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1
Corinthians Chapter Nine
1 Corinthians 9
The apostle was exposed to the accusations of false
teachers, who asserted that he carried on his evangelisation and his labours
from interested motives, and that he took the property of Christians, availing
himself of their devotedness. He speaks therefore of his ministry. He declares
openly that he is an apostle, an eye-witness of the glory of Christ, having
seen the Lord. Moreover, if he was not an apostle to others, doubtless he was
to the Corinthians, for he had been the means of their conversion. Now the will
of the Lord was that they who preached the gospel should live of the gospel. He
had a right to take with him a sister as his wife, even as Peter did, and the
brethren of the Lord. Nevertheless he had not used this right. Obliged by the
call of the Lord to preach the gospel, woe unto him if he failed to do it! His
glory was to do it gratuitously, so as to take away all occasion from those who
sought it. For, being free from all, he had made himself the servant of all,
that he might win as many as he could. Observe that this was in his service; it
was not accommodating himself to the world, in order to escape the offence of
the cross. He put this plainly forward (chap. 2:2); but in preaching it, he
adapted himself to the religious capacity and to the modes of thought belonging
to the one and to the other, in order to gain access for the truth into their
minds; and he did the same in his manner of conduct among them. It was the
power of charity which denied itself in all things, in order to be the servant
of all, and not the selfishness which indulged itself under the pretence of
gaining others. He did so in every respect for the sake of the gospel,
desiring, as he said, to be a partaker with it, for he personifies it as doing
the work of God's love in the world.
It was thus they should run; and, in order to run thus, one must deny
oneself. In this way the apostle acted. He did not run with uncertain steps, as
one who did not see the true end, or who did not pursue it seriously as a known
thing. He knew well what he was pursuing, and he pursued it really, evidently,
according to its nature. Every one could judge by his walk. He did not trifle
as a man who beats the air-easy prowess. In seeking that which was holy and
glorious, he knew the difficulties he resisted in the personal conflict with
the evil that sought to obstruct his victory. As a vigorous wrestler, he kept
under his body, which would have hindered him. There was reality in his pursuit
of heaven: he would tolerate nothing that opposed it. Preaching to others was
not all. He might do that, and it might be, as regards himself, labour in vain;
he might lose everything-be rejected afterwards himself, if not personally a
Christian. He was a Christian first of all, then a preacher, and a good
preacher, because he was a Christian first. Thus, also (for the beginning of
chapter 10 connects itself with the close of chapter 9), others might makes a
profession, partake of the initiatory and other ordinances, as he might be a
preacher, and after all not be owned of God. This warning is a testimony to the
condition to which, in part at least, the assembly of God was already reduced:
a warning always useful, but which supposes that those who bear the name of
Christian, and have partaken of the ordinances of the church, no longer inspire
that confidence which would receive them without question as the true sheep of
Christ. The passage distinguishes between participation in christian ordinances
and the possession of salvation: a distinction always true, but which it is not
necessary to make when christian life is bright in those who have part in the
outward privileges of the assembly.
── John Darby《Synopsis of 1 Corinthians》
1 Corinthians 9
Chapter Contents
The apostle shows his authority, and asserts his right to
be maintained. (1-14) He waved this part of his Christian liberty, for the good
of others. (15-23) He did all this, with care and diligence, in view of an
unfading crown. (24-27)
Commentary on 1 Corinthians 9:1-14
(Read 1 Corinthians 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 some, the apostle answers, so as to set forth himself as an
example of self-denial, for the good of others. He had a right to marry as well
as other apostles, and to claim what was needful for his wife, and his children
if he had any, from the churches, without labouring with his own hands to get
it. Those who seek to do our souls good, should have food provided for them.
But he renounced his right, rather than hinder his success by claiming it. It
is the people's duty to maintain their minister. He may wave his right, as Paul
did; but those transgress a precept of Christ, who deny or withhold due
support.
Commentary on 1 Corinthians 9:15-23
(Read 1 Corinthians 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 gospel, he does more than his charge and office demands. By
preaching the gospel, freely, the apostle showed that he acted from principles
of zeal and love, and thus enjoyed much comfort and hope in his soul. And
though he looked on the ceremonial law as a yoke taken off by Christ, yet he
submitted to it, that he might work upon the Jews, do away their prejudices,
prevail with them to hear the gospel, and win them over to Christ. Though he
would transgress no laws of Christ, to please any man, yet he would accommodate
himself to all men, where he might do it lawfully, to gain some. Doing good was
the study and business of his life; and, that he might reach this end, he did
not stand on privileges. We must carefully watch against extremes, and against
relying on any thing but trust in Christ alone. We must not allow errors or
faults, so as to hurt others, or disgrace the gospel.
Commentary on 1 Corinthians 9:24-27
(Read 1 Corinthians 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 so as to obtain. There is the greatest encouragement, therefore, to
persevere with all our strength, in this course. Those who ran in these games
were kept to a spare diet. They used themselves to hardships. They practised
the exercises. And those who pursue the interests of their souls, must combat
hard with fleshly lusts. The body must not be suffered to rule. The apostle
presses this advice on the Corinthians. He sets before himself and them the danger
of yielding to fleshly desires, pampering the body, and its lusts and
appetites. Holy fear of himself was needed to keep an apostle faithful: how
much more is it needful for our preservation! Let us learn from hence humility
and caution, and to watch against dangers which surround us while in the body.
── Matthew Henry《Concise Commentary on 1 Corinthians》
1 Corinthians 9
Verse 1
[1] Am I
not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not
ye my work in the Lord?
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, 1 Corinthians 9:1-3: his apostolical liberty, 1 Corinthians 9:4-19.
Have I not seen Jesus Christ? — Without this he could not have been one of those first grand witnesses.
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 demanding
and receiving such maintenance from the churches as was due to that office.
Verse 2
[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.
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.
Verse 3
[3] Mine
answer to them that do examine me is this,
My answer to them who examine me — Concerning my apostleship.
Is this —
Which I have now given.
Verse 4
[4] Have
we not power to eat and to drink?
Have we not power — I
and my fellowlabourers.
To eat and to drink — At
the expense of those among whom we labour.
Verse 5
[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 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 Peter —
Hence we learn, 1. That St. Peter continued to live with his wife after he
became an apostle: 2. That he had no rights as an apostle which were not common
to St. Paul.
Verse 6
[6] Or I
only and Barnabas, have not we power to forbear working?
To forbear working —
With our hands.
Verse 8
[8] Say
I these things as a man? or saith not the law the same also?
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 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.
Verse 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?
Doth God — In
this direction.
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.
Verse 10
[10] Or
saith he it altogether for our sakes? For our sakes, no doubt, this is written:
that he that ploweth should plow in hope; and that he that thresheth in hope
should be partaker of his hope.
He who ploweth ought to plow in hope — Of reaping. This seems to be a proverbial expression.
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. Deuteronomy 25:4
Verse 11
[11] If
we have sown unto you spiritual things, is it a great thing if we shall reap
your carnal things?
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?
Verse 12
[12] If
others be partakers of this power over you, are not we rather? Nevertheless we
have not used this power; but suffer all things, lest we should hinder the
gospel of Christ.
If others —
Whether true or false apostles.
Partake of this power — Have a right to be maintained.
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.
Verse 14
[14] Even
so hath the Lord ordained that they which preach the gospel should live of the
gospel.
Verse 15
[15] But
I have used none of these things: neither have I written these things, that it
should be so done unto me: for it were better for me to die, than that any man
should make my glorying void.
It were better for me to die than — To give occasion to them that seek occasion against me, 2 Corinthians 11:12.
Verse 17
[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 — 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.
A dispensation is intrusted to me — Therefore I dare not refrain.
Verse 18
[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 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 which I have in preaching the gospel.
Verse 19
[19] For
though I be free from all men, yet have I made myself servant unto all, that I
might gain the more.
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.
Where is the preacher of the gospel who treads in the same steps?
Verse 20
[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;
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.
To them that are under the law — Who apprehend themselves to be still bound by the Mosaic law.
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 was
the very thing which he condemned in St. Peter, Galatians 2:14.
Verse 21
[21] To
them that are without law, as without law, (being not without law to God, but
under the law to Christ,) that I might gain them that are without law.
To them that are without the law — The heathens.
As without the law —
Neglecting its ceremonies.
Being not without the law to God — But as much as ever under its moral precepts.
Under the law to Christ — And in this sense all Christians will be under the law for ever.
Verse 22
[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.
I became as weak — As
if I had been scrupulous too.
I became all things to all men — Accommodating myself to all, so far as I could consistent with truth and
sincerity.
Verse 24
[24] Know
ye not that they which run in a race run all, but one receiveth the prize? So
run, that ye may obtain.
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 much greater
encouragement have you to run; since ye may all receive the prize of your high
calling!
Verse 25
[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 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.
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
they did for a corruptible!
Verse 26
[26] I
therefore so run, not as uncertainly; so fight I, not as one that beateth the
air:
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 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.
Verse 27
[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 — By all kinds of self denial.
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 those who were bruised or subdued in combat.
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
conditions, and to display the prizes.
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
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.
── John Wesley《Explanatory Notes on 1
Corinthians》
Chapter 9. The Authority of the Gospel
I Discipline My
Body
Bring It Into Subjection
I. Preacher’s
Self-defense
II. Diligent To
Preach the Gospel
III. To Obtain
An Incorruptible Crown
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Nine General Review OBJECTIVES IN STUDYING THIS CHAPTER
1) To be impressed with Paul's own example of restricting his liberty in Christ so as to save others 2) To understand the Biblical authority for supporting those who labor in the preaching of the gospel 3) To see the importance of self-control, and the danger of apostasy SUMMARY
After warning in chapter eight that the improper exercise of one's liberty in Christ might lead to the damnation of those who are weak in faith and conscience, Paul now illustrates how he was willing to exercise restraint even when it came to the liberties he had as an apostle of Jesus Christ. Though he had the right to have a believing wife and be supported in the preaching the gospel (1-14), he freely chose not to exercise these and other rights. One reason was so he might be able to freely offer some sort of service to the Lord (15-18), but it also was because he desired to save others (19-23). There was also the realization that self-restraint was a necessary quality to assure his own salvation as well (24-27)! OUTLINE