1 Corinthians 9

I have I not seen Jesus Christ our Lord? Referring to our Lord’s appearance to him near Damascus (Acts ix. 17), and perhaps also to such occasions as those mentioned in Acts xviii. 9; xxii. 17, 18; see xv. 8.

2 the seal of mine apostleship, etc. Your conversion is the fruit, and therefore the evidence of my apostleship; and this is a sufficient defence (Gr. ἀπολογία) answer to all who question me (3)

4. Have we not power to eat and to drink? At the cost of the churches to which we minister.

5 as other apostles. Properly, “as the other apostles.” The passage implies not only that most, if not all of them, were married; but any one of them might take his wife with him on his missionary journeys, and be regarded as being entitled to the support of the churches for both. The words translated “a sister, a wife” do not refer to two separate alternatives. The meaning really is “a sister wife,” i.e. one of the Christian believers as a wife.

the brethren of the Lord. See Matt. xiii. 55.

Cephas. That Peter was a married man is evident from Matt. viii. 14; and his wife was probably an active Christian, if there is any truth in a tradition respecting her martyrdom, mentioned by Clem. Alex. Strom. b. 7.

6. Or I only and Barnabas, etc. Are Barnabas and I the only persons who have no right to be supported by the churches we serve? The apostle proceeds to defend this right (7), partly on the ground of natural justice, illustrated by the cases of soldiers, vine-dressers, and shepherds, and partly by the injunctions of the Old Testament (9).

8 as a man. Rather, “after man”; that is, according to the usages of mankind alone: is it not also a Divine principle?

9 treadeth. That is, “thresheth”: see notes on Deut. xxv. 4; Isa. xxviii. 28.

10. Or saith He it altogether for our sakes? The Greek word (πάντων) translated “altogether” is in the Russian version konetchno (“indeed”). “Does He say it indeed for our sakes?” Blass (Grammar of N.T. Greek) also translates it “indeed.” The idea appears to be that while the primary object of the command was care for the oxen, there was in it a higher and wider lesson.

that he that ploweth, etc. i.e., all who labour ought to have a prospect of profiting by the results; and especially Christian labourers in God’s field (iii. 9).

11. If we have sown unto you spiritual things, etc. If we supply the wants of your souls, is it much that you meanwhile supply our bodily wants?

12. If others be partakers of [this] power (right), etc. Your teachers, who oppose me, exact their maintenance from you (2 Cor. xi. 20); while I, your founder, “sustain all” toils and privations on your behalf (2 Cor. xi. 27), lest any appearance of selfishness should hinder the success of the gospel (18).

13 they which wait, etc. See Numb. xviii. 8-19, and note.

14. Even so (hath) the Lord ordained. The Lord Jesus: see Matt. x. 10; Luke x. 4, 7, and notes: ep. 1 Tim. v. 18.

15. But I have used none of these things. Whatever others have done, I have not used my right: nor do I write these things in order to claim my rightful support.

should make my glorying void. That is, “should deprive me of my ground of glorying.” He was bound to preach the gospel, and therefore could not glory in doing that (16). But he was free to receive or to refuse maintenance from those to whom he preached; “and therefore his refusing to do so was a ground of glorying, that is, a proof of integrity, to which he could with confidence appeal” (Hodge).

17 a dispensation [of the gospel] is committed unto me. Rather, as R.V., “I have a stewardship entrusted to me” which I must discharge. I may do it willingly; but as the Lord’s bondsman I have no option whether I will do it or not. I work, not that I may gain pay, except indeed this, that I may take no pay from you for my work, not “using my rights to the full” (18). “For when I was free to take my own course (1) I became the slave of all (19), that I might make a gain of the more,” i.e., of as many as possible. The gaining of many converts he regarded as his pay.

20 to them that are under the law. That is, to Jews.

21 to them that are without law. That is, to the Gentiles: see note on Rom. ii. 12.

under the law to Christ. Rather, “bound by law to Christ”; i.e., the law of Christian love and obedience.

22 the weak. “The weak” are those referred to in viii. 1-13; Rom. xiv. 1. The apostle’s statement here confirms that of viii. 3. “All things to all men” is no expression of flabby weakness or compromise. It is the principle of concession in non-essentials, provided the main object is kept in view.

23. And this I do. Probably (as in the best MSS.), “all things I do.” This is my universal principle of action; and that not only for the sake of others, but for my own, and that I may fully share with them in gospel blessings.

24-27. Paul here illustrates his practice of self-denial and self-discipline for the gospel’s sake by a reference to the Grecian games, some of which were celebrated on the Isthmus near Corinth. The chief of them were running, boxing, wrestling, leaping, and throwing the quoit and spear. The prize (25) was a crown or garland of olive, bay, pine, or parsley.

24 a race. Lit., “a race-course,” which was a stadium (about a furlong) in length.

So run. R.V., “Even so run”; i.e., as the successful competitor runs; “in order that ye may obtain” the prize.

25 every man that striveth for the mastery. Rather, “every one who contendeth” in the games.

26 not as uncertainly. “No want of clearness in course or direction (Phil. iii. 14), and with no uncertain or unsteady step: he knew whither and in whose presence he was running the great race of eternal life” (Ellicott).

so fight I. The reference is now to the contests of boxing, as though the preceding metaphor of the race had not sufficiently expressed the active and aggressive character of the struggle.

27 but I keep under my body, etc. Rather, “But I buffet (literally, ‘strike under the eye,’ as a boxer) my body, and lead it captive (as a vanquished adversary), lest having made proclamation [of the rules of the contest] to others, I myself [from neglect of them] should be rejected.” After the contests the victors were examined by the judges; and if they were found to have contended unlawfully [or unfairly], were deprived of the prize, and were “rejected” with disgrace.

is omitted in the most ancient manuscripts and versions.