1 Corinthians 9

1. The Apostle the better to bring the Corinthians to the right use of indifferent things, sets before them his own example, and for this end he here interposeth a discourse of the maintenance of the ministers of the Church, and testifieth he as well as other Apostles had power to receive maintenance. 7. Produceth divers reasons to prove this, taken from them that serve in the warre, that plant a vineyard, and feed a flock, 9. of an ox that thresheth, 11. of a sower, 13. of them that serve the temple or altar. 15. And declareth that nevertheless he made not use of this power, neither would he use it, because he judged not this for edification amongst them, and that he might not so abuse his power, 19. but that he every way accommodated himself to weak Christians as well as Jews as Gentiles in indifferent things, the better to gain them. 24. Finally exhorts them by the similitudes of those who strive to out-run one another in the race, and that fight or wrestle, as also by his own example, sobriety and diligent progress in godliness.

1. Am I not an Apostle? Am I not free? [Namely, from the ceremonies of the Law, and in that regard to eat all kinds of meat which might be set before me, as well as any of the other Apostles. See a contrary example, Daniel 1:8. and Acts 10. v. 14, 28.] have I not seen Jesus Christ our Lord? [namely as well as the other Apostles, when I was called to the Apostleship by him in a vision, ecstasy, and afterward by being taken up to heaven. See Acts 9:17. 2 Cor. 12. 2.] are ye not my work in the Lord? [that is, who are converted to the Lord by my ministry.]

2. If I am not an Apostle unto others, notwithstanding I am unto you: [That is notwithstanding, ye have no reason to doubt thereof] for the seal of mine Apostleship [that is, the confirmation that I am truly an Apostle, forasmuch as ye were converted by my ministry, and God hath confirmed my calling among you by many miracles and signs 2. Cor. 12. 12.] mare ye in the Lord.

3. My defense to those that make enquiry concerning me [Or, who examine me, or condemn me, i.e. who dare as judges take upon them to judge me] is this.

4. Have we not power to eat and drink? [Namely, as the cost and charge of the Church.]

5. Have we not power to lead about (with us) [Namely, from one place to another where we go to preach, at the costs of the Church] a wife being a sister, [Gr. A sister a woman or a wife. Some think from hence that the Apostle had a wife, but that he did not lead her all about with him, that he might not burden the Churches. But this seems to be repugnant to that which he saith of himself. 1 Cor. 7. 7. Others think that hereby are understood certain women which followed the Apostle to serve them, and to provide for them of their means, as the women who followed Christ, Luke 8:3. But besides this that we read this no where, so neither is it likely to be true. For hereby the Apostle should have rendered their ministry suspected, and the Churches should have been eased hereby, whereas the Apostle evidently brings in this to show that he would not burden the Churches herewith. So that this therefore is to be understood of a wife, not which he had, but which he might have taken, and consequently also have led with him, as some other Apostles did] as also the other Apostles, and the brothers of the lord, [that is, cousins Hebr. For John and James, and also Judas and Simon were Christ’s cousin-Germans or mother’s sisters sons. See Genesis 13:8. and 29. 15. Matthew 12:46. and 13. 55.] and Cephas? [that is, Peter, of whose wife we read Matthew 8:14.]

6. Or have not I and Barnabas only, power of not working? [Namely, with our hands for our maintenance. See Acts 18:3. and 20. 34.]

7. Who ever serve in the war at his own charges? Who planteth a vineyard, and eateth not of its fruit? Or who feedeth a flock, and eateth not of the milk of the flock?

8. Speak I this according to man? [That is, do I prove this only with reasons which are taken from the doings of men?] or saith not the Law [namely, written by Moses] the same also?

9. For it is written in the Law of Moses, Thou shalt not muzzle a threshing Ox. [In those countries as also in others, men beat not the corn out of the ears with flails as they do here, but they cause beasts, especially oxen to go over it, and so tread the same, and trample it loose out of its ears, and draw the threshing wagon over it. See Deuteronomy 25:4. Isaiah 28:27, 28.] Doth God also take care for Oxen? [namely, chiefly, or more than for men, when he made this Law. For otherwise there is not so much as a Sparrow forgotten before the Lord. See Matthew 10:29. So that this is to be understood comparatively, that God made this Law more for men than for oxen, to give us to understand, that if God will not have men to withhold his food from the labouring ox, that much less ought we to withhold the same from men which labour.]

10. Or saith be (it) altogether for our sake? For our sakes (that) is written: for as much as he that plougheth must plough in hope: [Namely, of enjoying the fruit of his labour afterwards] and he that thresheth in hope, (must) be partaker of his hope.

11. If we have sown unto you that which is spiritual, [Namely, I and Barnabas have published unto the word of God. See Romans 15:27.] it is a great (matter) if we reap yours is that corporal? [Gr. Carnal, i.e. the good things which serve for the sustention of our bodies.

12. If others [Namely, ordinary teachers, which we have left there to finish after us the work that is begun] be partakers of this power over you (why) not we much rather? Yet we have not used this power: but we bear all, that we may not give hindrance to the Gospel of Christ. [Namely, partly because of the unbelievers, who for fear of the changes might have shunned the word: partly because of certain false Apostles, which might have slandered Paul as if he preached the Gospel for maintainance sake, whereas they would seem to do the same for nothing, that so they might draw the Churches to them. See 2 Cor. 11. ver.13.]

13. Know ye not that they that administer the holy things [Such as we ill the Levites in the Old Testament, who therefore receives the tenths, and had their part in that which was offered, See Numb. 18. Deut. 18.] eat of that which is holy (and) they that are continually by the alter, [Gr. Sit continually by the alter. As were the Priests the posterity of Aaron, which received the tithes also of the tithes of the Levites, and had a special part in all sacrifices, except those which must be wholly burnt before the Lord. Num. 18. ver.26. etc.] partake with the alter. [seeing one part was burnt upon the alter and consumed by them, and another was kept for the Priests.]

14. So also the Lord ordained, [He hath respect here to Christ ordinance, Matthew 10:10. Luke 10:7.] that they which publish the Gospel should live of the Gospel. That is, of the labour which they take in preaching of the Gospel, and governing of the Church.]

15. But I have used none of these things: [Namely, among you, although the other Churches he sometimes received the liberality, 2 Cor. 11.8.] and I have not written this, that it should be done unto me: for it were beer for me [Gr. Good rather to dye, i.e. more advised or epidient] to dye, [namely, for want] then that any one would make this my glorying vain. [namely, namely of having preached the Gospel among you without offence, and without your costs. The reason hereof see before ver.12.]

16. If I publish the Gospel, it is no glorying to me: [that is, I do nothing but I ought to do, Luke 1 10.] for necessity is laid upon me. [or, necessity lies upon me. Namely, by my calling and Christs command, vm. 1.14.] and woe to me [Gr. Woe is me, i.e. the punishment is ready for me which Christ had threaten to the unfaithful servant, Matthew 24:48. etc. Not the Apostle doubted whether he should continue faithful in his ministry, but this he said, by such spurs more and more to stir up both himself and others, diligence and prudence in their ministry] if I preach in the Gospel.

17. F if I do that willingly [That is, gladly, and with due care and diligence, without regarding the judgment of Men, Rom. 12. ver.11.] I have reward: [namely, the crown of glory which is of grace, promised by the Lord to the faithful and diligence servants, Matthew 24:46. 2 Tim. 4.ver.7, 8. and the glory of faithfulness in this life against the false Apostles] but if willingly [this, only for fear of punishment, or to have honour and profit with men: as hirelings and slaves use to for their masters] the dispensation is (nevertheless) inbred into me. [namely, to give account thereof hereafter.]

18. What reward have I then? [I have first reward to expect from the Lord, if I do it with diligence and faithfulness, respecting only the glory of God, and the greatest edification of the Church, without hope of reward of men. And seeing I have observed that the receiving of reward from men would give offence, and hinder edification and course of the Gospel, therefore I would not receive it: and for that I may glory unto you, but not unto God. See Rom.3.27. and 4.2. 2 Cor.11.10.] (namely) that I publishing the Gospel, might make the Gospel of Christ (to be) without cost, not to abuse [that is, to use with offence, and with approach of the false Apostles, v.15,] my power [namely, which I have taken to the fitting maintenance] in the Gospel.

19. For when I was free from ad; [Namely, burdens and yokes, from whence the Christian and Apostolic liberty makes us free. The Apostle therefore proceeds from this point, wherein for edification sake he did not use his liberty, unto more other points, wherein he likewise did not use the same, the more to convince the Corinthians, that according to his example they ought to do the like, and not use they liberty to the scandal and hindrance of the course of the Gospel] I have made myself bondman of all, [that is, I have condescend to every ones weakness, or as a servant must always carry himself according to the condition and inclination of him who serves. But this must always be understood in indifferent things. So also ver.22.] that I might gain [that is, bring to faith in Christ. See the like phrase, 1 Pet. 3.1.] the more.

20. And to the Jews I became as a Jew, [Namely, in things which were indifferent, as then the observation of the ceremonies of the Old Testament with weak Jews yet was: as for their sake he caused Timothy to be circumcised; caused his head to be shorn at Cennchrea by a vow, and at Jerusalem purified himself in the Temple] that I might the Jews: to them that are under the Law [namely, of the ceremonies which was then abolished by Christ’s suffering, as much as concerned that which was religious therein: but was yet born for a time as a thing indifferent, not to estrange the weak Jews. See Acts 21:20.] (I became) as being under the Law, that I might gain them that are under the Law.

21. To them that are without the Law, [That is, the Gentiles, who had not the ceremonial Law, neither were bound to use it, according to the decree of the Apostles, Acts 16:28. and 21.25.] I became as being without the Law, (nevertheless) not being without the Law, to God, but under the Law to Christ, [this he adds that no man might misconstrue that which he had said before, that he had been as without the Law, seeing in all that he did, he had always before his eyes the Law and commands of Christ in bearing of the weak, in shunning of the offences, Gal.6.2.] that I might gain them that are without the Law.

22. I became to the weak [Namely, Christians or believers, who indeed embraced the foundation of the Christian faith, but as for that which concerns Christian liberty, could not yet in all things comprehend it, Romans 14:1. Galatians 6:2.] as weak, that I might gain the weak: I became all things to all, that I might surely save some. [hereby he expounds that which before he called to gain. See 1 Tim. 4.16.]

23. And this I do for the Gospels sake, that I might also be partaker of the same. [That is, that not only others might be saved by my preaching, but that I my self might be co-partner of this salvation: which would not be, if I do not myself that which I teach others.

24. Know ye not [From henceforward the Apostle teacheth, that they should be so farre from being very much troubled by meat and drink, or feast of Idolaters, that they must much rather be careful to exercise themselves in all soberness, temperance and forbearance, which he proves by the examples of those that strives for a prize, and also by his own example] that they that run in the race [namely, for a prize] run all indeed, but (that) one receiveth the prize? [namely, who do not without others begin well, but before others ends well] So run [that is, so diligently and constantly even unto the end] that ye may obtain (it.) [or apprehend, namely, the proposed prize of God, Phil.3.v.12,13,14.]

25. And every one that striveth (for a prize,) [Namely, by wrestling, running or fighting, as among the ancients there were such sorts of striving for the prize] containeth himself in all things. [or, moderates himself, namely, from much meat, drink or other things, which make him slow or unapt in this strife] These then (do these) indeed, that they might receive a corruptible crown, [namely, of laurels, olive-branches, oaken-leaves, and the like, or at the highest of silver or gold, such as were propounded to those that strove for a prize]but we an incorruptible. [that is, unperishing, or everlasting, 1 Pet. 1.4.]

26. I run so therefore, not as at an uncertainty, [Namely, like as these fighters or runners for a prize do, who do not know whether they shall get the prize or no, 2 Tim. 4.7, 8.] so fight I, not as beating the air. [namely, as they do, who do not know to fight or strive in good earnest, but only fight with a shadow, and exercise themselves against the air, from whence happens no victory over the adversary: which we must do in earnest against sin and the Devil, Ephesians 6:11.]

27. But I constrain my body, [The Greek signifies to strike under the eyes of the eyes by blows, to tame or bring under his obedience. See of this word also, Luke 18:5.] and bring it into bondage, [namely, to subdue the same to the spirit, and not to oppress the spirit by too much or by too great delicacy] left by any means when I have preached to others, [namely, to bring them to salvation] I my self should be refuseable. [that is, make my self unfit or incapable of the prize whereunto I incite and stir up others: whereby the Apostle meaneth that he is uncertain of his election, and of obtaining the prize, for the contrary appears clearly, Rom. 8.v.38. 2 Tim. 4.v.7, 8. but this is a similitude taken from the same striving for the prize, wherein the slow or lazy, who had too much fed themselves, were rejected, and disallowed as unfit for it.]