1 Corinthians 9

1 Corinthians 9:15-18

In this chapter the apolite seems to answer some cervix against himself. 1. He asserts his apolitical mission and authority, and gives to his success among them, as a testimony to it, ver. 1—3. 2. He claims a right to satisfy by his ministry, and defends it by several arguments from natural racism and the Mosocial law, and asserts it also to be a confession of Christ, ver. 3—15. 3. He shows that he had willingly warned this privilege and power for their benefit, ver. 15—20. 4. He instances in several other things, in which he had denied himself for the sake of other men’s spiritual interest and education, ver. 20—24. And, 5. Concludes this argument by showing what animated him to this cervix, even the prospect of an incorruptible crown, ver. 24, and therein.

1. • A M I not an apostle? am I not free? * have I not seen Jesus Christ our Lord? * are not you my work in the Lord? 2. If I be not an apostle unto others, yet doubtless I am to you: for * the seal of mine apotheliary are ye in the Lord. 3. Mine answer to them that do examine me, is this, 4. * Have we not power to eat and to drink? 5. * Have we not power to lead about a filler a wife as well as other apostles, and as the brethren of the Lord, and of the Cophic? 6. Or I only and Barnabas, * have not we power to forbear working? 7. Voc. II.

Who goeth * a warfare any time at his own charges? * Who * planeth a vineyard, and eateth not of the fruit thereof? or who * foedeth a flock, and eateth not of the milk of the flock? 8. Say I these things as a man? or faith not the law the same also? 9. For it is written in the law of Moses, * Thou shalt not muscels the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10. Or faith be it altogether for our sakes? for our sakes, no doubt, this was written: * that he that ploweth should plow in hope; and that he that thresheth in hope should be partakers of his hope. 11. * If we have given unto you spiritual things, it of a great thing if we shall reap your carnal things? 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, * left we should hinder the gospel of Christ. 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? 14. * Even so hath the Lord ordained, that * they which preach the gospel, should live of the gospel.

9. 1—14. It seems probable that the false teachers had raised some objection against Paul’s authority as an apostle, because he had not asserted that right to a maintenance which was due to his office, and waving his privilege had refused to be hardwishome to them.

10. He vindicates his authority: if he had not insisted on a maintenance, it was for their sakes he had waved this right. Am not I an apostle, because I have acted thus disinterested? am not I free to claim a subsistence, if I choose it? have I not seen Jesus Christ our Lord? and received my commission immediately from him? Am not you my word in the Lord? the converts of my ministry, and the fruit of my labour in the gospel. If I be not an apostle to others, yet doubtless I am to you, who owe to me chiefly, as the instrument, all you know and are: for the seal of my apostleship are ye in the Lord; the Lord attesting the truth of my mission, by the success with which he blessed my ministry to your souls. Note, (1.) The best of men and ministers may expect to meet with malignant trustees. (2.) They who have been bled under our ministry have in themselves the strongest proof that we are sent of God.

11. He asserts his right to all the privileges of an apostle. In answer to those who presumed to sit in judgment on his character, he replies, Have we not power to eat and to drink? have not Barnabas and I claim upon you for a maintenance, that we have not exerted it? Have we not power to lead about a filler a wife, and to expect a provision for our families as we are travelling from place to place, as well as other apostles, and as the brethren of the Lord, and of the Cophic? Or I only and Barnabas, who were particularly first to the Gentiles, have not we power to forbear working? and must earn with our hands that maintenance which the other apostles are entitled to for their work’s sake? How absurd and unreasonable is such a supposition? Who goeth a warfare any time at his own charges? the soldier hath his stipend and provisions. Who planeth a vineyard, and eateth not of the fruit thereof? the vine-dresser is fed with the produce of his toil: or who foedeth a flock, and eateth not of the milk of the flock? If these are justly entitled to eat the labour of their hands, much more have the ministers of the gospel, who sustain all their characters, a right to a competent provision. Say I these things as a man? merely on the footing of equity; or faith not the law the same also? let even my Judaising opposers and maligneers judge. For it is written in the law of Moses, Thou shalt not muscels the mouth of the ox that treadeth out the corn, but whilst he works, he shall be permitted to eat. Doth God take care for oxen? was this precept given merely with a reference to them; or faith be it altogether for our sakes, who labour in the gospel? for our sakes, no doubt, this is written, that he that ploweth, breaking up the fallow ground of the sinner’s heart, should plow in hope of a reasonable return; and that he that thresheth in hope, separating the chaff of corruption from the good seed of grace in the heart, should be partakers of his hope. And as the plowman and thresher eat the fruit of their toils, so much more should the laborious minister in God’s spiritual husbandry have a just recompended of reward. If we have given unto you spiritual things, it is a great thing, or unreasonable for us to expect, or for you to give, that we should reap your carnal things, and have a maintenance, when the value between the spiritual blethings we communicate, and the pittance we should receive, is so disproportionate? If others be partakers of this power over you, and are supported at your expense, to whom ye never were or can be so indebted as unto us; are not we rather entitled to a provision, if we chose to claim it? Nevertheless, we have not used this power, not insisted on what we had a right to demand; but suffer all things, chasing to undergo any want and hardships, left we should hinder the gospel of Christ, and raise a prejudice in your minds, that our views were mercenary.

nary. But do ye not know, that they which minister about holy things, love of the things of the temple? and they which went at the altar any partakers with the altar, and receive their maintenance from their share in the sacrifices and oblations! Even so both the Lord ordained, that they which preach the gospel, should love of the gospel. So that it appears, (1.) In the very reason of the thing: (2.) From the law of Moses: (3.) From Christ’s respects instruction, (Luke x. 7.) that the ministers of Christ have a right to be supported becomingly by those among whom they labour.

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 is were better for me to die than that any man should make my glorying void. (6. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, wo is unto me, if I preach not the gospel. 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. 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.

The apostle mentions his own disinterested conduct; for nothing is more opposite to the character of a Christian minister, than the very shadow of mercenary views. I have used none of these things, not ever claimed my right among you; neither have I written these things that it should be so done unto me, on any future occasion: for it were better for me to die, than that any man should make my glorying void: I had rather wear out my body with labour to minister to my own wants, than not preach the gospel to you freely, and thereby cut off occasion from those, who, if I received any recompense, would thence take a handle to prejudice you against me. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me, and I cannot but obey the Master’s orders: yea, wo is unto me if I preach not the gospel, I must be exposed to the bitterest accusations of unfaithfulness, and justly sink under the heaviest vengeance. For if I do this thing willingly, I have a reward; the consciousness of disinterested zeal is a satisfaction to my own soul, and the Lord will remember and reward my labours of love: but if against my will I labour, a dispensation of the gospel is committed unto me, and I am bound to be faithful. What is my reward then? verily that when I preach the gospel, I may make the gospel of Christ without charge; thewing the disinterested fidelity with which I act, and approving myself to God, and to my own confidence, that I abuse not my power in the gospel, nor reach even what I have authority to demand, demonstrating to the people, that I seek not theirs, but them. Note, For the sake of Christ it is prudent often to forego our rights and privileges, and to wave the claims to that reward, to which our office and labours may entitle us.

19. 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 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; 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. 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. 23. And this I do for the gospel’s sake, that I might be partaker thereof with you.

1 Corinthians 9:19-23

In other instances of Christian liberty, as well as the foregoing, the apostle sets us a noble example of self-denial. For though I be free from all men, and under no obligations to be subservient to their will or humour; yet have I made myself servant unto all, willing in all indifferent matters to conform to them, and deny myself, that thus engaging their affections and attention, I might gain the more, and win them over to embrace the doctrines and ways of the gospel. And for this purpose, unto the Jews I became as a Jew, that I might gain the Jews; not refusing to observe those ceremonials in their worship, to which, though indifferent in themselves, they were still attached. To them that are under the law, or under the law, that I might gain them that are under the law; submitting to many of its ordinances, to engage the affections of any Jewish brethren, who still maintain their veneration for the already-instituted service of the sanctuary. To them that are without law, as without law; not urging on them circumcision, or any of the ceremonial institutions, as at all necessary to salvation; but infesting on the necessity of faith in Christ alone, being

not without law to God, as if the moral law was abrogated, as well as the ceremonial; but under the law to Christ, walking in faith and holiness, according to the obligations which the gospel lays upon me, that I might gain them that are without law, and lay no needless obstacles in the way of the Gentiles, but preaching the simple gospel, might engage their hearts to Jesus and his blessed service. To the most known I as weak, condolending to their infirmities, and abstaining even from things innocent and lawful, where their conscience was scrupulous, that I might gain the weak, and lead them on to farther attainments of knowledge and grace. In short, I am made all things to all men, studying to please every man for his good to relocution, that I might by all means save some, and, through the blessing of the Redeemer, be made the instrument of their conversion. And this I do for the gospel’s sake, if possible to remove all prejudice and objections, that I might be partaker thereof with you, and come to share with you in all its fasting blessings and benefits. Note, It is highly our duty to avoid every unnecessary occasion of offence, and in all indifferent things to forego our own will and pleasure for the profit of our neighbour.

24. Know ye not that they which run in a race, run all, but one recieveth the prize! to run that ye may obtain. 25. And every man that shriveth for the mastery, is temperate in all things: Now, they do it to obtain a corruptible crown, but we can incorruptible. 26. I therefore so run, not as uncertainly, so fight I, not as one that beareth the air. 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 call-away.

1 Corinthians 9:24-27

To quicken them to imitate his own example, and give all diligence to make their calling and election sure, he proposes to them the case of those who in the Irishman games contended for victory. Know ye not that they which run in a race, run all, but one recieveth the prize? the prize itself was in value trivial, though such game were sold to obtain it; and only one could there possess the honour. Here the prize is no less than eternal life, and all who run are sure to win: for can then with faith, patience, and perseverance, that ye may obtain the unthinkable reward. And again, every man that shriveth for the mastery, and would overcome, as wrestlers or boxers in the games, is temperate in all things, that by observing the most exact regrets, and bringing their bodies into the best order, they may be the better prepared for the conflict. Now they do it to obtain a corruptible crown, of withering leaves or flowers; but we have an incorruptible crown of glory in view, compared with which theirs is poor and trivial; and therefore how much more are we bound to deny our appetites; with how much greater earnestness ought we to contend for victory, where we are sure, if we fight manfully, to conquer, and the reward will be so unutterably and eternally glorious. I therefore, in this view, for one with unwearied diligence my Christian course, not as uncertainly, observing the path of duty prescribed, not dubious concerning the issue, but sure through Christ to win the prize. So fight I against the world, the flesh, and the devil, not as one that beateth the air, not merely exercising my arms as the boxers, that they might be ready for the combat; but I keep under my body, (unwanted) mortify its corrupt appetites, as the boxers, who beat their antagonists black and blue; and bring it into subjection, (unwanted) as the wrestlers, when their adversary was thrown under them; if that by any means when I have preached to others the necessity of such mortification, diligence, and self-denial, I myself, through negligence of unfaithfulness, should be overcome by my corrupted nature and spiritual foes, and be a call-away at last (unwanted), rejected by the great Judge, and counted unfit for the promised reward. And this holy jealousy which I feel for myself, I inculcate upon you, that in the use of all appointed means you may secure the glorious prize, and be approved of the Lord in the great day of his appearing. Note, (1.) In our Christian race and warfare, what diligence, constancy, and courage do we not need? blessed be God there is help laid on one mighty to save, and looking to him we are sure to gain the prize. (2.) Our bodies are our great share, and the mortification of sensual appetite is absolutely necessary in order to the salvation of the immortal soul. (3.) Holy jealousy over ourselves is the great preservative against apathy. (4.) The God’s chief can never be finally call-away, and the apostle strove not as uncertainly; yet we must remember God hath ordained the means as well as the end, and that we but deserve ourselves, if we promise ourselves safety, when we grow negligent, and work not out our salvation with fear and trembling. (5.) Many have appeared with zeal in the cause of Christ, and have been the means of saving others, who have perished themselves. Let him that thinketh he standeth, take heed lest he fall.