially nece...

Have I not seen Jesus Christ - From whom in his personal appearance to me, I have received my apostolic commission. This was judged essentially necessary to constitute an apostle. See Act 22:14, Act 22:15; Act 26:16

Clarke: 1Co 9:1 - Are not ye my work Are not ye my work - Your conversion from heathenism is the proof that I have preached with the Divine unction and authority Several good MSS. and v...

Are not ye my work - Your conversion from heathenism is the proof that I have preached with the Divine unction and authority

Several good MSS. and versions transpose the two first questions in this verse, thus: Am I not free? am I not an apostle? But I cannot see that either perspicuity or sense gains any thing by this arrangement. On the contrary, it appears to me that his being an apostle gave him the freedom or rights to which he refers, and therefore the common arrangement I judge to be the best.

Clarke: 1Co 9:2 - If I be not an apostle unto others If I be not an apostle unto others - If there be other Churches which have been founded by other apostles; yet it is not so with you

If I be not an apostle unto others - If there be other Churches which have been founded by other apostles; yet it is not so with you

Clarke: 1Co 9:2 - The seal of mine apostleship are ye The seal of mine apostleship are ye - Your conversion to Christianity is God’ s seal to my apostleship. Had not God sent me, I could not have p...

The seal of mine apostleship are ye - Your conversion to Christianity is God’ s seal to my apostleship. Had not God sent me, I could not have profited your souls

The σφραγις or seal, was a figure cut in a stone, and that set in a ring, by which letters of credence and authority were stamped. The ancients, particularly the Greeks, excelled in this kind of engraving. The cabinets of the curious give ample proof of this; and the moderns contend in vain to rival the perfection of those ancient masters

Clarke: 1Co 9:2 - In the Lord In the Lord - The apostle shows that it was by the grace and influence of God alone that he was an apostle, and that they were converted to Christia...

In the Lord - The apostle shows that it was by the grace and influence of God alone that he was an apostle, and that they were converted to Christianity.

Clarke: 1Co 9:3 - Mine answer to them Mine answer to them - Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defense against those who examine me. The...

Mine answer to them - Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defense against those who examine me. The words are forensic; and the apostle considers himself as brought before a legal tribunal, and questioned so as to be obliged to answer as upon oath. His defense therefore was this, that they were converted to God by his means. This verse belongs to the two preceding verses.

Clarke: 1Co 9:4 - Have we not power to eat and to drink? Have we not power to eat and to drink? - Have we not authority, or right, εξουσιαν, to expect sustenance, while we are labouring for your s...

Have we not power to eat and to drink? - Have we not authority, or right, εξουσιαν, to expect sustenance, while we are labouring for your salvation? Meat and drink, the necessaries, not the superfluities, of life, were what those primitive messengers of Christ required; it was just that they who labored in the Gospel should live by the Gospel; they did not wish to make a fortune, or accumulate wealth; a living was all they desired. It was probably in reference to the same moderate and reasonable desire that the provision made for the clergy in this country was called a living; and their work for which they got this living was called the cure of souls. Whether we derive the word cure from cura , care, as signifying that the care of all the souls in a particular parish or place devolves on the minister, who is to instruct them in the things of salvation, and lead them to heaven; or whether we consider the term as implying that the souls in that district are in a state of spiritual disease, and the minister is a spiritual physician, to whom the cure of these souls is intrusted; still we must consider that such a laborer is worthy of his hire; and he that preaches the Gospel should live by the Gospel.

Clarke: 1Co 9:5 - Have we not power to lead about a sister, a wife Have we not power to lead about a sister, a wife - The word εξουσιαν is to be understood here, as above in 1Co 9:4, as implying authority ...

Have we not power to lead about a sister, a wife - The word εξουσιαν is to be understood here, as above in 1Co 9:4, as implying authority or right; and authority, not merely derived from their office, but from Him who gave them that office; from the constitution of nature; and from universal propriety or the fitness of things

When the apostle speaks of leading about a sister, a wife, he means first, that he and all other apostles, and consequently all ministers of the Gospel, had a right to marry. For it appears that our Lord’ s brethren James and Jude were married; and we have infallible evidence that Peter was a married man, not only from this verse, but from Mat 8:14, where his mother-in-law is mentioned as being cured by our Lord of a fever

And secondly, we find that their wives were persons of the same faith; for less can never be implied in the word sister. This is a decisive proof against the papistical celibacy of the clergy: and as to their attempts to evade the force of this text by saying that the apostles had holy women who attended them, and ministered to them in their peregrinations, there is no proof of it; nor could they have suffered either young women or other men’ s wives to have accompanied them in this way without giving the most palpable occasion of scandal. And Clemens Alexandrinus has particularly remarked that the apostles carried their wives about with them, "not as wives, but as sisters, that they might minister to those who were mistresses of families; that so the doctrine of the Lord might without reprehension or evil suspicion enter into the apartments of the women."And in giving his finished picture of his Gnostic, or perfect Christian, he says: εσθιει, και πινει, και γαμει - εικονας εχει τους Αποστολους, He eats, and drinks, and marries - having the apostles for his example. Vid. Clem. Alex. Strom., lib. vii., c. 12

On the propriety and excellence of marriage, and its superiority to celibacy, see the notes on 1Co 7:1, etc.

Clarke: 1Co 9:6 - Or I only and Barnabas Or I only and Barnabas - Have we alone of all the apostles no right to be supported by our converts? It appears from this 1.    That ...

Or I only and Barnabas - Have we alone of all the apostles no right to be supported by our converts? It appears from this

1.    That the apostles did not generally support themselves by their own labor

2.    That Paul and Barnabas did thus support themselves

Some of the others probably had not a business at which they could conveniently work; but Paul and Barnabas had a trade at which they could conveniently labor wherever they came.

Clarke: 1Co 9:7 - Who goeth a warfare - at his own charges? Who goeth a warfare - at his own charges? - These questions, which are all supposed from the necessity and propriety of the cases to be answered in ...

Who goeth a warfare - at his own charges? - These questions, which are all supposed from the necessity and propriety of the cases to be answered in the affirmative, tend more forcibly to point out that the common sense of man joins with the providence of God in showing the propriety of every man living by the fruits of his labor. The first question applies particularly to the case of the apostle, τις στρατευεται ιδιοις οψωνιοις· Does a soldier provide his own victuals? Οψωνιον is used to express the military pay or wages, by the Greek writers; for the Roman soldiers were paid not only in money but in victuals; and hence corn was usually distributed among them. See on Luk 3:14 (note).

Clarke: 1Co 9:8 - Say I these things as a man? Say I these things as a man? - Is this only human reasoning? or does not God say in effect the same things? See note on Rom 6:19.

Say I these things as a man? - Is this only human reasoning? or does not God say in effect the same things? See note on Rom 6:19.

Clarke: 1Co 9:9 - Thou shalt not muzzle the mouth of the ox Thou shalt not muzzle the mouth of the ox - See this largely explained in the note on Deu 25:4 (note)

Thou shalt not muzzle the mouth of the ox - See this largely explained in the note on Deu 25:4 (note)

Clarke: 1Co 9:9 - Doth God take care for oxen? Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be re...

Doth God take care for oxen? - This question is to be understood thus: Is it likely that God should be solicitous for the comfort of oxen, and be regardless of the welfare of man? In this Divine precept the kindness and providential care of God are very forcibly pointed out. He takes care of oxen; he wills them all that happiness of which their nature is susceptible; and can we suppose that he is unwilling that the human soul shall have that happiness which is suited to its spiritual and eternal nature? He could not reprobate an ox, because the Lord careth for oxen; and surely he cannot reprobate a man. It may be said the man has sinned but the ox cannot. I answer: The decree of reprobation is supposed to be from all eternity; and certainly a man can no more sin before he exists, than an ox can when he exists.

Clarke: 1Co 9:10 - And he that thresheth in hope should be partaker of his hope And he that thresheth in hope should be partaker of his hope - Instead of ὁ αλοων της ελπιδος αυτου μετεχειν, επ &...

And he that thresheth in hope should be partaker of his hope - Instead of ὁ αλοων της ελπιδος αυτου μετεχειν, επ ελπιδι, many of the best MSS. and versions read the passage thus: ὁ αλοων επ ελπιδι του μετεχειν· And he who thresheth in hope of partaking. "The words της ελπιδος, which are omitted by the above, are,"says Bp. Pearce, "superfluous, if not wrong; for men do not live in hope to partake of their hope, but to partake of what was the object and end of their hope. When these words are left out, the former and latter sentence will be both of a piece, and more resembling each other: for μετεχειν may be understood after the first επ ελπιδι, as well as after the last."Griesbach has left the words in question out of the text.

Clarke: 1Co 9:11 - If we have sown unto you spiritual things If we have sown unto you spiritual things - If we have been the means of bringing you into a state of salvation by the Divine doctrines which we hav...

If we have sown unto you spiritual things - If we have been the means of bringing you into a state of salvation by the Divine doctrines which we have preached unto you, is it too much for us to expect a temporal support then we give ourselves up entirely to this work? Every man who preaches the Gospel has a right to his own support and that of his family while thus employed.

Clarke: 1Co 9:12 - If others be partakers of this power If others be partakers of this power - If those who in any matter serve you have a right to a recompense for that service, surely we who have served...

If others be partakers of this power - If those who in any matter serve you have a right to a recompense for that service, surely we who have served you in the most essential matters have a right to our support while thus employed in your service

Clarke: 1Co 9:12 - We have not used this power We have not used this power - Though we had this right, we have not availed ourselves of it, but have worked with our hands to bear our own charges,...

We have not used this power - Though we had this right, we have not availed ourselves of it, but have worked with our hands to bear our own charges, lest any of you should think that we preached the Gospel merely to procure a temporal support, and so be prejudiced against us, and thus prevent our success in the salvation of your souls.

Clarke: 1Co 9:13 - They which minister about holy things They which minister about holy things - All the officers about the temple, whether priests, Levites, Nethinim, etc., had a right to their support wh...

They which minister about holy things - All the officers about the temple, whether priests, Levites, Nethinim, etc., had a right to their support while employed in its service. The priests partook of the sacrifices; the others had their maintenance from tithes, first fruits, and offerings made to the temple; for it was not lawful for them to live on the sacrifices. Hence the apostle makes the distinction between those who minister about holy things and those who wait at the altar.

Clarke: 1Co 9:14 - Even so hath the Lord ordained Even so hath the Lord ordained - This is evidently a reference to our Lord’ s ordination, Mat 10:10 : The workman is worthy of his meat. And Lu...

Even so hath the Lord ordained - This is evidently a reference to our Lord’ s ordination, Mat 10:10 : The workman is worthy of his meat. And Luk 10:7 : For the laborer is worthy of his hire. And in both places it is the preacher of the Gospel of whom he is speaking. It was a maxim among the Jews, "that the inhabitants of a town where a wise man had made his abode should support him, because he had forsaken the world and its pleasures to study those things by which he might please God and be useful to men."See an ordinance to this effect in the tract Shabbath, fol. 114.

Clarke: 1Co 9:15 - Neither have I written, etc. Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors,...

Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.

Clarke: 1Co 9:16 - For though I preach the Gospel For though I preach the Gospel - I have cause of glorying that I preach the Gospel free of all charges to you; but I cannot glory in being a preache...

For though I preach the Gospel - I have cause of glorying that I preach the Gospel free of all charges to you; but I cannot glory in being a preacher of the Gospel, because I am not such either by my own skill or power. I have received both the office, and the grace by which I execute the office, from God. I have not only his authority to preach, but that authority obliges me to preach; and if I did not, I should endanger my salvation: yea, wo is unto me, if I preach not the Gospel. As every genuine preacher receives his commission from God alone, it is God alone who can take it away. Wo to that man who runs when God has not sent him; and wo to him who refuses to run, or who ceases to run, when God has sent him.

Clarke: 1Co 9:17 - For if I do this thing willingly For if I do this thing willingly - If I be a cordial co-operator with God, I have a reward, an incorruptible crown, 1Co 9:25. Or, if I freely preach...

For if I do this thing willingly - If I be a cordial co-operator with God, I have a reward, an incorruptible crown, 1Co 9:25. Or, if I freely preach this Gospel without being burthensome to any, I have a special reward; but if I do not, I have simply an office to fulfill, into which God has put me, and may fulfill it conscientiously, and claim my privileges at the same time; but then I lose that special reward which I have in view by preaching the Gospel without charge to any

This and the 18th verse have been variously translated: Sir Norton Knatchbull and, after him, Mr. Wakefield translate the two passages thus: For if I do this willingly, I have a reward; but if I am intrusted with an office without my consent? what is my reward then? to make the Gospel of Christ, whilst I preach it, without charge, in not using to the utmost my privileges in the Gospel

Others render the passage thus: But if I do it merely because I am obliged to it, I only discharge an office that is committed to me, 1Co 9:18. For what then shall I be rewarded? It is for this, that, preaching the Gospel of Christ, I preach it freely, and do not insist on a claim which the Gospel itself gives me.

Clarke: 1Co 9:18 - That I abuse not my power That I abuse not my power - I am inclined to think that καταχρησασθαι is to be understood here, not in the sense of abusing, but of u...

That I abuse not my power - I am inclined to think that καταχρησασθαι is to be understood here, not in the sense of abusing, but of using to the uttermost - exacting every thing that a man can claim by law. How many proofs have we of this in preachers of different denominations, who insist so strongly and so frequently on their privileges, as they term them, that the people are tempted to believe they seek not their souls’ interests, but their secular goods. Such preachers can do the people no good. But the people who are most liable to think thus of their ministers, are those who are unwilling to grant the common necessaries of life to those who watch over them in the Lord. For there are such people even in the Christian Church! If the preachers of the Gospel were as parsimonious of the bread of life as some congregations and Christian societies are of the bread that perisheth, and if the preacher gave them a spiritual nourishment as base, as mean, and as scanty as the temporal support which they afford him, their souls must without doubt have nearly a famine of the bread of life.

Clarke: 1Co 9:19 - For though I be free For though I be free - Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I w...

For though I be free - Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I were the slave of the public.

Clarke: 1Co 9:20 - Unto the Jews I became as a Jew Unto the Jews I became as a Jew - In Act 16:3, we find that for the sake of the unconverted Jews he circumcised Timothy. See the note on Act 16:3

Unto the Jews I became as a Jew - In Act 16:3, we find that for the sake of the unconverted Jews he circumcised Timothy. See the note on Act 16:3

Clarke: 1Co 9:20 - To them that are under the law To them that are under the law - To those who considered themselves still under obligation to observe its rites and ceremonies, though they had in t...

To them that are under the law - To those who considered themselves still under obligation to observe its rites and ceremonies, though they had in the main embraced the Gospel, he became as if under the same obligations; and therefore purified himself in the temple, as we find related, Act 21:26 (note)

After the first clause, to them that are under the law as under the law, the following words, μη ων αυτος ὑπο νομον, not being myself under the law, are added by ABCDEFG, several others; the later Syriac, Sahidic, Armenian, Vulgate, and all the Itala; Cyril, Chrysostom, Damascenus, and others; and on this evidence Griesbach has received them into the text.

Clarke: 1Co 9:21 - To them that are without law To them that are without law - The Gentiles, who had no written law, though they had the law written in their hearts; see on Rom 2:15 (note)

To them that are without law - The Gentiles, who had no written law, though they had the law written in their hearts; see on Rom 2:15 (note)

Clarke: 1Co 9:21 - Being not without law to God Being not without law to God - Instead of Θεῳ, To God, and Χριστῳ, To Christ, the most important MSS. and versions have Θεου, Of...

Being not without law to God - Instead of Θεῳ, To God, and Χριστῳ, To Christ, the most important MSS. and versions have Θεου, Of God, and Χριστου, Of Christ; being not without the law of God, but under the law of Christ

Clarke: 1Co 9:21 - Them that are without law Them that are without law - Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Je...

Them that are without law - Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Jewish religion were concerned, he might conform himself to them, not observing such rites and ceremonies, as it is well known that they disregarded them; for the doctor cannot see how the apostle could conform himself in any thing to them that were without law, i.e. the heathen. But

1.    It is not likely that the apostle could conform himself to the Sadducees; for what success could he expect among a people who denied the resurrection, and consequently a future world, a day of judgment, and all rewards and punishments

2.    He might among the heathen appear as if he were not a Jew, and discourse with them on the great principles of that eternal law, the outlines of which had been written in their hearts, in order to show them the necessity of embracing that Gospel which was the power of God unto salvation to every one that believed.

Clarke: 1Co 9:22 - To the weak became I as weak To the weak became I as weak - Those who were conscientiously scrupulous, even in respect to lawful things

To the weak became I as weak - Those who were conscientiously scrupulous, even in respect to lawful things

Clarke: 1Co 9:22 - I am made all things to all men I am made all things to all men - I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way,...

I am made all things to all men - I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation on the example of St. Paul, attend to the end he had in view, and the manner in which he pursued that end. It was not to get money, influence, or honor, but to save Souls! It was not to get ease but to increase his labors. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls

A parallel saying to this of St. Paul has been quoted from Achilles Tatius, lib. v., cap. xix., where Clitophon says, on having received a letter from Leucippe: Τουτοις εντυχων παντα εγινομην ὁμου, ανεφλεγομην, ωχριων, εθαυμαζον, ηπιστουν, εχαιρον, ηχθομην· "When I read the contents, I became all things at once; I was inflamed, I grew pale, I was struck with wonder; I doubted, I rejoiced, became sad."The same form of speech is frequent among Greek writers. I think this casts some light on the apostle’ s meaning

Clarke: 1Co 9:22 - That I might by all means save some That I might by all means save some - On this clause there are some very important readings found in the MSS. and versions. Instead of παντως...

That I might by all means save some - On this clause there are some very important readings found in the MSS. and versions. Instead of παντως τινας σωσω, that I might by all means save some; παντας σωσω, that I might save all, is the reading of DEFG, Syriac, Vulgate, Ethiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers, because it is more agreeable to St. Paul’ s meaning here, and exactly agrees with what he says, 1Co 10:33, and makes his design more extensive and noble. Wakefield also prefers this reading.

Clarke: 1Co 9:23 - And this I do for the Gospel’ s sake And this I do for the Gospel’ s sake - Instead of τουτο, this, παντα, all things, (I do all things for the Gospel’ s sake), is...

And this I do for the Gospel’ s sake - Instead of τουτο, this, παντα, all things, (I do all things for the Gospel’ s sake), is the reading of ABCDEFG, several others, the Coptic, Ethiopic, Vulgate, Itala, Armenian, and Sahidic; the two latter reading ταυτα παντα, all these things

Several of the fathers have the same reading, and there is much reason to believe it to be genuine

Clarke: 1Co 9:23 - That I might be partaker thereof with you That I might be partaker thereof with you - That I might attain to the reward of eternal life which it sets before me; and this is in all probabilit...

That I might be partaker thereof with you - That I might attain to the reward of eternal life which it sets before me; and this is in all probability the meaning of το ευαγγελιον, which we translate the Gospel, and which should be rendered here prize or reward; this is a frequent meaning of the original word, as may be seen in my preface to St. Matthew: I do all this for the sake of the prize, that I may partake of it with you.

Clarke: 1Co 9:24 - They which run in a race run all They which run in a race run all - It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated ...

They which run in a race run all - It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian games. The exercises were running, wrestling, boxing, throwing the discus or quoit, etc.; to the three first of these the apostle especially alludes

Clarke: 1Co 9:24 - But one receiveth the prize? But one receiveth the prize? - The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though...

But one receiveth the prize? - The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran; in this, if all run, all will receive the prize; therefore he says, So run that ye may obtain. Be as much in earnest to get to heaven as others are to gain their prize; and, although only one of them can win, all of you may obtain.

Clarke: 1Co 9:25 - Is temperate in all things Is temperate in all things - All those who contended in these exercises went through a long state and series of painful preparations. To this exact ...

Is temperate in all things - All those who contended in these exercises went through a long state and series of painful preparations. To this exact discipline Epictetus refers, cap. 35: Θελεις Ολυμπια νικησαι; Δει σ ευτακτειν, αναγκοτροφειν, απεχεσθαι, πεμματων, γυμναζεσθαι προς αναγκην εν ὡρα τεταγμενη, εν καυματι, εν ψυχει, μη ψυχρον πινειν, μη οινον ὡς ετυχεν· ἁπλως, ὡς ιατρῳ, παραδεδωκεναι σεαυτον τῳ επιστατη· ειτα εις τον αγωνα παρερχεσθαι· κ. τ. λ. "Do you wish to gain the prize at the Olympic games? - Consider the requisite preparations and the consequences: you must observe a strict regimen; must live on food which you dislike; you must abstain from all delicacies; must exercise yourself at the necessary and prescribed times both in heat and in cold; you must drink nothing cooling; take no wine as formerly; in a word, you must put yourself under the directions of a pugilist, as you would under those of a physician, and afterwards enter the lists. Here you may get your arm broken, your foot put out of joint, be obliged to swallow mouthfuls of dust, to receive many stripes, and after all be conquered."Thus we find that these suffered much hardships in order to conquer, and yet were uncertain of the victory

Horace speaks of it in nearly the same way: -

Qui studet optatam cursu contingere metam

Multa tulit fecitque puer: sudavit et alsit

Abstinuit Venere et Baccho

De Arte Poet., ver. 412

A youth who hopes the Olympic prize to gain

All arts must try, and every toil sustain

Th’ extremes of heat and cold must often prove

And shun the weakening joys of wine and love

Francis

These quotations show the propriety of the apostle’ s words: Every man that striveth for the mastery, παντα εγκρατευεται, is temperate, or continent, in all things

Clarke: 1Co 9:25 - They do it to obtain a corruptible crown They do it to obtain a corruptible crown - The crown won by the victor in the Olympian games was made of the wild olive; in the Pythian games of lau...

They do it to obtain a corruptible crown - The crown won by the victor in the Olympian games was made of the wild olive; in the Pythian games of laurel; in the Nemean games of parsley; and in the Isthmian games of the pine. These were all corruptible, for they began to wither as soon as they were separated from the trees, or plucked out of the earth. In opposition to these, the apostle says, he contended for an incorruptible crown, the heavenly inheritance. He sought not worldly honor; but that honor which comes from God.

Clarke: 1Co 9:26 - I therefore so run, not as uncertainly I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously ...

I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize

The word αδηλως, which we translate uncertainly, has other meanings

1.    It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it

2.    It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve; the apostle knew that the eyes of all were fixed upon him

1.    His false brethren waited for his halting

2.    The persecuting Jews and Gentiles longed for his downfall

3.    The Church of Christ looked on him with anxiety: And he acted in all things as under the immediate eye of God

Clarke: 1Co 9:26 - Not as one that beateth the air Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air 1.&n...

Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air

1.    When in practising for the combat they threw their arms and legs about in different ways, thus practising the attitudes of offense and defense. This was termed σκιαμαχια, fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match: -

Talis prima Dares caput altum in praelia tollit

Ostenditque humeros latos, alternaque jacta

Brachia protendens, et verberat ictibus auras

Aen. v., ver. 375

Thus, glorying in his strength, in open vie

His arms around the towering Dares threw

Stalked high, and laid his brawny shoulders bare

And dealt his whistling blows in empty air

Pitt

2.    Sometimes boxers were to aim blows at their adversaries which they did not intend to take place, and which the others were obliged to exert themselves to prevent as much as if they had been really intended, and by these means some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow

3.    Pugilists were said to beat the air when they had to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and sometimes overturning himself in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil’ s account of the boxing match between Entellus and Dares, so well told Aeneid. v., ver. 426, etc., and which will give us a proper view of the subject to which the apostle alludes: viz. boxing at the Isthmian games

Constitit in digitos extemplo arrectus uterque

Brachiaque ad superas interritus extulit auras

Abduxere retro longe capita ardua ab ictu

Immiscentque manus manibus, pugnamque lacessunt

Ille (Dares) pedum melior motu, fretusque juventa

Hic (Entellus) membris et mole valens; sed tarda trement

Genua labant, vastos quatit aeger anhelitus artus

Multa viri nequicquam inter se vulnera jactant

Multa cavo lateri ingeminant, et pectore vast

Dant sonitus; erratque aures et tempora circu

Crebra manus; duro crepitant sub vulnere malae

Stat gravis Entellus, nisuque immotus eodem

Corpore tela modo atque oculis vigilantibus exit

Ille, velut celsam oppugnat qui molibus urbem

Aut montana sedet circum castella sob armis

Nunc hos, nunc illos aditus, omnemque pererra

Arte locum, et variis assultibus irritus urget

Ostendit dextram insurgens Entellus, et alt

Extulit: ille ictum venientem a vertice velo

Praevidit, celerique elapsus corpore cessit

Entellus Vires In Ventum Effudit; et ultr

Ipse gravis, graviterque ad terram pontere vast

Concidit: ut quondam cava concidit, aut Erymantho

Aut Ida in magna, radicibus eruta pinus. -

Consurgunt studiis Teucri et Trinacria pubes

It clamor coelo: primusque accurrit Acestes

Aequaevumque ab humo miserans attollit amicum

At non tardatus casu, neque territus heros

Acrior ad pugnam redit, ac vim suscitat ira

Tum pudor incendit vires, et conscia virtus

Praecipitemque Daren ardens agit aequore toto

Nunc dextra ingeminans ictus, nunc ille sinistr

Nec mora, nec requies: quam multa grandine nimb

Culminibus crepitant; sic densis ictibus hero

Creber utraque manu pulsat versatque Dareta

Both on the tiptoe stand, at full extent

Their arms aloft, their bodies inly bent

Their heads from aiming blows they bear afar

With clashing gauntlets then provoke the war

One ( Dares ) on his youth and pliant limbs relies

One ( Entellus ) on his sinews, and his giant size

The last is stiff with age, his motions slow

He heaves for breath, he staggers to and fro. -

Yet equal in success, they ward, they strike

Their ways are different, but their art alike

Before, behind, the blows are dealt; aroun

Their hollow sides the rattling thumps resound

A storm of strokes, well meant, with fury flies

And errs about their temples, ears, and eyes

Nor always errs; for oft the gauntlet draw

A sweeping stroke along the crackling jaws

Hoary with age, Entellus stands his ground

But with his warping body wards the wound

His head and watchful eye keep even pace

While Dares traverses and shifts his place

And, like a captain who beleaguers roun

Some strong-built castle, on a rising ground

Views all the approaches with observing eyes

This, and that other part, in vain he tries

And more on industry than force relies

With hands on high, Entellus threats the foe

But Dares watched the motion from below

And slipped aside, and shunned the long descending blow

Entellus wastes his forces on the wind

And thus deluded of the stroke designed

Headlong and heavy fell: his ample breast

And weighty limbs, his ancient mother pressed

So falls a hollow pine, that long had stoo

On Ida’ s height or Erymanthus’ wood. -

Dauntless he rose, and to the fight returned

With shame his cheeks, his eyes with fury burned

Disdain and conscious virtue fired his breast

And, with redoubled force, his foe he pressed

He lays on loads with either hand amain

And headlong drives the Trojan o’ er the plain

Nor stops, nor stays; nor rest, nor breath allows

But storms of strokes descend about his brows

A rattling tempest, and a hail of blows

Dryden

To such a combat as this the apostle most manifestly alludes: and in the above description the reader will see the full force and meaning of the words, So fight I, not as one that beateth the air - I have a real and a deadly foe; and as I fight not only for my honor but for my life, I aim every blow well, and do execution with each

No man, who had not seen such a fight, could have given such a description as that above; and we may fairly presume that when Virgil was in Greece he saw such a contest at the Isthmian games, and therefore was enabled to paint from nature

Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector, who, by his agility and skill, (Poetice by Apollo), eluded the blow: -

Τρις μεν επιτ επορουσε ποδαρκης διος Αχιλλευς

Εγχεΐ χαλκειῳ, τρις δ ηερα τυψε βαθειαν

Iliad, lib. xx., ver. 44

Thrice struck Pelides with indignant heart

Thrice, in impressive air, he plunged the dart. -

Pope.

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Clarke: 1Co 9:27 - But I keep under my body, etc. But I keep under my body, etc. - This is an allusion, not only to boxers, but also to wrestlers in the same games, as we learn from the word ὑπ...

But I keep under my body, etc. - This is an allusion, not only to boxers, but also to wrestlers in the same games, as we learn from the word ὑπωπιαζω, which signifies to hit in the eyes; and δουλαγωγω, which signifies to trip, and give the antagonist a fall, and then keep him down when he was down, and having obliged him to acknowledge himself conquered, make him a slave. The apostle considers his body as an enemy with which he must contend; he must mortify it by self-denial, abstinence, and severe labor; it must be the slave of his soul, and not the soul the slave of the body, which in all unregenerate men is the case

Clarke: 1Co 9:27 - Lest - having preached to others Lest - having preached to others - The word κηρυξας, which we translate having preached, refers to the office of the κηρυξ, or herald,...

Lest - having preached to others - The word κηρυξας, which we translate having preached, refers to the office of the κηρυξ, or herald, at these games, whose business it was to proclaim the conditions of the games, display the prizes, exhort the combatants, excite the emulation of those who were to contend, declare the terms of each contest, pronounce the name of the victors, and put the crown on their heads. See my observations on this office in the notes at Mat 3:17

Clarke: 1Co 9:27 - Should be a castaway Should be a castaway - The word αδοκιμος signifies such a person as the βραβευται, or judges of the games, reject as not having ...

Should be a castaway - The word αδοκιμος signifies such a person as the βραβευται, or judges of the games, reject as not having deserved the prize. So Paul himself might be rejected by the great Judge; and to prevent this, he ran, he contended, he denied himself, and brought his body into subjection to his spirit, and had his spirit governed by the Spirit of God. Had this heavenly man lived in our days, he would by a certain class of people have been deemed a legalist; a people who widely differ from the practice of the apostle, for they are conformed to the world, and they feed themselves without fear

On the various important subjects in this chapter I have already spoken in great detail; not, indeed, all that might be said, but as much as is necessary. A few general observations will serve to recapitulate and impress what has been already said

1.    St. Paul contends that a preacher of the Gospel has a right to his support; and he has proved this from the law, from the Gospel, and from the common sense and consent of men. If a man who does not labor takes his maintenance from the Church of God, it is not only a domestic theft but a sacrilege. He that gives up his time to this labor has a right to the support of himself and family: he who takes more than is sufficient for this purpose is a covetous hireling. He who does nothing for the cause of God and religion, and yet obliges the Church to support him, and minister to his idleness, irregularities, luxury, avarice, and ambition, is a monster for whom human language has not yet got a name

2.    Those who refuse the laborer his hire are condemned by God and by good men. How liberal are many to public places of amusement, or to some popular charity, where their names are sure to be published abroad; while the man who watches over their souls is fed with the most parsimonious hand! Will not God abate this pride and reprove this hard-heartedness

3.    As the husbandman plows and sows in hope, and the God of providence makes him a partaker of his hope, let the upright preachers of God’ s word take example and encouragement by him. Let them labor in hope; God will not permit them to spend their strength for nought. Though much of their seed, through the fault of the bad ground, may be unfruitful, yet some will spring up unto eternal life

4.    St. Paul became all things to all men, that he might gain all. This was not the effect of a fickle or man-pleasing disposition; no man was ever of a more firm or decided character than St. Paul; but whenever he could with a good conscience yield so as to please his neighbor for his good to edification, he did so; and his yielding disposition was a proof of the greatness of his soul. The unyielding and obstinate mind is always a little mind: a want of true greatness always produces obstinacy and peevishness. Such a person as St. Paul is a blessing wherever he goes: on the contrary, the obstinate, hoggish man, is either a general curse, or a general cross; and if a preacher of the Gospel, his is a burthensome ministry. Reader, let me ask thee a question: If there be no gentleness in thy manners, is there any in thy heart? If there be little of Christ without, can there be much of Christ within

5.    A few general observations on the Grecian games may serve to recapitulate the subject in the four last verses

1.    The Isthmian games were celebrated among the Corinthians; and therefore the apostle addresses them, 1Co 9:24 : Know ye not, etc

2.    Of the five games there used, the apostle speaks only of three

Running; 1Co 9:24 : They which run in a race; and 1Co 9:26 : I therefore so run, not as uncertainly

Wrestling, 1Co 9:25 : Every man that striveth; ὁ αγωνιζομενος, he who wrestleth

Boxing, 1Co 9:26, 1Co 9:27 : So fight I, not as one that beateth the air; οὑτω πυκτευω, so fist I, so I hit; but I keep my body under; ὑπωπιαζω, I hit in the eye, I make the face black and blue

3.    He who won the race by running was to observe the laws of racing - keeping within the white line which marked out the path or compass in which they ran; and he was also to outrun the rest, and to come first to the goal; otherwise he ran uncertainly, 1Co 9:24, 1Co 9:26, and was αδοκιμος, one to whom the prize could not be judged by the judges of the games

4.    The athletic combatants, or wrestlers, observed a set diet. See the quotation from Epictetus, under 1Co 9:25. And this was a regimen both for quantity and quality; and they carefully abstained from all things that might render them less able for the combat; whence the apostle says they were temperate in all things, 1Co 9:25

5.    No person who was not of respectable family and connections was permitted to be a competitor at the Olympic games. St. Chrysostom, in whose time these games were still celebrated, assures us that no man was suffered to enter the lists who was either a servant or a slave, ουδεις αγωνιζεται δουλος, ουδεις στρατευεται οικετης· and if any such was found who had got himself inserted on the military list, his name was erased, and he was expelled and punished. Αλλ εαν ἁλῳ δουλος ων, μετα τιμωριας εκβαλλεται του των στρατιωτων καταολου . To prevent any person of bad character from entering the list at the Olympic games, the kerux, or herald, was accustomed to proclaim aloud in the theater when the combatant was brought forth: Μη τις τουτου κατηγορει; ὡστε αυτον αποσκευασαμενον της δουλειας την ὑποψιαν οὑτως εις τους αγωνας εμβηναι· Who can accuse this man? For which he gives this reason: "that being free from all suspicion of being in a state of slavery, (and elsewhere he says of being a thief, or of corrupt morals), he might enter the lists with credit."Chrysost. Homil. in Inscript. Altaris, etc., vol. iii. page 59, Edit. Benedict

6.    The boxers used to prepare themselves by a sort of σκιαμαχια, or going through all their postures of defense and attack when no adversary was before them. This was termed beating the air, 1Co 9:26; but when such came to the combat, they endeavored to blind their adversaries by hitting them in the eye, which is the meaning of ὑπωπιαζειν, as we have seen under 1Co 9:27

7.    The rewards of all these exercises were only a crown made of the leaves of some plant, or the bough of some tree; the olive, bay, laurel, parsley, etc., called here by the apostle φθαρτον στεφανον, a corruptible, withering, and fading crown; while he and his fellow Christians expected a crown incorruptible and immortal, and that could not fade away

8.    On the subject of the possibility of St. Paul becoming a castaway, much has been said in contradiction to his own words. He most absolutely states the possibility of the case: and who has a right to call this in question? The ancient Greek commentators, as Whitby has remarked, have made a good use of the apostle’ s saying, Ει δε Παυλος τουτο δεδοικεν ὁ τοσουτους διδαξας, τι αν ειποιμεν ἡμεις ; "If Paul, so great a man, one who had preached and labored so much, dreaded this, what cause have we to fear lest this should befall us?

9.    On the necessity of being workers together with God, in order to avoid apostasy, Clemens Alexandrinus has some useful observations in his Stromata, lib. vii., page 448, Edit. Oberthur: Ὡς δε, says he, ὁ ιατρος ὑγειαν παρεχεται τοις συνεργουσι προς ὑγειαν, οὑτως και ὁ Θεος την αΐδιον σωτηριαν τοις συνεργουσι προς γνωσιν τε και ευπραγιαν· "As a physician gives health to those who cooperate with him in their cure; so God also gives eternal salvation to them who are workers together with him in knowledge and a godly life.""Therefore,"says he, "it is well said among the Greeks, that when a certain wrestler, who had long inured his body to manly exercises, was going to the Olympic games, as he was passing by the statue of Jupiter he offered up this prayer: Ει παντα, ω Ζευ, δεοντως μοι τα προς τον αγωνα ταρεσκευασται, αποδος φερων δικαιως την νικην εμοι· ‘ O Jupiter, if I have performed every thing as I ought in reference to this contest, grant me the victory!’ "May we not feel something of this spirit in seeking the kingdom of God? And can any thing of this kind be supposed to derogate from the glory of Christ? St. Paul himself says, if a man contend for the mastery, yet is he not crowned except he strive lawfully. Shall we pretend to be wiser than the apostle; and say, that we may gain the crown, though we neither fight the good fight nor finish the course?

Calvin: 1Co 9:1 - Am I not free? // Have I not seen Jesus Christ // Are not ye my work 1.Am I not free? He confirms by facts what he had stated immediately before, — that he would rather never taste of flesh during his whole life, tha...

1.Am I not free? He confirms by facts what he had stated immediately before, — that he would rather never taste of flesh during his whole life, than give occasion of stumbling to a brother, and, at the same time, he shows that he requires nothing more from them than what he had himself practiced. And, assuredly, natural equity requires that whatever law is imposed by any one upon others, should be submitted to by himself. More especially a Christian teacher should impose upon himself this necessity, that he may have it always in his power to confirm his doctrine by an exemplary life. We know by experience, that it is a very unpleasant thing that Paul required from the Corinthians — to refrain, for the sake of their brethren, from making use of the liberty that was allowed them. He could scarcely have demanded this, if he had not taken the lead and shown them the way. And he had, it is true, promised that he would do this, but, as he might not be believed by all on his simply promising for the future, he makes mention of what he had already done. He brings forward a remarkable instance, in respect of his having denied himself the liberty which he might otherwise have used, purely in order that he might give the false Apostles no occasion for calumniating. He had preferred to earn his food with his own hands, rather than be supported at the expense of the Corinthians, to whom he administered the Gospel.

He treats, however, at great length of the right of the Apostles to receive food and clothing. This he does, partly for the purpose of stirring them up the more to forego many things for the sake of their brethren after his example, because they were unduly tenacious in the retaining of their own rights, and partly for the purpose of exposing more fully in view the unreasonableness of calumniators, who took occasion for reviling from what was anything but blameworthy. He speaks, also, interrogatively, in order to press the matter home more closely. The question — Am I not free? is of a general nature. When he adds — Am I not an Apostle ? he specifies a particular kind of liberty. “If I am an Apostle of Christ, why should my condition be worse than that of others?” Hence he proves his liberty on the ground of his being an Apostle.

Have I not seen Jesus Christ ? He expressly adds this, in order that he may not be reckoned inferior in any respect, to the other Apostles, for this one thing the malevolent and envious bawled out on all occasions — that he had received from the hands of men whatever he had of the gospel, inasmuch as he had never seen Christ. And, certainly, he had not had converse with Christ while he was in the world, but Christ had appeared to him after his resurrection. It was not a smaller privilege, however, to have seen Christ in his immortal glory, than to have seen him in the abasement of mortal flesh. He makes mention, also, afterwards of this vision, (1Co 15:8,) and mention is made of it twice in the Acts, (Act 9:3, and Act 22:6.) Hence this passage tends to establish his call, because, although he had not been set apart as one of the twelve, there was no less authority in the appointment which Christ published from heaven.

Are not ye my work ? He now, in the second place, establishes his Apostleship from the effect of it, because he had gained over the Corinthians to the Lord by the gospel. Now this is a great thing that Paul claims for himself, when he calls their conversion his work, for it is in a manner a new creation of the soul. But how will this correspond with what we had above — that

he that planteth is nothing, and he that watereth is nothing?
(1Co 3:7.)

I answer, that as God is the efficient cause, while man, with his preaching, is an instrument that can do nothing of itself, we must always speak of the efficacy of the ministry in such a manner that the entire praise of the work may be reserved for God alone. But in some cases, when the ministry is spoken of, man is compared with God, and then that statement holds good — He that planteth is nothing, and he that watereth is nothing; for what can be left to a man if he is brought into competition with God? Hence Scripture represents ministers as nothing in comparison with God; but when the ministry is simply treated of without any comparison with God, then, as in this passage, its efficacy is honorably made mention of, with signal encomiums. For, in that case, the question is not, what man can do of himself without God, but, on the contrary, God himself, who is the author, is conjoined with the instrument, and the Spirit’s influence with man’s labor. In other words, the question is not, what man himself accomplishes by his own power, but what God effects through his hands.

Calvin: 1Co 9:2 - If I am not an Apostle to others 2.If I am not an Apostle to others The sum of this tends to the establishing of his authority among the Corinthians, so as to place it beyond all dis...

2.If I am not an Apostle to others The sum of this tends to the establishing of his authority among the Corinthians, so as to place it beyond all dispute. “If there are those,” says he, “who have doubts as to my Apostleship, to you, at least, it ought to be beyond all doubt, for, as I planted your Church by my ministry, you are either not believers, or you must necessarily recognize me as an Apostle. And that he may not seem to rest in mere words, he states that the reality itself was to be seen, 479 because God had sealed his Apostleship by the faith of the Corinthians. Should any one, however, object, that this suits the false Apostles too, who gather disciples to themselves, I answer, that pure doctrine is above all things required, in order that any one may have a confirmation of his ministry in the sight of God from its effect. There is nothing, therefore, here to furnish impostors with matter of congratulation, if they have deceived any of the populace, nay, even nations and kingdoms, by their falsehoods. Although in some cases persons are the occasion of spreading the kingdom of Christ, who, nevertheless, do not preach the gospel sincerely, as is said in Phi 1:16, it is not without good reason that Paul infers from the fruit of his labor, that he is divinely commissioned: for the structure of the Corinthian Church was such, that the blessing of God could easily be seen shining forth in it, which ought to have served as a confirmation of Paul’s office.

Calvin: 1Co 9:3 - My defense 3.My defense Apart from the principal matter that he has at present in hand, it appears also to have been his intention to beat down, in passing, the...

3.My defense Apart from the principal matter that he has at present in hand, it appears also to have been his intention to beat down, in passing, the calumnies of those who clamored against his call, as if he had been one of the ordinary class of ministers. “I am accustomed,” says he, “to put you forward as my shield, in the event of any one detracting from the honor of my Apostleship.” Hence it follows, that the Corinthians are injurious and inimical to themselves, if they do not acknowledge him as such, for if their faith was a solemn attestation of Paul’s Apostleship, and his defense, against slanderers, the one could not be invalidated without the other falling along with it.

Where others read — those who interrogate me, I have rendered it — those that examine me — for he refers to those who raised a dispute as to his Apostleship. 480 Latin writers, I confess, speak of a criminal being interrogated 481 according to the laws, but the meaning of the word ἀνακρίνειν which Paul makes use of, seemed to me to be brought out better in this way.

Calvin: 1Co 9:4 - Have we not power 4.Have we not power ? He concludes from what has been already said, that he had a right to receive food and clothing from them, 482 for Paul ate and ...

4.Have we not power ? He concludes from what has been already said, that he had a right to receive food and clothing from them, 482 for Paul ate and drank, but not at the expense of the Church. This, then, was one liberty that he dispensed with. The other was, that he had not a wife — to be maintained, also, at the public expense. Eusebius infers from these words that Paul was married, but had left his wife somewhere, that she might not be a burden to the Churches, but there is no foundation for this, for he might bring forward this, even though unmarried. In honoring a Christian wife with the name of sister, he intimates, first of all, by this, how firm and lovely ought to be the connection between a pious pair, being held by a double tie. Farther he hints at the same time what modesty and honorable conduct ought to subsist between them. Hence, too, we may infer, how very far marriage is from being unsuitable to the ministers of the Church. I pass over the fact, that the Apostles made use of it, as to whose example we shall have occasion to speak ere long, but Paul here teaches, in general terms, what is allowable for all.

Calvin: 1Co 9:5 - Even as the other Apostles 5.Even as the other Apostles In addition to the Lord’s permission, he mentions the common practice of others. And with the view of bringing out mor...

5.Even as the other Apostles In addition to the Lord’s permission, he mentions the common practice of others. And with the view of bringing out more fully the waiving of his right, he proceeds step by step. In the first place, he brings forward the Apostles He then adds, “Nay, even the brethren of the Lord themselves also make use of it without hesitation — nay more, Peter himself, to whom the first place is assigned by consent of all, allows himself the same liberty.” By the brethren of the Lord, he means John and James, who were accounted pillars, as he states elsewhere. (Gal 2:9.) And, agreeably to what is customary in Scripture, he gives the name of brethren to those who were connected with Him by relationship.

Now, if any one should think to establish Popery from this, he would act a ridiculous part. We confess that Peter was acknowledged as first among the Apostles, as it is necessary that in every society there should always be some one to preside over the others, and they were of their own accord prepared to respect Peter for the eminent endowments by which he was distinguished, as it is proper to esteem and honor all that excel in the gifts of God’s grace. That preeminence, however, was not lordship — nay more, it had nothing resembling lordship. For while he was eminent among the others, still he was subject to them as his colleagues. Farther, it is one thing to have pre-eminence in one Church, and quite another, to claim for one’s self a kingdom or dominion over the whole world. But indeed, even though we should concede everything as to Peter, what has this to do with the Pope? For as Matthias succeeded Judas, (Act 1:26,) so some Judas might succeed Peter. Nay more, we see that during a period of more than nine hundred years among his successors, or at least among those who boast that they are his successors, there has not been one who was one whit better than Judas. This, however, is not the place to treat of these points. Consult my Institutes. (Volume 3.)

One thing farther must here be noticed, that the Apostles had no horror of marriage, which the Papal clergy so much abominate, as unbecoming the sanctity of their order. But it was after their time that that admirable discovery was made, that the priests of the Lord are polluted if they have intercourse with their lawful wives; and, at length matters came to such a pitch, that Pope Syricius did not hesitate to call marriage “ a pollution of the flesh, in which no one can please God.” What then must become of the poor Apostles, who continued in that pollution until death? Here, however, they have contrived a refined subtilty to effect their escape; for they say that the Apostles gave up the use of the marriage bed, but led about their wives with them, that they might receive the fruits of the gospel, or, in other words, support at the public expense. As if they could not have been maintained by the Churches, unless they wandered about from place to place; and farther, as if it were a likely thing that they would run hither and thither of their own accord, and without any necessity, in order that they might live in idleness at the public expense! For as to the explanation given by Ambrose, as referring to other persons’ wives, who followed the Apostles for the purpose of hearing their doctrine, it is exceedingly forced.

Calvin: 1Co 9:7 - Who hath gone a warfare at his own charges? 7.Who hath gone a warfare at his own charges? It is the present tense that is used 483 as meaning — is accustomed to go a warfare. I have, howeve...

7.Who hath gone a warfare at his own charges? It is the present tense that is used 483 as meaning — is accustomed to go a warfare. I have, however, with the view of taking off somewhat of the harshness, rendered it in the preterite. Now, by three comparisons, and these, too, taken from common life, he makes it out that it was allowable for him to live, if he chose, at the public expense of the Church, to show that he assumes nothing to himself but what human nature itself teaches us is reasonable. The first is taken from military law, for soldiers are wont to have their provisions furnished to them at the public expense. The second is taken from vine-dressers, for the husbandman plants a vine — not to throw away his pains, but to gather the fruit. The third is taken from keepers of cattle, for the shepherd does not lay out his labor for nothing, but eats of the milk of the flock — that is, he is supported from the produce. As natural equity points out this as reasonable, who will be so unjust as to refuse sustenance to the pastors of the Church? While it may happen, that some serve as soldiers at their own expense, as, for example, the Romans in ancient times, when no tribute was as yet paid, and there were no taxes, 484 this does not militate against Paul’s statement, for he simply takes his argument from common and everywhere received practice.

Calvin: 1Co 9:8 - Say I these things as a man 8.Say I these things as a man ? Lest any one should cavil, and say that in the things of the Lord the case is different, and therefore that he had to...

8.Say I these things as a man ? Lest any one should cavil, and say that in the things of the Lord the case is different, and therefore that he had to no purpose brought forward so many comparisons, he now adds, that the very same thing is commanded by the Lord. To speak as a man sometimes means — speaking according to the perverse judgment of the flesh, (as in Rom 3:5.) Here, however, it means — bringing forward only those things that are in common use among men, and are merely current (as they speak) in a human court. Now, that God himself designed that the labors of men should be remunerated by wages, he proves from this, that he prohibits the muzzling of the mouth of the ox that treadeth out the corn; and with the view of applying it to the subject in hand, he says, that God was not concerned as to oxen, but rather had regard to men.

In the first place, it may be asked, Why has he more particularly selected this proof, while he had in the law passages that were much clearer? as for example, Deu 24:15,

The wages of the hireling shall not remain with thee over night.

If any one, however, will take a nearer view, he will acknowledge that there is more force in this quotation, in which the Lord requires cattle to be taken care of, for from this it is inferred, from the less to the greater, how much equity he requires among men, when he wishes that it should be shown to brute animals. When he says, that God does not take care for oxen, you are not to understand him as meaning to exclude oxen from the care of God’s Providence, inasmuch as he does not overlook even the least sparrow. (Mat 6:26, and Mat 10:29.) Nor is it as if he meant to expound that precept allegorically, as some hair-brained spirits take occasion from this to turn everything into allegories. Thus they turn dogs into men, trees into angels, and turn all scripture into a laughing-stock.

Paul’s meaning is simple — that, when the Lord enjoins humanity to oxen, he does not do it for the sake of oxen, but rather from a regard to men, on whose account, too, the very oxen were created. That compassion, therefore, towards oxen should be a stimulus to us to stir up to the exercise of humanity among us, as Solomon says, (Pro 12:10,)

The righteous man hath a care over his beast,
but the bowels of the wicked are cruel.

Let it then be understood by you, that God is not so concerned for oxen, as to have had merely a regard to oxen in making that law, for he had mankind in view, and wished to accustom them to equity, that they might not defraud the workman of his hire. For it is not the ox that has the principal part in plowing or treading out the corn, but man, by whose industry the ox himself is set to work. Hence, what he immediately adds — He that ploweth, should plow in hope, etc. is an exposition of the precept, as if he had said, that it extends generally to any kind of recompense for labor.

Calvin: 1Co 9:10 - Because he that ploweth ought to plow in hope 10.Because he that ploweth ought to plow in hope There is a twofold reading in this passage, even in the Greek manuscripts, but the one that is more ...

10.Because he that ploweth ought to plow in hope There is a twofold reading in this passage, even in the Greek manuscripts, but the one that is more generally received is — He that thrasheth, in hope of partaking of his hope At the same time, the one that does not repeat the term hope twice in the second clause appears simpler, and more natural. 485 Hence, if I were at liberty to choose, I would prefer to read it thus: He that ploweth should plow in hope, and he that thrasheth in hope of participating As, however, the most of the Greek manuscripts agree in the former reading, and as the meaning remains the same, I have not ventured to make change upon it. Now he expounds the preceding injunction, and hence he says, that it is an unjust thing that the husbandman should lay out his pains to no purpose in plowing and thrashing, but that the end of his labor is the hope of receiving the fruits. As it is so, we may infer, that this belongs to oxen also, but Paul’s intention was to extend it farther, and apply it principally to men. Now, the husbandman is said to be a partaker of his hope, when he enjoys the produce which he has obtained when reaping, but hoped for when plowing.

Calvin: 1Co 9:11 - If we have sown unto you spiritual things 11.If we have sown unto you spiritual things There was one cavil remaining — for it might be objected, that labors connected with this life should ...

11.If we have sown unto you spiritual things There was one cavil remaining — for it might be objected, that labors connected with this life should without doubt have food and clothing as their reward; and that plowing and thrashing yield fruit, of which those that labor in these things are partakers; but that it is otherwise with the gospel, because its fruit is spiritual; and hence the minister of the word, if he would receive fruit corresponding to his labor, ought to demand nothing that is carnal. Lest any one, therefore, should cavil in this manner, he argues from the greater to the less. “Though food and clothing are not of the same nature with a minister’s labors, what injury do you sustain, if you recompense what is inestimable with a thing that is small and contemptible? For in proportion to the superiority of the soul above the body, does the word of the Lord excel outward sustenance, 486 inasmuch as it is the food of the soul.”

Calvin: 1Co 9:12 - If others assume this power over you // But we have not used this power 12.If others assume this power over you Again he establishes his own right from the example of others. For why should he alone be denied what others ...

12.If others assume this power over you Again he establishes his own right from the example of others. For why should he alone be denied what others assumed as their due? For as no one labored more than he among the Corinthians, no one was more deserving of a reward. He does not, however, make mention of what he has done, but of what he would have done in accordance with his right, if he had not of his own accord refrained from using it.

But we have not used this power He returns now to the point on which the matter hinges — that he had of his own accord given up that power which no one could refuse him, and that he was prepared rather to suffer all things, than by the use of his liberty throw any impediment in the way of the progress of the gospel. He wishes, therefore, that the Corinthians should, after his example, keep this end in view — to do nothing that would hinder or retard the progress of the gospel; for what he declares respecting himself it was their duty to perform according to their station; and he confirms here what he had said previously — that we must consider what is expedient (1Co 6:12.)

Calvin: 1Co 9:13 - Know ye not, 13.Know ye not, Apart from the question that he discusses, he appears to have dwelt the longer in taking notice of this point, with the view of repro...

13.Know ye not, Apart from the question that he discusses, he appears to have dwelt the longer in taking notice of this point, with the view of reproaching the Corinthians indirectly for their malignity in allowing the ministers of Christ to be reviled in a matter that was so justifiable. For if Paul had not of his own accord refrained from using his liberty, there was a risk of the progress of the gospel being obstructed. Never would the false Apostles have gained that point, had not ingratitude, to which the Corinthians were already prone, opened up the way for their calumnies. For they ought to have repelled them sharply; but instead of this they showed themselves excessively credulous, so that they would have been prepared to reject the gospel, if Paul had used his right. Such contempt of the gospel, and such cruelty towards their Apostle, deserved to be more severely reproved; but Paul, having found another occasion, touches upon it indirectly and mildly, with his usual modesty, that he may admonish them without affronting them.

Again he makes use of a new comparison, to prove that he had not used the power that he had from the Lord. Nor does he any longer borrow examples from any other source, but shows that this has been appointed by the Lord — that the Churches should provide for the support of their ministers. There are some that think that there are two comparisons in this passage, and they refer the former to the Lord’s priests, and the latter to those that acted as priests to the heathen gods. I am, however, rather of opinion that Paul expresses, as he is accustomed, the same thing by different terms. And, truly, it would have been a weak argument that was derived from the practice of the heathens, among whom the revenues of the priesthood were not devoted to food and clothing, but to magnificent dresses, royal splendor, and profuse luxury. These would, therefore, have been things too remote. I do not call it in question, however, that he has pointed out different kinds of ministerial offices; for there were priests of a higher order, and there were afterwards Levites, who were inferior to them, as is well known; but that is not much to the point.

The sum is this — “The Levitical priests were ministers of the Israelitish Church; the Lord appointed them sustenance from their ministry; hence in ministers of the Christian Church the same equity must be observed at the present day. Now the ministers of the Christian Church are those that preach the gospel.” This passage is quoted by Canonists, when they wish to prove that idle bellies must be fattened up, in order that they may perform their masses; 488 but how absurdly, I leave it to children themselves to judge. Whatever is stated in the Scriptures as to the support to be given to ministers, or the honor that is to be put upon them, they immediately seize hold of it, and twist it to their own advantage. For my part, however, I simply admonish my readers to consider attentively Paul’s words. He argues that pastors, who labor in the preaching of the gospel, ought to be supported, because the Lord in ancient times appointed sustenance for the priests, on the ground of their serving the Church. Hence a distinction must be made between the ancient priesthood and that of the present day. Priests under the law were set apart to preside over the sacrifices, to serve the altar, and to take care of the tabernacle and temple. Those at the present day are set apart to preach the word and to dispense the sacraments. The Lord has appointed no sacrifices for his sacred ministers to be engaged in; 489 there are no altars for them to stand at to offer sacrifices.

Hence appears the absurdity of those who apply this comparison, taken from sacrifices, to anything else than to the preaching of the gospel. Nay farther, it may be readily inferred from this passage, that all Popish priests, from the head himself to the lowest member, are guilty of sacrilege, who devour the revenues appointed for true ministers, while they do not in any way discharge their duty. For what ministers does the Apostle order to be maintained? Those that apply themselves to the preaching of the gospel. What right then have they to claim for themselves the revenues of the priesthood? 490 “Because they hum a tune and perform mass.” 491 But God has enjoined upon them nothing of that sort. Hence it is evident that they seize upon the reward due to others. When, however, he says that the Levitical priests were partakers with the altar, and that they ate of the things of the Temple, he marks out (μετωνυμικῶς) by metonymy, the offerings that were presented to God. For they claimed to themselves the sacred victims entire, and of smaller animals they took the right shoulder, and kidneys and tail, and, besides this, tithes, oblations, and first-fruits. The word ἱερόν, therefore, in the second instance, 492 is taken to mean the Temple.

Calvin: 1Co 9:15 - Nor have I written these things 15.Nor have I written these things As he might seem to be making it his aim, that in future a remuneration should be given him by the Corinthians, he...

15.Nor have I written these things As he might seem to be making it his aim, that in future a remuneration should be given him by the Corinthians, he removes that suspicion, and declares that, so far from this being his desire, he would rather die than give occasion for his being deprived of this ground of glorying — that he bestowed labor upon the Corinthians without any reward. Nor is it to be wondered that he set so high a value upon this glorying, inasmuch as he saw that the authority of the gospel in some degree depended upon it. For he would in this way have given a handle to the false apostles to triumph over him. Hence there was a danger, lest the Corinthians, despising him, should receive them with great applause. So much did he prefer, even before his own life, the power of advancing the gospel.

Calvin: 1Co 9:16 - For if I preach the gospel 16.For if I preach the gospel To show how very important it was not to deprive himself of that ground of glorying, he intimates what would have happe...

16.For if I preach the gospel To show how very important it was not to deprive himself of that ground of glorying, he intimates what would have happened, if he had simply discharged his ministry — that he would in this way have done nothing else than what the Lord had enjoined upon him by a strict necessity By doing that, he says, he would have had no occasion for glorying, as it was not in his power to avoid doing it. 493 It is asked, however, what glorying he here refers to, for he glories elsewhere in his exercising himself in the office of teaching with a pure conscience (Tit 1:3.) I answer, that he speaks of a glorying that he could bring forward in opposition to the false apostles, when they endeavored to find a pretext for reviling, as will appear more fully from what follows.

This is a remarkable statement, from which we learn, in the first place, what, as to ministers, is the nature, and what the closeness of the tie that is involved in their calling, and farther, what the pastoral office imports and includes. Let not the man, then, who has been once called to it, imagine that he is any longer at liberty to withdraw when he chooses, if, perhaps, he is harassed with vexatious occurrences, or weighed down with misfortunes, for he is devoted to the Lord and to the Church, and bound by a sacred tie, which it were criminal to break asunder. As to the second point, 494 he says that a curse was ready to fall upon him, if he did not preach the gospel Why? Because he has been called to it, and therefore is constrained by necessity How, therefore, will any one who succeeds to his office avoid this necessity ? What sort of successors, then, have the Apostles in the Pope and the other mitred bishops, who think that there is nothing that is more unbecoming their station, than the duty of teaching!

Calvin: 1Co 9:17 - For if I do this thing willingly // But if unwillingly, a dispensation is committed to me 17.For if I do this thing willingly By reward here is meant what the Latins term operae pretium , recompense for labor, 495 and what he had previ...

17.For if I do this thing willingly By reward here is meant what the Latins term operae pretium , recompense for labor, 495 and what he had previously termed glorying Others, however, interpret it otherwise — as meaning that a reward is set before all who discharge their duty faithfully and heartily. But, for my part, I understand the man who does this thing willingly, to be the man who acts with such cheerfulness, that, being intent upon edifying, as his one object of desire, he declines nothing that he knows will be profitable to the Church; as, on the other hand, he terms those unwilling, who in their actings submit, indeed, to necessity, but act grudgingly, because it is not from inclination. For it always happens that the man who undertakes any business with zeal, is also prepared of his own accord to submit to everything, which, if left undone, would hinder the accomplishment of the work. Thus Paul, being one that acted willingly, did not teach in a mere perfunctory manner, but left nothing undone that he knew to be fitted to promote and further his doctrine. This then was his recompense for labor, 496 and this his ground of g lorying — that he did with readiness of mind forego his right in respect of his applying himself to the discharge of his office willingly and with fervent zeal.

But if unwillingly, a dispensation is committed to me In whatever way others explain these words, the natural meaning, in my opinion, is this — that God does not by any means approve of the service done by the man who performs it grudgingly, and, as it were, with a reluctant mind. Whenever, therefore, God has enjoined anything upon us, we are mistaken, if we think that we have discharged it aright, when we perform it grudgingly; for the Lord requires that his servants be cheerful, (2Co 9:7,) so as to delight in obeying him, and manifest their cheerfulness by the promptitude with which they act. In short, Paul means, that he would act in accordance with his calling, only in the event of his performing his duty willingly and cheerfully.

Calvin: 1Co 9:18 - What then is my reward? // That I may not abuse my power 18.What then is my reward? He infers from what goes before, that he has a ground of glorying; in this, that he labored gratuitously in behalf of the ...

18.What then is my reward? He infers from what goes before, that he has a ground of glorying; in this, that he labored gratuitously in behalf of the Corinthians, because it appears from this, that he applied himself willingly to the office of teaching, inasmuch as he vigorously set himself to obviate all the hindrances in the way of the gospel; and not satisfied with merely teaching, endeavored to further the doctrine of it by every method. This then is the sum. “I am under the necessity of preaching the gospel: if I do it not, wo is unto me, for I resist God’s calling. But it is not enough to preach, unless I do it willingly; for he who fulfils the commandment of God unwillingly, does not act, as becomes him, suitably to his office. But if I obey God willingly, it will in that case be allowable for me to glory. Hence it was necessary for me to make the gospel without charge, that I might glory on good ground.”

Papists endeavor from this passage to establish their contrivance as to works of supererogation. 497 “Paul,” they say, “would have fulfilled the duties of his office by preaching the gospel, but he adds something farther over and above. Hence he does something beyond what he is bound to do, for he distinguishes between what is done willingly and what is done from necessity.” I answer, that Paul, it is true, went a greater length than the ordinary calling of pastors required, because he refrained from taking pay, which the Lord allows pastors to take. But as it was a part of his duty to provide against every occasion of offense that he foresaw, and as he saw, that the course of the gospel would be impeded, if he made use of his liberty, though that was out of the ordinary course, yet I maintain that even in that case he rendered to God nothing more than was due. For I ask: “Is it not the part of a good pastor to remove occasions of offense, so far as it is in his power to do so?” I ask again, “Did Paul do anything else than this?” There is no ground, therefore, for imagining that he rendered to God anything that he did not owe to him, inasmuch as he did nothing but what the necessity of his office (though it was an extraordinary necessity) demanded. Away, then, with that wicked imagination, 498 that we compensate for our faults in the sight of God by works of supererogation. 499 Nay more, away with the very term, which is replete with diabolical pride. 500 This passage, assuredly, is mistakenly perverted to bear that meaning.

The error of Papists is refuted in a general way in this manner: Whatever works are comprehended under the law, are falsely termed works of supererogation, as is manifest from the words of Christ. (Luk 17:10.)

When ye have done all things that are commanded you, say,
We are unprofitable servants: we have done what we were bound to do.

Now we acknowledge that no work is good and acceptable to God, that is not included in God’s law. This second statement I prove in this way: There are two classes of good works; for they are all reducible either to the service of God or to love. Now nothing belongs to the service of God that is not included in this summary: Thou shalt love the Lord with all thy heart, with all thy soul, with all thy strength There is also no duty of love that is not required in that precept — Love thy neighbor as thyself (Mar 12:30.) But as to the objection that is brought forward by Papists, that it is possible for one to be acceptable, if he devotes the tenth part of his income, and infer from this, that if he goes so far as to devote the fifth part, he does a work of supererogation, it is easy to remove away this subtilty. For that the deeds of the pious are approved, is not by any means owing to their perfection, but it is because the imperfection and deficiency are not reckoned to their account. Hence even if they were doing an hundred-fold more than they do, they would not, even in that case, exceed the limits of the duty that they owe.

That I may not abuse my power From this it appears, that such a use of our liberty as gives occasion of offense, is an uncontrolled liberty and abuse. We must keep, therefore, within bounds, that we may not give occasion of offense. This passage also confirms more fully what I just now touched upon, that Paul did nothing beyond what the duty of his office required, because it was not proper that the liberty, that was allowed him by God, should be in any way abused.

Calvin: 1Co 9:19 - Though I was free from all 19.Though I was free from all Εκ πάντων, that is, from all, may be taken either in the neuter gender or in the masculine. If in the neuter,...

19.Though I was free from all Εκ πάντων, that is, from all, may be taken either in the neuter gender or in the masculine. If in the neuter, it will refer to things; if in the masculine, to persons I prefer the second He has as yet shown only by one particular instance how carefully he had accommodated himself to the weak. Now he subjoins a general statement, and afterwards enumerates several instances. The general observation is this — that while he was not under the power of any one, he lived as if he had been subject to the inclination of all, and of his own accord subjected himself to the weak, to whom he was under no subjection. The particular instances are these — that among the Gentiles he lived as if he were a Gentile, and among the Jews he acted as a Jew: that is, while among Jews he carefully observed the ceremonies of the law, he was no less careful not to give occasion of offense to the Gentiles by the observance of them.

He adds the particle as, to intimate that his liberty was not at all impaired on that account, for, however he might accommodate himself to men, he nevertheless remained always like himself inwardly in the sight of God. To become all things is to assume all appearances, as the case may require, or to put on different characters, according to the diversity among individuals. As to what he says respecting his being without law and under the law, you must understand it simply in reference to the ceremonial department; for the department connected with morals was common to Jews and Gentiles alike, and it would not have been allowable for Paul to gratify men to that extent. For this doctrine holds good only as to things indifferent, as has been previously remarked.

Calvin: 1Co 9:21 - Though not without law to God 21.Though not without law to God He wished by this parenthesis to soften the harshness of the expression, for it might. have seemed harsh at first vi...

21.Though not without law to God He wished by this parenthesis to soften the harshness of the expression, for it might. have seemed harsh at first view to have it said, that he had come to be without law. Hence in order that this might not be taken in a wrong sense, he had added, by way of correction, that he had always kept in view one law — that of subjection to Christ. By this too he hints that odium was excited against him groundlessly and unreasonably, as if he called men to an unbridled licentiousness, while he taught exemption from the bondage of the Mosaic law. Now he calls it expressly the law of Christ, in order to wipe away the groundless reproach, with which the false apostles branded the gospel, for he means, that in the doctrine of Christ nothing is omitted, that might serve to give us a perfect rule of upright. living.

Calvin: 1Co 9:22 - To the weak I became as weak 22.To the weak I became as weak Now again he employs a general statement, in which he shows to what sort of persons he accomodated himself, and with ...

22.To the weak I became as weak Now again he employs a general statement, in which he shows to what sort of persons he accomodated himself, and with what design. He judaized in the presence of the Jews, but not before them all, for there were many headstrong persons, who, under the influence of Pharisaical pride or malice, would have wished that Christian liberty were altogether taken away. To those persons he would never have been so accommodating, for Christ would not have us care for persons of that sort.

Let them alone, (says he,) they are blind, and leaders of the blind. (Mat 15:14.)

Hence we must accommodate ourselves to the weak, not to the obstinate. 501

Now his design was, that he might bring them to Christ — not that he might promote his own advantage, or retain their good will. To these things a third must be added — that it was only in things indifferent, that are otherwise in our choice, that he accommodated himself to the weak. Now, if we consider how great a man Paul was, who stooped thus far, ought we not to feel ashamed — we who are next to nothing in comparison with him — if, bound up in self, we look with disdain upon the weak, and do not deign to yield up a single point to them? But while it is proper that we should accommodate ourselves to the weak, according to the Apostle’s injunction, and that, in things indifferent, and with a view to their edification, those act an improper part, who, with the view of consulting their own ease, avoid those things that would offend men, and the wicked, too, rather than the weak. Those, however, commit a two-fold error, who do not distinguish between things indifferent and things unlawful, and accordingly do not hesitate, for the sake of pleasing men, to engage in things that the Lord has prohibited. The crowning point, however, of the evil is this — that they abuse this statement of Paul to excuse their wicked dissimulation. But if any one will keep in view these three things that I have briefly pointed out, he will have it easily in his power to refute those persons.

We must observe, also, the word that he makes use of in the concluding clause; 502 for he shows for what purpose he endeavors to gain all — with a view to their salvation. At the same time, he here at length modifies the general statement, unless perhaps you prefer the rendering of the old translation, which is found even at this day in some Greek manuscripts. 503 For in this place, too, he repeats it — that I may by all means save some 504 But as the indulgent temper, that Paul speaks of, has sometimes no good effect, this limitation is very suitable — that, although he might not do good to all, he, nevertheless, had never left off consulting the advantage of at least a few. 505

Calvin: 1Co 9:23 - That I may become a partaker of it 23.That I may become a partaker of it As the Corinthians might think with themselves, that this was a peculiarity in Paul’s case on the ground of h...

23.That I may become a partaker of it As the Corinthians might think with themselves, that this was a peculiarity in Paul’s case on the ground of his office, he argues, from the very design of it, that this is common to all Christians. For when he declares, that his aim had been, that he might become a partaker of the gospel, he indirectly intimates, that all who do not act the same part with him are unworthy of the fellowship of the gospel. To become a partaker of the gospel is to receive the fruit of it.

Calvin: 1Co 9:24 - Know ye not, that they who run in a race // So run 24.Know ye not, that they who run in a race He has laid down the doctrine, and now, with the view of impressing it upon the minds of the Corinthians,...

24.Know ye not, that they who run in a race He has laid down the doctrine, and now, with the view of impressing it upon the minds of the Corinthians, he adds an exhortation. He states briefly, that what they had hitherto attained was nothing, unless they steadfastly persevered, inasmuch as it is not enough to have once entered on the Lord’s way, if they do not strive until they reach the goal, agreeably to that declaration of Christ — He that shall endure unto the end, etc. (Mat 10:22.) Now he borrows a similitude from the race-course. 508 For as in that case many descend into the arena, but he alone is crowned who has first reached the goal, so there is no reason why any one should feel satisfied with himself on the ground of his having once entered upon the race prescribed in the gospel, unless he persevere in it until death. There is, however, this difference between our contest and theirs, that among them only one is victorious, and obtains the palm — the man who has got before all the others; 509 but our condition is superior in this respect, that there may be many at the same time. 510 For God requires from us nothing more than that we press on vigorously until we reach the goal. 511 Thus one does not hinder another: nay more, those who run in the Christian race are mutually helpful to each other. He expresses the same sentiment in another form in 2Ti 2:5,

If any one striveth, he is not crowned, unless he strives lawfully.

So run Here we have the application of the similitude — that it is not enough to have set out, if we do not continue to run during our whole life. For our life is like a race-course. We must not therefore become wearied after a short time, like one that stops short in the middle of the race-course, but instead of this, death alone must put a period to our running. The particle ὅυτω, ( so,) may be taken in two ways. Chrysostom connects it with what goes before, in this manner: as those who run do not stop running until they have reached the goal, so do ye also persevere, and do not stop running so long as you live. It will, however, correspond not inaptly with what follows. “You must not run so as to stop short in the middle of the race-course, but so as to obtain the prize.” As to the term stadium, ( race-course,) and the different kinds of races, 512 I say nothing, as these things may be obtained from grammarians, and it is generally known that there were some races on horseback, and others on foot. Nor are these things particularly needed for understanding Paul’s meaning.

Calvin: 1Co 9:25 - Now every one that striveth 25.Now every one that striveth As he had exhorted to perseverance, it remained to state in what way they must persevere. This second thing he now s...

25.Now every one that striveth As he had exhorted to perseverance, it remained to state in what way they must persevere. This second thing he now sets before them by a comparison taken from pugilists; not indeed in every particular, 513 but in so far as was required by the subject in hand, within which he confines himself — how far they ought to yield to the weakness of the brethren. Now he argues from the less to the greater, that it is an unseemly thing if we grudge to give up our right, inasmuch as the pugilists eating their coliphium, 514 and that sparingly and not to the full, voluntarily deny themselves every delicacy, in order that they may have more agility for the combat, and they do this, too, for the sake of a corruptible crown But if they value so highly a crown of leaves that quickly fades, what value ought we to set upon a crown of immortality? Let us not, therefore, think it hard to give up a little of our right. It is well known that wrestlers were contented with the most frugal diet, so that their simple fare has become proverbial.

Calvin: 1Co 9:26 - I therefore so run 26.I therefore so run He returns to speak of himself, that his doctrine may have the more weight, on his setting himself forward by way of pattern. W...

26.I therefore so run He returns to speak of himself, that his doctrine may have the more weight, on his setting himself forward by way of pattern. What. he says here some refer to assurance of hope — (Heb 6:11) — “I do not run in vain, nor do I run the risk of losing my labor, for I have the Lord’s promise, which never deceives.” It rather appears to me, however, that his object is to direct the course of believers straight forward toward the goal, that it may not be wavering and devious. “The Lord exercises us here in the way of running and wrestling, but he sets before us the object at which we ought to aim, and prescribes a sure rule for our wrestling, that we may not weary ourselves in vain.” Now he takes in both the similitudes that he had employed. “I know,” says he, “ whither I am running, and, like a skillful wrestler, I am anxious that I may not miss my aim.” Those things ought to kindle up and confirm the Christian breast, so as to devote itself with greater alacrity to all the duties of piety; 515 for it is a great matter not to wander in ignorance through uncertain windings.

Calvin: 1Co 9:27 - But I keep under my body // That, when I have preached to others 27.But I keep under my body 516 Budaeus reads Observo ; ( I keep a watch over;) but in my opinion the Apostle has employed the word ὑπωπιά...

27.But I keep under my body 516 Budaeus reads Observo ; ( I keep a watch over;) but in my opinion the Apostle has employed the word ὑπωπιάζειν 517 here, to mean treating in a servile manner 518 For he declares that he does not indulge self, but restrains his inclinations — which cannot be accomplished unless the body is tamed, and, by being held back from its inclinations, is habituated to subjection, like a wild and refractory steed. The ancient monks, with a view to yield obedience to this precept contrived many exercises of discipline, for they slept on benches, they forced themselves to long watchings, and shunned delicacies. The main thing, however, was wanting in them, for they did not apprehend why it was that the Apostle enjoins this, because they lost sight of another injunction —

to take no concern for our flesh to fulfill the lusts thereof.
(Rom 13:14.)

For what he says elsewhere (1Ti 4:8) always holds good — that bodily exercise profiteth little. Let us, however, treat the body so as to make a slave of it, 519 that it may not, by its wantonness, keep us back from the duties of piety; and farther, that we may not indulge it, so as to occasion injury, or offense, to others.

That, when I have preached to others Some explain these words in this way — “Lest, after having taught others with propriety and faithfulness, I should incur the judgment of condemnation in the sight of God by a wicked life.” But it will suit better to view this expression as referring to men, in this way — “My life ought to be a kind of rule to others. Accordingly, I strive to conduct myself in such a manner, that my character and conduct may not be inconsistent with my doctrine, and that thus I may not, with great disgrace to myself, and a grievous occasion of offense to my brethren, neglect those things which I require from others.” It may also be taken in connection with a preceding statement, (1Co 9:23,) in this way — “Lest I should be defrauded of the gospel, of which others are partakers through means of my labors.”

Defender: 1Co 9:1 - an apostle Evidently a key requirement for the apostolic office was that of having been directly chosen and called by Jesus Christ in person, as Paul had been on...

Evidently a key requirement for the apostolic office was that of having been directly chosen and called by Jesus Christ in person, as Paul had been on the road to Damascus (Act 9:3-6, Act 9:15, Act 9:16). Note also the requisites for choosing a successor to Judas (Act 1:21, Act 1:22), indicating they also must have witnessed the resurrected Christ. Thus, no true apostles are living today."

Defender: 1Co 9:5 - a sister, a wife Although Paul had recommended the celibate state as conducive to full-time dedication to the Lord's service (1Co 7:32, 1Co 7:33), he clearly recognize...

Although Paul had recommended the celibate state as conducive to full-time dedication to the Lord's service (1Co 7:32, 1Co 7:33), he clearly recognized that it was also good to be married (1Co 7:2, 1Co 7:38), and that even the apostles had such a right if they so chose. There is no Biblical requirement for a celibate clergy. Peter (same as "Cephas"), for example, had a wife (Mat 8:14)."

Defender: 1Co 9:9 - it is written This passage is quoted from Deu 25:4. See also 1Ti 5:18. Paul stressed that, even though he had a right to marry, he chose not to for the gospel's sak...

This passage is quoted from Deu 25:4. See also 1Ti 5:18. Paul stressed that, even though he had a right to marry, he chose not to for the gospel's sake. Similarly, he and others who preach the gospel had the right to be supported by those who had profited thereby (1Co 9:14), but he chose not to, in order not to be a stumbling block to those who needed it (1Co 9:15)."

Defender: 1Co 9:22 - all things to all men Paul's obsession to "gain" people for Christ compelled him to learn how to approach all prospects in terms of their own particular backgrounds and con...

Paul's obsession to "gain" people for Christ compelled him to learn how to approach all prospects in terms of their own particular backgrounds and concerns. This can be a great example to modern Christians provided they do not carry it beyond the bounds set by the apostle. That is, his purpose was always "for the gospel's sake" (1Co 9:23), and it was vital to him that the Gospel was not "another gospel" and that the Christ he preached was not "another Jesus" (2Co 11:4). Being "made all things to all men" does not involve compromise of God's truth concerning Christ and His Gospel. People are not really won to the true Christ and His saving Gospel by compromising with the beliefs and behaviors of the ungodly world."

Defender: 1Co 9:27 - a castaway The Greek for "castaway" (adokimos) means literally "disapproved," but it does not suggest being discarded altogether. Paul had just written about los...

The Greek for "castaway" (adokimos) means literally "disapproved," but it does not suggest being discarded altogether. Paul had just written about losing all rewards but still being saved (1Co 3:15), and he realized that this could become possible even for him."

TSK: 1Co 9:1 - I not an // am I not free // have // are I not an : 1Co 9:2, 1Co 9:3, 1Co 1:1, 1Co 15:8, 1Co 15:9; Act 9:15, Act 13:2, Act 14:4, Act 22:14, Act 22:15, Act 16:17, Act 16:18; Rom 1:1, Rom 1:5; ...

TSK: 1Co 9:2 - for for : Joh 6:27; 2Co 3:1-3, 2Co 12:12

TSK: 1Co 9:3 - answer // them answer : Act 22:1, Act 25:16; Phi 1:7, Phi 1:17; 2Ti 4:16 *Gr. them : 1Co 14:37; 2Co 10:7, 2Co 10:8, 2Co 12:16-19, 2Co 13:3, 2Co 13:5, 2Co 13:10

TSK: 1Co 9:4 - we we : 1Co 9:7-14; Mat 10:10; Luk 10:7; Gal 6:6; 1Th 2:6; 2Th 3:8, 2Th 3:9; 1Ti 5:17, 1Ti 5:18

TSK: 1Co 9:5 - to lead // a sister // wife // the brethren // Cephas to lead : 1Ti 3:2, 1Ti 4:3; Tit 1:6; Heb 13:4 a sister : 1Co 7:15, 1Co 7:39; Son 4:9, Son 4:10,Son 4:12, Son 5:1, Son 5:2; Rom 16:1; 1Ti 5:2 wife : or...

TSK: 1Co 9:6 - Barnabas // have Barnabas : Act 4:36, Act 11:22, Act 13:1, Act 13:2, Act 13:50, Act 14:12, Act 15:36, Act 15:37 have : 1Co 4:11, 1Co 4:12; Act 18:3, Act 20:34, Act 20:...

TSK: 1Co 9:7 - goeth // planteth // or // eateth not of the milk goeth : 2Co 10:4, 2Co 10:5; 1Ti 1:18, 1Ti 6:12; 2Ti 2:3, 2Ti 2:4, 2Ti 4:7 planteth : 1Co 3:6-8; Deu 20:6; Pro 27:18; Son 8:12 or : Jer 23:2, Jer 23:3;...

TSK: 1Co 9:8 - as // or as : 1Co 7:40; Rom 6:19; 1Th 2:13, 1Th 4:8 or : 1Co 14:34; Isa 8:20; Rom 3:31

TSK: 1Co 9:9 - Thou // Doth Thou : Deu 25:4; 1Ti 5:18 Doth : Num 22:28-35; Deu 5:14; Psa 104:27, Psa 145:15, Psa 145:16, Psa 147:8, Psa 147:9; Jon 4:11; Mat 6:26-30; Luk 12:24-28

TSK: 1Co 9:10 - For // that ploweth For : Mat 24:22; Rom 15:4; 2Co 4:15 that ploweth : 1Co 3:9; Luk 17:7, Luk 17:8; Joh 4:35-38; 2Ti 2:6

TSK: 1Co 9:11 - sown // a great sown : Mal 3:8, Mal 3:9; Mat 10:10; Rom 15:27; Gal 6:6 a great : 2Ki 5:13; 2Co 11:15

TSK: 1Co 9:12 - others // are not // Nevertheless // but // hinder others : 2Co 11:20 are not : 1Co 9:2, 1Co 4:14, 1Co 4:15 Nevertheless : 1Co 9:15, 1Co 9:18; Act 20:31-34; 2Co 11:7-10, 2Co 12:13, 2Co 12:14; 1Th 2:6-9...

TSK: 1Co 9:13 - they // live they : 1Co 10:18; Lev 6:16-18, Lev 6:26, Lev 7:6-8; Num 5:9, Num 5:10, Num 18:8-20; Deu 10:9, Deu 18:1-5; 1Sa 2:28 live : or, feed

TSK: 1Co 9:14 - ordained ordained : 1Co 9:4; Mat 10:10; Luk 10:7; Gal 6:6; 1Ti 5:17

TSK: 1Co 9:15 - I have // neither // for I have : 1Co 9:12, 1Co 4:12; Act 8:3, Act 20:34; 1Th 2:9; 2Th 3:8 neither : 2Co 11:9-12, 2Co 12:13-18 for : Mat 18:6; Act 20:24; Phi 1:20-23

TSK: 1Co 9:16 - I have // for // woe I have : Rom 4:2, Rom 15:17 for : Jer 1:17, Jer 20:7, Jer 20:9; Amo 3:8, Amo 7:15; Act 4:20, Act 9:6, Act 9:15, Act 26:16-20; Rom 1:14 woe : Isa 6:5; ...

TSK: 1Co 9:17 - if I // have // against // dispensation if I : 1Ch 28:9, 1Ch 29:5, 1Ch 29:9, 1Ch 29:14; Neh 11:2; Isa 6:8; 2Co 8:12; Phm 1:14; 1Pe 5:2-4 have : 1Co 3:8, 1Co 3:14; Mat 10:41 against : Exo 4:1...

TSK: 1Co 9:18 - when // that I when : 1Co 9:6, 1Co 9:7, 1Co 10:33; 2Co 4:5, 2Co 11:7-9, 2Co 12:13-18; 1Th 2:6; 2Th 3:8, 2Th 3:9 that I : 1Co 7:31, 1Co 8:9; Rom 14:15

TSK: 1Co 9:19 - I be // I made // that I be : 1Co 9:1; Gal 5:1 I made : 1Co 10:33; Mat 20:26-28; Joh 13:14, Joh 13:15; Rom 1:14, Rom 15:2; 2Co 4:5; Gal 5:13 that : 1Co 9:20-22, 1Co 7:16; Pr...

TSK: 1Co 9:20 - unto // are under unto : Act 16:3, Act 17:2, Act 17:3, Act 18:18, Act 21:20-26 are under : Rom 3:19, Rom 6:14, Rom 6:15; Gal 4:5, Gal 4:21, Gal 5:18

TSK: 1Co 9:21 - them // not them : Act 15:28, Act 16:4, Act 21:25; Rom 2:12, Rom 2:14; Gal 2:3, Gal 2:4, Gal 2:12-14, Gal 3:2 not : 1Co 7:19-22; Psa 119:32; Mat 5:17-20; Rom 7:22...

TSK: 1Co 9:22 - To the weak // I am // that I might by To the weak : 1Co 8:13; Rom 15:1; 2Co 11:29; Gal 6:1 I am : 1Co 10:33 that I might by : 1Co 9:19, 1Co 7:16; Rom 11:14

To the weak : 1Co 8:13; Rom 15:1; 2Co 11:29; Gal 6:1

I am : 1Co 10:33

that I might by : 1Co 9:19, 1Co 7:16; Rom 11:14

TSK: 1Co 9:23 - for // that for : 1Co 9:12; Mar 8:35; 2Co 2:4; Gal 2:5; 2Ti 2:10 that : 1Co 9:25-27; 2Ti 2:6; Heb 3:1, Heb 3:14; 1Pe 5:1; 1Jo 1:3

TSK: 1Co 9:24 - they // run in // so run they : Hos 12:10 run in : Psa 19:5; Ecc 9:11; Jer 12:5 so run : 1Co 9:26; Gal 2:2, Gal 5:7; Phi 2:16, Phi 3:14; 2Ti 4:7, 2Ti 4:8; Heb 12:1; Jam 1:12; ...

TSK: 1Co 9:25 - striveth // temperate // but striveth : Eph 6:12-18; 1Ti 6:12; 2Ti 2:5, 2Ti 4:7; Heb 12:4 temperate : Gal 5:23; Tit 1:8, Tit 2:2; 2Pe 1:6 but : 1Co 15:54; 2Ti 4:8; Heb 12:28; Jam ...

TSK: 1Co 9:26 - not // so not : 2Co 5:1, 2Co 5:8; Phi 1:21; 2Ti 1:12, 2Ti 2:5; Heb 4:1; 1Pe 5:1; 2Pe 1:10 so : Mat 11:12; Luk 13:24; Eph 6:12; Col 1:29

TSK: 1Co 9:27 - I keep // and // lest // a castaway I keep : 1Co 9:25, 1Co 4:11, 1Co 4:12, 1Co 6:12, 1Co 6:13, 1Co 8:13; Rom 8:13; 2Co 6:4, 2Co 6:5, 2Co 11:27; Col 3:5; 2Ti 2:22; 1Pe 2:11 and : Rom 6:18...

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Poole: 1Co 9:1 - Chapter Introduction // Am I not an apostle? // Am I not free? // Have I not seen Jesus Christ? // Are not ye my work in the Lord? 1Co 9:1,2 Paul vindicateth his apostolical character, 1Co 9:3-14 and right to a maintenance from the churches, 1Co 9:15-18 though he relinquishe...

1Co 9:1,2 Paul vindicateth his apostolical character,

1Co 9:3-14 and right to a maintenance from the churches,

1Co 9:15-18 though he relinquished that right for the

furtherance of the gospel, not content with

doing only his indispensable duty,

1Co 9:19-23 but voluntarily subjecting himself in many

points, where he was otherwise free, in order

thereby to win over more converts to Christ.

1Co 9:24,25 Those who contend for a corruptible crown use

much labour and abstinence.

1Co 9:26,27 So doth the apostle strive for one that is

incorruptible.

Chapter Introduction

In the greater part of this chapter, the apostle proceedeth in his former discourse, not speaking particularly to the case of eating meat offered to idols, but to the general point, viz. That it is our duty to abate of our liberty, when we see we cannot use it without harm to other Christians. And here he proposeth to them his own example, who had restrained himself in three things, to two of which he had a liberty, and yet avoided it, and that not to prevent their sinning, but only their suffering, and that, too, only by being by him over-burdened:

1. As to eating and drinking.

2. Abstaining from marriage, by which he might have been more chargeable to them.

3. Requiring maintenance of them for his labour amongst them. As to both which he declares he had from God’ s law a liberty, but had forborne to use that part from which the church in that state might be prejudiced.

Am I not an apostle? Some that are puffed up or seduced, will, it may be, deny that I am an apostle, a preacher of the gospel of the greatest eminency, immediately sent out by Christ to preach his gospel; but will any of you deny it?

Am I not free? Have I not the same liberty that any of you have in things wherein the law of God hath no more determined me than you? What charter of liberty hath God given to any of you more than he hath to me?

Have I not seen Jesus Christ? Did not I see Christ in my going to Damascus? Act 9:5 22:13,14 ; and when I was in my ecstasy, when I was rapt into the third heavens? 2Co 12:2-4 ; in prison? Act 23:11 . He was the only apostle we read of, who saw Christ after his ascension.

Are not ye my work in the Lord? If others will not look upon me as an apostle: God having wrought nothing upon their souls by my ministry, yet you, whose faith is my work, though in the Lord, as the principal efficient Cause, yet by me as God’ s instrument, cannot deny me to be so: if my having seen Jesus Christ, and being immediately sent out by him, be not enough to prove me so to you, yet the effects of my ministry upon you puts it past your denial.

Poole: 1Co 9:2 - the seal He had, 1Co 9:1 , told them they were his work in the Lord, from whence he concludes here, that he was an apostle, that is, one sent of Christ to th...

He had, 1Co 9:1 , told them they were his work in the Lord, from whence he concludes here, that he was an apostle, that is, one sent of Christ to them for the good of their souls, whatever he was to others. You, saith he, as to yourselves at least, are

the seal of my apostolical office; it hath a confirmation in you by the effect, as the writing is confirmed by the seal. For how can you think, that the blessing of the Lord should go along with my preaching, to turn you from pagan idolatry, and your lewd courses of life, to the true Christian religion, and to a holy life and conversation, if God had not send me. There is no such argument to prove a minister sent of Christ, as the success of his ministry in the conversion of souls unto God. It is true, we cannot conclude, that a minister is no true minister if he be able to produce no such seals of his calling; for the spiritual seed may for a time lie under the clods, and changes may be wrought in hearts, which are not published to the world; and even Isaiah may be sent to make the hearts of people fat. But where those seals can be produced, it is a most certain sign that the minister is a true minister, that is, one sent of God; for he could be no instrument to do such works if God were not with him; and if God had not sent him, he would not be with him so blessing his ministry. Yet it is possible the man may have his personal errors; for though some men doubt, whether an instance can be given of one openly and scandalously wicked, whom God ever honoured to be his instrument to convert souls, yet it would be rashly affirmed by any to say, that Judas (though a son of perdition, but not scandalous till the last) was an instrument to convert none.

Poole: 1Co 9:3 - -- These words may be understood in a double reference: either to what went before; then the sense is this: To those that examine me about my apostlesh...

These words may be understood in a double reference: either to what went before; then the sense is this: To those that examine me about my apostleship, this is my answer; That I have seen the Lord, that you are my work in the Lord, and the seal of my ministry. Or with reference to the words that follow; then the sense is this: If any man examine me, how I myself practise the doctrine which I preach to others, and determine myself as to my liberty for the good and profit of others, I give them the following answer.

Poole: 1Co 9:4 - -- Could I not eat and drink of such things offered to idols as well as you? Have not I as great a knowledge, and as much liberty? Yet, you see, I forb...

Could I not eat and drink of such things offered to idols as well as you? Have not I as great a knowledge, and as much liberty? Yet, you see, I forbear. But the generality of interpreters rather incline to interpret it by what followeth: then, though it be here shortly expressed, and more fully opened afterward, yet the sense is: Have not I power to ask a maintenance of you, by which I should be enabled to eat and drink?

Poole: 1Co 9:5 - Have we not power to lead about a sister, a wife? // As well as other apostles, and as the brethren of the Lord, and Cephas Have we not power to lead about a sister, a wife? Those that by those terms, adelfhn, gunaika , understand, not (as we translate it) a sister, a wif...

Have we not power to lead about a sister, a wife? Those that by those terms, adelfhn, gunaika , understand, not (as we translate it) a sister, a wife, but a woman, that should out of her estate have contributed to the apostle’ s maintenance, (as Joanna the wife of Chuza Herod’ s steward, and Susanna, and many others, followed Christ, and ministered to him of their substance, Luk 8:3 ), seem not to consider:

1. That such women would have been no burden, but a help to the church (which is quite contrary to the apostle’ s sense).

2. That the term lead about, imports a conjugal relation to the woman.

3. That if this had been the sense, it had been enough to have said, to lead about a woman; he should not need have said, a sister, a woman.

4. That such leading about a woman, not their wife, had been scandalous.

5. That the very phrase, a sister, a wife, answers the phrase, Act 23:1 , Men, brethren, which signifies no more than, O ye Christian men; as a sister, a wife, signifies here a Christian wife.

6. That we no where read, that Peter, James, John, Judas, (here called the brethren of the Lord ), or any of the other apostles, ever in their travels carried about with them any such rich matrons, not their wives, who (as those, Luk 8:3 ) ministered to them of their substance. Our interpreters have therefore justly translated it, a sister, a wife; and the sense is: Have I not power to marry? Yet the phrase teaches us two things:

a) That Christians have no power, that is, no lawful power, to marry such as are no Christians, their wives must be their sisters also in Christ.

b) That husbands and wives ought to be undivided companions one to another.

As well as other apostles, and as the brethren of the Lord, and Cephas: he instanceth in several apostles that were married, Peter, (called Cephas ), James, John, and Judas the son of Alpheus, Christ’ s kinsmen. Whence we may observe, that ministers may lawfully marry, no law of God hath restrained them more than others. The popish doctrine forbidding to marry, is by the apostle determined to be a doctrine of devils, 1Ti 4:1,3 .

Poole: 1Co 9:6 - -- Are I and Barnabas the only apostles who are obliged for our livelihood to work with our hands? As Paul did, Act 18:3 , making tents. We certainly, ...

Are I and Barnabas the only apostles who are obliged for our livelihood to work with our hands? As Paul did, Act 18:3 , making tents. We certainly, as well as the rest of the apostles, if we would run out to the utmost end of the line of our liberty in things, without having any regard to the circumstances of our brethren, might forbear working with our hands, and expect that those amongst whom we labour should maintain us.

Poole: 1Co 9:7 - Who goeth a warfare any time at his own charges? // Who planteth a vineyard, and eateth not of the fruit thereof? // Or who feedeth a flock, and eateth not of the milk of the flock? Who goeth a warfare any time at his own charges? The work of the ministry is a warfare, the minister’ s work in that age was so in a more emi...

Who goeth a warfare any time at his own charges? The work of the ministry is a warfare, the minister’ s work in that age was so in a more eminent manner, as the opposition to those first ministers of the gospel, both from the Jews and from the heathens, was greater than what ministers have in later ages met with. Now, saith the apostle, none that lists an army, expects that his soldiers should maintain themselves without any pay.

Who planteth a vineyard, and eateth not of the fruit thereof? It is like the planting of a vineyard. The church, in Scripture, is called a vineyard, Isa 5:1,2 . The plants are the Lord’ s, but he useth ministers’ hands in the planting of them: none planteth a vineyard, but in expectation of some fruit; none employeth servants to plant a vineyard, but he resolveth to uphold them with food and raiment, while they are in his work.

Or who feedeth a flock, and eateth not of the milk of the flock? The church is compared to a flock: saith the apostle: No man feeds a flock, either personally, or by his servants, but he eateth, or alloweth his servants to eat, of the milk of the flock. By these three instances, commonly known amongst men, the apostle showeth the reasonableness, that the ministers of the gospel should be maintained by the people, to whom they are ministers.

Poole: 1Co 9:8 - -- That is, I do not speak this only rationally, or by a fallible spirit, nor do I build this assertion alone upon instances known and familiar amongst...

That is, I do not speak this only rationally, or by a fallible spirit, nor do I build this assertion alone upon instances known and familiar amongst men. As this is highly reasonable, and conformable to what the very light of nature showeth, and the law of nature obligeth men to in other cases, where men take others off their own work to attend theirs; so it is according to the will of God, which is the highest reason.

Poole: 1Co 9:9 - Doth God take care for oxen? Art being not so improved formerly as now, nor in all places as in some places; they were wont anciently, both in the land of Judea, and since in Gr...

Art being not so improved formerly as now, nor in all places as in some places; they were wont anciently, both in the land of Judea, and since in Greece, and (as is said) at this day in some places of France, to tread out their corn by the feet of oxen: and by the law of Moses, Deu 25:4 , it should seem that some too covetous persons would muzzle the mouths of their oxen, that while they trod out the corn, they might eat none of it; which God, looking upon as an act of cruelty or unmercifulness, forbade his ancient people the Jews. Now, saith the apostle:

Doth God take care for oxen? That is, more for oxen than for ministers or men? For God doth take care for oxen, he preserveth both man and beast; he takes care, as our Saviour elsewhere teacheth us, for the sparrows, for the fowls of the air, for the grass of the field, and therefore for oxen, which are a degree of creatures more noble: but by the same reason we must conclude, that he taketh a greater care for men, especially such as he employeth in his more immediate service.

Poole: 1Co 9:10 - That he that plougheth should plough in hope // and that he that thresheth in hope should be partaker of his hope Not that the law, Deu 25:4 , did primarily reveal God’ s will for the maintenance of ministers; for undoubtedly it did primarily oblige them, a...

Not that the law, Deu 25:4 , did primarily reveal God’ s will for the maintenance of ministers; for undoubtedly it did primarily oblige them, according to the letter of it, not to deal cruelly and unmercifully with the beasts they made use of; but as they took them off from getting their food, by taking them up to tread out corn for them; so, while they did it, they should not starve them, but give thent leave moderately to eat of it. But (saith the apostle) the reason of it doth much more oblige with respect to men, especially such men as are employed in a ministry for your souls.

That he that plougheth should plough in hope that as he who plougheth for another, plougheth in hope to get bread for himself, from the wages for which he covenanteth;

and that he that thresheth in hope should be partaker of his hope: and so also doth the thresher thresh in hope: so we that are the Lord’ s ploughmen, working together with him (though in a far inferior degree of causation) in the ploughing up the fallow grounds of men’ s hearts, and sowing the seed of righteousness in men’ s souls; and the Lord’ s threshers, by our labours, exhortations, arguments, &c., beating the fruits of good works, to the glory of God, out of those amongst whom we labour; might also labour in some hope of a livelihood for ourselves, while we are doing the Lord’ s work and his people’ s.

Poole: 1Co 9:11 - -- By spiritual things the apostle meaneth the doctrine and sacraments of the gospel; which are called spiritual things, because they come from hea...

By spiritual things the apostle meaneth the doctrine and sacraments of the gospel; which are called spiritual things, because they come from heaven, they affect the soul and spirit of a man, they tend to make men spiritual, they prepare the soul for heaven. By carnal things he means things which only serve our bodies, which are our carnal, fleshly part. From the inequality of these things, and the excellency of the former above the latter, the apostle argueth the reasonableness of ministers’ maintenance from their people, they giving them quid pro quo, a just compensation for such allowance, yea, what was of much more value; for there is a great disproportion between things spiritual and things carnal, the former much excelling the latter: so as the minister of the gospel had the odds of them, giving people things of a much greater and more excellent value, for things of a much less and inferior value.

Poole: 1Co 9:12 - If others be partakers of this power over you, are not we rather? // Objection // Answer // Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ If others be partakers of this power over you, are not we rather? Those false apostles or teachers, which were amongst the Corinthians, did (as it se...

If others be partakers of this power over you, are not we rather? Those false apostles or teachers, which were amongst the Corinthians, did (as it seemeth) exercise this power, that is, required maintenance of the people; saith the apostle: Are not we by the same right possessed of such a power? Might not we as reasonably expect such a maintenance?

Objection. But might not they have said: No, you are not; they are constantly residing amongst us, and instructing us, &c.?

Answer. This arguing of the apostle lets us know, that the primitive churches were not only obliged to maintain their own pastors, but those also who were general officers to the church, and by the appointment of God were not to fix and abide in any one place, but had the care of all the churches upon them. And it may also teach us, that though Christians be in the first place obliged to take care of their own pastors, yet they are not to limit their charity to them, but also to take what care their ability will allow them of others, whose labours have at any time been useful to them, or may be useful to any other part of the church of God.

Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ: Yet, saith the apostle, though we have this power or liberty, neither I nor Barnabas have made use of it, but suffer all those evils that come upon our not using it, hunger, thirst, labour, lest we should hinder the progress of the gospel, while some might for the charge decline hearing us, or others might charge us with covetousness, &c.

Poole: 1Co 9:13 - -- You may understand what is the mind and will of God under the New Testament, by reflecting upon what appeareth to you to have been his mind and will...

You may understand what is the mind and will of God under the New Testament, by reflecting upon what appeareth to you to have been his mind and will under the Old Testament: God had a ministry under the Old Testament, the tribe of Levi was it; and God there ordained and appointed a livelihood for them, Num 18:20 Deu 10:9 18:1 , so as they needed not (as other men) to labour with their hands to get bread to eat.

Poole: 1Co 9:14 - -- God’ s will is the same under the New Testament that it was under the Old; it is not as to the people a matter of liberty, so as men may choose...

God’ s will is the same under the New Testament that it was under the Old; it is not as to the people a matter of liberty, so as men may choose whether they will maintain their ministers or not, there is an ordinance of God in the case: it is the will of God, that those who are taken off from worldly employments, and spend their time in the study and preaching of the gospel, should have a livelihood from their labour.

Poole: 1Co 9:15 - -- Though I have such a liberty to marry as well as others, and a liberty to demand a maintenance of those to whom I preach the gospel, yet I have done...

Though I have such a liberty to marry as well as others, and a liberty to demand a maintenance of those to whom I preach the gospel, yet I have done neither. Nor do I now write to that purpose, that I would now impose a burden upon you to raise me a maintenance. I know I am calumniated by some, as if by preaching the gospel I only sought my own profit and advantage: I have gloried in the contrary, Act 20:33,34 ; so 1Co 9:18 ; and I look upon it as my great honour, that I can preach the gospel freely, and I had rather die by starving than lose this advantage of glorying. And if I for your profit, and for the advantage of the gospel, abate of my liberty, should not you abate of yours, to keep your weak brethren from destroying their souls by sinning against God?

Poole: 1Co 9:16 - 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! For though I preach the gospel, I have nothing to glory of though I do preach the gospel, yet I have no reason at all to glory; all that I have to gl...

For though I preach the gospel, I have nothing to glory of though I do preach the gospel, yet I have no reason at all to glory; all that I have to glory in is, that I have preached it freely (which your false apostles and teachers do not); for the preaching of the gospel, considered without that circumstance, I have no reason to glory in that, for I am in it but a servant.

For necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! I am under the necessity of a Divine precept to do that, and exposed to dreadful penalties and woes if I do not do that; there is therefore no thanks I can claim upon that account; all that I can glory in is, that I do it without charge to those to whom I preach it. Some make a doubt, whether there lieth the same necessity upon ministers now to preach the gospel, and they be liable to the same dangers and penalties, if they do it not. I see no reason at all to doubt it; for what necessity lay upon Paul, or any of the apostles, but a necessity of precept, that is, they were obliged to obey the command of God in the case, and liable to such penalties in case of neglect, as men are subject to that obey not the command of God, in fulfilling the duties of their relations? The same necessity, the same danger, is yet incumbent upon every minister; or else we must say, that the precepts commanding ministers to preach concerned the apostles only, or that there is now no such order of men as ministers (both which are indeed said by Socinians). If there be such an ordinance of God as the ministry, ministers are under the precepts given to ministers, one of which is to preach: if they be under the same precepts, there is the same necessity upon them of obeying them, that was upon Paul, and they are, in case of disobedience, subjected to the same woes and penalties. Indeed, every minister is not bound to go up and down the world to preach, his relation is to a particular flock; that travelling to carry the gospel about the world was peculiar to the apostles, for the first plantation of the gospel; but so was not preaching; if it had: Timothy and Titus would have had no such charge as to that work. It is true, ministers are not bound to preach in others’ houses without their leave; therefore we read very little of the apostles preaching in the temple and synagogues, nor without the leave of the Jews. But Paul judged himself bound to preach in the school of Tyrannus, Act 19:9 , and in his own hired house at Rome, Act 28:30,31 . For the circumstance of numbers, to which they are bound to preach, the Holy Scripture hath no where determined, and ministers are left to be guided by their own prudence according to circumstances; but preach they must, if they be called of God; he hath sent them to it, fitted them for the work, and they have taken it upon them, and woe will be to every minister, so called and sent of God, if he doth not fulfil his ministry, as he hath opportunity and wisdom, considering circumstances, in order to the end which he is to aim at and to act for.

Poole: 1Co 9:17 - 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 // willingly For if I do this thing willingly, I have a reward if I who have a liberty to take a maintenance for my labour in the gospel, yet notwithstanding prea...

For if I do this thing willingly, I have a reward if I who have a liberty to take a maintenance for my labour in the gospel, yet notwithstanding preach it freely, out of a free and cheerful mind, desirous to promote the honour and glory of Christ, I then may expect a reward:

but if against my will, a dispensation of the gospel is committed unto me but if I only preach the gospel because there is a necessity laid upon me, all that can be said of me is, that there is such a dispensation committed to me. The strength of the apostle’ s argument seems to lie here: That no man can reasonably expect thanks, or any extraordinary reward, for doing what he is obliged by his snperior’ s command under a great penalty to do. The apostle was obliged by such a precept, and under such penalties, to preach the gospel; therefore he desired not only to do it, but to do it willingly and readily, a greater testimony of which could not be, than for him to do it without desiring or expecting any reward for his pains, but what God of his free grace should give him; this made this matter of glorying to him, which he desired might not be in vain. So that though the word ekwn here be truly translated

willingly and opposed to akwn , which is as truly translated unwillingly, yet it seems to comprehend without charge, and taking nothing for his pains, as a demonstration of his willingness to and cheerful performance of his work; which being a thing as to which God had laid him under no necessity by any precept, was matter of glorying to him against the false apostles, who did otherwise; and also a ground for him to expect a greater reward from God, than those who, though they did the same work, yet did it not from the like free and cheerful spirit.

Poole: 1Co 9:18 - What is my reward then? // that when I preach the gospel, I // That What is my reward then? What then is the ground of my expectation of a greater reward? Or wherein is the glorying I before mentioned? Not in the perf...

What is my reward then? What then is the ground of my expectation of a greater reward? Or wherein is the glorying I before mentioned? Not in the performance of the work, for as to that, I am under a necessity to do it, and under a penalty if I neglect it: but it lieth here,

that when I preach the gospel, I do it freely, and make it without charge a thing which, as to the substance of the work, he was not by any law of God bound to do, yet was not this in Paul a work of supererogation; for circumstances might so rule, and, doubtless, Paul apprehended they did so, that it might be his duty so to do. For though the minister may lawfully take maintenance from the people, where he cannot support himself without their assistance; yet if the case be such, that he can subsist without it, and the people be so poor that they are not able to give it; or if he seeth it will hinder the gospel, keeping many from coming within the sound of what must be chargeable to them, and open the mouths of enemies; it is matter of duty to him, under such circumstances, to preach freely. Though, considering the thing in itself, separately from such circumstances, the minister may lawfully enough require and expect such maintenance.

That (saith the apostle) I abuse not my power in the gospel Some think that the word here translated abuse, might better have been translated use, as it signified, 1Co 7:31 . But it generally signifies abuse, so as there is no reason to vary from the common usage of it; according to which it teaches us this remarkable lesson, that so to use a liberty which God hath left us as to actions, as that by our use of it the glory of God or the good of others is hindered, is to abuse it, that is, not to use it to that true end for which God hath intrusted us with it. For this is certain, that God hath intrusted us with no power or liberty to be used to the prejudice of his glory, which is the great end of our lives, or to the prejudice of the spiritual good and advantage of others. All such use of our liberty in any thing is indeed an abuse of it.

Poole: 1Co 9:19 - For though I be free from all men // Yet have I made myself servant unto all, that I might gain the more For though I be free from all men the word men is not in the Greek, but is supplied by our interpreters. Some make things the substantive, and re...

For though I be free from all men the word men is not in the Greek, but is supplied by our interpreters. Some make things the substantive, and restrain it to the things of the ceremonial law. It may be understood both of men and things; he was born no man’ s servant, nor by God’ s law made a servant to any men’ s humours, and as free as to many other things, as he was to have taken maintenance of the churches, for the pains he bestowed amongst them.

Yet have I made myself servant unto all, that I might gain the more yet (saith he) observe my practice, that I might gain men to Christ, (so the apostle several times calleth converting souls, bringing them in love with the gospel, and into a road that may bring them to heaven, which we ought to account the greatest gain in the world, as it appeareth from Dan 12:3 ), I have become, or made myself, the servant of all; not the servants of their lusts and corruptions, (that is the way to lose men’ s souls, and destroy them, not to gain them), but a servant to their weaknesses and infirmities, so far as they were not sinful: I have denied myself in my liberty, and determined myself to that part in my actions, which I saw would most oblige, profit, and endear them to me, and to bring them more in love with the gospel.

Poole: 1Co 9:20 - I became as a Jew // under the law // became as The ceremonial law died with Christ, Eph 2:15,16 , wherefore Christians were not obliged to the performance and observation of it after the death of...

The ceremonial law died with Christ, Eph 2:15,16 , wherefore Christians were not obliged to the performance and observation of it after the death of Christ; but it pleased God for a time to indulge the Jews in the observance of those rites, until they could clearly see, and be fully persuaded of, their liberty from it, with which Christ had made them free; and it was some good time before all those, who from Judaism had turned to Christianity, could be thus persuaded, as we may learn from Gal 4:21 , they desired to be under the law. To such, saith the apostle,

I became as a Jew that is, I observed some rites which the ceremonial law (peculiar to the Jews) required; an instance of which we have, Act 21:23-26 , where we find Paul purifying himself (according to the rites of the ceremonial law) with four men which had a vow upon them. The Jews before Christ’ s death were

under the law many of them, though converted to the Christian religion after the death of Christ, apprehended themselves under the law, not as yet seeing the liberty with which Christ had made them free: saith the apostle, I, knowing the will of God, for a time, that the Jews should be indulged as to their weakness,

became as one of them under the law, that I might gain them that is, reconcile them to the Christian religion, and in some measure prepare them for the receiving the gospel. We have an instance of this in Paul’ s practice, Act 16:3 , where he circumcised Timothy, because his mother was a Jewess, that he might not irritate the Jews in those quarters, nor estrange them from the doctrine of the gospel. In all this Paul did nothing that was sinful, but only determined himself as to the liberty which God had given him, when he might do or forbear, either doing or forbearing to do, as he saw the one or the other made most for the honour and glory of God in the winning of souls.

Poole: 1Co 9:21 - not without law to God, but under the law to Christ It is manifest by the opposition of them that are without law mentioned in this verse, to them under the law, mentioned in the former verse, tha...

It is manifest by the opposition of them that are without law mentioned in this verse, to them under the law, mentioned in the former verse, that as by the latter the Jews are understood, so by the former the Gentiles are to be understood, who were under no obligation to the observance either of the ceremonial law or judicial law, given to the Jews; the one to guide that nation in the matters of worship till Christ should come; the other to guide them in matters of civil justice, as well as criminal causes, as matters of plea and trespass: so that the term anomoiv here signifieth differently from what it signifieth in many other scriptures; where it signifieth men that live as they list, without any regard to any laws of God or men, as Mar 15:28 Luk 22:37 Act 2:23 2Th 2:8 1Ti 1:9 , &c. This the apostle makes appear by the next words, where he tells us, he was

not without law to God, but under the law to Christ: though to the Gentiles he behaved himself as if he himself had been a Gentile, that is, forbearing the observances of the Levitical law, to which the Gentiles had never any obligation at all, yet he did not behave himself as one that had no regard to the law of God, that was yet in force and obligatory, but acknowledged himself to be under that, though a servant of Christ’ s; so that he abated nothing of his necessary duty, only denied himself in some things as to which the law of God had left him a liberty, both to the Jews and Gentiles, propounding to himself the same end as to both, that is, the gaining of their souls to Christ.

Poole: 1Co 9:22 - To the weak became I as weak, that I might gain the weak // I am made all things to all men, that I might by all means save some To the weak became I as weak, that I might gain the weak to those that I observed weak in knowledge and faith, who had not such a firm persuasion of ...

To the weak became I as weak, that I might gain the weak to those that I observed weak in knowledge and faith, who had not such a firm persuasion of the lawfulness of some things, (suppose circumcision, purifyings required by the law of Moses, &c.), I became as weak, that is, I yielded to them; and the things being to me matters of liberty, which I knew I might do, or not do, and be no transgressor of God’ s law, they being not able to comply with me, I complied with them, abating my liberty to gratify their consciences; though I knew that it was weakness in them, yet I indulged it, and made my more knowledge serve them in their weakness, so that I might not lose them.

I am made all things to all men, that I might by all means save some thus, that I might be an instrument in any degree to save them, according to the various persuasions of several Christians I behaved myself towards them; doing nothing to gratify them, by doing of which I knew, or had the least jealousy, I should offend God; but not refusing any thing, either as to doing or forbearing, (which by the law of God I saw I might do or forbear), where I saw the least hopes, by such doing or forbearing, to do the souls of those good, in order to their eternal salvation, with whom I was, and for whose sake I so did, or forbore any thing. Oh the humility and charity of this great apostle! What an example hath he set to all! For none can pretend to a greater superiority over men, as to spiritual things, than he unquestionably had.

Poole: 1Co 9:23 - That I might be partaker thereof with you Paul had two great ends which he aimed at in this denial of himself in these points of liberty; the one was the doing good to the souls both of Jews...

Paul had two great ends which he aimed at in this denial of himself in these points of liberty; the one was the doing good to the souls both of Jews and Gentiles, this he had before instanced in; the other was the glory of God, which is that which he here meaneth by this phrase,

for the gospel’ s sake which he before expounded, 1Co 9:12 , lest we should hinder the gospel of Christ. By Paul’ s tenacious adhering to one part in a thing wherein he had liberty, the gospel, that is, the progress or success of the gospel, might have been hindered, both by the reproaches of enemies, and also by the alienation and estrangement of the hearts of weaker Christians, or laying stumblingblocks before them, at which they might fall, being imboldened by the examples of their guides, to do what, though lawful in itself, yet they judged unlawful.

That I might be partaker thereof with you I did it, saith he, that I might bring you into the fellowship of the gospel: I had rather so interpret it, than of the reward of the gospel, as it pleaseth some. The humility of the great apostle is very remarkable; he disdaineth not to be sugkoinwnov , a partaker in the gospel with the meanest members of the church; he is not ashamed to call those brethren whom his Lord and Master is not ashamed so to call.

Poole: 1Co 9:24 - -- The apostle presseth all his former discourse by minding them of the difficulty of getting to heaven, and of the obligation that lay upon them to be...

The apostle presseth all his former discourse by minding them of the difficulty of getting to heaven, and of the obligation that lay upon them to be the first in the spiritual race. To this purpose he fetcheth a similitude from what they saw daily, in the practice of those who frequented those games by which the Romans and Corinthians were wont to divert themselves. They had several, known by the names of the Olympian, Pythian, Nemean, and Isthmian games, the latter of which were most proper to Greece. At these games there were several that ran races, either on foot or on horseback: and several that wrestled. The reward was a crown, or garland: and for those that ran, we read that the crown or garland was hung up at the end of the race, and those who, running on foot or on horseback, could first lay hold upon it, and take it down, had it, so as though many ran, yet but one had the crown. So, he saith, it is as to getting to heaven; men might think it was a light matter, but they who would have the crown of glory must run for it, and it was a work which required so much striving and labour, that not many would have that crown: which is the same with that which our Saviour saith, Luk 13:24 . For many will seek to enter in, and shall not be able. 2Ti 2:5 , If a man strive for masteries, yet is he not crowned, except he strive lawfully. Therefore, saith the apostle, make it your business,

so to run, that you may obtain not only to do things in themselves lawful or good, but which are so clothed with all their circumstances, and in the best manner, for the glory of God, and the good of others.

Poole: 1Co 9:25 - temperate in all things This is not all that is required of men that would go to heaven, that they do not make an ill use of their liberty, using it to the dishonour of God...

This is not all that is required of men that would go to heaven, that they do not make an ill use of their liberty, using it to the dishonour of God, or to the prejudice of others; but look as it is with wrestlers in those games in practice amongst you, they are

temperate in all things in the use of meats and drinks, or any pleasures, though in themselves lawful, they will so use them, as may best serve their end, upholding the strength of their body for the motion they are to use, and yet not clogging them, or so using them, that they shall indispose them to, or hinder them in, that motion which they are to use. We, that are Christians, and striving for heaven, should also do the like, so behaving ourselves in the use of meats, drinks, apparel, pleasures, as the things, so used by us, may serve us in our business for heaven, and be no clog or hinderance to us. And we have reason so to do, or we shall be shamed by those gamesters; for they in that manner deny, restrain, and govern themselves to get a crown, which, when they have, is a pitiful, corruptible, perishing thing; we do it for a crown that is incorruptible: An inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, as the apostle speaketh, 1Pe 1:4 .

Poole: 1Co 9:26 - I run // beat the air The apostle proposeth his own example. As it is observed in country work, he that only bids his servants do work, and puts not his own hand to it, o...

The apostle proposeth his own example. As it is observed in country work, he that only bids his servants do work, and puts not his own hand to it, or at least doth not attend and overlook them in their work, hath little done: so it is as observable in spiritual work, that a minister of the gospel, who only, in the pulpit, dictates duty to others, but, out of it, doth nothing of himself, seldom doth any good by his preaching. People not naturally inclined to any spiritual duty, have the old proverb: Physician, cure thyself, at their tongue’ s end, and are hard to believe that teacher, who doth not in some measure live up to his own doctrine. Therefore, saith the apostle:

I run I am in the same race with you, and running to the same mark and for the same prize. I give you no other counsel than I myself take; I endeavour so to live, so in all things to behave myself, as I may not be at uncertainties whether I please God by my actions, or shall get to heaven, yea or not. I am a fellow soldier with you, fighting against sin; I make it my great business, not so to fight, so to resist sin, as if I did

beat the air that is, get no more fruit, profit, or advantage by it, than if I threw stones against the wind, or with a staff did beat the air. It is not every running, or every fighting, that will bring a man to heaven; it must be a running with all our might, and continuing our motion till we come to the end of our race; a fighting with all our might, and that against all sin.

Poole: 1Co 9:27 - I (saith he) keep under my body; and bring it into subjection // lest Here the apostle informs us how he ran, that he might not run uncertainly; how he fought, so as he might not be like one beating the air: I (saith...

Here the apostle informs us how he ran, that he might not run uncertainly; how he fought, so as he might not be like one beating the air:

I (saith he) keep under my body; and bring it into subjection By body, here, we must not understand only the apostle’ s fleshly part (which we usually call our body); no, nor only our more gross and filthy affections and lusts (as some of the schoolmen have thought); but what the apostle elsewhere calleth the old man, under which notion cometh the sinful inclinations of our will, and corrupt dictates of reason, as it is in man since the fall. All this, as it cometh under the notion of the flesh in many other places of Scripture, and of our members which are upon the earth, Col 3:5 ; so it cometh here under the notion of the body; and, indeed, is that which our apostle calleth the body of death, Rom 7:24 . This was the object of the apostle’ s action; the object about which he was exercised. For his action, or exercise about this object, is expressed by two words, upwpiazw and doulagwgw the former word (as some think) is borrowed from the practice of those that fought in the afore-mentioned games, who knocked and beat one another till they were black and blue, and forced to yield themselves conquered. The second word signifieth to make one a servant, to bring one under command, so as he will do what another would have him do. By these two words the apostle expresseth that mortification, which he declareth himself to have lived in the practice of, that he might not in his race for heaven run uncertainly, nor in his spiritual fight lose his labour, and reap no more profit than one should reap that spends his time in beating the air. Their sense, who think that this duty of Paul was discharged by acts of mere external discipline, such as fasting, wearing sackcloth, beating themselves, &c., is much too short; these things reach not to the mind of man, his corrupt affections and lusts, which give life to the extravagancy of the bodily members, though indeed they may some of them be good means in order to the greater work. Paul’ s meaning was, that he made it his work to deny his sensitive appetite such gratifyings as it would have; to resist the extravagant motions of his will, yea, of his own corrupt reason, so far as they were in any thing contrary to the holy will of God; though, in order to this, he also used fasting and prayer, and such acts of external discipline as his wisdom taught him were any way proper to this end. And this he tells us that he did,

lest while he preached to others he himself should be a castaway: from whence we may observe, that Paul thought such a thing possible, that one who all his life had been preaching to others, to bring them to heaven, might himself be thrown into hell at last; and if it had not, our Saviour would never have told us, that he would at the last day say to some: Depart from me, I know you not, you workers of iniquity; who for their admittance had pleaded: We have prophesied in thy name, Mat 7:22,23 . Nor must we question but Judas, whom our Saviour calls a son of perdition, was a lost man as to eternity, though it be certain that he, as well as the other apostles, was a preacher of the gospel: yea, so far is this from being impossible, that it was the opinion of Chrysostom, that few ministers would be saved. We may also further observe, that such ministers as indulge their body, giving themselves liberties, either more externally in meats, drinks, apparel, pleasures; or more internally, indulging themselves in sinful speculations, notions, affections, inclinations; take a quite contrary road to heaven than Paul took, and think they have a great deal more liberty to the flesh than St. Paul thought he had, or than he durst use.

Haydock: 1Co 9:1 - Am not I free? // Am not I an apostle? // For if I do this thing willingly, I have a reward Am not I free? The apostle in this place wishes to teach the Corinthians, how careful and solicitous they should be not to give cause for scandal to...

Am not I free? The apostle in this place wishes to teach the Corinthians, how careful and solicitous they should be not to give cause for scandal to their neighbour, and how anxious for his spiritual welfare, informing them, that as he refused to take even what he had a just right to, as a minister of the altar, that is to live by the altar, so they must do in like manner, abstaining even from things lawful, for the good of religion. (Estius) ---

Am not I an apostle? &c. St. Paul here, to the 20th verse, answers those reflections, which the new preachers at Corinth made against him and Barnabas, as if they were only an inferior kind of apostles. To this he answers, that he had seen Jesus Christ, who appeared to him. He tells the Corinthians, that they at least, ought to respect him as their apostle, who had converted them. He tells them, that when any persons ask about his apostleship, he has this to say for himself, that he not only laboured as an apostle in converting them, but also laboured without taking of them what might supply him and his companions with necessaries, as to meat and drink. He insists upon this particular circumstance, to shew he did not preach Christ for gain-sake; and at the same time brings seven or eight proofs to shew that he, and all who preach the gospel, have a power and a right to be maintained with necessaries by them to whom the preach. 1. He had a title to be supplied with necessaries, as being an apostle. 2. And by them, as being their apostle. 3. By the example of a soldier, who has a right to be paid: of a husbandman, who has a right to partake of the fruit of his labours: of a shepherd, nourished by the milk of the flock. (ver. 7) 4. He brings the example of those who threshed, or trode out the corn by oxen, as it was formerly the custom, that the threshers, nay even the oxen, when treading out the corn, were not to be muzzled according to the Scripture, (Deuteronomy xxv.) but were to eat, and to be fed with the corn or straw; much more men that labour, are to be fed with the fruit of their labours. (ver. 8. 9. 10.) 5. Nothing is more reasonable that to supply those with corporal and temporal things, who labour to procure spiritual and eternal blessings for others. (ver. 11.) 6. They who preached to the Corinthians after St. Paul, were maintained by them; had not he and Barnabas as much right as they? (ver. 12.) 7. He shews it by the examples of the ministers and priests in the law of Moses, who had a share of the sacrifices and victims offered, and who, serving the altar, lived by the altar. (ver. 13.) 8. He brings the authority of our Saviour Christ, who said to his apostles, (Matthew x. 10.) that a labourer is worthy of his meat, or of his reward, as it is said, Luke x. 7. But St. Paul puts them in mind, (ver. 15.) that he did not make use of his right, as to any of these things: that he does not write in this manner, to get or have any thing of them hereafter: nay, he makes warm protestations, says St. John Chrysostom,[1] that he will take nothing of them; that he will preach without putting others to any cost; (ver. 18.) that he will accept of nothing, lest thereby he put any obstacle to the gospel, or gave any person occasion to say he preached for gain. He tells them, it is better for him to die, than, by taking any thing of them, to make void this, which he has to glory in, and to justify himself against his backbiting adversaries: the sense is, that he is willing to spend his life as well as his labours among them, sooner than in these circumstances receive any temporal reward from them. Yet when the circumstances were different, he received of the Philippians (Philippians iv. 15.) enough to supply him in his necessities. He also tells them here, that he does not pretend to glory of boast for having preached: this being a necessary duty. ---

For if I do this thing willingly, I have a reward. The sense seems to be, if I do this office cheerfully, and with a right intention to please God only, I shall have a copious reward prepared for such a labourer: if unwillingly, and imperfectly, and not with a pure intention, I cannot expect such a reward; though still a dispensing of it is entrusted to me; that is, it is always my duty to preach. Others, by willingly, understand the doing of it in so perfect a manner, as not to receive any thing, and unwillingly, when they would scarce do it, at least so zealously, unless they received what would maintain them. (Witham)

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[BIBLIOGRAPHY]

St. John Chrysostom, Greek: om kb, p. 382. Greek: meta sphodrotatos arneitai.

Haydock: 1Co 9:5 - A woman, a sister It appears certain, from the testimony of the fathers, that St. Paul was not in the state of wedlock. St. Jerome informs us that the apostle is here ...

It appears certain, from the testimony of the fathers, that St. Paul was not in the state of wedlock. St. Jerome informs us that the apostle is here speaking of such holy women who, according to the Jewish custom, supplied their teachers with the necessaries of life, as we see was done to Christ himself. It is evident from ancient records that this was a very prevalent custom in Judea, and therefore a cause of no scandal; but to the Gentiles this custom was unknown, and therefore lest it might prove a cause of scandal to any, St. Paul did not allow any woman to follow him as a companion. Tertullian denies, with St. Augustine and St. Jerome, that St. Paul is here speaking of his wife. (Estius; Calmet) ---

A woman, a sister. [2] Some erroneous translators have corrupted this text, by rendering it, a sister, a wife; whereas it is certain, St. Paul had no wife, (chap. vii. ver. 7. 8.) and that he only speaks of such devout women, as according to the custom of the Jewish nation, waited upon the preachers of the gospel, and supplied them with necessaries. (Challoner) ---

And to what end could he talk of burthening the Corinthians with providing for his wife, when he himself clearly affirmeth that he was single? (Chap. vii. v. 7. and 8.) This all the Greek fathers affirm, with St. Augustine, do op. Monach. chap. iv.; St. Jerome, adv. Jovin. chap. xiv. &c. &c. [Also see annotations on ver. 25, below]

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[BIBLIOGRAPHY]

Mulierem sororem, Greek: adelphen gunaika. Sororem mulierem, where Estius brings examples to shew that it is the same sense and construction, whether we read mulierem sororem, or sororem mulierem. Tertullian, the most ancient of the Latin fathers, read: mulieres circumducendi, not uxores. De pudicitia, chap. xiv. p. 566. Ed. Rig. and lib. de monogam. chap. viii. p. 519. he first says, Petrum solum invenio maritum. And on this place, non uxores demonstrat ab Apostolis circumductas....sed simpliciter mulieres, quæ, illos eodem instituto, quo et Dominum comitantes, ministrabant. St. Jerome. Ubi de mulieribus sororibus infertur, perspicuum est, non uxores debere intelligi, sed eas, ut diximus, quæ de sua substantia ministrabant. St. Augustine. Hoc quidam non intelligentes, non sororem mulierem, sed uxorem interpretati sunt, fefellit illos verbi græci ambiguitas....quanquam hoc ita posuerit, ut falli non debuerint, quia neque mulierem tantummodo ait, sed sororem mulierem, neque ducendi, sed circumducendi: verum alios Interpretes non fefellit hæc ambiguitas, et mulierem, non uxorem interpretati sunt.

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Haydock: 1Co 9:11 - Is it a great matter? Is it a great matter? The apostle is here speaking of what he had given to the Corinthians, and what he had received from them; and this he does und...

Is it a great matter? The apostle is here speaking of what he had given to the Corinthians, and what he had received from them; and this he does under the comparison of the sower and the reaper. Can any of you think it hared that we receive some part of your temporal goods, when we have bestowed upon you spiritual: nevertheless, we have not used this power, but we bear all things, &c. (ver. 12.) (Estius)

Haydock: 1Co 9:16 - It is no glory It is no glory. That is, I have nothing to glory of. (Challoner) --- If I preach the gospel through compulsion, fear, or mere necessity, having no ...

It is no glory. That is, I have nothing to glory of. (Challoner) ---

If I preach the gospel through compulsion, fear, or mere necessity, having no other means of maintenance, I must not look for a reward in heaven; but now doing it through charity and freely, I shall have my reward from God; and the more abundant the charity, the greater the reward. (St. Augustine, de Op. Mor. i. 5.)

Haydock: 1Co 9:17 - But if against my will But if against my will. That is, if I do not do it with alacrity and zeal, but instigated by the sole motive of punishment, woe unto me, as he says ...

But if against my will. That is, if I do not do it with alacrity and zeal, but instigated by the sole motive of punishment, woe unto me, as he says in the preceding verse, if I am instigated by this motive alone; still the dispensation of the gospel is entrusted to me, and I must comply with that obligation, either with the zeal and alacrity of a son, of for fear of punishment, as a slave. (Estius)

Haydock: 1Co 9:19 - Free as to all Free as to all. That is, whereas I was under no obligation to any man, yet I made myself the servant of all, &c. (Calmet)

Free as to all. That is, whereas I was under no obligation to any man, yet I made myself the servant of all, &c. (Calmet)

Haydock: 1Co 9:20 - I became to the Jews as a Jew I became to the Jews as a Jew. That is, upon occasions, not to hinder their conversion, I practised the ceremonies of their law; though I am not u...

I became to the Jews as a Jew. That is, upon occasions, not to hinder their conversion, I practised the ceremonies of their law; though I am not under their law, which is no longer obligatory, but only under the new law of Christ. (Witham)

Haydock: 1Co 9:21 - To them that were without the law To them that were without the law. That is, to the Gentiles, who never were under the law of Moses. (Witham)

To them that were without the law. That is, to the Gentiles, who never were under the law of Moses. (Witham)

Haydock: 1Co 9:23 - -- How convincing it this and many similar texts against those who deny the merit of good works, and who would not have men to act with a view to any rec...

How convincing it this and many similar texts against those who deny the merit of good works, and who would not have men to act with a view to any recompense, though rewards and recompenses are very frequently mentioned in holy writ. (Haydock)

Haydock: 1Co 9:24 - Know you not? // All run indeed Know you not? Nothing is more famous in the annals of history than the public games in Greece: it is to these the apostle is here alluding. (Calmet)...

Know you not? Nothing is more famous in the annals of history than the public games in Greece: it is to these the apostle is here alluding. (Calmet) ---

All run indeed, &c. He brings the examples of runners and wrestlers for a prize in the Grecian games, where only one could gain the prize. It is true in our case many obtain the crown for which we strive, but every one is in danger of losing it, and so must use all his endeavours to obtain it. (Witham)

Haydock: 1Co 9:25 - -- He refraineth himself, &c. Curbs his inclinations, abstains from debauchery, and any thing that may weaken him, or hinder him from gaining this cor...

He refraineth himself, &c. Curbs his inclinations, abstains from debauchery, and any thing that may weaken him, or hinder him from gaining this corruptible crown, how much more ought we to practise self-denials for an eternal crown?

In the fifth verse, where we translate, a woman, a sister, or a sister, a woman: the Protestant translation has a sister, a wife. We have reason to reject this translation, since it is evident by this epistle, that St. Paul at least then had not a wife, chap. vii. ver. 7. 8. And the ancient interpreters expressly examined and rejected this translation. See St. Jerome against Jovian. lib. i. tom. 4. part 2. p. 167. edit. Ben.; St. Augustine, lib. de opere Monach. tom. vi. chap. 4. p. 478. Nov. edit. The Greek word, as every one knows, signifies either a woman or a wife. Nor doth any thing here determine it to signify a wife. He speaks of a woman, or of women that were sisters, that is, Christians; so that a sister expounds what kind of woman it was. Dr. Hammond puts in the margin a sister-woman, as it were to correct the Protestant translation. (Witham)

Haydock: 1Co 9:27 - I chastise I chastise, &c. Here St. Paul shews the necessity of self-denial and mortifications to subdue the flesh, and its inordinate desires. (Challoner) ---...

I chastise, &c. Here St. Paul shews the necessity of self-denial and mortifications to subdue the flesh, and its inordinate desires. (Challoner) ---

Not even the labours of an apostle are exemptions from voluntary mortifications and penance.

Gill: 1Co 9:1 - Am I not an apostle? am I not free // have I not seen Jesus Christ our Lord // are not you my work in the Lord Am I not an apostle? am I not free?.... The Syriac, Ethiopic, and Vulgate Latin versions, put the last clause first; so the Alexandrian copy, and some...

Am I not an apostle? am I not free?.... The Syriac, Ethiopic, and Vulgate Latin versions, put the last clause first; so the Alexandrian copy, and some other copies; and many interpreters are of opinion that it is the best order of the words; the apostle proceeding by a gradation from the less to the greater, having respect either to his freedom in the use of things indifferent, as eating of meats, &c. for though he did not think fit to use his liberty, to the wounding of weak consciences, it did not follow therefore that he was not free, as some might suggest from what he had said in the latter part of the foregoing chapter: or he may have respect to his freedom from the ceremonial law in general; for though, for the sake of gaining souls to Christ, he became all things to all men; to the Jews he became a Jew, that he might gain them; yet in such a manner as to preserve his liberty in Christ, without entangling himself with the yoke of bondage. Some have thought he intends, by his liberty, his right to insist upon a maintenance, and that he was no more obliged to work with his hands than other persons, of which he treats at large hereafter; but to me it rather seems that the words stand in their right order; and that, whereas there were some persons that either denied him to be an apostle, or at least insinuated that he was not one, nor was he to be treated as such, he goes upon the proof of it; and the first thing he mentions is his freedom, that is, from men; no man had any authority over him; he was not taught, nor sent forth, nor ordained by men as a minister, but immediately by Jesus Christ, as apostles were; they were set in the first place in the church, and had power to instruct, send forth, and ordain others; but none had power over them; and this being the apostle's case, proved him to be one; he was an apostle, because he was free:

have I not seen Jesus Christ our Lord? He had a spiritual sight of him by faith, but that did not show him to be an apostle; this is what he had in common with other believers: whether he saw him in the flesh, before his crucifixion and death, is not certain; it is very probable he might; yet this was no more than what Herod and Pontius Pilate did; but he saw him after his resurrection from the dead, to which he refers, 1Co 15:8 and designs here, as a proof of his apostleship, this being what the apostles were chosen to be eyewitnesses of, Act 10:41 and publish to the world: now our apostle saw him several times; first at the time of his conversion, next when in a trance at Jerusalem, and again in the castle where the chief captain put him for security, and very probably also when he was caught up into the third heaven:

are not you my work in the Lord? as they were regenerated, converted persons, and were become new creatures; not efficiently, but instrumentally; they were God's workmanship, as he was the efficient cause of their conversion and faith; his only, as an instrument by whom they believed; and therefore he adds, "in the Lord"; ascribing the whole to his power and grace: however, as he had been the happy instrument of first preaching the Gospel to them, and of begetting them again through it; of founding and raising such a large flourishing church as they were; it was no inconsiderable proof of his apostleship.

Gill: 1Co 9:2 - If I be not an apostle unto others // yet doubtless I am to you // for the seal of mine apostleship, are ye in the Lord If I be not an apostle unto others,.... This is said by way of supposition, not concession; for he was an apostle to many others; he was an apostle of...

If I be not an apostle unto others,.... This is said by way of supposition, not concession; for he was an apostle to many others; he was an apostle of the Gentiles in general; as the apostleship of the circumcision belonged to Peter, that of the uncircumcision fell to his share: but however, as if he should say, be that as it will,

yet doubtless I am to you; all the signs of apostleship were wrought among them; not only the grace of God was implanted in them under his ministry, but the extraordinary gifts of the Spirit were received by them through it; and many signs, wonders, and mighty deeds, were done in the midst of them by him: see 2Co 12:12 which were sufficient to put the matter quite out of doubt with them:

for the seal of mine apostleship, are ye in the Lord; alluding to the sealing of deeds and writings, which render them authentic; or to the sealing of letters, confirming the truth of what is therein expressed; and the sense is, that their being converted persons, and so openly in the Lord, in union with him; or being made new creatures by the power of his grace, through his preaching, was an authentic proof of his apostleship, and served him instead of a letter testimonial and recommendatory; see 2Co 3:1. Some copies read, "the seal of my epistle", and so the Ethiopic version.

Gill: 1Co 9:3 - Mine answer to them that do examine me is this. Mine answer to them that do examine me is this. These words are referred by some to the following, as if the apostle's answer lay in putting the quest...

Mine answer to them that do examine me is this. These words are referred by some to the following, as if the apostle's answer lay in putting the questions he does in the next verses; but they rather seem to belong to the preceding, and the meaning to be this, that when any persons called in question his apostleship, and examined him upon that head, what he thought fit to say in answer to them, and in defence of himself, was by referring them to the famous church at Corinth, who were as particular persons, and as a church, his work in the Lord, and everyone of them as so many seals of his apostleship; he being the first preacher of the Gospel to them, the founder of them as a church, and the instrument of their conversion.

Gill: 1Co 9:4 - Have we not power to eat and to drink? Have we not power to eat and to drink? Having proved his apostleship, he proceeds to establish his right to a maintenance as a Gospel minister; which ...

Have we not power to eat and to drink? Having proved his apostleship, he proceeds to establish his right to a maintenance as a Gospel minister; which he expresses by various phrases, and confirms by divers arguments: by a "power to eat and drink", he does not mean the common power and right of mankind to perform such actions, which everyone has, provided he acts temperately, and to the glory of God; nor a liberty of eating and drinking things indifferent, or which were prohibited under the ceremonial law; but a comfortable livelihood at the public charge, or at the expense of the persons to whom he ministered; and he seems to have in view the words of Christ, Luk 10:7.

Gill: 1Co 9:5 - Have we not power to lead about a sister, a wife // as well as other apostles // And as the brethren of the Lord // and Cephas Have we not power to lead about a sister, a wife,.... The phrase "a sister, a wife", is an Hebraism, and answers to אחתיכלה, "my sister, spouse...

Have we not power to lead about a sister, a wife,.... The phrase "a sister, a wife", is an Hebraism, and answers to אחתיכלה, "my sister, spouse", Son 4:9. The Jews called their wives, sisters, not on account of religion, which also is not the meaning here; but because of the common relation that men and women, all mankind, stand in to one another, antecedent to any nearer relation, as that of man and wife. The sense the Papists put on these words, to secure them from being a proof of the lawfulness of the marriage of the ministers of the Gospel, can by no means be the true one; which is, that they are to be understood of a rich woman, or women, the apostles had a power to carry about with them, to minister of their substance to them, and provide for them; for such a sense is directly contrary to the subject and argument the apostle is upon; which is to show the right that he and others had, of casting themselves entirely upon the churches for a maintenance; whereas this is contriving a way for relieving the churches of such a charge; besides, the act of "leading", or carrying "about", is expressive of such a power over them, as cannot be thought to agree with persons of such substance; and whose voluntary act this must be, to go along with them and supply them; add to this, that for the apostles to lead about with them wherever they went women, whether rich or poor, that were not their wives, would be of no good report, and must tend to hurt their character and reputation: moreover, though these words clearly imply the lawfulness of a minister's marriage, and suppose it, yet they do not express the act itself, or the lawfulness of entering into such a state, but rather what follows after it; and the sense is this, that the apostle and others, supposing them to have wives, and it may be added also, and children, they had a right to take these with them wherever they went, and insist upon the maintenance of them, as well as of their own, at the public expense:

as well as other apostles; who it seems did so, that had wives and families, as Philip the Evangelist had four daughters, Act 21:8.

And as the brethren of the Lord: who it seems were married persons, and took such a method; by whom are meant James, Joses, Judas, and Simon; who were the near kinsmen of Christ, it being usual with the Jews to call such brethren:

and Cephas; that is, Peter, who it is certain had a wife; see Mat 8:14 and therefore it is with a very ill grace that the pope, who pretends to be Peter's successor, should forbid the marriage of ecclesiastical persons.

Gill: 1Co 9:6 - Or I only and Barnabas // have not we power to forbear working Or I only and Barnabas,.... Who were for a great while companions and fellow travellers; are we alone? are we exempted from those rights and privilege...

Or I only and Barnabas,.... Who were for a great while companions and fellow travellers; are we alone? are we exempted from those rights and privileges, common to others?

have not we power to forbear working? that is, with their hands, at their trades and occupations, to get their living by: Paul worked at his trade, and so it seems Barnabas did likewise: Paul wrought with his hands at Corinth, in company with Aquila and Priscilla, they being tentmakers as he, Act 18:3 and so he did in other places; he appeals for the truth of this to the elders of the church at Ephesus, Act 20:34 and to the church of the Thessalonians, 1Th 2:9 not but that he had a right and power to leave off business, to forbear working, and require a maintenance from those to whom he ministered; but for some reasons he chose not to make use of this his power and liberty, because he would not be chargeable to them; and lest that upon his first preaching the Gospel to them, they should think he had worldly selfish ends in view, and not the good of souls, and glory of Christ; however, he hereby lets them know, that though Barnabas and he continued to get their bread by their own hand labour, they had a right to quit their trades, and throw themselves upon them for a maintenance. The apostle seems, in this, to imitate the ancient, wise, and holy men of his nation, who taught the law freely, and took nothing for it; not that they thought it was unlawful, or that they had no right to a maintenance on account of it, but for the honour of religion, and that piety they professed; and lest the law should be thought to be made a trade of, they chose not to insist upon it d.

Gill: 1Co 9:7 - Who goeth a warfare any time at his own charges // who planteth a vineyard, and eateth not of the fruit thereof // Or who feedeth a flock, and eateth not of the milk of the flock Who goeth a warfare any time at his own charges?.... Some people have done so, as did the Habessines e, and the ancient Romans f; though before the ap...

Who goeth a warfare any time at his own charges?.... Some people have done so, as did the Habessines e, and the ancient Romans f; though before the apostle wrote this, the senate had made an act, that the soldiers should have a stipend from the public; and this being now so common, and universally obtaining everywhere, the apostle puts the question he does; and his meaning is, that since ministers of the Gospel are the good soldiers of Jesus Christ, and are engaged in a warfare state, in fighting the good fight of faith, against his enemies, and those of his church, it is but reasonable that their charges should be bore, and they maintained at the public expense:

who planteth a vineyard, and eateth not of the fruit thereof? The church of Christ is a vineyard, it is often so called in Scripture; ministers are planters, vinedressers, and labourers in it; and as the mystical Solomon, the owner of the vineyard, ought to have his thousand, the cultivators of it, the keepers of the fruit, should have their two hundred, Son 8:12

Or who feedeth a flock, and eateth not of the milk of the flock? The churches of Christ are compared to flocks of sheep; the ministers of the word are pastors, or shepherds, who have the care and oversight of them, and feed them with knowledge and understanding; and it is but right and just that they enjoy the fruit of their labours, and have a proper and suitable maintenance, as it is that he who feeds a flock should eat of the milk which that produces.

Gill: 1Co 9:8 - Say I these things as a man // or saith not the law the same also Say I these things as a man?.... After the manner of men, reasoning from things common among men, and obvious to everyone's observation: or saith n...

Say I these things as a man?.... After the manner of men, reasoning from things common among men, and obvious to everyone's observation:

or saith not the law the same also? As the subject the apostle is upon was capable of being illustrated and confirmed by instances common unto, and easy of observation among men; so it might be supported by divine authority; it was not only a clear point from the reason of things, but was certain by the law of God.

Gill: 1Co 9:9 - 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 For it is written in the law of Moses,.... Deu 25:4 Thou shalt not muzzle the mouth of the ox that treadeth out the corn. The manner of threshing, ...

For it is written in the law of Moses,.... Deu 25:4

Thou shalt not muzzle the mouth of the ox that treadeth out the corn. The manner of threshing, or beating out the corn among the Jews, was not the same with ours; it was not done by the flail, at least not always, but by the means of oxen; and by these not only treading upon it to and fro, but drawing a wooden instrument after them, the bottom of which was stuck with iron teeth, and the top of it filled with stones, to press it down close by the weight thereof; the sheaves put in proper form, the oxen were led to and fro upon them, drawing this threshing instrument after them, by which means the grain was separated from the husk and ear g; see Isa 41:15 The learned Beckius h has given us a figure of this instrument, and the manner of using it: now according to this law, whilst the ox was thus employed, its mouth was not to be muzzled, but it might freely eat of the corn it trod upon, excepting, the Jews say i, what was dedicated to sacred uses. They give many rules relating to this law, and particularly observe, that it is to be extended to all sorts of creatures, as well as the ox, and to all sorts of business k; and that what is said of the ox, is much more to be observed with respect to men l; and which agrees with the apostle's reasoning here:

doth God take care for oxen? yes, he does, and for creatures of less importance than they, even the fowls of the air, and the most worthless of them, sparrows, two of which are sold for a farthing; but not for them only, nor principally, but chiefly for men.

Gill: 1Co 9:10 - Or saith he it altogether for our sakes // for our sakes no doubt it is written // that he that ploweth should plow in hope // and that he that thresheth in hope, should be partaker of his hope Or saith he it altogether for our sakes,.... That is, God says this, or delivers out this law, forbidding the muzzling the ox, while it treads out the...

Or saith he it altogether for our sakes,.... That is, God says this, or delivers out this law, forbidding the muzzling the ox, while it treads out the corn; not merely for the sake of the ox, but chiefly for the sake of men; and so Jarchi upon the place says, that the ox is mentioned, להוציא את אדם, "to express man"; and so another of the Jewish writers m interprets the law in Deu 22:6. "Thou shalt not take the dam with the young";

"the intention of the command is, not to have mercy on birds, "but for the sake of men", he (God) says this, whom he would accustom to meekness and compassion:''

and particularly this is here said, for the sake of ministers of the Gospel, who for their spiritual strength, and labours in their work, may be compared to oxen; see Eze 1:10. This law is elsewhere produced by the apostle, and urged in favour of the maintenance of ministers, as here, 1Ti 5:17 and therefore

for our sakes no doubt it is written; to teach men, that as any workmen are not to be deprived of proper sustenance, so neither they that labour in the word and doctrine:

that he that ploweth should plow in hope; of enjoying the fruit of his labours:

and that he that thresheth in hope, should be partaker of his hope; of having a supply out of that he is threshing.

Gill: 1Co 9:11 - If we have sown unto you spiritual things // is it a great thing if we shall reap your carnal things If we have sown unto you spiritual things,.... The preachers of the Gospel are compared to sowers of seed; the seed they sow is the word of God, which...

If we have sown unto you spiritual things,.... The preachers of the Gospel are compared to sowers of seed; the seed they sow is the word of God, which is like to seed, for its smallness and despicableness in the eyes of carnal men; and yet as the seed is the choicest which is laid by for sowing, the Gospel is most choice and excellent to true believers; like seed, it has a generative virtue through divine influence; and whereas unless sown into the earth, it brings forth no fruit, so neither does the word, unless it has a place in the heart, where, as seed in the ground, its operation is secret, its increase gradual, and its fruitfulness different. The ground they sow upon is, very various; some of their hearers are like the wayside, careless, ignorant, and on whom no impression is made; others are like the stony ground, who though for a while they express some affection and liking, yet not having the root of grace in them, whenever persecution arises, forsake the hearing of it; others are like the thorny ground, which are at first very promising, and greatly reformed, but inwardly full of the cares and lusts of the world, which choke the word, and make it unfruitful; and others are like the good ground, who are made good by the grace of God, understand the word, receive it, hold it fast, and in whom it is fruitful: sowing requires skill and art, and so preaching the Gospel does, and that more than human; and is constantly in its returning season to be attended to, notwithstanding the winds and clouds, and so the ministry of the word, notwithstanding all reproaches, persecutions, and afflictions; and as the same sort of seed, without mixture, and in plenty, is to be cast into the earth, so the same pure and unmixed Gospel of Christ is to be preached, and that without keeping back any thing that is profitable: and once more, as the sower, when he has cast his seed into the earth, waits long and with patience for its springing up and increase, so do the faithful dispensers of the Gospel: and what they sow or minister is of a spiritual nature; it comes from the Spirit of God, he is the dictator of it; he by his gifts qualifies men to preach it, and by his power makes it effectual to the souls of men; and through it conveys himself to them, as a spirit of regeneration and sanctification: the matter of the Gospel is spiritual; it contains spiritual doctrines, such as justification, pardon of sin, adoption, regeneration, &c. and are what concern the souls and spirits of men, and their spiritual and eternal welfare:

is it a great thing if we shall reap your carnal things? meaning temporal ones, what concern the flesh, the body, the outward man, and the support thereof. The argument is from the greater to the less, and much the same with that in Rom 15:27. The difference between carnal and spiritual things is very great; the one has a vastly superior excellency to the other; and therefore if for carnal things men receive spiritual ones, they can be no losers thereby, but must be gainers; nor should it be thought any hardship or burden upon them, or any great and wonderful thing done by them, to support and maintain such who are so useful to their souls, and the spiritual welfare of them.

Gill: 1Co 9:12 - If others are 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 If others are partakers of this power over you,.... Meaning not any tyrannical power and jurisdiction over them, with respect either to faith or pract...

If others are partakers of this power over you,.... Meaning not any tyrannical power and jurisdiction over them, with respect either to faith or practice; but the right of a maintenance, which either the false apostles, or the true ordinary ministers of the word there, justly claimed, and did enjoy:

are not we rather? he and Barnabas, especially himself, who was more than an ordinary minister, an apostle, and the first preacher of the Gospel to them:

nevertheless, we have not used this power; though others had, and they had a right to it, but did not choose to insist upon it; and, rather than do so, worked with their own hands; their not making use of this power was not because they stood in no need of it, and enjoyed an affluence of temporal things, for the reverse of this was their case:

but suffer all things: famine, thirst, nakedness, hard labour, and many other hardships:

lest we should hinder the Gospel of Christ; some might suggest, that they preached the Gospel only for gain, and not for the good of souls, and glory of Christ; and other mean spirited persons might be backward of embracing and professing the Gospel, lest it should become chargeable to them; wherefore that the Gospel might not be retarded in its course by the calumny of some, and the sordidness of others, the apostle thought fit to drop his claim to a maintenance from them; though at the same time he would have them know it was a just due, and therefore goes on to defend it by other arguments.

Gill: 1Co 9:13 - 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 Do ye not know, that they which minister about holy things,.... Not the priests in the temples of the Heathen deities, as the Ethiopic version suggest...

Do ye not know, that they which minister about holy things,.... Not the priests in the temples of the Heathen deities, as the Ethiopic version suggests; but the priests in the temple at Jerusalem, who were employed in slaying the sacrifices, taking off their skins, cutting them into pieces, laying them in order with the wood upon the altar, and burning them, with other services they there performed, which were well known to the Corinthians, many of this church being Jews:

live of the things of the temple; the tithes and firstfruits, and other oblations, and presents in money or goods, thither brought; nor had they any other way of living and supporting their families; for the priests and Levites had no inheritance among the children of Israel, and therefore provision was made for them in this way:

and they which wait at the altar are partakers with the altar; some read it, "who sit at the altar"; but none might sit in the temple but a king of the house of David n; the priests and Levites always stood in their ministry, some doing one thing, and some another; some slew the sacrifice, others sprinkled the blood; some took away the ashes, others laid the wood, others brought up the parts of the sacrifice when slain, skinned, and cut asunder, and laid them on the altar o, and these partook with the altar; some parts the altar devoured, being consumed by fire upon it; but then there were other pieces which by law were reserved for the priests, and upon which they and their families lived: hence the distinction of אכילת מזבח, the food of the altar, and אכילת אדם, "the food of man" p; and therefore as it was but just and equitable that persons so employed should be maintained out of the revenues of the temple and altar, it is but right that Gospel ministers should be provided for with a suitable maintenance.

Gill: 1Co 9:14 - Even so hath the Lord ordained // that they which preach the Gospel Even so hath the Lord ordained,.... That is, the Lord Jesus Christ, in Mat 10:10 it is an order and appointment of his that his ministering servants, ...

Even so hath the Lord ordained,.... That is, the Lord Jesus Christ, in Mat 10:10 it is an order and appointment of his that his ministering servants, who labour in preaching his Gospel, should be sufficiently taken care of, as to a comfortable livelihood; he has not indeed fixed it in the same way as the priests and Levites had theirs under the law; but as the one was just and right, that they should be maintained out of the things belonging to the temple and altar, and live on them, so it is his will and pleasure,

that they which preach the Gospel; that continue to do so, that labour, and not loiter in the word and doctrine, who do the work of the ministry fully and faithfully, and not bear the name only of Gospel preachers: should live of the Gospel; not the Gospel itself, which is spiritual, and not corporeal food; but the sense is, that in consideration and because of their preaching the Gospel, they should be supplied with the proper necessaries of life: the learned Mr. Mede has proved, by various instances, that the word ευαγγελιον, here rendered "Gospel", and which signifies good news and glad tidings, is in other writers used for a reward, given to such that bring good tidings; and has rightly observed, that the Hebrew word בשרה, which signifies the same, is used in a like sense in 2Sa 4:10 and accordingly the sense here will be, that it is the ordination of Christ, that such who faithfully bring the news and glad tidings of salvation to sinners, should, as a reward for such good news, be provided for with a comfortable maintenance, on which they should live.

Gill: 1Co 9:15 - 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 // or than that any man should make my glorying void But I have used none of these things,.... Either none of these arguments or reasons, for a minister's maintenance, taken from the reason of things, th...

But I have used none of these things,.... Either none of these arguments or reasons, for a minister's maintenance, taken from the reason of things, the law of Moses, the examples of the priests and Levites, and the order and appointment of Christ, in favour of himself, and that he might be provided for by them accordingly; or none of the things he had a right to do as other apostles, as to eat and drink at the public expense, to lead about with him a sister, a wife, had he any, and to forbear working with his own hands:

neither have I written these things, that it should be so done unto me; it was not on his own account that he gave these strong reasons, urged these instances, and so undeniably proved this point, that ministers should be maintained by the people; and this he says to prevent what some might be ready enough to suggest, that though the apostle had as yet took nothing of the church at Corinth, it was plain, that for the time to come, he meant to do it; and therefore had written these things with such a view, to make way for his after supply from them. This he denies, and gives his reason for it,

for it were better for me to die; through want, with famine, could he be supplied no other way, than to take the least farthing of them:

or than that any man should make my glorying void; meaning not so much his inward pleasure, joy, and satisfaction in preaching the Gospel freely, it being more blessed to give than to receive; but his boasting or glorying, not before God, but against the false apostles; that he had never taken anything of the church at Corinth for preaching, nor never would, when they had insinuated he preached for gain, and by artful methods had got their money, and drained their purses.

Gill: 1Co 9:16 - 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 For though I preach the Gospel, I have nothing to glory of,.... The sense is not, that if he preached the Gospel in order for a livelihood, and to ser...

For though I preach the Gospel, I have nothing to glory of,.... The sense is not, that if he preached the Gospel in order for a livelihood, and to serve his private advantage, he should have no room for glorying; since, if this was the case, he should be obliged to do it, or perish for want: but his meaning is, that though he preached the Gospel ever so well, or ever so freely, and might glory before men, and against the false teachers, who insulted him in his character and office; yet not before God, from whom he received all his gifts, abilities, and qualifications, to preach the Gospel; all his light and knowledge in it; all his enlargements in meditation, and liberty in expression; all his faithfulness and integrity, courage and intrepidity, in the discharge and performance of his work, were by divine grace and assistance; and his success in it owing to the power and Spirit of God, so that he had nothing to glory of on any of these accounts: hence these words are a correction, or rather an explanation of the preceding:

for necessity is laid upon me; not of getting a livelihood by preaching, for he could have got, and did get this another way, even by labouring with his hands; nor of force and compulsion, for no one more readily engaged in it, or more cheerfully performed it; but of obligation from the divine call to this work, and from his own conscience, in which he knew it to be an heavenly one, and from the nature of the trust committed to him, and because of the good of immortal souls, and the honour of Christ; all which lay with weight upon him, and obliged him in duty, love, and gratitude, to attend to it:

yea, woe is unto me, if I preach not the Gospel; which is to be understood, not of any temporal affliction, as reproach, persecution, famine, nakedness, sword, &c. for such sort of woes frequently attend those that do preach the Gospel; but of the wounding of his conscience, and exposing himself, through the neglect of his calling, and contempt of the divine will, to the wrath and curse of God for ever; not that the apostle feared this would be his case, or that it possibly could be; but he thus speaks, to show what he or any other minister of the Gospel would deserve, at the hand of God, who having abilities to preach, should not make use of them; or should preach, but not the Gospel; or only a part of it, and not the whole; or should entirely desist from it, through self-interest, or the fear of man, or through being ashamed of Christ and his Gospel, or as not able to bear the reproach and persecution attending it.

Gill: 1Co 9:17 - For if I do this thing willingly // I have a reward // but if against my will // a dispensation of the Gospel is committed to me For if I do this thing willingly,.... That is, not freely and without receiving anything for preaching, without seeking any temporal profits and advan...

For if I do this thing willingly,.... That is, not freely and without receiving anything for preaching, without seeking any temporal profits and advantages; nor in pure love to Christ, and the good of souls, without any fear of punishment, or hope of reward; but the apostle supposes a case which was not, and his sense is, that supposing no necessity had been laid upon him, or any injunction or command given him to preach the Gospel, but he had entered on it without any obligation upon him, then, says he,

I have a reward; or should have one, or might expect one; so the Jews q say, that a reward is given to him, who does anything unbidden:

but if against my will, or unwillingly,

a dispensation of the Gospel is committed to me; which was his case; the Gospel was committed to his trust, as anything is to the trust and charge of a steward by his lord, who is obliged to take care of it, and is accountable for it, and of whom faithfulness is required; he did not undertake this economy, or dispensation of the Gospel of himself, of his own mind and will, but it was enjoined him by one that had the command over him, and could and did oblige him to take the charge of it; though he made him willing, as well as able to do it: and therefore since this was the case, that it was not at his own option whether he would preach the Gospel or not, but he was obliged to it by one, that had a superior power and influence over him; hence, though he performed it ever so well, and with never so much faithfulness and integrity, he asks in the following verse,

Gill: 1Co 9:18 - 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 What is my reward then?.... None at all, I have none to expect, hope for, or claim, in a way of debt; I am a servant intrusted by my Lord with the Gos...

What is my reward then?.... None at all, I have none to expect, hope for, or claim, in a way of debt; I am a servant intrusted by my Lord with the Gospel, and an unprofitable one I am; I do, at most and best, but what is my duty, and for that I can claim no reward: all the reward that remains is only this,

verily, that when I preach the Gospel, which I am obliged to do,

I may make the Gospel of Christ without charge; to them that hear it, as he did to the Corinthians, which was his glorying in 1Co 9:15 and is the same with his reward here; for this means not any reward from God, but his glorying among men, and against the false teachers; that when he preached the word at Corinth, he was not chargeable to any, nor would he ever be: his reason for it is,

that I abuse not my power in the Gospel; his right of having a maintenance, whilst he was preaching the Gospel; to have made use of which would have been an abuse of it, since it would have given occasion to the false apostles to reproach and calumniate, and might have been an hinderance to the Gospel of Christ, and a stumbling to some weak minds.

Gill: 1Co 9:19 - For though I be free from all men // yet have I made myself servant unto all // that I might gain the more For though I be free from all men,.... As an apostle, being in the highest office in the church, he had none superior to him, that could exercise any ...

For though I be free from all men,.... As an apostle, being in the highest office in the church, he had none superior to him, that could exercise any power and authority over him, and was also independent of men for his maintenance, which he got by his own hand labour: though it may be observed, that the word "men" is not in the original text, and the word "all" may as well have respect to things as men; and the sense be, that he was free, as from the curse of the moral law, so from the yoke of the ceremonial law, and all the rituals of it, and might, if he would, make use of his Christian liberty; the following verses seem to incline to this sense, as the preceding ones do to the former:

yet have I made myself servant unto all; in faithfully and indefatigably preaching the Gospel to them; undergoing all manner of affliction and persecution for the sake of that and them; behaving towards them with all meekness and humility; condescending to their weakness, and accommodating himself to their capacities and customs:

that I might gain the more; than other apostles have done, or than it could be reasonably thought he should, had he behaved in a more lordly and domineering manner: his end was not to amass wealth, to gain riches and treasures of good things to himself, but many souls to Christ, who otherwise must have been lost; but being brought to the knowledge of Christ, and salvation by him through his ministry, it was profit to them, and gain to Christ: the metaphor is taken from merchants, who spare no pains, but take every method to acquire gain and profit; the ministers of the word are spiritual merchants, their traffic lies in the souls of men, whom they are studiously and anxiously careful to bring to Christ.

Gill: 1Co 9:20 - And unto the Jews I became as a Jew // that I might gain the Jews // to them that are under the law, as under the law // that I might gain them that are under the law And unto the Jews I became as a Jew,.... That is, in religion; or with respect to some religious observances peculiar to the Jews, for he himself was ...

And unto the Jews I became as a Jew,.... That is, in religion; or with respect to some religious observances peculiar to the Jews, for he himself was really a Jew by nature; who became as one unto them in this sense, when he for their sakes circumcised Timothy at Derbe, or Lystra, purified himself at Jerusalem, shaved his head at Cenchrea, observed their sabbath, and abstained from some sorts of food forbidden in the law; and his end in so doing was, not to confirm them in such usages, but that he might hereby have the greater influence over them, and by little and little bring them off of these things, or, as he says,

that I might gain the Jews; bring them over to Christ, and off of a dependence on their own righteousness, for justification before God:

to them that are under the law, as under the law; the Vulgate Latin version adds, "when I was not under the law", and so the Alexandrian copy and some others; by whom seem to be meant the same persons as before; though some have thought that the Samaritans are intended, and others the Sadducees: but if any as distinct from the former are designed, they should rather seem to be the converted Jews; who though they believed in Christ, looked upon themselves to be still under the law, and therefore observed it; with whom the apostle on certain occasions complied, as if he was under it too, that he might have the greater share in their affections and credit; hoping in time that by such means he might be able to prevail upon them to relinquish these things, and wholly attend to the Gospel and ordinances of Christ, or, as he says,

that I might gain them that are under the law; meaning the Jews, who were observers of the law of Moses.

Gill: 1Co 9:21 - To them that are without law, as without law // being not without law to God // under the law to Christ // that I might gain them that were without law To them that are without law, as without law,.... Meaning the Gentiles, who, though they were not without the law of nature, nor without many good civ...

To them that are without law, as without law,.... Meaning the Gentiles, who, though they were not without the law of nature, nor without many good civil laws, by which the more cultivated and civilized nations among them were governed, yet they were without the written law of Moses; a description of the Gentiles, usual with the Jews; see Rom 2:12. And to these the apostle accommodated himself, as if he was without the law; by conversing with them without any difference; by eating any sort of food with them; by not circumcising Titus, when the Jews would have had it done; and by resisting Peter, when he, by his example, would have influenced the Gentiles to have lived as did the Jews:

being not without law to God; or "the law of God", the moral law; for though he was delivered from the curse and condemnation of it, and as a covenant of works, and the ministry of it by Moses, yet not from the matter of it, and obedience to it, as a rule of walk and conversation: and therefore his compliance with the Gentiles was not in anything that was contrary to the moral law; nor did he act as one that had nothing to do with that law, "but" as one that was

under the law to Christ, or "under the law of Christ"; that is, the law of love, which obliged him to take every lawful and proper method for the good of such souls:

that I might gain them that were without law; to believe in Christ for life and salvation, and to serve the law of God as in the hands of Christ, the only Lawgiver and King in his church; in testimony of their gratitude to him, for the blessings of grace received by him, without having any dependence on their obedience to it, for acceptance with God.

Gill: 1Co 9:22 - To the weak became I as weak // that I might gain the weak // I am made all things to all men // that I might by all means save some To the weak became I as weak,.... That is, to weak Christians, who were weak in faith, and had not such clear knowledge of Gospel liberty, and therefo...

To the weak became I as weak,.... That is, to weak Christians, who were weak in faith, and had not such clear knowledge of Gospel liberty, and therefore scrupled the eating of some sorts of meat, and particularly meats offered to idols; and the apostle so far consulted the peace and edification of these weak brethren, and so far complied with them, and became as one of them, that, rather than offend them, he determined to eat no meat while the world stood:

that I might gain the weak; promote their edification and welfare, who otherwise might be stumbled, be in danger of falling from, and laid under a temptation to desert the faith of the Gospel:

I am made all things to all men; which is to be understood, as in all the other instances of his being so, not in cases and things criminal and sinful, contrary to the moral law, and the dictates of his own conscience, subversive of the Gospel of Christ, and of the order and discipline of it, but in cases and things of an indifferent nature:

that I might by all means save some; that is, that he might be the means of saving some of Jews and Gentiles, and of all sorts of men; by preaching the Gospel of salvation to them, and by directing them to Christ, the only Saviour of lost sinners; thus he explains what he means by so often saying that he might gain them.

Gill: 1Co 9:23 - And this I do for the Gospel's sake // that I might be partaker thereof with you And this I do for the Gospel's sake,.... The Alexandrian copy and some others read, "all things I do", &c. and so the Vulgate Latin and Ethiopic versi...

And this I do for the Gospel's sake,.... The Alexandrian copy and some others read, "all things I do", &c. and so the Vulgate Latin and Ethiopic versions; that is, he became all things to all men, and so and so to different persons; not for his own sake, for his own temporal advantage, or to curry favour with men; not for the sake of gaining wealth, or honour and applause to himself, but for the spread of the Gospel, and its greater usefulness among men: to which he adds,

that I might be partaker thereof with you; meaning either the fruit of the Gospel, the conversion and salvation of sinners, which would be matter of joy both to him and them; or the blessings of grace and eternal life, which the Gospel reveals and promises, which he desired to enjoy in common with others, not only with the Corinthians, for the word "you" is not in the original text, but with Jews and Gentiles; with men of all sorts, who may be gained over to Christ, and saved by him, through the ministry of the word.

Gill: 1Co 9:24 - Know ye not that they which run in a race // run all // but one receives the prize // so run that ye may obtain Know ye not that they which run in a race,.... The allusion in this and the following verses is to the Grecian games, which consisted, among other thi...

Know ye not that they which run in a race,.... The allusion in this and the following verses is to the Grecian games, which consisted, among other things, of running of races, and of wrestling, combating, and fighting; and which are in this and the context particularly mentioned: and the apostle the rather makes use of these terms, and refers to these things, because they were well known to the Corinthians, and refers to them as well known; for the Isthmian games were performed in their neighbourhood, and doubtless had been seen by many of them, for the Corinthians were presidents of them. The race, or stadium in which they ran, was the space or interval between the place they set out from, and that which they ran unto, and consisted of 125 paces, or 625 feet; it was the space of a furlong, and about the eighth part of a mile: in this they

run all; as many as would, that came around from all parts, striving who should be foremost and get the crown;

but one receives the prize; which was held by the president of the game, or judge of the race, and received by the winner, who was judged to be so by him; and was no other in the Isthmian games, which are most likely to be referred to here, than a crown made of pine tree branches, or leaves, and sometimes of dried parsley s:

so run that ye may obtain. The apostle accommodates or applies the above account to the Christian's course of life, and exhorts to run in it in like manner as racers do in a race. The "stadium", or "race" plot in the which the believer runs, is this world, or this present life; he is only a runner now and here, for no sooner is the time of his departure come, but his course or race is finished; and, as his forerunner Christ, sits down in full rest from all his labours as at a table, with Abraham, Isaac, and Jacob, and on a throne with Christ: the course he runs includes the exercise of every grace, particularly faith, which is expressed not only by going to Christ, walking in him, but by fleeing and running to him; and the discharge of every duty, signified by a running in the way of God's commandments; and, in a word, the whole of a Christian profession, and the holding of it fast, and holding on in it unto the end. The act of "running" is a motion forward, a following on to know the Lord, a going from strength to strength, from one degree of grace to another, a pressing forward toward the mark for the prize; and requires spiritual strength from Christ, and a daily renewal of it; is to be performed with readiness, swiftness, and cheerfulness, in opposition to a slowness of heart to believe, and a slothfulness and sluggishness in the business and service of Christ. The manner of running, "so", that is, as the Grecians ran in their races; they ran "all", so should all believers run, ministers and churches, churches and the several members thereof, old and young professors; so the church determines for herself, her members, and the daughters of Jerusalem, "we will run after thee", Son 1:4 and they have this encouragement which the others had not, for only one received the prize with the Grecians, but here all, that run well, obtain: again, they ran and strove to be foremost, who should get to the goal first and receive the prize, so should believers be emulous to outdo each other, to go before one another, in faith and holiness; striving in the strength of Christ, who should do most service for him, and bring most glory to him: moreover, as they ran in the way that was marked out for them, not turning to the right hand or the left, so should believers run in the way of salvation, which is Christ; in the way of holiness, faith, and truth; and in the path of duty and ordinances, which are all clearly pointed out unto them: once more, as they while running kept their eye upon the mark, so should believers, while running the race set before them, be continually looking to Jesus, the author and finisher of faith: to say no more, as they kept running till they came to the end of their race, so should the saints; there is no time for stopping or looking back; remember Lot's wife. The end of running is to obtain the prize, the incorruptible crown of eternal life; not that this is to be procured in a way of merit by running; for the best services of the saints have no merit in them, they are previously due to God, nor can they be profitable to him; and besides, are done by the assistance of his own grace and strength; nor is there any proportion between the best works of men, and this crown of glory, life, and righteousness; yea, salvation, or eternal life, is expressly denied to be of him that willeth, or of him that runneth, and is always represented as this crown is, to be a free gift: the meaning of the expression is, that believers are to run on in their Christian race, that they may, and when they are come to the end of it they shall, as he that came foremost in the race did, stretch forth their hand, lay hold on, and receive the crown which the righteous Judge will give them; and is the true import of the word made use of here, and the sense the same with 1Ti 6:12. "Fight the good fight of faith, lay hold on eternal life", and denotes that the persevering saint shall enjoy the crown.

Gill: 1Co 9:25 - And every man that striveth for the mastery // is temperate in all things // now they do it to obtain a corruptible crown // but we an incorruptible And every man that striveth for the mastery,.... Either in running a race, or in wrestling; for the word here used agrees with both, and both are in t...

And every man that striveth for the mastery,.... Either in running a race, or in wrestling; for the word here used agrees with both, and both are in the context referred to, nor has the apostle as yet done with his allusion to running in a race;

is temperate in all things; contains himself from venery, abstains from certain sorts of food, which tend to hinder the agility, or weaken the strength of the body; and indulges not himself in sloth and idleness, but exercises himself in various manners, that he may be prepared for running or wrestling: the apostle's view in this, seems to be to strengthen some exhortations he had already given, to abstain from fornication, and the immoderate use of venery; to forbear eating things offered to idols, and not give themselves up to luxury and intemperance; for should they be overcharged with surfeiting and drunkenness, and the cares of this life, they would be very unfit for their Christian race, or for wrestling with principalities and powers, and the discharging of the business of a Christian profession:

now they do it to obtain a corruptible crown; they confine themselves to a certain diet and course of living, and abstain from things otherwise desirable to nature; and this they do for the sake of a fading crown, a crown of leaves, made of the boughs and leaves of olives, laurels, pine, &c. or of parsley, green or dried, as before observed t:

but we an incorruptible; even eternal life; compared to a crown, for the riches, glory, and lustre of it; and as suitable to the character and dignity of saints, who are kings as well as priests unto God: it is called "incorruptible", because it is so in its own nature; nor can it be corrupted by other things, as crowns even of gold may; nor shall any corrupt person wear it; the corruption of nature must be removed from the saints, yea, that frailty and mortality of human nature, which sometimes goes by the name of corruption, must be taken away, ere they can inherit this crown and kingdom; nor will it ever fade away, as the corruptible crowns of the conquerors in these games did, and that in a very short time; but this will last for ever, and always continue in the same glory and lustre.

Gill: 1Co 9:26 - I therefore so run // not as uncertainly // so fight I, not as one that beateth the air I therefore so run,.... The apostle animates the Corinthians by his own example, telling them that he ran so as he exhorted them; he ran with cheerful...

I therefore so run,.... The apostle animates the Corinthians by his own example, telling them that he ran so as he exhorted them; he ran with cheerfulness and swiftness in the way marked out for him, looking to Jesus; continuing steadfast in the profession of his faith, and discharge of his duty as a Christian, and in preaching the Gospel as a minister; and nothing had he more at heart, than to finish his course with joy:

not as uncertainly; as one that knew not, or was in doubt about the way in which he should run, and so ran in and out, sometimes in the way, sometimes out of it; since it was clearly pointed out to him in the word of God: the allusion is to the white line which was drawn from the place the runners set out at to the goal; so that they did not run uncertainly, nor could they be at a loss to steer their course: nor did the apostle run, for what, as the Syriac version renders it, מא ידוע, "is unknown": he knew what he ran for, for the incorruptible crown of glory, he knew the nature of it; nor was he uncertain as to the event and issue of his running; he knew that this crown was laid up safe and secure, that it would be given him, and he should wear it; he had no doubt at all about it; and with this certain knowledge both of the way and prize, and full assurance of faith and hope, he ran:

so fight I, not as one that beateth the air. The allusion is here to fighting with the fist, when, before the combat was entered on, the person used to swagger about, and beat about with his fists, striking the air with them, having no adversary before him; only showing what he could do if he had one, or when he should encounter: so did not the apostle, he did not fight with his own shadow, or a man of straw, or beat the empty air; but gave home blows to real adversaries, Satan, the world, and the flesh; the latter of which is particularly mentioned in the next verse.

Gill: 1Co 9:27 - But I keep under my body // And bring it into subjection // lest that by any means when I have preached to others // I myself should be a castaway But I keep under my body,.... The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the ...

But I keep under my body,.... The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the proper signification of the word here used: so it is said u of Menedemus, that in questions or scholastic exercises, he was so vehement and pugnacious, that he never departed without υπωπια φερων, "carrying away black and blue eyes". This is not to be understood by the apostle of his natural body, and of his keeping it under by immoderate watchings, fastings, and labours, or by whipping and scourging, and lying upon the bare ground, and other such practices; but of the body of sin, the corruption of nature, and of that being laid under some restraints; of the mortifying the deeds of the body through the Spirit, of crucifying the affections with the lusts, of putting off the old man with his deeds, as concerning the former conversation, and of making no provision for the flesh, to fulfil the lusts thereof: it seems to be the same with what the Jews call w, כובש יצרו, "a subduing of a man's evil concupiscence": who is a strong man? they say x, הכובש את יצרו, "he that subdues his corruption", according to Pro 16:32 and again y.

"the sons of Ulam were mighty and powerful men, כבשין יצריהון, "subduing their corruptions", as man that draws a bow with wisdom.''

And bring it into subjection; so as not to serve and obey it in the lusts thereof; but to have the ascendant of it, and government over it, that it does not, and cannot reign as it formerly did: the allusion is still to the combatant, who gets and keeps his antagonist under him, and has the command of him, and throws him on the ground, or drags him about at pleasure:

lest that by any means when I have preached to others; the Gospel of the grace of God, for their souls' profit and advantage, to gain and save them; and have called upon them so to run, that they might receive and enjoy the incorruptible crown:

I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally, or be everlastingly damned; for he knew in whom he had believed, and was persuaded of his interest in the love of God, and that he was a chosen vessel of salvation, that could not be eternally lost: though supposing that this is his sense, and these his fears and concern, it follows not as neither that he was, so neither that he could be a lost and damned person: the fears of the saints, their godly jealousies of themselves, and pious care that they be not lost, are not at all inconsistent with the firmness of their election, their security in Christ, and the impossibility of their final and total falling away; but on the contrary are overruled, and made use of by the Spirit of God, for their final perseverance in grace and holiness.

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NET Notes: 1Co 9:2 Grk “the seal.”

NET Notes: 1Co 9:4 Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.

NET Notes: 1Co 9:8 Or “only according to human authority”; Grk “saying these things according to men.”

NET Notes: 1Co 9:9 A quotation from Deut 25:4.

NET Notes: 1Co 9:13 Grk “working the sacred things.”

NET Notes: 1Co 9:15 Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasti...

NET Notes: 1Co 9:19 Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to cla...

NET Notes: 1Co 9:20 The Byzantine text, as well as a few other witnesses (D2 [L] Ψ 1881 Ï) lack this parenthetical material, while geographically widespread, ea...

Geneva Bible: 1Co 9:1 Am ( 1 ) I not an apostle? am I not free? ( 2 ) have I not seen Jesus Christ our Lord? are not ye ( a ) my work in the Lord? ( 1 ) Before he proceeds...

Geneva Bible: 1Co 9:2 If I be not an apostle unto others, yet doubtless I am to you: for the ( b ) seal of mine apostleship are ye in the Lord. ( b ) As a seal by which it...

Geneva Bible: 1Co 9:3 ( 3 ) Mine answer to them that do ( c ) examine me is this, ( 3 ) He adds this by the way, as if he should say, "So far it is off, that you may doubt...

Geneva Bible: 1Co 9:4 ( 4 ) Have we not power to ( d ) eat and to drink? ( 4 ) "Now concerning the matter itself", he says, "seeing that I am free, and truly an apostle, w...

Geneva Bible: 1Co 9:5 Have we not power to lead about a ( e ) sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas? ( e ) One that is a...

Geneva Bible: 1Co 9:6 Or I only and Barnabas, have not we power to ( f ) forbear working? ( f ) Not live by the works of our hands.

Geneva Bible: 1Co 9:7 ( 5 ) Who ( g ) goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and...

Geneva Bible: 1Co 9:8 ( 6 ) Say I these things ( h ) as a man? or saith not the law the same also? ( 6 ) Secondly, he brings forth the authority of God's institution by an...

Geneva Bible: 1Co 9:9 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 ( i ) oxen? ( i )...

Geneva Bible: 1Co 9:11 ( 7 ) If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things? ( 7 ) An assumption of the arguments with...

Geneva Bible: 1Co 9:12 ( 8 ) If others be partakers of [this] ( k ) power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, les...

Geneva Bible: 1Co 9:13 ( 9 ) Do ye not know that they which minister about holy things live [of the ( l ) things] of the temple? and they which wait at the altar are ( m ) p...

Geneva Bible: 1Co 9:14 Even so hath the Lord ordained that they which preach the gospel should live ( n ) of the gospel. ( n ) Because they preach the Gospel. It follows by...

Geneva Bible: 1Co 9:15 But I have used none of these things: ( 10 ) neither have I written these things, that it should be so done unto me: for [it were] better for me to di...

Geneva Bible: 1Co 9:18 What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ ( o ) without charge, that I abuse not my power in th...

Geneva Bible: 1Co 9:20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the ( p ) law, as under the law, that I might gain them that a...

Geneva Bible: 1Co 9:22 To the weak became I as weak, that I might gain the weak: I am made all things to ( q ) all [men], that I might by all means save some. ( q ) In matt...

Geneva Bible: 1Co 9:23 And this I do for the gospel's sake, that I might be partaker thereof with ( r ) [you]. ( r ) That both I and those to whom I preach the Gospel, may ...

Geneva Bible: 1Co 9:24 ( 11 ) Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. ( 11 ) He brings in another reason...

Geneva Bible: 1Co 9:25 And every man that striveth for the mastery is ( s ) temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible....

Geneva Bible: 1Co 9:27 But I keep under my ( t ) body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be ( u ) a cas...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 1Co 9:16-17 - A Libation To Jehovah The Sin Of Silence 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 th...

Maclaren: 1Co 9:19-23 - A Libation To Jehovah A Servant Of Men For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20. And unto the Jews I beca...

Maclaren: 1Co 9:24 - A Libation To Jehovah How The VIctor Runs So run, that ye may obtain.'--1 Cor. 9:24. So run.' Does that mean Run so that ye obtain?' Most people, I suppose, superficially ...

Maclaren: 1Co 9:25 - A Libation To Jehovah Concerning The Crown' They do it to obtain a corruptible crown, but we are incorruptible.' 1 Cor. 9:25. ONE of the most famous of the Greek athletic ...

MHCC: 1Co 9:1-14 - --It is not new for a minister to meet with unkind returns for good-will to a people, and diligent and successful services among them. To the cavils of ...

MHCC: 1Co 9:15-23 - --It is the glory of a minister to deny himself, that he may serve Christ and save souls. But when a minister gives up his right for the sake of the gos...

MHCC: 1Co 9:24-27 - --The apostle compares himself to the racers and combatants in the Isthmian games, well known by the Corinthians. But in the Christian race all may run ...

Matthew Henry: 1Co 9:1-2 - -- Blessed Paul, in the work of his ministry, not only met with opposition from those without, but discouragement from those within. He was under repro...

Matthew Henry: 1Co 9:3-14 - -- Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it. I. Th...

Matthew Henry: 1Co 9:15-18 - -- Here he tells them that he had, notwithstanding, waived his privilege, and lays down his reason for doing it. I. He tells them that he had neglected...

Matthew Henry: 1Co 9:19-23 - -- The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for th...

Matthew Henry: 1Co 9:24-27 - -- In these verses the apostle hints at the great encouragement he had to act in this manner. He had a glorious prize, an incorruptible crown, in view....

Barclay: 1Co 9:1-14 - "THE UNCLAIMED PRIVILEGES" At first sight this chapter seems quite disconnected from what goes before but in fact it is not. The whole point lies in this--the Corinthians who c...

Barclay: 1Co 9:15-23 - "THE PRIVILEGE AND THE TASK" In this passage there is a kind of outline of Paul's whole conception of his ministry. (i) He regarded it as a privilege. The one thing he will not d...

Barclay: 1Co 9:24-27 - "A REAL FIGHT" Paul takes another line. He insists to those Corinthians who wanted to take the easy way that no man will ever get anywhere without the sternest self...

Constable: 1Co 7:1--16:13 - --III. Questions asked of Paul 7:1--16:12 The remainder of the body of this epistle deals with questions the Corin...

Constable: 1Co 8:1--11:2 - --B. Food offered to idols 8:1-11:1 The Corinthians had asked Paul another question, evidently in a combat...

Constable: 1Co 9:1-27 - --2. Paul's apostolic defense ch. 9 The absence of the key phrase "now concerning" is the clue tha...

Constable: 1Co 9:1-2 - --Apostolic identity 9:1-2 9:1 The apostle's four rhetorical questions all expect a positive answer, and they become increasingly specific. Certainly he...

Constable: 1Co 9:3-14 - --Apostolic rights 9:3-14 The issue of Paul's right to their material support underlies this whole pericope. "Philosophers and wandering missionaries in...

Constable: 1Co 9:15-18 - --Apostolic restraint 9:15-18 Having argued vigorously for his right to the Corinthians' support, Paul now proceeded to argue just as strongly for his r...

Constable: 1Co 9:19-23 - --Apostolic freedom 9:19-23 The extent to which the apostle was willing to lay aside his rights comes out in this pericope. Since Paul chose not to rece...

Constable: 1Co 9:24-27 - --Apostolic exhortation and example 9:24-27 This passage is transitional concluding Paul's defense of his apostolic authority (9:1-23) and returning to ...

College: 1Co 9:1-27 - --1 CORINTHIANS 9 B. THE RIGHTS OF AN APOSTLE (9:1-27) 1. Paul's Rights as Apostle (9:1-6) 1 Am I not free? Am I not an apostle? Have I not seen Jesu...

McGarvey: 1Co 9:1 - --[False or factional teachers coming to Corinth expected to be supported by the church according to the usual custom, but were hampered by the example ...

McGarvey: 1Co 9:2 - --If to others I am not an apostle, yet at least I am to you; for the seal of mine apostleship are ye in the Lord . [An argumentum ad hominem. Whatever ...

McGarvey: 1Co 9:3 - --My defence to them that examine me is this . [This verse refers to what precedes it. It means that when called to defend his apostleship, Paul would p...

McGarvey: 1Co 9:4 - --Have we no right to eat and to drink? [are we not entitled to be fed by the church?]

McGarvey: 1Co 9:5 - --Have we no right to lead about [in our constant journeyings] a wife that is a believer [i. e., a lawful wife; it was unlawful to marry an unbeliever -...

McGarvey: 1Co 9:6 - --Or I only and Barnabas [Though not one of the twelve, he is called an apostle (Act 14:14), for he was a messenger or apostle of the Holy Spirit, and o...

McGarvey: 1Co 9:7 - --What soldier ever serveth at his own charges? who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the...

McGarvey: 1Co 9:8 - --Do I speak these things after the manner of men? or saith not the law also the same? [Paul asks these two questions to show that while he has appealed...

McGarvey: 1Co 9:9 - --For it is written in the law of Moses [Deu 25:4], Thou shalt not muzzle the ox when he treadeth out the corn . [Grain in the East has never been thres...

McGarvey: 1Co 9:10 - --or saith he it assuredly for our sake? Yea, for our sake it was written: because he that ploweth ought to plow in hope, and he that thresheth, to thre...

McGarvey: 1Co 9:11 - --If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? [What was earthly support in comparison with the rich...

McGarvey: 1Co 9:12 - --If others partake of this right over you, do not we yet more? Nevertheless we did not use this right; but we bear all things, that we may cause no hin...

McGarvey: 1Co 9:13 - --Know ye not that they that minister about sacred things eat of the things of the temple [the offerings, etc.], and they that wait upon the altar have ...

McGarvey: 1Co 9:14 - --Even so did the Lord ordain that they that proclaim the gospel should live of the gospel . [Mat 10:10 ; Luk 10:7 . This precept was all which Paul nee...

McGarvey: 1Co 9:15 - --But I have used none of these things [i. e., these rights]: and I write not these things that it may be so done in my case [Paul had a right to receiv...

McGarvey: 1Co 9:16 - --For if I preach the gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the gospel .

McGarvey: 1Co 9:17 - --For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship intrusted to me . [He was commanded to preach th...

McGarvey: 1Co 9:18 - --What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel . [H...

McGarvey: 1Co 9:19 - --For though I was free from all men [and therefore had a right to demand wages of them and ignore their prejudices], I brought myself under bondage to ...

McGarvey: 1Co 9:20 - --And to the Jews I became as a Jew [not a Jew, but like one], that I might gain Jews [Paul observed the Jewish distinction as to meat (1Co 8:13); and p...

McGarvey: 1Co 9:21 - --to them that are without law [pagans and Gentiles -- Rom 2:12], as without law [Rom 6:14 . He did not seek to enforce the laws of Moses among the Gent...

McGarvey: 1Co 9:22 - --To the weak I became weak, that I might gain the weak [The preceding chapter is the best comment on this passage. Paul was uniformly self-sacrificing ...

McGarvey: 1Co 9:23 - --And I do all things for the gospel's sake, that I may be a joint partaker thereof . [He made every sacrifice for the success of the gospel, that he mi...

McGarvey: 1Co 9:24 - --Know ye not that they that run in a race run all, but one receiveth the prize? [Phi 3:12-14] Even so run; that ye may attain . [In the Greek contests ...

McGarvey: 1Co 9:25 - --And every man that striveth in the games exerciseth self-control in all things . [As Paul denied himself that the gospel might not be hindered, so eac...

McGarvey: 1Co 9:26 - --I therefore [realizing the value of that for which I contend] so run, as not uncertainly [without doubt or hesitation. Paul felt sure of the course wh...

McGarvey: 1Co 9:27 - --but I buffet my body, and bring it into bondage [The body, being, as it is in part, the seat and organ of sin, has become the Biblical term to express...

Lapide: 1Co 9:1-27 - --CHAPTER 9 SYNOPSIS OF THE CHAPTER i. He proceeds to show by his own example how offences are to be avoided, and he says that he had refused to accep...

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Tafsiran/Catatan -- Lainnya

Evidence: 1Co 9:16 2Ki 7:9 tells of lepers who had seen a great victory and initially kept the good news to themselves. But their consciences spoke to them of their mor...

Evidence: 1Co 9:22 Gospel tracts—how to use them . If Paul meant " by all means," he no doubt would have used gospel tracts as a means to reach the lost. A Christian ...

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Pendahuluan / Garis Besar

Robertson: 1 Corinthians (Pendahuluan Kitab) First Corinthians From Ephesus a.d. 54 Or 55 By Way of Introduction It would be a hard-boiled critic today who would dare deny the genuineness o...

JFB: 1 Corinthians (Pendahuluan Kitab) The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and...

JFB: 1 Corinthians (Garis Besar) THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. ...

TSK: 1 Corinthians 9 (Pendahuluan Pasal) Overview 1Co 9:1, He shows his liberty; 1Co 9:7, and that the minister ought to live by the Gospel; 1Co 9:15, yet that himself has of his own acco...

Poole: 1 Corinthians 9 (Pendahuluan Pasal) CORINTHIANS CHAPTER 9

MHCC: 1 Corinthians (Pendahuluan Kitab) The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct ...

MHCC: 1 Corinthians 9 (Pendahuluan Pasal) (1Co 9:1-14) The apostle shows his authority, and asserts his right to be maintained. (1Co 9:15-23) He waved this part of his Christian liberty, for ...

Matthew Henry: 1 Corinthians (Pendahuluan Kitab) An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians Corinth was a principal city of Greece, in that partic...

Matthew Henry: 1 Corinthians 9 (Pendahuluan Pasal) In this chapter the apostle seems to answer some cavils against himself. I. He asserts his apostolical mission and authority, and gives in his suc...

Barclay: 1 Corinthians (Pendahuluan Kitab) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: 1 Corinthians 9 (Pendahuluan Pasal) The Unclaimed Privileges (1Co_9:1-14) The Privilege And The Task (1Co_9:15-23) A Real Fight (1Co_9:24-27)

Constable: 1 Corinthians (Pendahuluan Kitab) Introduction Historical Background Corinth had a long history stretching back into the...

Constable: 1 Corinthians (Garis Besar) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

Haydock: 1 Corinthians (Pendahuluan Kitab) THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. Corinth was the capital of Achaia, a very rich and populous city...

Gill: 1 Corinthians (Pendahuluan Kitab) INTRODUCTION TO 1 CORINTHIANS This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having ...

Gill: 1 Corinthians 9 (Pendahuluan Pasal) INTRODUCTION TO 1 CORINTHIANS 9 The principal things in this chapter are the proof of the apostle's office and authority; arguments for his own mai...

College: 1 Corinthians (Pendahuluan Kitab) FOREWORD Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to t...

College: 1 Corinthians (Garis Besar) OUTLINE I. INTRODUCTION - 1:1-9 A. Salutation - 1:1-3 B. Thanksgiving - 1:4-9 II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21 A. ...

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