1 Corinthians 9

Chap. IX. Ver. 1—27. Paul claims the rights of a Christian minister and an apostle—The questions proposed in the opening of this chapter clearly show on what grounds St. Paul rested his claim to be an apostle, and more especially to the Corinthians, who had been chiefly called by his ministry, and collected into a Christian church. At the same time he states the privileges to which, as a minister and an apostle, he was particularly entitled:—1. His right, as a preacher of the gospel, to live on the gospel which he preached: this, however, he waved, and chose rather to work with his own hands at tent-making, than to be an expense to his converts or a burden to the church. (See (2 Thessalonians 3:8-9).) 2.

His right to marry; for so we understand his “leading about a sister, a wife,” like Peter, who, on all hands, is allowed to have been a married man, (See (Matthew 8:14).): oo, The same principle which led St. Paul to sacrifice his privileges and personal comforts to the great cause of the Saviour, led him also, in other cases, to accommodate himself to the prejudices of both Jews and Gentiles, so far as he conscientiously could, in order to gain them to the gospel; as he says in ver. 22, “I am made all things to all men, that, by all means, I might win some.”; “He was aware, (says Mr. Robert Hall,) that contentions about practices and opinions, comparatively insignificant were generally the most vehemently and uncharitably carried on by men who are the most cold and indifferent in the defence of truths of the most awful moment.

Inflexible in himself in every thing which was of vital importance, yet accommodating in trivial matters, about which men of narrow views pertinaciously contend, he shaped the course of his usefulness to the winding current of life, and to the flexure of circumstances; and was ever on the watch to see how, by giving way in things indifferent, he might gain men to the great cause which he lived only to promote.” In the latter part of this chapter, St. Paul explains the grounds and motives of his conduct in some beautiful allusions to the gymnastic exercises of the Greeks and the Olympic games. First, in reference to the stadium, or foot-race, in which, though many ran, one only, namely, the foremost of them, was crowned.

So he ran—and exhorts the Corinthians also to run, that they might gain the prize. He then observes, that to all who contend in these games, whether in running or combating, it was absolutely necessary that they should practice temperance; and this he recommends as equally necessary in order to run the Christian course, or fight the good fight of faith; in both which we contend, not for a fading and corruptible garland, but for a crown of immortal glory. In this contest the apostle farther remarks, that he ran “not unobserved by the judge” who is to award the prize; and he fought not as one that beats the air, merely vapouring without an antagonist; but he bored, (alluding to the same games,) “bruised, and mortified his flesh,”

in order to keep his body in subjection to the interests of his soul—“Lest having, as a herald, (says he,) proclaimed the gospel to others, I should myself be disapproved, and rejected by that Judge who alone distributes the rewards of immortality.”

Notes on the verses

Chap. IX. Ver. 1. Am I not free?—Meaning, that his time and talents were at his own disposal. He was not in bondage to any man—a circumstance necessary to capacitate him for his itinerant labours.—Have I not seen Jesus Christ?—This was necessary, in order to his being a competent witness of Christ’s resurrection. 2 se Ver. 4. Power to eat and to drink?—[Rather, authority or right. Power is only the ability to do a thing; whereas the apostle means a right to do what he is speaking of.]—Bagster. ‘That is, labouring for the public good, have we not a right to live at the public charge? aoe E Ver. 5. To lead about a sister, a wife?—i. e. a Christian wife, or a wife who was a sister in Christ.—Macknight.

Roman Catholics render it, “a sister, & woman: but Doddridge remarks, ‘the word (gunaiia) has no force at all here, if it be rendered a woman, since a sister must needs be such; ’tis very unlikely that an apostle should carry about with him a woman to whom he was not married: yet this is what they pretend of Cephas (or Peter), or of our Lord’s brothers. J 2 Ver. 7. Who goeth a warfare, &c.—i. e. who labours without expecting to reap some of the fruits of his labour? 1269 Ver. 9. Doth God take care for oxen?—i. e. for oxen only. Ver. 10. Or saith he it altogether—Macknight, “chiefly”—for our sakes? Wer. 12. If others be partakers, &c…. are not we rather?—Macknight, Ought not we rather?’ Ver.

13. Do ye not know? &c.—This was true, both with respect to the Jews and the heathen. Ver. 16. Nothing to glory of [in that.]—So Doddridge. preaching the gospel gratis. Ver. 20. Became as a Jew.—See (Acts 16:3); xxi. 26. Ver. 21. To them that are without law—i. e. the Mosaic law; namely, the Ver. 23. That I might be the partaker.—Namely, of the blessings of the gospel; but Pearce renders it, ‘a joint communicator,” which is the sense given by Ver. 24. So run, that ye may obtain.—Macknight, “That ye may lay hold on the prize.” [The apostle here refers to the Isthmian games, so called from being celebrated on the isthmus of Corinth.]—Bagster. Ver. 25. Is temperate in all things.—“Would you,”

says Epictetus, “be a victor in the Olympic games? So in good truth would I, for it is a glorious thing; but pray consider what must go before and what may follow, and so proceed to the attempt. You must then live by rule; you must oblige yourself to constant exercise, at the appointed hour, in heat and cold; you must abstain from wine and cold liquors; in a word, you must be as submissive to all the directions of your master as to those of a physician.”” —Enchir. Chap. 36.—A corruptible crown.—It is well known that the crown in the Olympic games, sacred to Jupiter, was of wild olive; in the Pythian, sacred to Apollo, of laurel; in the Isthmian or Corinthian, of the pine, &c. Most of these were evergreens, but they would soon grow dry, and break to pieces.

Ver. 26. Not as uncertainly.—“Not as unnoticed,” namely, by the judge; or, “not as neglecting the boundary marks of the course.” See Doddridge.—So fight I.—Macknight, “So I box.” Ver. 27. I keep under my body.—Doddridge, “I mortify my body.” The original term properly signifies to strike on the face, as boxers did.—Doddridge. Bring it into subjection.—“I drag off as a slave,” as the victors did their conquered antagonists.—Lest when I have preached—Doddridge, “Served as a herald; Macknight, ‘proclaimed’ to others—I myself should be a cast-away.—Doddridge, ‘myself should be disapproved,’ namely, by the judge. Macknight, “Lest I myself should be not approved.” [One disapproved by the judge of the games, as not having fairly deserved the prize.]—Bagster.